scatter abroad the congregation of Gods Church And although some dispute whether the kingdome at Christ be euerlasting seeing Paule saith 1. Cor. 15. 24. Then shall the sonne deliuer the kingdome vnto the father Yet the kingdome of the sonne without all doubting is euerlasting because in all eternitie hée raigneth together with the father and the holie ghost and remaineth the heade of the church And whereas Paule saith 1. Cor. 15. 24. That the sonne in the last day of the worlde shall deliuer the kingdome vnto the father let that be vnderstoode thus The sonne shall bring vnto the Father the Church gathered throughout all mankinde and then all the whole godhead shall be seene in presence and shall raigne not by the ministerie of the gospel but immediatly or without anie meane With this simple vnderstanding let vs be contented least we séeme to seeke to be more wise then it behooueth vs. He shal come down like the raine into fleece of wool euen as the drops that water the earth There is no doubt but the prophet doth allude in this verse vnto the historie of Gedeon which is recited in lib. Iudicum 6. and 7. chapters But other interpreters do applie this figure taken out of the history of Gedeon another waie For some doe refer it vnto the birth of the son of God borne of the virgne as the meaning might thus be Christ like vnto the deaw of heauen was conceiued by the holy ghost in the wombe of the virgin Mary without all spot of sinne This interpretation though I reiect not séeing it agréeth with the analogy or rule of faith yet I do more allowe the application thereof vnto the kingdome of Christ For like as grasse reuiueth and refresheth his colour when the deawe falleth vpon it so our hearts when we heare the preaching of the gospell conceiue new comfort which is the beginning and taste of life euerlasting Againe also that similitude maie well bee considered herein which in the same historie is set downe Before Christ was borne the sinagogue was a fleece of wool wet with heauenlie dewe Now the drie lande that is the Gentiles are watered with this dewe What shall I saie of the wonderfull and almost incredible victorie of Gedeon vnto whom Esayas in the 9. chapter compareth the triumph of Christ For as Gedeon leaueth forth a slender hoast against the huge multitude of his enemies and yet by God obtained the victorie so wee wretched and weake soules following the gouernement and good guide of the sonne of God our Captaine Christ in the onelie preaching of the gospell which we professe and with the sparke of faith shining in miseries doc ouercome most mightie enemies viz. sinne death and the deuill But this figure verie well and excellentlie doth Doct. Martin Luther set forth in his exposition vppon the ninth chapter of Esay Hee therefore that will may read thereof in that place In his time shall the righteous flourish yea and abundance of peace so long as the moone endureth He repeateth a sermon as it were of the effects of Christs kingdome namelie righteousnesse and peace In the Church shall both righteousnesses flourish the one of Faith whereby the person is accepted and pleasing vnto God fréely for the Mediators sake The other of a good conscience touching which let vs hold fast that most swéete saying of Nazianzen Nihil exhilarat nos ita vt conscientia pura spes bona Nothing so much reioyceth vs as a pure conscience and a good hope And where hee saith abundance of peace c. that is tranquilitie of the heart rising from faith hope and a good conscience Nowe consider what a thing it is not to be pluckt away from God and to be able to haue accesse vnto God to call vpon him craue and looke for helpe of him as in the 1. Epist 3. cap. and 20. vers of saint Iohn it is said If our heart condemne vs not then haue we boldness towardes God But the particle touching the eternitie of peace must not be at a blush as wee say but throughlie looked vpon For it containeth most sweet consolation which Isayas expresseth cap. 54 ver 10. in these wordes The hilles shall be mooued and the little hilles shall tremble but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith thy mercifull Lorde That is though down-falles of kingdomes shall shake and terrifie the Church verie sore yet my couenant that I haue made with my Church shall be firme for euer ratified and vnmooueable Let vs be quietlie contented with this league or couenant yea though the whole world frushed togither fall downe about vs. His dominion also shall bee from the one sea to the other and from the flood vnto the worlds end The kings of Babylon and Persia held in their power verie rich kingdoms but these kingdoms were included within the limits of Asia Alexander the great ioined some part of Europe vnto the Empire of Asia The Romane Empire greatest of all others was extended no further then Euphrate Finally no gouernment in y e whole world was contained in the proper iurisdiction wherefore seeing Christes kingdome is comprehended within the same boundes wherein the whole world is comprehended doubtles we must confesse that this kingdome is not a worldlie Empire like as the Iewes do dream But peraduenture some man would ask what maner of kingdom the kingdom of Christ is There is nothing that we may so easily expresse The kingdome of the Christ in this life is to kéepe and restore the ministerie of the Gospell also to gather and reuiue the Church with his worde and holie spirit giuen and to protect her wonderfullie against the diuels and tyrants after this life to raise her members vp from death to life and bring them to his eternall Father Out of this description maie be taken the difference of Christes kingdome and a politike kingdome Also they differ in obiects in benefites in forme of gouernment glorie defences and stabilitie for first the politike power gouerneth the part which is moueable and brideleth the externall members that they may remaine within their duties but the kingdome of Christ not onelie gouerneth externall manners but reprehendeth and healeth the hearts as in Isay 61. ver 1. To binde vp the broken hearted Secondlie the chiefe benefits of politike power are discipline and peace of bodies but the spirituall and eternall benefits of this kingdome are righteousnesse and peace of conscience before God Thirdlie they differ in forme gouernment for other kings and princes chuse fit ministers to beare authoritie in the Common-wealth endued with wisedome and eloquence but Christ chooseth the foolish things of this world to confound the wisedome of the wise or as the 8 Psalme ver 2. saieth Out of the mouth of verie babes and sucklings he hath made perfect his kingdome Moreouer they differ in forme of execution as in defence and punishments
for the politike power defendeth his subiects with weapons and punisheth disobedient persons with corporall force or with the sworde but Christ by the preaching of the Gospell giueth euerlasting benefits remission of sinnes the holie Ghost and life euerlasting and punisheth disobedient persons not with corporall force but with his worde namelie lawfull excommunication Fourthlie they differ in glorie for the glorie of gouernments is in the excellencie of counsell in ciuill or peaceable gouernment and in valiancie and good successe in warre but the proper glorie of the Church in this life is true knowledge of God prayer profession of the true doctrine and perpetuall preseruation of the Church although shee bee persecuted in some members The greatnes of minds in ouercomming or vanquishing all inticements and terrifying torments of the wicked the ornament of manie vertues wherein the presence of God is perceiued and seene Fiftlie the defences of a politike kingdome are hoasts of men and riches necessarie in charges of domesticall affaires to maintaine warres abroad but the Church is not defended with visible helpes but is gouerned by the sonne of God and hath the Angels her super intendents or watchmen Lastlie they differ in stabilitie for all politike gouernements haue their end and limit of time but of this kingdome there shall bee none end because the king in eternall and he giueth vnto his people eternall life which is here begun and shall be accomplished after the resurrection These things must bee often recited touching the difference betweene Christs kingdome and politike kingdomes not onelie to refuse the Iewes but euen to instruct vs also least the consolation inuocation vpon the Sonne of God and our exercises of faith be obscured or darkened with politike imaginations For the eyes being bent vpon politike benefits when they are once gon do think that the church is but a castaway from god This imagination must we refuse and stedfastlie beleeue that true beléeuers are not therfore cast away from the sonne of God no though they be in the middes of punishments or torments for as saint Paule saith We stand and reioyce vnder the hope of the glorie of God not onelie but also We reioyce in tribulations c. Rom. 5. verses 2. 3. They that dwell in the wildernes shall kneele before him his enemies shall licke the dust The kings of Tharshis and of the Isles shall bring presents the kings of Arabia and Saba shall bring gifts All kings shall fall downe before him all nations shall do him seruice He amplifieth the maiestie of Christs kingdome the inhabitants of the wildernes saith he shall not onelie be petitioners vnto this king but euen they also which dwell in faire and sumptuous houses which are garnishcd with costly works and pictures and neither shall his friends but euen his enemies also humble themselues and fall down before this Lord. What shall I say of the kings which shall be nursing fathers of Christs kingdome for in all ages from the first beginning of mankind there haue béene are shalbe some magistrates chosen of God vnto euerlasting saluation and called vnto the societie of the true Church as Nebuchadnezar and Euilmerodach in the kingdome of Babylon Darius Medus Cyrus and Artaxerxes with the long hande so called in the kingdome of Persia and Constantine Valentinian Theodosius Charles the great and certeine other in the Empire of Rome For as in that saying 3. Mat. 5. ver All Iurie went out vnto Iohn Baptist is the figure Synecdoche i. part for the whole so in this verse All kings shall fall downe before him the vniuersall particle must be restrained For it both not signifie that all kings shal become the friends of Christ but some cut of all kingdomes Now sée I pray you howe great a glorie it may bee that not onlie obscure and base persons shall embrase the preaching of the Gospel but euen mightie kings and Monarches Also vnto those kings which are conuerted to Christ shall nothing be attributed more glorious then that they are reputed called citizens and members of the true Church of Christ For he shall deliuer the poore when he crieth the needy also and him that hath no helper He shal bee fauourable to the simple and needie and shall preserue the soules of the poore He shall deliuer their soules from falshood and wrong deare shall their bloud be in his sight This is a most swéet and delectable reason of the former next verses As if he said therefore shall they fall down and worship him because he helpeth them that call vpon him when they are forsaken of earthlie creatures This sentence is greatlie set forth in the example of our first parents Adam and Eua after their fall could neither be helped by Angels their own deuises nor yet by anie other creature Here commeth Christ the sonne of God from his secret seat receiueth offenders into fauour and giueth them life So afterwards followed innumerable eramples of this Lordes benefits besides and without second causes as when he preserued Noah in the deluge when he saued Ioseph whom his brethren would haue slain when he made an open waie for the people of Israell to passe through the red sea and afterwards performed manie benefits vnto them besides and without all second causes or meanes Like as he defended Dauid against Golias and others as he saued the 3. men in the burning ouen Daniell amongst the Lions and Ionas in the whales belly And al men which call vpon God may declare and speak of some deliuerances which they haue had when they haue béene manifestlie preserued besides and without second causes Furthermore whereas the church is for most part rent in péeces with discords of opinions and féeleth the crueltie of tyrants this psalme promiseth her deliuerance from the wicked craft of hereticks and violence of Nero Dioclesian and such like tyrants But truly when I thinke vpon this verse the fable of the Viper and the palme commeth into my minde For like as the viper is with the palme leaues nourished and with the same againe destroyed so Heretikes abusing the scripture are refuted by the testimonies of scripture rightly conferred as although Samosatenus corrupteth the first chapter of S. Iohns gospel yet in the course of the same sermon conference of other testimonies he may be euidently refuted or conuinced But as vnto Tyrants appertaineth this Psalme in this place doth notably comfort vs He shall deliuer their soules from falshoode and wrong c. That is he shall inflame their hearts with ioy and gladnes the vanquisher of death and shall giue them life euerlasting according to that saying Iohn 10. 28. I giue vnto them euerlasting life And their blood shall be precious because tyrants shall suffer great iust torments for their crueltie vsed against the godlie ones and partlie because by this testimonie of their death the truth of Christs doctrine is sealed and confirmed But inasmuch as
this place is the Messias cléerelie and perspicuouslie distinguished from the eternall father Here he saith Thy God hath sent forth strength that is thy eternal father from whom thou art sent to publish and preach the gospell and to redéeme mankind hath instituted and ratified thy kingdome it shall therefore stand immoueable and shall not be weakened by anie force neither shall it by anie meanes possible be remoued out of place Of this consolation stoode the church in neede when Diotlesian and the other tyrants ruled and raigned who seemed to doe what they could vtterlie to race out the name of Christ from the memoâ—ie of all posteritie For writers affirmâ— when Dioclesian raigned there were euerie daie at the least xx godlie persons put to death in the Cittie Alexandria for profession of the gospell And now also in this olde age of the church the Church likewise needeth the same consolation For from the East â—arts the Turkish tyrant assaulteth her and from the West parts the Pope armed and fortified with the defence and cruelty of manie kings vexeth her What is then remaining where with we maie defend our selues from this Turkish and Popish outrage but this most strong wall Thy God hath sent forth strength for thee Stablish the thing O God that thou hast wrought in vs For seeing God is the guide and giuer of this kingdome doubtlesse he will be also the effecter and worker in vs and he only will be the foundation thereof Neither indéed let this praier and promise be vnderstood onelie touching the whole bodie of the Church but let it also bee applied unto euerie particular member and let it alwaies sound in our mindes eares and tongues Let vs dailie with seruent sighing saie Seeing O God thou hast translated vs out of the kingdome of darkenesse into the kingdome of thy light and that these beginnings of life euerlasting are diuers waies assaulted partely by the Diuell partly by the world and partly of our own flesh in which word I comprehend our wandring opinions and affections I humbly beseech thee that thou wouldst establish that benefit thou hast begun in vs and defend vs against our enemies domesticall and externall For as he that buildeth anie thing doth not onlie frame the foundations but goeth forwarde in setting vp the whole building whatsoeuer it be So God will not haue vs begin our conuersions and turnings vnto him but much more will he haue our saluation to bee perfected by him for as it is said 2. Phil. 13. It is God that worketh in vs the will and the deed euen of his good pleasure to the ende some acceptable seruices may be done vnto him For thy temples sake at Ierusalem so shall kings bring presents vnto thee He foresheweth hereby that some kings and princes shall be associates of the true church nursing fathers of them which teach and learne in the same and shall surely be made members of life euerlasting For although Religion do bring forth Riches as one saith elegantlie yet the daughter like an vnthankefull Stockedoue hath deuoured her mother For the Bishops in some ages haue not béene so vpright or sincere as that their estate of life might agrée with their calling that is they taught not the Gospel soundlie nor administred the Sacraments rightlie no they cared not for edifying the people with true doctrine but became stately Lords in kings courts and being ordained to sacred busines they intermedled themselues with prophane matters nothing agreeable to their calling Therefore both of these are best Meane wealth and meane pouertie in such like persons When the companie of the spearemen and multitude of the mightie are scattered abroad among the beastes of the people so that they humblie bring peeces of siluer and whâ—n he hath scattered the people that delight in warre He addeth vnto this prophecie of the calling of the Nations a heauie effect touching the kingdom of Antichrist whose chiefest members and as it were twinnes at one birth borne 900. yeares agone are the Pope and Mahomet These hee compareth vnto mightie strong Bulles treading vnder foote the true doctrine and true worshippings of God for to establish their owne power Against these is this Verse as if we in our time should now say O God restraine and ouerthrow the practises of these least the true knowledge of thy most holie name be extinguished in mankind For thy name for thy name sake O God do thou this that thou bee not blasphemed Helpe vs O God our Sauiour and for the glorie of thy names sake deliuer vs and be mercifull vnto our sinnes for thy names sake least at any time the Gentiles do say vnto vs Where is nowe thy God Psal 79. 10. Then shall the Princes come out of Egypt The Morians land shall soone stretch out her hands vnto God This is a notable prophecie touching the calling of the Gentiles and I haue often elsewhere saide that the Reader is to be put in minde of the chiefest matters so often times as the Prophets doe make mention touching the calling of the Gentiles For first this calling is a notable testimonie implying that saying of saint Paule Rom. 5. 15. 20. Grace oueraboundeth aboue sinne For if so great force or effect were not procéeding from the louing sauour and mercie of God he would not haue receyued into fauour nations polluted with Idolatrie lusts and other most filthie and foule sinnes which are partlie so filthie and partlie so flagitious that they seeme euen filthie to speake of them Secondlie the same calling of the Gentiles witnesseth that the promise of the Gospel is vniuersall pertaineth vnto all persons that do trulie call vpon God for in God there is no courtlike respect of persons but God is indéede equall to the equall that is to them which trulie repent and flie vnto the Mediator Touching this consolation mo things are spoken by Paul Rom. 10. verses 6 10 11 13 14. Finally this selfe same vocation of the Gentiles refuteth the Pharisaical opinion which imagineth that ceremonies are righteousnes before God for the Gentiles are by God receyued into fauor without Circumcision and other ceremonies of Moses Sing vnto God O yee kingdomes of the earth O sing prayses vnto the Lord. Which sitteth in the heauens ouer all from the beginning lo he doth send out his voice and that a mightie voyce Ascribe ye the power vnto God ouer Israell his worship and strength is in the cloudes The Epilogue or latter part of the Psalme is an exhortation for he exhorteth all degrées of men vnto Thankesgiuing As if he said séeing the benefits of this king are so great meet it is that hee bee honoured and magnified with all speech and writing O sing prayses vnto God that is acknowledge yee his wisedome righteousnesse and mercie It is Mercie that we are not consumed and brought into nothing nor cast away amongst the Diuels after our first fall It is Righteousnesse that there
sinne onelie let vs not maruell that his most sacred brest was vexed and disquieted touching the peruersitie of mens iudgements which are more fleeting then the flowing streames For looke whither fortune leadeth thither listeth the will of men And the thing it selfe sheweth that enterprises are ballenced or ratified by the euents For if anie man haue once good successe in anie thing hee is by and by counted a wise man But if the world go awrie with him then euerie man reprehendeth him But I omit to be here longer disputing vpon a thing so manifest whereof wee see dailie example in our life time But Lord I make my praier vnto thee in an accceptable time Heare me O God in the multitude of thy mercy euen in the truth of thy saluatiâ—n Take me out of the mire that I sinke not and let me be deliuered from them that hate me and out of the deepe waters Let not the water should drowne me neyther let the deepe swallowe me vp and let not the pit shut her mouth vpon me Heare me O Lorde for thy louing kindnesse is comfortable Turne thee vnto me according to the multitude of thy mercies And hide not thy face from thy seruaunt for I am in trouble O hast thee and heare me Draw nigh vnto my soule and saue it Oh deliuer mee because of mine enemies Christ teacheth vs by his example which is the gate the tower and altar for the godlie ones whereunto they maie safelie runne for refuge when they are tossed with diuers stormes in this life For as Salomon saith Prouerbs cap. 18 10. The name of the Lord is a strong tower c. That is true praier whereunto the iust person fleeing is deliuered So often therefore as all maner feares and dangers fall vpon vs let vs not séeke after vnlawfull remedies for our sorrows ut let vs craue of God inward consolation and deliuerance or mitigation of calamities according to Gods prouidence He that obeieth and submitteth himselfe to this rule hee in verie deede shall finde by proofe that praier vnto God is not a vaine sound but obtaineth greater thinges then anie man dare aske or looke for Ioseph when he was in prison wrongfullie cast vpon the sinister suspicion of adultery doubtlesse asked not of God in his praier the second roome or place in dignitie next to the king neither gold nor riches but onelie defence of his life and good name and the bringing of him againe into his Country out of which through the vngodlie and wicked practise of his brethren he was banished But he obtained of God not onelie wished benefits but also thinges greater then those for of a seruant and in déede a captiue or prisoner he was made the chiefest counsellor and gouernour of the most flourishing kingdome of Egypt yea and succoured his father Iacob with all houshold and kept them in greatest penurie and famine fo foode So when Daniell was cast among the Lions he desired not of God to be a gouernour of countries nor to haue deuine giftes of reuelations touching greatest matters and yet was hee so by God deliuered that he afterwards ruled and gouerned the whole country of Susian and enioyed the gift of Gods wisedome reuealing hidden mysteries namelie the sure and certain decription of time appointed for the comming of the promised Redéemer and the historie of the church or congregation of Christ and gouernements of kingdoms euen vnto the verie end of the world Let these examples of Gods promises stir vs vp vnto praier and let not the cogitation of our vnworthines discourage vs Séeing Daniel and all the holie ones euen from the verie beginning of the worlde made their praiers vnto God not in confidence of their owne worthinesse but in the confidence of the mercie promised for Christes sake and for this Lordes sake who saith Iohn 16. 23. Verely verely I say vnto you whatsoeuer you shall aske my father in my name hee will giue it you they are heard and obtaine their petitions For so Daniel praieth cap 9. 17 Wee poure out our prayers before thee not in our righteousnesse but in thy manifold mercies heare vs for the Lords sake And the same forme of praier is in the 17. verse of this psalme before recited Heare me O Lorde for thy louing kindnesse is comfortable according to the multitude of thy mercies turne thee vnto me Let vs therefore set against out vnworthinesse the preceptes and promises of God Thou O God hast commanded praier to bee made and wilt of vs in this maner be worshipped and honoured I acknowledge then that I am bound to obay thy commandement For although I am vnworthie yet thy commandement and thy will is worthie whereunto I yeeld thy promises worthie whereunto I agree and repose my full trust in the same Wherfore I make my praier vnto thee not trusting in my worthinesse but in the worthinesse of the name of thy sonne Christ Iesus and of God the father which commandest and promisest performance of that which I pray for Though hast knowne my reproofe my shame and my dishonour mine aduersaries are all in thy fight Thy rebuke hath broken my heart I am full of heauinesse I looked for some to haue pitie on mee but there was no man neither found I anie to comfort me They gaue mee gall to eate and when I was thirstie they gaue me vinegar to drinke He addeth vnto his prayer a complaint of the falsehoode of his friends and euill reioycing which his enemies haue at his calamities Seeing then that there is likelie familiaritie betwéene the head and the members let vs not maruell if the same thing chance vnto the Church for the in her calamities is both forsaken of her friends and cruellie assaulted of her enemies Like as certaine yeares agone we haue séene not without great sorrow manie examples thereof But admit it be so that we speake not of the Church shall I say how much Dauids prophecie here describing the last act of Christs passion liketh me For the Euangelist Saint Iohn declareth Cap. 19. verses 29. 30. How Christ the sonne of God hanging vpon the Crosse when he had first tasted the Vinegar giuen him by the Souldiours cried out It is finished and bowing his head gaue vp the spirit This consonancie of this prophecie which Dauid hath and that Hystorie of saint Iohns Gospell maie confirme vs against the venemous doubting which some haue touching the certainite of the doctrine from God deliuered vs. For séeing the euent answereth not in breadth but in streitnesse vnto the predictions or foretellings of the Prophets it is not to be doubted that the whole doctrine of the Prophets is true and procéeding from God Let their table bee made a snare to take themselues withall and let the things that should haue beene for their wealth be vnto them an occasion of falling Let their eies bee blinded that they see nor and euer bow downe their backes Powre out
helpe me O God Let them be ashamed and confounded that seeke after my soule let them bee turned backeward and put to confusion that wish me euill Let them for their reward be soone brought to shame that crie ouer me there there LIke as when we take an oath which is a kinde of taking God to witnesse in calling vpon him we craue that God woulde bee witnesse of our promise and a iust Iudge in punishing the partie which breaketh promise So in euerie our praier wee must craue of God that he would confirme the worke that he hath begun in vs and that hee would destroy the workes of the diuell and his instruments As when we recite these wordes Hallowed be thy name we do not onelie craue that the glorie of God maie bee made more excellent both by the true doctrine and by good examples but that also all wicked opinions in Religion and lewde examples in life by reason wherof the name of God amongst y e nations is blasphemed might euerie where be vtterlie extinguished So in like maner Dauid craueth helpe and defence in a good cause and the subuersion of his malicious cruell enemies whose diuelish malice and euill custome in working mischiefe was such that both their will was groedilie desirous of hurting their tongue earnestlie giuen to manifest the same and their hands nights and dayes prepared to shed the blood of the godlie lie ones Against these poysonfull Aspes prayeth Dauid here for their euill successe of their enterprises and except they will bee spéedilie conuerted for their vniuersall destruction So let vs craue of God that hee would with his mightie hand restrain or vtterlie cut off both Pope and Turke the two strong armes of Antichrist and that he would not long deferre the execution of his most iust iudgement but that hee would make haste to punish the enemie for the glorie of his names sake But let all those that seeke thee bee ioyfull and glad in thee and let all such as delight in thy saluation say alway the Lord be praised As for me I am poore and in miserie haste thee vnto me O God Thou art my helper and my redeemer Lord make no long tarrying Vnto the godlie ones which exercise faith in their dailic calamities and dangers these speeches of Dauid are not obscure I am poore and in miserie That is destitute of mans helpe and defences Thou therefore OGod bee my helper and deliuerer and that indeed without tarrying helpe and saue me least I perish or be ouercome of the cruell enemie for thou knowest thine owne creature out infirmitie is knowne vnto thee Thou knowest also that the Diuell goeth about and seeketh whom he may deuour and destroy 2. Pet. 5. 8. Wherefore seeing thou art a faithfull God do not thou suffer vs to be tempted aboue our strenght but giue with temptation an end that me may be able to endure that thou laiest vpon vs. A Psalme of Dauid In te Domine speraui c. The Argument ALthough certaine persons too much louers of themselues do imagine in their mindes that they excell in wisdome and strength the first flower of mankinde yet notwithstanding the thing it selfe sheweth that the nature of man as it were barren is at this day more weake and of lesse strength then it was in the beginning For most trulie is it saide of the learned ones In prima eatate mundi regnasse rationem gubernatricem inuentricem optimarum artium Deinde successisse aetatem bellatricem in qua armis imperia constituta sunt quatuor Monarchiae orbem terrarum rexerunt In hac vero Senecta mundi dominars That is In the first age of the world Reason ruled as gouernesse and inuenter of good artes After that succeeded the warlike age wherein by force of armes kingdomes were ordained and the foure Monarchies ruled and gouerned al the world But now in this olde age of the worlde concupiscence reigneth for nature of man being now made weaker neither studieth for wisdome as they did of olde neither taken vpon her those toyling labours of warfarre which strong men did in times past but as it were weakned in the sinewes seeketh after delites and pleasures This infirmitie of nature in vs doth the diuell more outragiouslie assault at this day and as it were leaning vpon a bending wall stirres vp Heretikes and tyrants partlie with craft or guile and partlie with manifest violence to ouerthrow and vtterlie destroy all the holie ones yea and extinguish the name of Christ whom this foresaid deadly enemie of ours well knoweth shall hereafter not long to come and iudge all people and giue vnto his Congregation euerlasting blessings and shall cast away these diuels with all the wicked ones into eternall destruction and torments Therefore now greater and more difficult is our necessitie cause then euer it was at any time in the church because wee haue against vs the skem and ende of the worlde that same extreame outrage of the Pope and of the Turke who as D. Martin Luther sayeth seeke to deuour vs. And I pray you how many trouble the Church now in her olde age with mouing vnnecessarie or needlesse disputations and like peeuish olde women dauncing out of order stirre vp a great dust as the Greeke Prouerbe saith And others like wawling Cats running away out of this life leaue an euill smell behind them This masse of mischiefes and miseries Dauid foreseeing to come in his time craueth most feruentlie of God that hee would not forsake nor cast away his Church in her extreame olde age so fowly deformed but that he would succour and defende her against the Diuell who in the ende of his tyrannie rageth more cruelly Seeing then Dauid foreseeing future stormes and tempestes in his time made such prayers for the ship which bare the Church of what minde behooueth it vs nowe at length to bee who are tossed with the verie same stormes But the verie same thing happeneth vnto vs which did to the Apostles which neither vnderstoode the greatnesse of Christes sorrowes nor are yet greatlie grieued in minde therewith no rather are wee ouercome with heauie sleepe as the Apostles were Let vs therefore correct this securitie and negligence and let vs craue of God that hee would helpe gouerne and strengthen vs least either our carelesse mindes fall headlong into Epicureal contempt of God or else being oppressed with the burthen of calamities bee vtterlie destroyed with desperation like as Ely Saule and innumerable others were ⧠The Psalme and Exposition thereof In thee O I orde haue I put my trust let me neuer bee put to confusion but rid me and deliuer me in thy righteousnesse encline thine eare vnto me and saue me WHere as before in the II. Psalme verse 6. and 8. these words are sufficientlie expounded I wil now onelie admonish the reader touching the little worde righteousnesse which is vsed in some places actiuelie in
once but that we do repeate them dailie yea euerie moment and truelie for this cause that there may be a propagation or publishing of doctrine in the posteritie for like as God graunteth vnto the Halcion bird the quietnesse and calmenesse of the sea to hatch and bring forth their yong ones so must we pray that God in the ruines and confusions of kingdomes in the latter age of the world would preserue his church and ministrie that in time to come there want no publishers of the most mightie workes of God Thy righteousnesse O God is verie high and great things are they that thou hast done O God who is like vnto thee This ioyfull conlusion which the Prophet here hath maie more easilie be vnderstoode if we consider the historie of the Church from the beginning when Adam and Eua had transgressed and could not be helped by the meanes of anie creature God of his immense grace and goodnesse published a promise touching the Redéemer which shoulde come which when these our parentes heard they vnderstoode that they should bee receiued againe into Gods fauour and brought againe from euerlasting death Afterwardes when all mankinde miserablie perished in the vniuersall deluge God according to his wonted goodnes preserued Noah and his wife and familie that they shoulde yet scape the daunger of the floud and remaine the young plantes of the Church And that I maie for breuitie sake omit particular deliuerances howe glorious was the bringing and deliuering of the Israelites out of Egypt And no lesse glorious was the bringing backe againe of the same people from out of Babilon and the restoring of them into their ancient state What shall I saie of the church gathered from out of the whole world by the ministerie of the Apostles What shall I speake of the continuall preseruation and defence of this little flocke against the violence of Tyrants and wicked deceipts of heretickes And that I would not repeat all stories I will cōprehend in briefe for so I purposed this last restoring of the gospell euen by God effected maugre the malice and repugning thereagainst all the gates of hell to be no lesse worthie of admiration then other deliuerances of the church mentioned in the histories of the Prophets and Apostles These and other thinges innumerable when we call to minde it cannot be otherwise but we must needes crie out with Dauid in this verse Howe great thinges are they O God which thou hast done O God who is like vnto thee O what great troubles and aduersities hast thou shewed me and yet diddest thou turne and refresh mee yea and broughtest mee from the depth of the earth againe Thou hast brought me to great honour and comforted me on euery side The historie of the Church doth speciallie set forth this interchange of temptations consolations The church of the people of Israell had some rest peace and quietnesse in the time of K. Salomons raigne but a little while after when the Kingdome was deuided there followed continuall ciuill warres vntill the tenne Tribes were by Salmanazar carried a waie into exilement The two other Tribes had great tryall of diuers changes calamities and deliuerances euen vntill the comming of our Sauiour Christ But the church of the newe Testament being first grieuouslie afflicted by Tyrantes next of heretickes and afterwardes by Antichrist hath had thenceforth some space of breathing So let vs not doubt but the Church of this last age tossed and turmoiled with diuers stormes and surging seas shall hereafter not verie long to getting out of these great troubles desire and attayne vnto the porte of euerlasting life Therefore will I praise thee and thy faithfulnesse O God playing vpon an Instrument of musicke vnto thee will I sing vpon the harpe O thou holie one of Israell My lips will bee faine when I sing vnto thee and so will my soule whom thou hast deliuered My tongue also shall talke of thy righteousnesse al the day long for they are confounded and brought vnto shame that seeke to do me euill Oftentimes in the Psalmes Dauid keepeth these degrees of order Beleeuing he is tempted tempted he prayeth praying he is deliuered and being deliuered he giueth thanks vnto God So the Church beholding the destruction of her enemies or their purposes disappointed with ioyfull minde and mouth magnifieth and praiseth God who knoweth howe to deliuer his out of temptation ¶ A prayer composed by Dauid as touching the prosperitie of Salomons Kingdom which was a figure of Christ and his euerlasting kingdome 1. Kinges 3. Deus iudicium tuum Regi da. The Argument TIS Psalme with great excellencie of wordes preacheth of the person and office or of Christes kingdome of the calling of the Gentiles of the worshipping in the newe Testament and of the Crosse which the Church must beare But first to beginne with all the Iewes must bee refuted which with a blinde wilfull boldnesse contend that this Psalme must not bee vnderstoode touching Christ but touching Salomon And trulie the first refutation may bee taken from the limits and long continuance of his Kingdome touching whome the Psalme speaketh For he expresly affirmeth in verse 5. That the limits or boundes of his kingdome extend from the rising to the setting of the Sunne and this King shall rule and raigne verse 17. in all posterities without end Because therefore it appeareth sufficiently that neither Salomon nor any other King had euer anie Kingdome so largely limited and bounded and that all and euerie kingdome in the worlde haue their fatall periods Let vs here then confesse it to be most euident these things cannot bee spoken of any other King but of the promised Sauiour Christ Jesus Of this Argument such is the perspicuity that if the Iewes woulde burst themselues with vaine contention therein they cannot say so much as a word against it The second refutation is taken from the stability of peace touching which it is saide in verse 7. In his time shall the righteous flourish yea and aboundance of peace so long as the moone appeareth And wee knowe that the latter ende of King Salomns raigne was vnquiet and troublesome as the historie of the 1. lib. Regum cap. 11. maketh mention Therefore are the commentaries of the Iewish Rabines far wide from the scope of this Psalme But least I seeme to be too long in a thing so manifest and plain I will be content with the testimonie of the Caldean translation which interpreteth this Psalme as touching the promised Sauiour Christ Iesus This ground of the matter being thus ordained wee must thenceforth seeke who is the sauiour for the Iewes looke for a Guide and a restorer of their kingdome such a one as Hercules or Cyrus or Augustus And such a one doth Mahomet beleeue that Christ was and so haue manie heretickes alwaies thought and held opinion as Somosatenus Nestorius and others And I feare that euen this philosophie stirres vp great
tumults in the mindes of manie men at this day But let the godlie ones fully beleeue wee must so esteeme of God euen as hee himselfe instructeth vs in his testimonies These do affirme that there is not onely in Christ humaine nature but also the verie diuine essence of the sonne of God which Saint Iohn calleth cap. 1. vers 1. The worde which is the image of the eternall father And that for breuitie sake I may omit other testimonies certainlie this Psalme discerneth Christ from Moses and other great personages when he saith that the Sauiour shall liue for euer and bee alwayes prayed vnto and worshipped as in the 17. verse His name shall remaine vnder the Sunne among the posterities which shall bee blessed through him Againe verse 5. They shall feare thee as long as the Sun and the Moone endureth from one generation to another Last of all verse 12. All kings shall fall downe before him all nations shall do him seruice for euer In these words is his eternitie most euidently described Before the Sunne that is before the shining Sunne in the heauens was created hee was the Sonne of God For the Hebrew Text vseth in this place a notable worde signifying doubtlesse that the Sonne of God was borne before anie Sunne shined in the worlde Againe also it affirmeth manifestlie that this Sauiour must alwayes bee called vpon yea when he is not seene with our eyes He speaketh not here then of the gestures of the bodies which with reuerence is vsed towards them but by them towardes Christ and hee speaketh generallie of all good mindes which do craue of the same our Sauiour Christ that he would haue mercie vpon vs and bee our Mediator vnto his father that he would forgiue vs our sinnes giue vs his holie spirit and life euerlasting and bee our defender and helper in the daungers of this life against the furies of the Diuels and the wicked ones in this worlde Such a kind of prayer yeeldeth rightlie omnipotencie vnto the Sauiour and witnesseth that he is God But y â— indeed his kingdom is not a worldlie policie but spirituall and eternall These Arguments do confirme the same The benefite of the Sauiour pertaineth vnto the vniuersall Church from the beginning of the world vnto the end of the same Now if the kingdome of Christ had bin politike it should not haue brought anie profit or vtilitie vnto the Fathers and Prophets which haue departed out of this life before the coÌ„ming of the Sauiour Therefore nothing shoulde their prayers and hope differ in this case from the dreame of the golden fish wherof the fisher reioyced as Theocritus reporteth Adde herevnto a most ample promise of the calling of the Gentiles which should be vaine and ridiculous if the Iewes onely should carrie all the stately port and beare rule and the Gentiles bee brought into bondage as their slaues But of all others chieflie the sayings of the Prophets confirme this opinion which wee would attaine vnto because they preach of the death and resurrection of the Sauiour Dâ—niel sayeth plainlie cap. 9. vers 26. Christ shall bee slaine And Isayas sayeth cap. 35. 10. He shall lay downe his sâ—ule for sinne Ergo he shall not haue anie corporall rule or gouernment in this life These and manie other such like when we read may we doubt any thing but that the Iewes and others dreaming of the kingdome of Christ to be politicall are wrapped in the greatest error and blinded in the ignoraunce of the greatest matters Also manie were woont to aske of vs what were the benefites of Christs kingdom Touching this question the Psalme maketh answere That the Sauiour of the worlde shall not giue riches and Countries but Righteousnesse and Peace But Righteousnesse signifieth in this place Forgiuenes of sinnes and reconciliation with God or imputation vnto righteousnes or acceptation vnto life euerlasting wherewith after our resurrection shall be ioyned full and perfect newnesse inflamed with spirituall motions such as the lawe of God requireth This true righteousnes differeth infinitelie from discipline which is onely a shadow of outward workes and a miserable and vncleane hypocrisie Peace in this place may not bee vnderstoode of a politike peace which is nothing but a vaine name as Plato saith but it must be vnderstood touching the true consolation and tranquilitie of mindes which is the ouercommer of death For true it is which Christ our Sauiour said Iohn 16. In the world you shal haue affliction but by me Peace 33. Be ye of good courage I have ouercome the worlde ibidem Last of all let the sayinges touching the calling of the Gentiles the worshippings of the newe Testament and Crosse of the Church bee considered in this Psalme For it interpreteth the promise deliuered vnto Abraham Gene. 22. 17. In thy seede shall all nations bee blessed And it witnesseth that the worshipping of God in the new Testament shall not be circumcision or Leuiticall sacrifices but praiers and thankesgiuings As here in the 12. verse They shall praise him for euer He also addeth a particle wherein not obscurely he signifieth the Church shall bee subiect vnto the Crosse As in verse 14. Precious saith he is the bloud of them in the Lords sight Let these seeme to be sufficiently spoken touching the Argument of this 72. Psalme Now let vs heare the Prophet Dauid excellently prophecying and preaching of Christ Iesus the Sauior that was and is to com◠⧠The Psalme and Exposition thereof Giue the king thy iudgements O God and thy righteousnes vnto the kings sonne WHat maner of speaker Thucidides was in his Drations such a one is the Prophet Dauid in his Psalms so plentifull hee is in copie of matters that the multitude of his wordes almost are supplied with as manie sentences Furthermore so apt and strict he is in wordes that a man cannot tell whether the things are with spéech or the wordes with sentences more beautified For I pray you consider how many great matters are included in one litle verse For first he teacheth what a one God is namelie a iust iudge that is allowing things well done and disallowing and destroying the contrarie And surely such a God he is according to the law but indéede according to the Gospell he is not onelie iust in accusing of sin but also he maketh vngodlie ones become iust which are just by faith in Christ as it is said Rom. â— Secondlie he aduertiseth the Reader touching the mysterie of the Trinitie For it is the euerlasting Father which deliuereth out of his power into the hands of his Son both iudgemeent iustice The son receiueth the power deliuered vnto him from â—is faâ—her according to that saying Ioh. 5. 22. The Father iudgeth no man but hath giuen all iudgement vnto his Sonne which wee must so vnderstand touching the first comming of Christ that the father iudgeth not alone but by his sonne hee iudgeth and maketh his iudgement knowne For by his