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
for this day or to morrowe but now and for euer So that ye muste haue a certaine continuall and a constant presumption if I may so say of the mercie of God of the forgiuenes of sinnes and of the righteousnes that commeth by christ Contrariwise ye must beware that ye neuer presume of your owne workes albeit they ought to be holy and according to the law of god For this naked and this onely trust ought to remaine which is called the confidence of the free mercy of God offered vnto vs in christ This trust is sure and neuer deceiueth vs For God is no lyer but faithfully performeth that he hath promised Doe thou therefore but trust and still faithfully rest vpon his promise But here we are not without daunger of the deuill whiche goeth about with all his might and power to bring vs from this assuraunce and trust of the mercie of God towardes vs in christ Wherefore we must fight and with continuall battaile practise this doctrine against the deuill and spirituall wickednes which by all meanes goe about first to lift vs vp with pride and presumption and afterwards to throwe vs downe againe to desperation But God worketh a contrary way For first he terrifieth vs and casteth vs downe that afterwards he may raise vs vp againe He bringeth vs downe to hel that he may bring vs back againe The dugge of grace also he sometimes taketh from vs that we may learne what our owne righteousnes is wont to doe namely to oppresse vs with desperation And this he doth to the ende that wee hauing experience thereof should not followe our owne sense and reason but raise vp our selues with a sure hope trust in Christe whereby the dead are restored to life and saued This mercie is as a strong heauen or firmament ouer vs wherwith we beeing couered are safe and sure where so euer we be So Esay calleth it a shadow against the heate because we are couered and defended by the mercie of God against wrath desperation the deuill death This shadow who so euer doe forsake shal suffer intolerable heat Thus we learne by this verse that Dauid speaketh of that damnable presumption of our owne righteousnes exhorteth vs to fight against it with a sure hope of Gods eternall mercie and a constant faith This is the onely way whereby we are saued The .132 Psalme Lorde remember Dauid c. This Psalme whether it be Salomons as it seemeth or whether it be Dauids it is a prayer for the kingdom the Priesthood for these two are the most principall giftes of God in this worlde Wherefore they haue neede of prayer and the helpe of God to defend them against the deuill whose double title ye knowe which Christ giueth vnto him in the Gospel of Iohn when he calleth him a lyer and a murtherer For he resteth not but busily laboureth seeketh by all meanes possible to replenish the world with lyes murthers Against these two policies and kingdoms of the deuill God hath erected two other kingdoms the politike state and the priesthood the one to fight against murther and the other against false doctrine and heresies So Dauid and all other Kinges and Princes in gouerning the common wealth ought to endeuor that their subiectes may liue a peaceable and a quiet life that mariages the education of children other dueties perteining to howshold gouernment may be mainteyned and defended against seditious and wicked persons The priesthoode is to this ende that children growing vp may be brought to the kingdom of heauen and the ministers of the Church are as Angells appoynted to defend the truth that the kingdom of Satan the father of lyes may be destroyed These be the proper offices of the ministers of the Church and of the worde which ministers haue bene alwayes in the world among the faithful and haue kept continuall battaile against heretikes and the ministers of Satan So the Patriarkes before the flood fought against the Canaites or ofspring of Cain after the flood against the Esauites and others The Prophets fought against the false prophetes as their writinges doe testifie and the Apostles likewise against the false apostles for Satan ceaseth not And besides this the kingdom of Satan was alwaies the greater For if ye cōsider the church there were euer moe godles and infidels then faythfull So in the ciuill gouernment the greater part consisteth of those which are disobedient which raise vp troubles seditions and warres Wherfore since the kingdom of Satan if ye consider the number is the greater and moreouer since both the politike state and the priesthood are such as farre exceede the power of man therfore can not be defended mainteyned by our strength or policie hereby we may see how necessary this prayer is whereby Dauid desireth that they may prosper and continue And here first of all marke the difference betwene Dauid and other Princes of the world Other Princes and rulers doe also vnderstand and see that common weales can not be preserued by mans power Wherfore they sayd that he which should well happily gouerne had neede to be endued with some diuine and godly power And albeit they were ignorant that these thinges are gouerned by God yet they preferred fortune for so they called the blessing of God the cause whereof they did not know before wisedom power iustice and all princely vertues For where as iust men for the most part be oppressed and the vniust doe rule and reigne therefore they thought that iustice is not the meane whereby kingdomes and common weales are preserued For then Cicero should not haue bene oppressed nor Antonius aduaunced to such power and authoritie If by power kingdoms could be preserued then should not Themistocles haue ouercome Xerxes Likewise many notable Emperours lacked no wisedom nor industrie and yet were they miserable notwithstanding These examples and this experience caused the Gentiles to thinke that there was a certeyne diuine power in great Monarches and Emperours to rule gouerne their earthly power wisedom and iustice whereby they did so prosper vppon the earth and this they called fortune But here behold and consider Dauid He also seeth that it is not in his power to preserue and vphold his kingdom and yet doth he not thinke that it is fortune which supporteth vpholdeth kingdoms for he beleueth that this perteyneth to God alone Besides this he beleueth as ye shall heare that God for his mercies sake will not reiect those that call vpon him But the Gentiles knewe neither of these thinges Moreouer the same necessitie which moueth the Prince or the Magistrate to pray for the common welth moueth him also to pray for the Priesthood and for the Church of god So we see that this Psalme is a prayer for the people of the olde Testament that God would preserue the kingdome and Priesthood euen for his promises made vnto Dauid It is likewise
doctrine of Christ or the glory of his kingdom should be diminished or blemished in any point The dauÌ„ger whereof they see not or doe litle regard which make so great a matter of the losse of that peace and tranquillity which hath bene and yet is seene in the kingdom of Antichrist Notwith standing let vs with all our power amplifie and set forth the glorie of our God and the frutes that come of the true preaching of the gospel and let vs contemne all such sclaunders which these Epicures do most maliciously and spitefully heap vpon vs commending nothing else but that peace tranquillity wherewith the deuill hath rocked them a slepe in all damnable security wherby we see what horrible impietie reigneth in the papacie There is not one word purely taught concerning sinne grace the merite of Christ faith the exercises of workes concerning magistrates and other degrees and kindes of life All thinges are miserablie corrupted with pestilent gloses and expositions Moreouer what prophanation and selling of Masses was there what deceite and robbery by pardons purgatory with such other abominations deuised only for vauntage and gayne When I looke into the kingdome of the Pope as it was before we preached the Gospell it seemeth to me that of verie purpose men were cast vnto Satan and eternall damnation by false teachers and ministers of iniquitie Now consider whether it were not better with trouble to kepe and enioy the word of God then with losse of the word to liue in peace and tranquillity though it were neuer so heauenly a peace As for me I woulde not desire to liue in paradise without the word and with the word to liue in hell it is an easie matter like as in this world we liue as it were in hell and comfort our selues only with hope which the word of God sheweth vnto vs and with this hope we ouercome all kindes of troubles crosses Let vs therefore lay sure holde on this consolation which the holy Ghost here setteth forth vnto vs whereof also all they haue great neede that teach the word of trueth namely that they are not the cause of offence trouble and sedition There must needes be offences there must needes be Lucians Epicures contemners and scorners of religion troublers of the peace and quietnes of the Church but blessed are they which are not the cause of these euills but are preachers of peace and seeke by all godly meanes peace and christian vnitie In the number of whom by Gods speciall grace we are at this day howe soeuer the world thinketh of vs and we will pray vnto God that for Christes sake he will so keepe vs euen to the vttermost breath Thus are the enemies of God and his word paynted out by Dauid in this Psalme and also the true state of the Church teaching vs thereby that we shoulde arme our selues against these daungers and giue thankes vnto God for this great consolation that whatsoeuer tumultes and troubles arise in the Church he doth not impute the same vnto them that teach the word but vnto the word it selfe which is not ours but Christes wherewith we may comfort our selues whatsoeuer followeth of the true preaching of the Gospell Let them stoppe their mouthes and kepe silence that so greatly commend peace but we wil speake and shew forth the wonderous workes of the Lord with boldnes and will not be disobedieÌ„t in our vocation If euil tongues be walking and troubles arise we will with Dauid fight against them by prayer commending to God the cause of his poore Church wherein he hath promised to kepe maintaine his word who also shall burne consume all wicked â—ongnes with the same fire of his heauy indignation wherwith they thinke the church of God shal be destroied The 121. Psalme I will lift mine eyes vnto the mountaynes c. The Psalme going before was a prayer for the preseruation and continuance of the word of God found doctrine against pestiferous tongues and wicked opinions For that is the chiefest assault that Satan maketh against the church of god Now this Psalme I take to be as an exhortation to the faithful for it conteineth the doctrine of faith Which faith is a knowledge of thinges inuisible and to be looked for and resteth in the promise word of god But because Gods word excedeth the capacity of man the thinges which it promiseth seeme either absurd vnlikely or impossible or else incredible against al reason therfore they which haue once begun to beleue haue nede of continual exhortations to stirre them vp against the teÌ„tations of the flesh which striue against faith the word of God least the spirit being pressed downe with the heauy burden of the flesh should be vtterly vnable to thinke of spiritual and heauenly things For our life is full of troubles tossed with continual tempests as they which are sayling on the sea and we are caried away euery moment with the blasts of tentations whiles our mindes are assailed either with prosperitie or aduersity with wealth or pouerty with glory or ignominy with ioy or sorrow And hereof yet doe fellow much more greuous daungerous tentations that is to say security and desperation Therfore when these stormes blowe it is necessarie that we shoulde be stirred vp with continuall exhortations out of the worde of God whereby we may learne to resist the same And thus doe I vnderstand this Psalme that it is a doctrine whereby we are admonished taught that we shoulde haue our faith exercised and stirred vp with continual exhortations so long as we liue least we being ouercome with the cares of this world should forget and neglect the rich blessings and euerlasting treasures of the life to come Verse 1. I will lift mine eyes vnto the mountaines from whence my helpe commeth These words do include a coÌ„parison betwene the mountaines which bring helpe and succour the mountaines that bring desolation and destruction as euery doctrine of faith euery promise importeth also the contrarie if you haue respect to the flesh The godly haue a promise of Christ that he will be their helpe and succour but if we looke to the outward appearance Christ himselfe hanging vppon the crosse seemeth to be vtterly forsaken In like maner there is a comparing togither of contraries to be vnderstande throughout this whole Psalme As though the Prophet should say when tentations trialls of faith are at hand one runneth to this place and an other to that seeking for helpe succour diuers wayes As amongst my people some runne to Bethel some to Gilgal some to Bethauen as mountaines from whence they looke for helpe and succour Euen as in popery they run to euery stocke and blocke as to their onely patrones and helpers with kneeling knocking creping kissing and licking For the reliefs and comforts are infinite which the heart beleueth and seeketh after when it is in trouble and distresse And it is
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
holy Ghost permitteth here to the wicked dominion and tyranny ouer the godly which they are compelled to suffer Like as we are compelled not onely to see but also to suffer the tyranny of Antichrist and the power of his kingdom persecuting destroying murthering the Christians and raging against them with all kind of tyranny Yea we are compelled moreouer to suffer the tyranny of Satan vexing and terrifying my heart and the hearts of the brethren which beleue in christ This dominion or tyranny the holy Ghost calleth the rodde of the wicked and comforteth vs that as the Lord liueth their tyranny shal fall and shall not rest vpon the lotte of the godly The lotte of the iust is as much to say as the portion that is the number or congregation of the iust Like as Christ calleth them the little flock and Paule the poore Saincts Ouer these sayth he although the tyrannes doe rule yet shalt not their power endure Although the persecutors of the Church doe oppresse the faithfull yet shall they not doe so alwayes neither shall their counsells haue that successe which they desire For they thinke to roote out this doctrine for euer but that shall they neuer be able to doe Therefore albeit ye suffer in the meane time faith the holy Ghost yet know ye that my will is that they which beleue in me shall neuer perish but shall be preserued to life euerlasting Here then haue ye whereunte ye may trust in all your tentations But behold the reason which the holy Ghost here vseth to proue that the scepter of the wicked shall not rest vpon the iust God is moued saith he to helpe and defend the iust For else it might so come to passe that God should haue no Church at all and the iust should put forth their hands to wickednes So we finde in Ieremy that before the people were deliuered into the handes of the Babylonians they had a promise that after seuenty yeres they should returne againe to Ierusalem because they should not be brought into doubt of Gods mercy and so vtterly despaire and falling away from God should turne to gentilitie As it is in the Psalme lest the godly should turne to folishnesse that is to say should blaspheme and become impatient This is the cause why God ioyneth the promise of the word with the execution and performance of the deed or else the godly should be driuen to desperation We see how many are cast downe with aduersity by the losse of goods wife children and other things which are deare vnto them Except therefore their mindes were raised vp againe and comforted first with the worde and promise and then with the performance and execution of the same many would say there were no god Therfore God must needs shew him selfe to be a God not onely in word but also in deede Dauid had great promises of God and yet by his owne sonne he was driuen out of his kingdome and so persecuted that he was compelled to flie away barehead and barefoote This was a sore tentation Wherefore the great and ample promises made vnto him could neuer haue raised him vp comforted him againe except God had in deede deliuered him out of this greate misery and affliction Euen so if we had no more but the promises of God to support vs against the Papistes and aduersaries of the word yea if God did not in deede fight for vs and defend vs against their tyranny we should be swallowed vp with sorrowe and brought euen to desperation God therefore worketh both wayes he raiseth vp with the word and promise and deliuereth out of troubles and afflictions by execution of the deede that according to the saying of S. Paule the tentation should not be aboue our strength but should haue an ende and we learne by our owne experience that the first commaundement I am the Lord thy God is most certayne and infallible Therfore when he saith Least the iust should put forth their hand to wickednes it is as much as if he should say least the iust shoulde turne away from God and fall to gentilitie For God hath a double care ouer the faithfull first that they be not ouercome but may ouercome the tentation and this he doth by the word and promise The second is that the tentation be not perpetuall Euen so must we be vndoutedly perswaded that besides the infallible promises which we haue of the good will of God towards vs and in the end of euerlasting life we shall be also deliuered and our aduersaries destroyed albeit we can see no maner of way or possible meanes howe it may be done This is it then that this verse here setteth forth that God is so carefull for the safety of his people that he seemeth to feare least they shoulde put forth their hand to wickednes fall away from him whereby it might came to passe that he should haue no people so there should be no god For God is the God of the liuing and therefore he must needes haue a people Wherefore there must euer be some remayning which may praise and worship him If there must needes be such a number remayning God must of necessitie make an ende also of tentations But here we must beware that we doe not appoynt the time of this deliuerance For before that come God will haue vs tryed to the vttermost and brought to that extremitie that all our hope and trust shall be vtterly spent we at the poynt of desperation Now when we are brought into this case that we can see nothing but desperation then euen then God sendeth comfort in death he sheweth life and euen in damnation he bringeth saluation briefly of nothing he maketh all thinges and when all hope of remedie is past then beginneth he to worke and frameth all newe agayne in most perfect wise Thus can not the God of this world doe This is the singular worke of God therfore that when thou thinkest thy selfe cleane cast away and vtterly forelorne euen then thou shouldest be most sure and safe and most gloriously shine as the day starre in the firmament These things are easily taught but by experience we finde and feele how farre they passe all reason and power of man how hardly we can beleue that God maketh all thinges of nothing that he is carefull for vs whether we be afflicted in the flesh or in the spirit and that he is more mindefull of our deliuerance then we our selues can be These thinges therefore must be often diligently taught that we may learne that heauenly wisedome which the first commandement setteth forth vnto vs namely that our God is suche a one as of olde thinges is wont to make all new of poore to make rich of despised glorious And this last we would all gladly haue but that wil not be except contempt and pouertie doe goe before Here haue we then a singular promise and consolation As if he should say
the rodde of the wicked greeueth you but be of good comfort my people and patiently endure it for I wil not suffer the tentation so farre to preuaile ouer you that your confidence and trust in me shall vtterly faile you Stormes and tempestes shall arise and your daungers shall seeme so great as though the waues should presently swallowe you vp But I will not suffer you to perish I wil bridle their rage and make an ende of the rodde of the wicked If Satan your owne conscience doe accuse you as most wicked and vnrighteous yet will I not leaue you destitute of my righteousnes Thus doe tentations teach vs the true vse and meaning of the first commaundement the which none without afflictions and tentations shall rightly knowe or vnderstand Moreouer we are here admonished of the great daunger that followeth these afflictions tentations which they that through impatiencie forsake the word and faith doe fall into Therefore the Lorde here sheweth him selfe so carefull for his people leste they should fall into this danger For their state which haue once forsaken the word is much more perilous then it was before and into such as our Sauiour Christ pronounceth in the Gospel doe enter seuen spirites much more wicked then the first We must therefore patiently suffer and perseuere in all tentations and rather abide all extremities then once shrinke from the word of life lest we be possessed with seuen spirites more wicked then the first And moreouer we must assuredly trust as we are taught in this verse that so long as we haue a desire and a purpose so to doe the Lord will neuer forsake vs or suffer vs to fall into this impietie For here haue we a manifest promise and a liuely description of the Lordes singular care and prouidence ouer vs namely that he is mindful of the end of our tentations and afflictions â–ª so that we onely continue constant and patient vnto the ende â–ª And if the heathen Poet sayd Endure and reserue yourselues for more happy thinges how much more should Christians diligently stirre vppe them selues with mutuall exhortations to patience and perseuerance whether they outwardly suffer in things perteyning to the body and to this present life or inwardly in conscience For we haue a God which euen in death in hell and in the middes of all our sinnes can saue and deliuer vs. Verse 4. Do wel O Lord vnto them that be good true of hart The Prophet sayth not here doe well Lord to the perfect and such as offend in nothing but to the good true of hart The good and true of heart are they which are of a single sincere and vpright hart For these are they which are most accepted of God although they also through infirmitie doe sometimes offend Now where he prayeth that God will doe wel to the good and godly he meaneth also and secretly complayneth that the godly are in miserie and affliction and that the vngodly do abound with all worldly felicitie As we see at this day the enemies of the Gospel to enioy great riches and dignities whereby they vexe oppresse the godly This is a great offence and stumbling blocke to the godly and therefore the Church hath neede of this prayer that God would doe well vnto the godly which trust in him seeke his glory with their whole hart that they by stumbling at this offence do 〈◊〉 fal away to impietie This prayer conteineth in it a prophecie with a promise that like as he prayeth for the blessing welfare prosperitie of the iust so at the length it shall also come to passe Verse 5. But those that turne aside by their crooked waies the Lord shall leade with the workers of iniquitie but peace shall be vpon Israell He sayth not simply Such as turne aside but such as turne aside by their owne wickednes For to giue place to tentations by infirmitie of the flesh or weakenes of mind or else of faith and so to decline from the right way which commeth to passe sometimes euen in the Sainctes as the example of Peter teacheth is one thing and to fall away through wickednes and peruersenes of heart is another which can not be in the children of God but properly belongeth to the wicked and godles This sort of men hath euer corrupted the Church from the Apostles time and with a shewe of holines hath deceiued the simple which because God punisheth them not but spareth them and suffreth them to prosper in this world become so proud that they will be counted amongest the holiest and of the world are so commonly taken We see that not onely the godly are mixed with the wicked in this world but in the Lords floore also the wheate lyeth hidden vnder the chaffe We must pray therefore that God would bring these hypocrites to light giue vnto them their iust punishment with the workers of iniquitie Then shall peace ensue to the Church of god For whiles the Lord poureth forth his iust vengeance vppon the wicked which vexe and persecute his true members he gathereth togither the good and vpright of heare and openly declareth his fatherly good will and tender loue towards them The .126 Psalme VVhen the Lord brought agayne c. Touching the captiuitie whereof the Prophet speaketh in this Psalme the interpreters doe not agree Some vnderstand it to be means of the captiuities of Babylon some of the captiuitie vnder the Romanes other some doeth take that the Prophete meaneth here all the captiuitie and deliuerances of this people according to that promise Deut. 40. That if they should at any time be ledde into captiuitie for their transgressions and by repentance shoulde returne vnto the Lord he would shew mercy vnto them and bring them home into their land againe But in myne opinion they goe neare to the true sense and meaning of the Psalme which doe referre it to that great general captiuitie of mankind â—nder sinne death and the deuill to the redemption purchased by the death and bloodsheding of Christ and published in the Gospel For this kind of speech which the Prophet vseth here is of greater importance then that it may be applyed onely to these particular captiuities For what great matter was it for this people of the Iewes being as it were but a litle handfull to be deliuered out of temporall captiuitie in comparison of the exceeding and incomparable deliuerance whereby mankinde was sâ—e at libertie from the power of their enemies not temporall but eternall euen from death Satan and hell it selfe Wherefore we take this Psalme to be a prophecy of the redemption that should come by Iesus Christ the publishing of the Gospell whereby the kingdom of Christ is aduaunced death and the deuill with all the powers of darkenes are vanquished This Psalme being thus generally vnderstand may afterward be applyed to euery particular deliuerance Verse 1. VVhen the Lorde bringeth againe the
this distinction is not so well knowne by practise as it is by speculation For if we had this practise in deede we shoulde rightly discerne betwene the law the Gospell also betwene the disciples of the law and of the Gospel beate backe Satan with this answere that like a lying spirite he seeketh nothing else but to blind and deceiue the hart with falshood and lyes For whereas hard and stony harts be those he doth not kill or terrifie but flattereth and filleth them with hope faire promises which doe not perteyne to such harts Contrariwise where as such tender and timorous heartes be as are to much terrified already and therefore should be confirmed reised vp with the promises of the Gospell those heartes Satan most of all not onely goeth about further to afflict and terrifie but to beate them downe also to vtter discomfort Wherefore the Christian man must learne and labour by feeling and practise to make this distinction in his heart and say vnto Satan Away from me Satan with thy lyes When I am void of the feare of God secure and hard harted then come and pleade the lawe against me then will I heare thee for then that is the tyme to teach the law But since thou commest nowe vnto me with the law whereas my heart is terrified already with sinne death I wil not heare thee For thy doctrine perteyneth not vnto me but laughter and ioy not terrour and death So should Satan be aunswered when he goeth about to terrifie vs But by experience we feele that when most neede is our heart is not able thus to aunswere although we haue heard these thinges before neuer so often The cause is this that albeit heauen be ours and wide open for vs yet such is our nature and such is our infirmitie that all this can not make vs so ioyfull as the gaping gulph and horrour of hell doth terrifie vs So that one cogitation of our sinnes doth more afflict vs then all the teaching and preaching of the merites of Christ can comfort vs Wherefore we must earnestly endeuour to learne this practise or at the least to atteyne to some knowledge thereof and reyse vp our selues with these wordes that the Gospell is nothing else but laughter and ioy which properly perteyneth to the captiues that is to those that feele the captiuitie of sinne and death to the fleshy and tender heartes terrified with the feeling of the wrath and iudgement of god These are the Disciples in whose hearts should be planted laughter and ioy and whiche onely should heare the voyce of ioy and gladnes in the tabernacles of the righteous and that by the authoritie of the holy Ghost which this verse setteth foorth For it signifieth that this people was in Sion and after the outward shew of the kingdom and priesthood did mightely flourish But if a man consider them according to the spirite he shall see them to be in miserable captiuitie and that their tongue is full of heauines and mourning because their heart is terrified with the sense of sinne and death This is Moises tongue or Moises mouth full of wormewoode and of the bitternes of death wherewith he ought to kill those onely which are to liuely and full of securitie But they which feele their captiuitie should haue their mouthes filled with laughter and ioy that is the redemption and deliueraunce from sinne and death purchased by the bloode of Christ should be preached vnto them This is the sense and meaning of the holy Ghost that the mouth of such should be filled with laughter that is their mouth should sound and shew forth nothing else but great gladnes and those inestimable consolations of the Gospell with voyces of triumph and victory by Christ ouercomming Satan destroying death and taking away our sinnes This was first spoken vnto the Iewes for this laughter was first offered to that people then hauing the promises Now he turneth to the Gentiles whome he calleth to the partaking of this laughter Then shall they say among the Gentiles c. The Gentiles naturally hated and disdayned the Iewes and coulde abide nothing lesse then their religion Yet these Gentiles saith he when this laughter this ioy shall be published and preached shall maruell thereat and shall praise the great workes as the Lorde Nowe the Gentiles would not thus doe or esteeme this worke of God as a benefite excepte they also should be partakers of the same Therefore when the holy Ghoste saith that the Gentiles should publish praise and magnifie this benefite of the Iewes deliuerance out of captiuitie he plainely signifieth withall that they shoulde be partakers of this deliuerance and that they likewise shoulde extoll and magnifie this greate mercy of God this deliuerance from sinne and death To this doe almost all the Prophets beare witnesse In the 8. of Zachary it is saide that out of all languages of the nations should take hold of the skirte of him that is a Iewe and say we will goe with you for we haue hearde that God is with you Which place of Zacharie seemeth to be taken out of this Psalme In the first of Esaie likewise All nations shall flow vnto the Lord and many people shall go and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes and we will walke in his pathes c. These things doe make for our comfort which are not of the seede of Abraham after the flesh For albeit the promise was not made vnto vs yet when it was accomplyshed we were made partakers thereof but by the Iewes notwithstanding according to the wordes of the promise In thy seede shall all nations be blessed And salâ—ation saith Christ commeth of the Iewes Thus doe we Gentiles pertaine to this redemption although it was not due vnto vs for to vs it was not promised but came by the free mercy of God through this laughter and this ioy whiche the Prophet speaketh of published and preached not onely in Simon but emongst the Gentiles also which doe enioy all the good blessings and benefites of God togither with his holy people as it followeth Verse 3. The Lord hath done great things for vs therefore we reioyce Here you see one Church gathered togither of the Iewes and of the Gentiles and with one voyce magnifying the workes of the Lorde that as Paule saith with one minde and with one mouth God euen the father of our Lord Iesus Christ might be glorified For as the Church of the Iewes singeth The Lord hath done greate thinges for vs so singeth the Church of the Gentiles also being both partakers of one fruite both knowne by one true signe to be the people of the Gospell namely because they are the people of ioy and gladnes as these wordes declare Therefore we reioyce Consider now the kingdom of the Pope and the horrible abomination thereof
nature And this is but the strength of humane wisedome created in man at the beginning in Paradise Wherfore the holy Ghost careth not for these things only he doth approue them as excellent giftes and treasures necessary for mans life and sayth All these thinges are of my creation Moreouer he goeth about here to rayse vp the blinde and decayed nature of man and to call vs from all trust and confidence in flesh to the ende we should not attempt any thing aboue our power nor attribute any thing vnto our selues For by the fall of Adam nature is so corrupt that it cannot see the good giftes of God to be giftes in deede but the politike heade thinketh that he enioyeth all thinges by his owne wisedom and policie he looketh not vpward nor glorifieth God but sayth this haue I done But this doing is in deede an vtter vndoing Wherefore seeing that common wealthes and families are ordeyned already seeing that lawes artes and sciences by the ordinaunce of God were at the first created togither with man the nature of man doth wickedly abuse them in that it sayth I will doe I will gouerne and I will bring these things to this ende to this perfection whereby I will procure mine owne quietnes glory and pleasure With this presumption of God is highly offended and therefore he geueth no successe thereunto And good cause why For as he made the Sunne that thou shouldest haue the vse of it and not to the ende thou shouldest rule it so he gaue thee ground that thou shouldest till it but not to the end it should bring forth what and how much thou wouldest haue but what and how much he would giue So he gaue thee witte reason a wife a family and other thinges But this is euermore the peruersenes of mans nature corrupt through the sinne of Adam that it will not acknowledge the giftes of god Of Gods gifts it ought to say with thankes giuing This I haue receiued but proudly blasphemously it saith This I haue done It ought to say This hath my Lord God giuen me but it sayth this haue I gotten I wil gouerne mainteyne it by mine owne wisedom It is the Lord then which buildeth the house which giueth ◠wife children liuing which kepeth the city giueth publike peace mainteyneth lawes c. Wherfore these words Except the Lord should be written with great letters yea with golden letters because the nature of man fighteth against them and that through the sinne of the fall of Adam in that we attribute all thinges vnto our selues and those things which we ought to ascribe vnto God we take and enioy as if they were our owne And to this Satan also stirreth vppe our corrupt nature which of it selfe is inclined thereunto Wherefore it followeth that our deuises and enterprises are voide of all good successe and we our selues are neuer quiet If this vice of presumption were not we should finde much more quietnes and haue better successe in all our doinges For God would saye vnto vs Thou takest me for the onely creator and geuer of those thinges which thou enioyest therefore wil I blesse thee .. But because we doe not so he ouerwhelmeth vs with many miseryes and calamities he letteth the deuill lose setteth hell open as it were against vs so that in housholde gouernment great troubles are stirred vp and in the common weale warres manslaughter For since we will not heare him teaching and warning by the word he will teach vs with scourges with our owne calamities that like vnto the Phrygians we shoulde learne to be wise by our owne harmes and knowe that we are not Lords gouerners of these thinges So Cicero at the last was compelled thus to say Alas I was yet neuer wise And yet some time I was estemed to be that which in deed I was not but in vaine O people of Rome how much hath thine opinion which thou didest conceaue of me deceaued thee For he so gouerned the people of Rome by his owne wisedome and policie that at the last he lost his heade This is our corruption which we haue by the first and originall sinne of Adam When we wil not acknowledge the Lord giuing and gouerning but doe all thinges without his feare and with a trust and confidence in our own strength So in housholde gouernment it falleth out that he giueth to some proude yong man a faire wife which is either a harlot or else vnapt to all good huswifery housholde affaires whereby she is a perpetuall burden vnto her husband The like hapneth also to Princes rulers and Magistrates in the common wealth so that none can winde them selues out of those troubles which by their owne folly they fall into A worthy plague and punishment For why will they haue God to be a geuer when they them selues wil be the builders and gouerners But the world although it heare these thinges neither careth for them nor yet beleueth them These wordes therefore are spoken onely vnto the godly Except the Lord keepeth the citie the watchmen keepe it in vaine As if he said The Lorde is the keeper and if he be not present what so euer is doone in the common wealth is but in vaine When I was a student at Erford I hearde this saying of a certaine wise and learned man called Martinus Sangerhaufen that Erford should continue inuincible as touching riches and strong munitions but the time should come when that strong and riche common wealth should lack men This was a wise saying Wherby he signified that cōmon wealthes are not maintained through wealth riches and power if godly expert gouerners be lacking Let men build thē as much as they will and let them fortifie their cities if they can with yron walls let them heape togither mountaines of golde yet shall all these thinges be but in vaine without godly gouerners First of all therefore this must God work that the citizens and people may be godly and fearing God Moreouer that the Magistrats may be both godly and expert men Also that the Princes and higher powers may be such as serue God feare God such as loue reuerence his worde These are true strong mighty fortifications of kingdoms common wealthes When God hath giuen these munitions then may men deuise also strong walls ditches But because this is not done therfore kingdoms and Empires are ouerthrowne one after an other And I am of this opinion that Empires kingdoms common wealthes had prospered continued much longer if Monarches Princes had omitted this pronoune I that is to say if they had not bene proud through the confidence which they had in their own strēgth and wisedom But now when the King of Babylon Nabuchodonosor lifting vp him self in pride presuming of his own strength said This haue I done he liued seuen yeres togither with grasse and wandred in the fieldes
Cicero sawe him selfe to be the onely Oratour of the common wealth of Rome and he sawe also what ought to be done and howe all thinges ought to be gouerned but because he lacked the feare of God and imputed all to his owne deuises his owne wisedom and policie excluding God therefore God woulde showe vnto him by his owne experience that wisedom and policie is not enough for the executing and accomplishing of such weightie matters but that the blessing of God is required from aboue Wherefore Cicero did not onely no good in the common wealth with his wise counsell and great wisedom but also procured his owne destruction The same may we say also of worldly wealth and riches Riches are not euill but they are the giftes of God as wisedome is Therefore the Lorde giueth vnto vs the vse and possession thereof But when the rich man will say these thinges are mine these haue I gotten by mine owne labour and industrie and beholdeth them as his owne birth this is euill and is that diuilish presumption and that desire to be like vnto God the which our first parents being deceiued by the Deuill beganne in Paradise and all we which came of them doe bring with vs As impossible therefore as it is for vs to put of this flesh which we carry about with vs so impossible is it vtterly to cast away this presumption and desire to be as Gods. Notwithstanding the godly doe fight against it and from day to day stil they mortifie it more and more vntill at length it be wholy abolyshed togither with this life The godly therefore to whome God hath giuen worldly goodes and riches doe say In deede I haue wealth and substaunce but this is not my worke but thy blessing O Lord and thy gifte which thou hast giuen vnto me by the meanes of my labour But if thou haddest not giuen it thongh I had laboured neuer so much I shoulde haue had nothing But the worlde sayth otherwise I haue a faire wife I haue sweete children By whose gifte and benefite Forsooth mine owne Nay sayth the Lord Seeing thou doest so arrogantly presume vppon these thinges as thyne owne thou lyest And for a token hereof I will cause that thy children shall dye or shall be defiled that thy wife shall lye sicke or become an harlot or else shall consume thy goods c. An other hath faire houses gay and sumptuous buildinges If you aske of him how came you by these things by whose meane by whose deuise and policie He aunsweareth Euen by mine owne No not so sayth the Lorde and that thou mayest see it to be true I will bringe to passe that eyther they shall be consumed with fire or else before thou shalt enioy them according to thy desire thou shalt dye An other quietly and peaceably gouerneth a common wealth a dukedome a kingdom By whose power and policye By mine owne sayth he Not so And that thou maiest see the same to be true either sedition warre or some other trouble shall be raised vp that thou shalt wonder and say who could once haue thought that these thinges shoulde haue come thus to passe Against this presumption this Psalme armeth vs teacheth euery one both Prince and people high and low to say My wife my children my family my goods the publike peace the coÌ„mon wealth c. are the gifts of god These I wil vse with thankfulnes so long as it shall please God and as he shall giue me the vse thereof If my wife or my children dye if any trouble come either publikely or priuately I wil say O Lord I was the possessor of these benefites thou gauest them and thou hast also taken them away I will therfore patiently beare this losse Notwithstanding the possession there of could not alwaies haue continued c A mind thus â—â—med instructed shal be wel able cherefully to beare all aduersities which the wicked are constrained to suffer with great anguish and sorowe But they heare not these thinges Therefore they finde feele that to be most true which this Psalme sayth It is in vaine for you to rise earely Yea they are their owne tormentors and their owne deuils which miserably vexe torment them selues but altogither in vaine For why doe they not harken and giue eare vnto the word Beholde therfore all common wealths al kingdomes either of the Romanes the Athenians the Lacedemonians the Thebanes or others whereof any historyes are extant and ye shall see a true image and liuely resemblance of this verse Verse 2. But to his beloued he will giue sleepe or rest or else To his beloued he will giue by sleepe After that he had before sufficiently reproued that presumption and desire to be like gods which is naturally rooted in vs now he proceedeth to the other part of this Psalme in the whiche he teacheth that all thinges come from the blessing of god For this is in deede the right order of teaching first to destroy that which is false and then to builde vppe that which is true and sound For it might be demaunded what is then to be done if our power and wisedome doe nothing auaile As we see it came to passe in Cicero in whome there was as great wisedome as was possible to be in a man and yet he did no good therewith but hurt both him selfe and others He did not offend by ignorance as touching the affayres wherein he had to deale What then was his offence with his wisedome he toyned presumption because that he thought the administration of the hardest matter in the whole worlde to be the worke the effect and fruite of his wisedome Wherefore although there was in Cicero as I haue saide and as his workes do testifie so much wisedom as can be in any man yet was he not able to performe that he tooke in hande Therefore he could not see that ende of his labours deuises and polycyes which he looked for Like as it happened also to Demosthenes and many other excellent men whiche with like presumption tooke vpon them the like gouernment Whereas then the ende fell out contrary to their expectation there was in them no lacke of wisedom or wise and prudent gouernment but their owne folly was the cause therof in that they gloried not only in them selues but also in others that the people might magnifie them and say Behold we haue followed this man he hath brought these matters to passe c. as that verse of Cicero doth declare O happie Rome sayth he when I was made a Consul thereof Is not this an arrogancie intolerable and worthie to be beaten downe In the ende therefore he singeth an other song as in his epistle to Octauius it doth appeare And this is to make of that gift of God a work of the pride of man or rather of the deuill If then Cicero and Demosthenes since their wisedom their wise counsells and deuises haue deceaued them should
and make men holy So our Church is called holy not onely for the holines of the persons but rather for the holines which the word and Sacraments doe bring vnto those whiche vse them rightly To those he wisheth ioy and gladnes and that they may reioyce and be mery in the Lord. The meaning then of this clause is this that Christ Iesus our King hath giuen vnto vs his word hath commaunded vs to be baptised to vse the Sacrament of his body and blood not be cause he would destroy vs oppresse vs with sorrow and driue vs to desperation but to this ende that we should reioyce and be merry hauing peace and a good conscience by his free grace and mercye The kingdom of Christ therefore is the kingdom of ioy and delyuerance as an other Psalme saith in the tabernacles of the righteous that is in the Church and among the faithful it is the voice of reioycing For they knowe that Christ their King would that they should haue comfort life and victory against death and Satan This is then the reioycing triumph of Christians or as here he calleth them of the Saincts Why then should a Christian be heauy or sorowfull since that he is called into the kingdome of Christ and of grace baptised and nourished with the body and blood of Christ and dayly raysed vp by the word against desperation and all terrours If I then doe yet remaine in bitternes and heauines of spirite the fault is not in this kingdome nor in the word or Sacraments but in me and in the deuill because I doe not with a true faith lay hold vpon the word and thorowly beleeue it For why should I feare if I did verely beleue that I am baptised called made pertaker of the body and blood of Christ and so receiued into the kingdom of life comprehended of grace as Paul speaketh and shut vnder the mercie of God These are nothing else therefore but the subtill sleightes and deceits of Satan which will not suffer vs to see our inestimable riches and glory but counterfetteth tentations and crosses where no crosse is but health and victorye Wherefore it was well said of that Christian virgine who being tempted of Satan answered that she was a Christian and so rested wholy in that man Christ. For we may not reason muche with Satan If he obiect vnto thee thy sinnes it shal suffice if thou obiect vnto him againe thy baptisme which he can not deny Also if thou lay against him the word whereby thou wast called into the kingdom of grace which for as much as it is the word of God how can it deceiue thee Thus in a Christian heauines can take no place if in his hart he doe acknowledge baptisme the word the communion of the body and blood of Christ the grace the fauour and the mercie of god How can he then but reioyce and be glad But because we often times suffer the worde and these giftes of God to be taken from vs and turne our eyes an other way it can not be but that heauines and terror must needes follow And this commeth to passe by the faulte partely of our selues as I haue saide and partly of Satan who leadeth vs from the word before we be ware and maketh vs to thinke of our owne worthynes or vnworthynes of our good or euill desertes also of the terror of death of the torments of hell c. When we thinke of these things if we lay not hold vppon Christ we perish and are swallowed vp with anguish and sorrowe for this is to lose the Arke of the couenant They therefore which in these daungers take holde agayne of the word are safe and are now able to say with Dauid VVhy art thou cast downe O my soule and why arte thou vnquiet within me For I am nowe in the kingdome of Christe that is in the kingdome of peace of ioy and eternall reioycing sauing that it is hindred by the deuill and by our owne flesh which is more ready to beholde her owne sinnes and vnworthynes then baptisme the word and the sweete promises of god And this is the wisedome yea the poyson which is hidde in our flesh that we are more moued with our owne vncleannes then with the purenes of the word and the Sacramentes They then whiche rest in the word are in a sure hauen of safegarde from all these tempests and terrours We must pray therefore that God would giue vs good Pastors faithful wise and godly disposers of the word of god For by their meanes and ministery the Churche doeth enioy this inestimable benefite and blessing whereby it triumpheth ouer death sinne and the deuill For it knoweth that it is nowe in the kingdome of grace This is true and perfect peace namely the peace of the hart and conscience Thus the Prophet desireth as an inestimable gifte that the pastors and Ministers of the word may be clothed with righteousnes and then that the people also may reioyce This is the firste parte of this Psalme Now followeth the seconde parte Verse 10. For thy seruaunt Dauids sake refuse not the face of thine annoynted This is a newe prayer which he maketh in the trust and confidence which he hath in the promises For here as also before the name of Dauid doth not properly ssgnifie the substance but â—he qualitie of Dauid that is to say Dauid clothed and adorned with the promises of the kingdom As if he sayd O lord I beseech thee preserue and blesse our kingdom be thou present with vs be thou our shield and our defence And this I doe desire not for myne owne cause onely as though there were any worthines in me wherefore thou shouldest graunt me this petition but I desire it in the trust of thy promises which thou madest vnto my father Dauid when thou saydest that thou wouldest giue a light vnto the house of Dauid c. And here haue we both an example and doctrine set before vs that we also when we pray vnto god should looke specially vnto the promises as we haue sayde sometymes heretofore Moreouer this place admonisheth vs of the difference which is betwene the spirituall the corporall promises For the corporal promises haue a condition as touching our workes ioyned vnto them So the corporal kingdom was promised to Dauid with this condition If his posteritie should continue in the word the wil of the Lord as in Moses it doth appeare But the spirituall promises are grounded vpon no condition of mens workes but vpon the onely mercy truth of the lord Therefore although the people of Israell were depriued of the kingdom driuen out of their land yet notwithstanding the promise as touching the seede of Abraham was not taken from them For thus sayth the text Although I cast them out viset them with scourges yet my mercy I wil not take from theÌ„ Likewise Esay sayth God
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
vs in this Psalme with thankefulnes to acknowledge this singular benefite of the word and to beware of the horrible contempt thereof Howe much better is it to suffer pestilence famine and the sword howe much more tolerable for Dauid to become both an adulterer and a murtherer so that there remaine a reuerence to the word which repentaunce necessarily bringeth with it then to fall so farre as to contemne the word For this is to heape wrath vpon wrath like as it is to heape grace vpon grace with Dauid to hold fast the word and withall to acknowledge the great benefite thereof To be briefe like as there is no greater ioy and felicitie to the godly then to heare and to know the voyce of God speaking vnto them offering grace peace remission of sinnes and life euerlasting so can there be to them no greater crosse then the contempt of the worde For what doest thou else but contemne God him selfe yea crucifie againe the sonne of God and treade thy Sauiour vnder thy feete when thou contemnest the word of God which for thy saluation is reueiled offered vnto thee No mortal man can abide such intolerable contempt as the Lord our God continually suffereth For he is patient and would that we should conuert and repent but he payeth home at the length as we may see by the fall of the Synagoge and the destruccion of Ierusalem For Christ plainly sheweth that the cause of such horrible calamities was for that they did not knowe the time of their visitation Let vs learne then by these examples what a great blessing it is to heare the Lorde our God speaking vnto vs and as a tender mother with her children most louingly talking with vs For this is it which Dauid meaneth when he speaketh of the ascending vppe of the tribes to Ierusalem and to the house of the Lord to testifie vnto Israel that is there to teache and to heare the word of the Lord and to giue thankes vnto him for his benefites This is that citie therfore that is worthy to be decked with all precious ornaments This is the people of whom our Sauiour Christ sayth Blessed are they that heare the word of God keepe it with a good heart Here is the kingdom of heauen here is the true paradise here are the open gates to euerlasting life Verse 5. For there are the seates of iudgement euen the seates of the house of Dauid This may be vnderstand both of the ciuill gouernment and also of the Church but specially it is spoken of the church And here note that iudgement is taken for doctrine As if he sayd This is the glory of this people that in this place is stablished the chayre and seat in the which the word of the Lord is published taught weake consciences comforted and instructed and the way of saluation layd open vnto men Likewise in the first Psalme he sayth The wicked shall not stand in iudgement that is they doe not perseuer and abide in the doctrine of faith and therefore they are as chaffe which the winde scattereth from the face of the earth The Church of Rome wil now be called the seate of iudgement and euen there also the Lord had once his seate but nowe through wicked doctrine and damnable idolatrie it is the seate of Satan the chayre of pestilence and a denne of wicked spirites This is then the true sense and meaning of these words In this place the word of the Lord is fulfilled promising that he will leaue a memoriall of his name For here he is to be founde here he dwelleth Therefore here is life here is saluation here is remission of sinns here is the tyranny of Satan vanquished c. For all these he meaneth when he nameth the seates of iudgement that is the administration of truth the ministerie of faith the voyce of Gods maiestie speaking vnto his people For as I sayd iudgement signifieth here found sincere doctrine concerning grace faith works magistrates ciuill ordinances c. Where this doctrine is there are the seates of iudgement As we also may nowe glory of our Churches for the sincere doctrine wherby men are truely taught out of the word concerning grace sinne righteousnes faith works obedience to parents and magistrats This doctrin is as it weare a bright shining sunne from whence the Churches doe receiue their light And contrarywise where the word of God is not there are the seates of iniquitie and of Satan him selfe For the worde maketh the seate and not the seate the worde as the Antichristian Church of Rome most damnably teacheth Now whereas with a repetition he addeth Euen the seates of the house of Dauid this is the cause for that he looketh to the promise made vnto Dauid namely that the seate of the tabernacle or the temple should be builded by his sonne Salomon in Ierusalem where iudgement should be exercised that is to say mens consciences comforted terrified instructed by the word and also because the Lord would that Dauids posteritie should reigne after him vntill the eternitie of the heauenly Ierusalem should be reueiled Here is the image of the heauenly Ierusalem also to be consiâ—dered The earthly Ierusalem was builded on a hill so that there was no accesse vnto it but by ascending vpward The celestial Ierusalem is builded in heauen whereunto none can come but by mounting vp with alacritie of spirite out of this earthly mansion and corruptible life and therefore no earthly and carnall men can come there The earthly Ierusalem was builded as a citie for the people of God where they might meete together to serue worship god Likewise the celestial Ierusalem is builded for the tribes of the Lord the elect and faithfull people there to meete togither first in this life by faith and afterwardes by eternall societie both in soule body This Ierusalem Saint Paule meaneth when he saith If ye be risen againe with Christe seek for those thinges which are aboue And the author of the Epistle to the Hebrues admonisheth vs that by faith we are already come to this heauenly Ierusalem Ye are come saith he to the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen to God the iudge of all and to the spirites of iust and perfect men and to Iesus the Mediatour of the newe testament c. The earthly Ierusalem celebrated the name of the Lord with praise and thankes giuing in the congregation In the heauenly Ierusalem the Angells and company of holy spirites doe praise and shall praise the Lord for euer more The earthly Ierusalem had in it the seate of Dauid The heauenly Ierusalem hath the throne of Christ the sonne of God the King of Kings the Lord of Lords of whom Dauid was a figure The earthly Ierusalem had tribunall seates where all things
they suffer togither so they cry vnto God for helpe and succour as well for other as for them selues Yea the common calamitie of their brethren is to them a greater crosse then their owne Haue mercy vpon vs c. This repetition as it doth declare a great vehemencie and feruentnes of spirite in the afflicted crying vnto God for helpe and deliuerance so it sheweth their affliction and calamitie to be exceeding greeuous For we haue suffered too much contempt He sayd before that the godly being brought to extreme miserie by the tyranny and oppression of the wicked did lift vp their eyes to God for helpe and succour Nowe he sheweth also what despite and reproch they suffred of the proud and scornfull Whereby it appeareth that the vngodly sought not only with crueltie and oppression but also with despite contempt and ignominy to tread as it were vnder foote the children of god He saith not onely we suffer contempt but we are filled with contempt and ignominie vsing a similitude taken of a vessell which is filled so full that it can conteine no more Thus the children of God do not burst out at the first into these gronings and grieuous complaints when so euer they are contemned and despised but patiently suffer in hope that God will at the length ease their miserye vntill they be filled with all maner of despite contempt and scorning of the wicked whereby they are compelled to cry vnto God doubling their complaint as followeth in the next verse Verse 4. Our soule is filled too ful of the mocking of the welthy and of the despitefulnes of the proude When the godly are not onely oppressed with iniuries hated and despised but also mocked and scorned of the wicked there can be to them no greater misery And this is it that they specially here complaine of as of all their calamities the moste greeuous The cause why he saith that the welthy and proud doe so spitefully sette them selues against the Church of God is for that they which are of power and authoritie in the world are alwaies wont to despise and contemne the godly which doe so much esteeme the glory wealth and prosperitie of this worlde that they regard nothing at all the spirituall kingdom of Christ yea the more they rise in wealth and dignitie the more their pride encreaseth This place teacheth then that it is no straunge or newe thing if the children of God be contemned of the children of this worlde which abound in wealth and riches And it is not without good cause that here the wealthy are also called proud for wealth and prosperity maketh men proude the children of this world and worldlinges I meane For Dauid and many other were also riche and yet they were so broken with afflictions and so exercised both within and without that they could haue no such pleasure or delight in their wealth and worldly prosperitie whereby they might waxe proude or fall into securitie But the case of the wicked is farre otherwise for their riches wealth and dignitie is as a rewarde of their securitie and vngodlines Contrariwise the godly are in misery and affliction despised of the world as abiects fooles and idiotes as the example of the auncient Prophets Christ him self and his apostles with all the deare Sainctes of God do teach we by daily experience doe proue For when we goe aboute to draw men from couetousnes blasphemy voluptuousnes and such other vices they laugh vs to scorne and when they heare of the iudgement of God the reward of sinne the punishment of the wicked they count 〈◊〉 this geare to be but a fable suche as Virgill imagineth of hell to make men afeard But if they were exercised with afflictions and calamities as the godly are and had a scholemaster to teach them that they are but men as Dauid prayeth in the ix Psalme they would learne another song The .124 Psalme If the Lord had not bene on our side c. This Psalme is a thankes giuing to God for his great mercy in preseruing his people placed as the stories doe shewe in the middes of the Gentiles and heathen people as a flock of sheepe in a wild forrest or in respect of the multitude as a citie compared to a mighty kingdom being compassed on euery side with the kings of the Assirians the Egyptians the Ammonites the Ismaelites the Moabites whom Satan had stirred vp with deadly hatred to vexe and persecute them seeking by all meanes to roote them out from the earth that thereby he might vtterly deface and abolish the word and worship of the lord This daunger Dauid sawe and thanked God which had preserued his people from the rage of so many lyons and dragons which notwithstanding that they neuer ceased to seeke their destruction yet all that they went about was in vaine And what a miracle was this that this people could so long continue notwithstanding the malice and rage of so many deuils Dauid therefore in this Psalme exhorteth his people to be thankfull to the Lorde their God so mightely preseruing defending and deliuering them from the violence of so many nations and kingdoms hating and persecuting them on euery side Which Psalme we also doe sing not onely against our aduersaries which hate and persecute the word but also against spirituall wickednes For we are taught by the Gospell that there are nowe seuen Deuills which lye in wayte for vs where as we were before in daunger but of one which cease not to styrre vppe the whole worlde against vs Yea our case were more tolerable if we had but onely the worlde and not Satan also with all his angells and the gates of hell wholy bent against vs But yet further to molest and vexe vs besides all these we haue also the third enemie which we cary alwayes about with vs which we nourish also and foster at home with vs and euen with in vs the flesh I meane which giueth vs no rest but continually tempteth vs to sinne fighteth against faith and striueth in our members against the spirite For as much then as the Church of God is neuer free from these daungers let vs also sing to the praise of Christ this psalme that he preserueth vs his members from all these enemies For it were extreme ingratitude not to acknowledge this miracle that notwithstanding all these the Church doth yet continue and that there be some which truely teach and confesse Christ beleue in Christ though Satan rage the world and false brethren conspire against vs and the flesh as an vntamed beast fight against the word and faith neuer so much This is the benefit then that Dauid so highly extolleth and wisheth that his people would vnderstand and giue thankes to God for the same Verse 1. If the Lord had not bene on our side may Israel now say Verse 2. If the Lord had not bene on our side when men rose vp against vs Verse 3. They had
fleshe although they be compassed about with such high and mightie mountaynes as touching the spirite as Satan can neuer surmount yet touching the flesh and the olde man they lye open on euery side to the dartes of Satan and of the worlde For God by these meanes will afflict and exercise the flesh that sinne the foolishnes of the flesh may be mortified in them and that spirituall wisedome and the inward man may encrease This is the cause why we are according to the flesh as a broken hedge and as a citie whose wals are cast downe and so lyeth open to the enemy on euerie side Wherefore there is no sort of men so vile and abiect which do not thinke that they may doe what they list against the true professors of the Gospell Hereof come such intollerable iniuries horrible blasphemies cruel torments and bloody slaughters of the Saincts of god For the flesh hath no walls no munitions to defend it but the spirite Therfore the flesh is in daunger to al stormes and tempests broken troden downe of the wicked as Esay sayth chap. 51. VVhich haue sayd vnto thy soule Bow downe that we may go ouer Thou hast layed thy body as the ground and as the streete to them that went ouer These afflictions we must needes suffer and by patience ouercome them withall we must beware that by these outward afflictions the inward man be not weakened or ouercome resting in this assured hope and trust that the Lord will neuer forsake vs but that we are in the bosome of the father and are closed within most sure and strong holds So that now although our goodes our wiues our children yea and our liues also be taken from vs yet we shall neuer be spoyled of our Christ by whome we are so surely defended that in the middes of all our tentations he will make away for vs to escape or else geue vs strength to beare them Thus we see what consolations the holy Ghost setteth forth vnto them which beleue the word For vnto such as looke for a better life then this all thinges are here full of calamities and miseries Death followeth death as Paule sayth and we continually dye One tentation followeth an other vntill at the length by the death of the flesh all miseries shall cease and haue an ende This verse therefore maketh much for our comfort admonishing vs that we must suffer many troubles yet so that at the length we shall be safe and sette at libertie from them all though not in this life yet in the life to come and in eternall life And why should we not thus boldely promise vnto our selues remayning vnder this diligent custody of the Angells yea of the Lord him selfe which is alwayes round about his people But here as before I sayd we haue neede of fayth that we may iudge herein not according to our present troubles and tentations but according to the word of promise And what should we neede any promises if there were no tentations which tentations whether they be within in the spirit or without in the fleshe the time shall come when we through Christ shall haue full victory hereof as this verse full of sweete consolation doth promise vnto vs. Notwithstanding this promise seemeth incredible both to vs which suffer and also to them which persecute and afflict vs For if we behold the same with our outward eyes what can be more false yea the contrary seemeth to be most true Behold our Sauiour Christ was he not so forsaken hanging vpon the crosse that the rod or scepter of the wicked rested vpon him Did it not rest likewise vpon the Prophets the Apostles and other holy Martyrs This matter then if we consider it with our outward eyes hath an other meaning then the wordes doe import For they promise that the scepter of the wicked shall haue no power ouer the godly and yet all stories and examples doe testifie the contrary Therefore the holy Ghost calleth vs backe to the purpose counsell of God reueiled in his word and commaundeth vs to wey and consider not what we suffer and with our outward eyes behold but what is decreed with the Lord in heauen And he that can so sequestre him selfe from the beholding of his afflictions and tentations and yeld him selfe wholy ouer to the will of God there rest is a right diuine yea he that is ignorant hereof in true diuinitie knoweth nothing at al. For what knoweth he which is ignorant that God is such a God as will not suffer the godly to be oppressed of the wicked For seeing he hath sayd I am the Lorde thy God he will neuer suffer that which is his owne to be wrested either by the world or by the gates of hell out of his hands If he then abide and continue they shall also continue for euer which are his Thus to beleeue and thus to lay hold on thinges inuisible is true diuinitie and true spirituall wisedom in deede whereupon we may ground this proposition out of the inuisible counsell of God God hateth the wicked loueth the iust ergo he will damne and destroy the wicked and wil deliuer and saue the iust And here we see that which is the chiefest thing in all the Psalmes and Prophets to spring out of the first precept I am the Lorde thy God. Now haue we to learne how we may apply this verse rightly and to our comforte For true diuinitie consisteth in vse and practise We are vexed on euery side with cruell Bishops wicked Princes and others which hate the word of God and the doctrine which we professe But these are very trifles if ye compare them with those vexations which Satan sinne and our owne infirmitie raise vppe in our consciences We must learne therefore thus to iudge of all these thinges that they are the rodde or scepter of the wicked and to set the Lorde against them reueiling his will here in his word and pronouncing that he will not suffer the scepter of the wicked to rest vpon the godly Seeing then the same Prince promiseth thus much vnto vs which hath all thinges in his hand what can we require more For the will of God is certaine that though he suffer vs to be afflicted yet will he not see vs troden vnder foote or perish Thus must we apply these sweete consolations What the rodde signifieth in the scripture it is wel knowne Children when they are yong are corrected with a rodde when they waxe bigger with a wand or a cudgell and if they will not so amende then followeth the yron rodde Hereof it commeth that the rodde signifieth all power and rule whiche is for the amendement and correction of such as doe offende So is it taken in the 110. Psalme The Lord shall send forth the rodd of thy power out of Sion That is to say thy kingdome For there he signifieth such a rodde wherby kingdoms and people are gouerned On this wise the
like a brute beast So the kingdoms of the Persians of the Grecians of the Romanes were destroyed and brought to nought When they vaunted gloried in them selues saying I haue done by and by followed I am vndone Behold and consider all the Monarches Princes common welths that euer were and ye shall se that when they added to their actes enterprises this proud bragge I haue done they were destroyed because they shut God out as a foole through this presumption and set them selues in his place Thus all the wisedome policie and strength of man faileth and commeth to nothing We also at this day should not lack walls and other munitions if men were not lacking Of whome there is nowe greate scarsitie And they which gouern are in authoritie they specially cannot be centent with their owne state but swell and waxe proude through wealth and power They trust to their strong munitions and fortifications as though it were vnpossible for God to ouerthrow and beate in peeces euen yron walls and mounteyns of gold I say not this as though cities and common weales ought not to be defended and fortified lawes mainteyned and publike discipline reteyned but this addition we condemne that they write in their foreheads this pronoune I This addition I God neither will nor can suffer But because the world can not omitte it nor forget it therefore one kingdome is destroyed after an other one Prince after an other and one common wealth after an other So in Esay Sennacherib glorieth of his mighty and inuincible power against God Whereupon followeth that notable slaughter of his whole army and he him selfe also is slayue of his owne sonnes Of Syrus also the text sayth I haue holden his right hand to breake open the brasen barres For there is no force or violence so great no munition so strong but God is able to ouercome it how easie a matter is it for him thinke ye to bring the wealthiest and richest common wealths in the world to extreme pouertie by warre famine pestilence c. These munitions then must be prouided the house must be buylt a wyfe marryed the houshold gouerned These thinges the holy Ghost doth not condemne but would that we should not thereto adde originall sinne Preserue the creature therfore and vse it but away with that which is thine owne originall sinne I meane whereby thou offendest god The creatures are thy wife childreÌ„ family and goods These are good thinges and the good giftes of God the vse wherof God hath lent vnto vs But thou addest thereto thy originall sinne and wilt take vpon thee to gouerne them by thine owne wisedom condemning God and not calling vppon him or beleuing in him who hath giuen these thinges vnto thee Thou walkest carelesly in this presumption and sayest I am he that ruleth these matters Therefore it followeth as a iust plague that thy wyfe thy children and family are disobedient Much good may it doe you master gouerner which will presume to rule these matters not calling first vpon God. The same also hapneth in ciuill gouernment Therefore sayth the Psalme Except the Lord keepe the citie c. Here the Prophet setteth the Lord agaynst our originall sinne and agaynst our naturall presumption As if he should say This say I that the citie is kept in vaine except the Lord keepe it But there is an other Lord an other gouerner which will rule these matters that is to say our wisedom and presumption which neglecting God presumeth to gouerne these great and weighty matters and excludeth god And in deede it prospereth some tymes But this is a token of Gods great wrath when hee geueth successe to the wicked For it is an offence and a stumbling blocke vnto the godly and also a snare to many other which seeking to atchieue the like thinges take vppon them the like gouernment but all in vaine So Augustus Caesar in gouerning the common wealth had great successe He escaped the ouerthrowes and terrible ruines of many other Kinges as touching his owne person albeit as touching his subiectes his gouernment was most vnhappy Others by his example take vpon them to rule the common wealth and looke to haue the like successe but see howe fewe there be that doe enioy it These thinges I recite to the ende we may learne that we are not the rulers and gouernâ—rs of these high and weighty matters ciuill and houshold gouermnent I meane much lesse of the Church of God where all thinges without comparison are of greater importance and of much more difficultie To keepe is to blesse mainteyne preserue And here he speaketh not as I sayd before of making and ordeyning lawes For those he presupposeth to be established in the common wealth already But he admonisheth and teacheth the Magistrates to call vpon God and to execute their office dutie in the feare of god And if their labors and trauells do not prosper as they would let them thinke that God doth it to bridle their presumption and to humble them For if all things should succeede as they woulde it shoulde be an occasion of infinite euills and enormities But when they see that their wisedom preuaileth not their policie is disapoynted their power and authoritie taketh no place then doe they learne by their owne experience that there is an other Lorde and master to be called vppon and taken as the principall gouerner of the common wealth who will helpe them will gouerne for them and geue good successe to that they take in hand that so they may flie to prayer and say helpe Lord take vppon thee our charge and burthen and gouerne thou for vs Also that they may knowe they haue a large promise that God being called vppon will heare them and helpe them This clause then Except the Lorde keepe the citie is against them which call not vppon God but by their owne wisdome presume to builde the house and kepe the citie To them it is said that they shall labour watch in vaine The keeper he calleth a King a Prince a Magistrate For in a litle word he comprehendeth the greatest and highest matters in the world For God is a great a mightie God who hath a large mouth and with smal words he vttereth vnto vs mightie matters Princes and Magistrates therefore he calleth keepers which are appointed and ordained to gouerne common wealthes But they watch in vaine saith he except the Lord him selfe assist them and their trauells take no such effect as they would but if the Lord be absent they doe nothing else but torment and crucifie them selues in vaine I haue seene some which haue tyred them selues day and might with continuall labour and yet were they not able to liue thereby They spent no time in idlenes no time in play notwithstanding they liued miserably with their wiues and children Others pitying their case admonished them y by this continuall â—oyle they should
man be blessed that feareth the Lord. For the true seruice of God is to feare God to trust in God and to haue thy whole affiance fixed in him Upon these godly motions of the mind afterwards followeth obedience in our vocation and other thinges which are commaunded of god For all these thinges the feare of God doth comprehend They that feare not God vnderstand nothing hereof neither doeth the holy ghost here speake any thing of them Verse 5. The Lord out of Sion blesse thee that thou maiest see the wealth of Ierusalem all the dayes of thy life Now after these high commendations of matrimony the holy ghoste addeth an excellent prayer wherein he desireth that God would blesse more more this kind of life and that for such married persons he would giue peace and tranquilitie to the common weale Nowe all such prayers haue a promise included that all things shall come to passe as they doe pray Moreouer where he addeth The Lord out of Sion c. he doth it because the worship of God was at that time in Sion Therfore not onely in hart they looked towards that place as before we haue declared but they turned their faces also that way when they prayed because God had promised that he would there dwell and there would receaue the prayers and sacryfices of the people Hereof come these sayinges To pray before the Lord To offer before the Lorde To appeare before the Lord that is to say in the tabernacle wherin was the Arke and the mercy seate to the which God had bounde him self that he would there be found Wherefore they called this place the fortitude the kingdom the Maiestie the glory the bewty and the rest of the Lorde as in the Psalmes and the rest of the Prophets is to be seene After the comming of Christ and the publishing of the Gospel this place had an ende Wherefore we say not now God blesse thee out of Sion or out of his holy temple but through Christ our lord For he is our true mercieseat whereof the mercie-seate of the olde Testament was but a shadowe or a figure For in Christ dwelleth the godhead corporally Therefore when we pray vnto God we desire to be heard in the name of Christe and for Christes sake like as by the example of the olde primatiue Churche publike prayers are all finished with this clause Through Christ our lord But hereof somewhat we haue saide before notwithstanding these thinges can not be spoken of enough For this is true Christian knowledge and wisedome that our cogitations shoulde not be wandring and scattered but gathered to one obiect that is to say vnto Christ For like as in the olde Testament the people was gathered togither vnto the Arke or tabernacle and was not suffered to sacrifice in Dan Bethel Gilgal and other places whiche the wicked Idolaters did choose vnto them selues so now to come vnto the Lorde there is no way to be sought by inuocation of Sainetes or any other kind of worship or workes but by Christ and in Christe alone according to that saying VVhatsoeuer ye shall aske the father in my name he will giue it you For God will no where else be founde or worshipped no not in Heauen but onely in this one person which was borne of the virgine Mary that is in Christe iesu He is the true mercieseate and the certaine throne of the Godhead where the godhead dwelleth and is founde corporally as these sentences of the Gospell doe teach No man commeth vnto the father but by me I am the way the trueth and the life Whoso haue not this obiect their mindes doe wander in infinite errours and opinions as in the example of the religious rable of Munkes Frears and such like it appeareth One order chooseth Frances an other Dominicke an other Benedict and others likewise finde out diuerse other for their Patrones by whose rule as a certaine and vnfallible way they might come vnto life And what did all these Examine their heart and they will all say with one concent that they sought god Nowe they thought God to be such a one in Heauen that if they were couered with a Munkes cowle if they abstayned from fleshe if they lyued without wiues if they touched no money c. then God would heare them and be mercifull vnto them Thus forsaking the true and onely way which is Christe they wandered euery man after his owne way no otherwise then did the Iewes who when they had one certaine way sette before them whereby they might finde God namely if they would goe into the Tabernacle and there worship God there offer sacrifice vnto him they forsooke the onely and true way and ranne to woodes valleyes riuers c. Thus whilest they thought to pacifie and please God they more greeuously offended him as in the Prophetes we may plainely see in diuerse places where God saith that he detested the wayes which they did choose vnto them selues and that he would not be founde of them For why did they not keepe the true and infallible way so plainly set forth and taught by the word of God This haue I spoken to the end we may reade with knowledge that which the Prophet saith here The Lorde out of Sion For he is constrained to make mention of this place for the auoyding of Idolatrie For God did reueale vnto them that in this only place he would be worshipped Wherfore vnder the veile and shadowe of the promise they worshipped Christ also who was included in the promise But now that Sion is destroyed and gone the treasure is opened that is to say Christ who then was hidde in the promise as vnder a veile Wherefore let vs remember that all such places must be applyed vnto Christe Like as also we are taught by experience that in tentations there is no consolation whereby afflicted mindes may be comforted and reysed vp no not in God but that onely which is in christ For it is not onely perilous but also horrible to thinke of God without christ For besides that Satan is then able most easily to oppresse vs with the brightnes of Gods Maiestie there is also great daunger euen in this that God will not so be comprehended or found We must therefore rest and dwell in this only obiect in the which God sheweth vnto vs his will euen Christ. But they which seeke any thing without Christ in their tentations shall feele by their owne perill how daungerous a thing that is But you will say howe doth God now blesse out of Sion any more Euen so that thou shalt see the wealth or prosperitie of Ierusalem that is to say God for the loue he beareth to godly married persons and such as feare God wil giue politiâ—e peace which is a thing most necessary not onely that they may be able the better to prouide for their liuing but also and especially to bring vp their children honestly and in the feare of god And this was
the cause why cities were first builded that men ioyning their strēgth power to gither might be able to defend them and theirs from the force and crueltie of others Afterwards when there was not ayde and helpe enough in one citie many ioyned their powers togither So common weales and kingdoms were first begunne to stablish and mainteyne peace which married persons haue neede of Nowe that nature did thus vnite and ioyne these thinges togither and taught men so to do reason it selfe doth see and perceaue But the true cause the holy Ghost here setteth forth to witte that these thinges come of the blessing which the Lord giueth to married persons but specially to the godly who ought to knowe and acknowledge that the first blessing is to feare God the next is to haue wife and children the third to enioy politike peace and quietnes What wouldest thou haue more Wherefore for thy vine and oliue plantes which thou hast in thy house thou shalt see that the Lord giueth Kings Princes lawes and whatsoeuer is necessary for the defence and preseruation of the common weale and peace And here we are admonished that since Kinges Princes and Magistrates are ordeyned for the benefite of married persons and families they ought likewise to yeld obedience vnto them and whatsoeuer else they haue neede of whiles they watch for the preseruation of peace For they are the ministers of God as Paule calleth them giuen of God for this purpose that we may enioy his blessinges in peace Which peace how great a benefite it is the common prouerbe of the Germanes witnesseth which sayth that a man which hath two kine should giue the one that he may quietly enioy the other For what auayleth it thee if thou haue thy house full of riches and are not able to defend the same against theeues and robbers Seeing therefore that this is done by the Magistrate yea seeing that iudgement and lawes doe restore that to the owner which is vniustly taken away good cause there is why honour and obedience is to be giuen to the Magistrate as the minister of Gods blessings which he bestoweth to the married persons For this third blessing of matrimony is here recited of Dauid that they may see the wealth and welfare of Ierusalem that is to say that they may see Ierusalem flourish first by true religion and sounde doctrine and secondly by godly Magistrates For these are the benefites and blessinges not onely of one house but of all Ierusalem Thus the holy Ghoste commendeth vnto vs the giftes of God in a goodly order The firste is the feare of god This feare comprehendeth the thinges which are conteined in the first table Nowe for the feare of God afterwardes God giueth house and famylye Thirdly for houses and familyes well ordered and gouerned in the feare of God followeth also the thirde blessing that is to say a happy common weale Wherefore let vs learne to vnderstande rightly the benefites which we receaue by godly Magistrates and for them let vs be thankful Againe let vs learne that this gift of God to haue good Magistrats is giuen vnto those and for those maryed persons and those familyes which feare god Which gift the wicked also doe enioy but yet no otherwise then swine doe their draffe and swill without any thankes giuing vnto God or thankful remembrance of this or any other of Gods giftes For as the destruction of Sodome was differred because of Loth so oftentimes for a fewe godly familyes or a godly Prince God blesseth the whole common weale Verse 6. That thou mayst see thy childrens children and peace vpon Israel It is giuen to many to haue children in matrimony and to many it is not Therefore we sayd before that this is a commendation and not a promise perteining to euery man perticularly but generally vnto matrimony to the kinde of life it self So vnto some it is giuen to see the children and nephewes of their children To some againe matrimony is all togither barren and fruiteles For these things the Lord distributeth to euery one as is most expedient for them Notwithstanding the godly married persons must pray vnto God for them and most commonly also they doe enioy them And maruelous is that naturall affection and loue especially in olde men which they beare vnto their childrens children for they loue them more tenderly then their owne Wherefore for as much as this Psalme tendeth to the setting forth and bewtifying of matrimony and wisheth all felicitie to the married persons the holy ghost addeth this moreouer concerning their long and fruitfull posteritie as a singular comfort because he would omit none of those good blessings whiche are giuen of God to suche as are marryed though not to all yet to the most parte Nowe although we sayde before that all such prayers haue a promise included in them yet notwithstanding this is the maner of corporall promises that God giueth them so as is most profitable and expedient for euery man Wherefore we must apply the promise which is included in this prayer to the kind of life it selfe and not to euery married person namely that such as liue in godly matrimony and feare God shall encrease and multiply vnto a fruiteful and a great posteritie and that for their sake the blessing shall flowe vnto all the people as he addeth in this clause peace vpon Israell that is to say all wealth and prosperitie I wish vnto Israell for thy sake Thus the Psalme commendeth and defendeth matrimony against those spitefull sclanders and reproches of the world which can not iudge but according to the sense and feeling of the fleshe Wherefore as it is offended with the troubles and burthens of matrimony so is it offended also with those things which happen in ciuill gouernment when it must obey lawes pay tribute to the Prince or be are any other like burthen For it would so liue that what soeuer is best or most pleasant in matrimonye that onely it would enioy without all griefe or molestation As we may see there be many whiche marry wiues because they imagine that there is nothing in matrimony but mere loue amorous delites and fleshly pleasures In like maner how many shal ye find which through an inordinate loue and desire of glory seeke to rule and be in authoritie But afterwardes when in matrimony they must suffer troubles and vexations and in politike gouernment enuy hatred cursed speaking and sclaunders they cry out that they were deceiued and become impatient Yea it can not otherwise be but that these things must so come to passe For that which is the best and most excellent in both kindes of life the blessing of the Lord I meane they nothing esteme Wherfore we must haue a speciall regard vnto the blessing and we must haue also the word of God before our eyes to the ende that when all other thinges are full of daungers full of troubles miseries and vexations we may rest and
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
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
profitable for vs and is of vs to be applied vnto our selues also for that we in like maner haue our Dauid and our Euphrata in the whiche we haue founde the Tabernacle or habitation of our God. For the selfe same thinges doe remaine and there is no more but the signification of the wordes to be chaunged Now like as they were in daunger as touching both the kingdom and the priesthood so is our daunger great also in them both Wherfore we may well sing with Dauid Remember c. Here I purpose simply to follow the sence and meaning of the letter declaring howe this Psalme was vsed and applyed of that people Afterwards it shall be easie for vs to apply the same to our owne time age Now like as that was a double kingdome that is to say corporall and spirituall so is the Psalme also diuided into two partes For first it prayeth for the Church and then for the politike state or the common wealth Verse 1. Lord remember Dauid with all his afflictions The history of the Kings doth declare that Dauid being persecuted of Saul suffered many and great afflictions But why did Saul thus persecute Dauid Because he was anoynted of Samuel to be king whiles Saul was yet liuing For hereof came the deadly persecutions the hatred sclaunders reproches all kindes of calamities which Dauid suffered Now whereas these troubles afflictions of Dauid were mentioned in prayer and in the presence of God either by his sonne Solomon or by the people it was not done as the Papistes thinke to the ende that Dauid should pray for them but they spake of Dauid in respect of the promises put God as it were in remembrance of those promises by speaking of Dauid as Paule also speaketh of Abraham Wherfore the name of Dauid is not here to be taken absolutely as though they spake of his person onely for as I said they spake of him as hauing the promises and clothed as it were with the promises of God so that here we must rather vnderstande the forme then the matter The promise I call the forme to teach set forth the thing more plainly and the matter I call Dauid him selfe to whome the promises were made This is then the sense and meaning of these wordes O Lorde God we pray vnto thee for the kingdom not counting our selues worthy or by any meanes to haue deserued that we shoulde be heard but as Daniel saith We present our supplications before thee trusting in thy great and tender mercies in that which thou hast promised to Dauid to witte that our kingdom shall endure for euer Thus he beginneth his prayer with a remembrance of Gods promises euen at the first entrance This is a singular example for vs that when we pray we should appeare in the presence of God as miserable wretched sinners not trusting vpon our owne merite or worthines but clothed as ye would say with his mercies and promises not as he that bragged I fast twise in a weeke but as he which said Remember Lorde thy promises For the promises of God are nothing else but mercies and compassions freely offered vnto vs in Christ. Thus we see that he speaketh not here of afflictions absolutely but in respect of an other thing for he vnderstandeth the afflictions which Dauid suffered for the promises in the which afflictions he helde fast the promises and suffered them not to be wrested from him The same promises did God likewise performe vnto Dauid Like as therefore saith he O lord thou diddest preserue Dauid suffering all calamities and afflictions for thy words sake and trusting in thy word so with like mercie preserue and saue vs trusting in thy promises and performe that thou hast begunne in vs For all thinges must be preferred to the promises like as Moses also doth which saith Remember Abraham Isaac c. For he doth not call vpon Abraham and Isaac as the vnlearned Papistes dreame but he alleageth the promises made vnto them as touching their seede and posteritie Nowe how could God be put in minde of these promises better then by reciting those persons to whom God had made the promises These promises the faithfull doe set against their sinnes and against their vnworthynes These thinges must be diligently taught that we fall not into the absurd and foolish opinions of the Papistes whose schoole diuinitie knoweth nothing of the promises of God but whereas the promises are the chiefest part of the Scripture they are vtterly ignorant thereof The other part of the Scripture which is the law they so maime and mangle that scarsely they set forth the one halfe thereof And hereof it commeth that they expound such sentences as this is so corruptly and peruersly as if the Psalme should speake after this maner Remember Dauid how good and howe holy a man he was and for his merites for his holines stablish vnto vs the kingdom But this sentence is plaine idolatrie for it looketh to the actiue or working person only As the Iewes thinke to obteyne their Messias by their owne merites So the religion of the Iewes the Turkes and the Papistes is all one for they all trust to their owne workes and worthines But we reiect the working person when we come into the presence of God and looke vnto that person which is altogither passiue clothed with the promises that is to say such a Dauid as bringeth and distributeth vnto vs not his owne merites but the promises giuen of God and by Dauid firmely reteyned in all afflictions Such a Dauid the Papistes doe not know and because they know but onely the actiue the working Dauid therefore they make of him nothing else but a plaine idol They know not that he is holy as the whole Church is holy not because it hath good workes and merites but because it hath the promise of grace which is the true bosome and wombe wherein the Church is caried and all the faithfull Verse 2. VVho sware vnto the Lord and vowed vnto the God of Iacob saying It seemeth that these wordes may not vnfitly be applyed vnto Salomon as the author of the Psalme For thus he sayth in effect Thou hast promised vnto Dauid the kingdom Dauid againe promised to build vnto thee a temple This vowe is now performed and accomplished Do thou also now O Lord performe thy promise and be thou present in this place and with this people Thus he offereth the temple and the Arke to the Lord in the faith of the promise made vnto Dauid concerning the light which should neuer be put out and desireth that this promise may be kept As touching this vowe of Dauid the Scripture speaketh nothing but maketh mention of that talke and consultation only which he had with the Prophet Nathan 2. Reg. 6. But the author of this Psalme goeth about to commend and set forth the good will of Dauid by the name of
against an other but there was one temple one Arke one altar and no more Like as we haue one Christ in whom God dwelleth and in whom he is found Therefore by an excellent name and title he calleth it the Arke of strength that is to say of the kingdom Likewise he sayth Psal. 110. The Lord shal send the scepter or rodde of thy power out of Sion Also Psal. 8. Out of the mouthes of babes and sucklings hast thou ordeyned strength So is that called the Arke of strength where God mightely reigneth where he helpeth and defendeth his people where he exerciseth his power for their succour and safety in hearing them in forgiuing their sinnes in comforting them against Satan death and hell it selfe This diuine power sayth he is bound to this Arke and therefore it is truely called the Arke of strength This strength and this power was also bound to the Altars of the fathers but now it is bound to the man borne of the virgine Marie To this man who so euer commeth shall feele a diuine power If he dye he shall find life If his conscience be oppressed with sinne he shall finde remission of sinnes If he be tormented of Satan he shall find peace If he be vexed of the world he shall find securitie and victorie For Christ whose kingdom it is doth not therefore reigne that he may enrich vs with worldly goods landes and possessions for these are promised vnto vs in the first of Genesis but that he may set forth his diuine power and rich mercie and set vs free from those calamities out of the which we are not able to redeme our selues Like as he deliuered the faithfull in those dayes from all daungers For the Arke was vnto them as an heauen where they found deliuerance from all miseries as the people was the kingdom and the faithfull were the â—tarres of heauen Therefore Daniel sayth of Antiochus that he should cast downe starres to the ground For whereso euer the word of God is there is the kingdom of God of heauen of life of victorie ouer death sinne and all miseries Thus ought the word which of the world is contemned and despised to be exalted and magnified Verse 9. Let thy Priestes be clothed with righteousnes and lee thy Sainctes reioyce This petition is the same which we vse in our preachings when we desire that the Lorde would giue vnto vs godly faythfull ministers of the worde and suffer no euill teachers to haue place among vs For God in his kingdome is like vnto an Emperour Wherefore as the noble men and chiefe Magistrates are Ministers vnto the Emperour and are the principall part of his kingdom so in the kingdom of Christ are the Angells of peace or the ministers of the Gospel They therefore which pray for the kingdom of God must needes pray that the Lord would giue faithfull Pastours and Ministers as he him selfe commaundeth saying The haruest is great Pray the Lord of the haruest that he would send forth laborers into his haruest The labour and trauell of these workmen is to communicate doctrine consolation threatnings c. and to minister the Sacramentes That these thinges may be rightly done the labourers must needes be clothed with righteousnes and not onely with that righteousnes which belongeth to euery man and is not without corruption but specially with that righteousnes which belongeth to the ministery and to the word which is pure and without all corruption This is that righteousnes whereby the kingdome of Christ is gouerned that is to say the word and the Sacraments Moreouer the Pastors and Ministers of the word are then clothed with righteousnes when they execute a righteous office that is when they teach the word sincerely as Peter sayth If any man speake let him speake as the wordes of God. Also when they minister the Sacraments purely and without corruption so that whatsoeuer they doe or speake be either the word or the work of god So he that baptiseth doth no worke of his owne but he baptiseth in the power of god Likewise he that comforteth the afflicted conscience doth it not of him selfe but by the direction of the worde and will of god Wherefore he also that heareth this worde must not take it as the worde of a man but as a voyâ—s sounding from heauen So the ministery is righteous which is truely executed in the power of God and this is true righteousnes Contrariwise they which teach men to trust to their owne merites works and worthines and prescribe a certaine forme of apparell of eating of fasting and such like wherein all the righteousnes of the Papistes and the Turkes doth consist such Priests I say are clothed with iniquitie For they haue lost the chiefe ornament and the true apparell of their ministery because they doe not teach rightly nor gouerne truely but seduce men rather with a false shew of their gouernment ministery and that by the malice motion of Satan which hateth this heauenly ministery and peruerteth the ministers The summe and effect therefore of this prayer is that they which attend vpon the Arke of strength may gouern righteously that religion may continue and flourish that the word may be effectuall and bring forth frute that terrified and afflicted consciences may be raysed vp and comforted that secure profane and presumptuous persons may be beaten downe with threatnings and the terrour of Gods wrath that the weake may be strengthened that the simple and ignorant may be instructed Which thinges by the grace of Christe are diligently and faithfully done in our Church And let thy Sainctes reioyce Here we see that God is not delited with the heauines vnquietnes and vexation of conscience which sinne and the feare which naturally followeth sinne is wont to bring but with a chereful hart Seeing therefore that there be two kingdoms namely the kingdome of death and the kingdome of life or the kingdom of hell and of heauen he desireth here that the faithfull may be kept in the kingdom of life enioy the peace and comfort of conscience which the righteous ministery of the Pastors and Preachers of the word bringeth With this prayer agreeth that prayer of the Apostles wherewith they begin their Epistles Grace be with you and peace from God the father c. Grace is the remission of sinnes After this grace followeth peace or a good conscience which here he calleth a reioycing Let thy Sainctes reioyce saith he that is let thy people togither with the Pastors and Ministers hearing the word of the righteous ministery be ioyfull triumph in that word He calleth them Sainctes or holy because of the vse of the word and the ministery which are holy So the Iewes are called holy because as before I haue said there were emonges that people which had the arke and the word of God which were holy thinges in deede and did sanctifie
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
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
continuing citie but looking for one to come And good cause there is why that Disciple of Christ should desire no more but for the present day which is commaunded not to be careful for to morrowe For it is an absurde thing that we should desire to liue long in this world which pray for the spedy comming of the kingdom of Christ. That which followeth her poore I will satisfie with bread is a phrase or kind of speech well knowne For breade the Hebrewes are wont to call meate and drinke like as we call vitailes whatsoeuer perteineth to our foode and sustenance These things he promiseth but to the poore for so he calleth his people For he seeth the condition of his Church to be such that in the middes of the riches and wealth of the world it onely hungreth thirsteth The pouertie of the Leuites was exceeding great vntill they aspired to honor and dignitie as also our Prelates doe For Satan so ruleth in these matters that he neuer ceaseth to oppresse the ministerie as much as in him lyeth with pouertie and contempt This many not contented to beare doe fall so farre that rather then they will lack they will teach the thinges that please men that so they may attaine to wealth and dignitie The godly must therefore hold fast this promise that the Lord saith he will giue breade vnto his poore For both these thinges shall come to passe that they shall haue breade and yet they shall be poore And why Because the kingdom of Christ is not of this world Let those therefore which are of the ministery and are the principall part of this kingdom be content to suffer reproch hatred and contempt or else let them be no ministers For the inheritance of this world is not promised to the godly but the assured and euerlasting inhertiance of the life to come Wherefore Christ calleth the poore in spirite blessed and happy which notwithstanding must suffer many calamities On the other side those that abound in wealth and are full he calleth miserable and vnhappy because the time shall come when they shall weepe Wherefore let vs thus make our account that if we wil be the people of God we must in this life content our selues with those thinges whiche are necessary for the back and the belly All other incommodities let vs patiently beare and ouercome in hope of the glory whiche shall be reuealed vpon the sonnes of God. Verse 16. And will cloth her Priestes with saluation and her Sainctes shall showt for ioy This promise is farre more excellent then that whereof we haue now spoken For here God promiseth that he will so gouern the Pastors and Ministers that they shal be pure holy through the word and haue a good conscience If we would compare these thinges with that small defecte of corporall thinges we should beare it much more cherefully and patiently When I was a Monke I liued in most miserable darkenes and infinite snares of conscience where through the multitude of mens traditions sinne brought forth sinne I was bound against nature to that impure and incestuous single life Here if a man should haue asked me what I would giue to redeeme the quietnes and peace of conscience and those inestimable graces and glory which we enioy at this day by the word and the spirite of God I would humbly haue cast downe my self prostrate vpon the ground giuen my life gladly for this onely quietnes and libertie of conscience in Christ. But now when we are clothed in deede with saluation through great and assured promises of the forgiuenes of sinnes and eternal life we forget these spirituall riches and we complaine that we are not made Kinges and Princes in this corporall life We doe not preferre our eternall and spirituall glory before these transitory and corruptible things And what a foule ingratitude is it so to be offended with this externall pouertie and not to ioy and reioyce rather in these inestimable treasures of the spirite Who woulde not rather hauing these giftes of the spirite begge his bread from dore to dore then enioy the riches and treasures of all the Prelates and the whole kingdom of the Pope Whome we see in this wealth of the world because they are enemyes to the worde to be most desperate and damnable For they are without remission of sinnes hope of eternall life the knowledge of Christ and all the heauenly benefits and blessings which we by the word doe so plentifully enioy Wherefore if we be neuer so poore afflicted vexed full of anguish and heauynes contemptible and abominable in the sight of the world yet let vs comfort our selues with this that we haue the treasures of the kingdome of heauen that by faith in the worde wee shall haue the victorie ouer sinne death and hell and that we are wholy clothed with saluation How many were oppressed with desperation before this happy age wherein we liue But if they had had this knowledge of grace and these consolations which we now haue by the worde woulde they not thinke ye haue sustained the losse of all the riches in the world and all worldly felicitie For when a man feeleth the wrath of God and desperation then infinite riches and treasures are nothing esteemed What doth knowledge learning wisedome what doe possessions kingdoms and dominions then auaile All these thinges who would not gladly forsake and cast away that onely he might haue his conscience quieted and at peace with God Wherefore Paule very aptly calleth the knowledge of grace an absolute or a full perfection because all good thinges are conteyned in this knowledge For if we liue here by begging our bread is not this well recompensed in that we are nourished with the food of Angells eternall life and Christ him selfe Who so fauoreth not these thinges let him seeke for a Cardinalls hatte with the ministers and souldiers of Satan Let him seeke the wealth the riches and glorie of this world As for me I seeke other riches which I esteeme aboue all worldly wealth and treasures Thirtie yeares agoe if I had had the true knowledge and vnderstanding but of one Psalme I should haue thought my selfe to be a God for then all thinges were full of grosse ignorance horrible abominations and all kindes of idolatrie But now when the Lord hath opened vnto vs as it were a flood of heauenly wisedom and knowledge we are vnthankfull and become so worldly so fine and so delicate that we will lacke nothing that the worlde hath But Esay sayth The bedde is strait and there is no place for both Albeit the thinges we doe not condemne for they are the giftes of God and therefore let those which haue them being lawfully gotten and in the feare of God vse them with thankesgiuing and without offence and let those to whom they are not giuen beare their want and necessitie with christian patience and without grudging As
Paule sayth that he is able through Christ to doe or to beare all thinges to abound and to lacke to be full and to be hungry to be praysed and to be dispraysed c. and that because we haue a kingdom in heauen and we looke for a Sauiour who hath begunne to giue vnto vs these thinges by the word and Sacraments And if he leaue vnto vs no more but the ministery of the word sincere and sound we care not much for all other thinges This is therefore a singular promise and consolation that the Church and the word shall endure to the ende of the world not by the counsell or wisedom of man but by God him selfe clothing his ministers with saluation Albeit therefore that vnder Achas and other vngodly Kings all thinges were full of idolatrie yet were there certeine Prophets by whom the word was preserued And in the time of Christ the blindnes of that nation was incredible and such as I thinke neuer was before Notwithstanding there was Anna and Simeon which then acknowledged and preached christ This is in deede the great worke of God thus clothing with saluation that is with his mightie and victorious word with his true and holy worshippe his ministers that out of the mouthes of men our saluation and our glory may be heard This is a farre more excellent clothing then were those Aaronicall garmentes of Moises that the Pastours and Preachers of the Gospell are furnished and adorned with the wordes of saluation and the doctrine of truth whereby they may be able not onely to instruct the people committed to their charge but also to confuâ—e and confound the aduersaries For to this ende serueth the garment and the clothing of saluation that is to say of victorie which is obteyned by the pure word and holy ministerie The second part of this promise is that he will giue successe and fruite vnto the word to witte that so many as heare these Priestes these Pastors and Preachers and beleeue the word are sanctified and their harts are replenished with peace and ioy they faithfully trust in God whom they know to be well pleased with them and of whom they beleue that they are beloued This peace of the hart is our kingdom of heauen which we haue in this life For it is an incomparable treasure in comparison whereof all the kingdoms and riches in the world are but dyrt and dunge So the Psalme ioyneth these two thinges togither that by the Preachers and Ministers he wil giue his mightie and victorious word and faith vnto those that heare them that so all may be saued and with ioyfull hart may prayse and magnifie such a gracious and a mercifull God. He that beholdeth the outward shewe and face of the Church will iudge these thinges to be false and farre otherwise For these wordes are spirituall and must not be vnderstand according to the flesh For if a man follow the outward appearance he will rather iudge the Pope and the ministers of Satan to be clothed with saluation For they triumph in great securitie euen when they think and speake those thinges which are most contrary to Christ and the true Church On the other side the Christians or the true Church are afflicted vexed tormented within and without of Satan and cruell persecutors No man will thinke these thinges to be saluation or ioy but miseries and perpetuall calamities But turne thou thyne eyes away from the outwarde shewe and appearance and beholde that Maiestie which speaketh to thee in the word and promiseth to be mercifull vnto thee If therefore thou be in the fauour of God if he hate thee not but loue thee if he cherish and defend thee I pray thee what are all the calamities in the world Are they not all be they neuer so terrible and intolerable swallowed vppe in that bottomles sea of the infinite and vnmeasurable mercies of God Verse 17. There will I make the horne of Dauid to budde I haue ordeyned a light for myne anoynted He continueth in the promise of the kingdom the priesthood that not onely the saluation and ioy of the Priestes and the faithfull people should be defended against fantasticall spirites which that nation was neuer without but also that this kingdom should be defended against outward enemies and other nations abroad and at home against seditious persons For like as amonges the Leuites there were many fantasticall and hereticall spirites so in the other estates there were also many seditious heades as the histories doe shewe Howe many had Saul which woulde not acknowledge him for their King After that Saul was killed and Dauid was saluted and taken of the trybe of Iuda for their King all the rest of the tribes forsooke him and followed Ishbosheth the sonne of Saul This dissension endured seuen yeares and six monethes as it is declared 2. Samuel 2. Now who knoweth not what stormes of seditions and battayles Dauid afterwardes suffered in the kingdom Agayne after the death of Salomon this kingdome was vexed with infinite seditions by wicked Ieroboam Agaynst these enormities the Psalme armeth and confirmeth the people and promiseth that the horne of Dauid shall endure being exalted and stablished by the Lorde him selfe Such was the condition of this kingdom that the pure and holy Priesthoode Satan corrupted by sectes and schismes to ouerthrowe the sound and true doctrine of the worde and in the ciuill gouernment he stirred vppe rebellious and disobedient persons Thus Satan rageth with lying and falshood agaynst the spirituall kingdom and with murthers against the politike gouernment that offences of lying and murther might no where be lacking Wherefore as this kingdome must not be esteemed and iudged according to the outward face thereof for then it shall appeare to be a weake a seditious and a miserable kingdome so the Church hath also certeyne promises of peace but yet so that for the most parte it is vexed with offences with persecutions and other afflictions Wherefore we must rest in the greatnes and the excellencie of the promise in the Maiestie of the worde and in the aucthoritie of the promiser who hath promised saluation but yet so notwithstanding that in the common wealth there shall remayne seditious and rebellious persons and in the Church heretiks and sectaries Here haue we neede to be of good courage and comfort assuring our selues that if we were of the world the world would loue vs If we would flatter the Pope and teach the thinges that please him he would loue vs he would not persecute vs he would not throw out the thunderboltes of cursing excommunication against vs as he doth They therefore which will be of the true Church must prepare them selues with a valiant mind to beare and ouercome these offences resting vppon the promises of God which doe wholy consist in this that he is and will be louing and gaatious vnto vs that he will neuer leaue vs comfortles and that the
to hope c. Yea the crosse and oppression of the Christians is the exaltation and triumph of the Church Let the aduersaries then doe what they liâ—t certaine it is that the more we are cast downe the more we are raised vp For there is no power against the Lorde Christ our captaine and our head hath a power aboue all power whereby he lifteth vp those that are cast downe whereby he raiseth the dead to life and those that are oppressed and ouercome he maketh able with ioyfull victory to ouercome For in that he is God it is his proper office to make all things of nothing and likewise of those thinges which be to make nothing Thus Dauid setteth forth the praise and commendation of Ierusalem For what a great benefite and blessing of God is it not onely to leaue a certain place where the people may come togither to serue and worship God but also a certaine sound of the presence of God by the publishing of his word When he saith This is my rest here will I dwel here will I speake here shall be my word my spirite then all is safe then what worke so euer it be though in outward appearance it seeme neuer so smal it is better then all the treasures of the world then the cutting away of the foreskin of the priuy meÌ„bers is an acceptable worship vnto god To take vp a strawe from the earth if God so commaunded is a greater a more excellent worke and also a worship more pleasing God then all the glittering works of the whole papacy which haue no ground of the word of god This the heathen understood not and therefore they contemned Ierusalem and marueled why the people should resort thether certaine times of the yeare rather then to other cities Like as Naaman Cirus thought at the beginning that the waters of Damascus were no worse then the waters of Iordane but he had no commaundement of the Lord that he shoulde wash him selfe in those waters for the clensing of his leprosie It is the word alone therefore that maketh a difference betwene the Church of God and the Gentiles Papistes and all the Antichristian rable By this word it iudgeth it teacheth it baptiseth it distributeth the Lords supper it comforteth it reproueth it excommunicateth c. Thus I say Dauid extolleth and magnifieth his Ierusalem first in respect of the spirituall building therof because there is the kingdom and priesthood there is the word worship of the Lord then also in respect as wel of the material building as also of those things which pertaine to the good gouernment of a city as peace and vnitie lawes and iudgement but principally he speaketh not of that building and therfore he saith It is edified as a city where all may participate togither that is may come togither to worship the lord For there was no other place in al the world where the people might come togither to celebrate the name of the Lord but Ierusalem alone So that this verse is as an exposition of that place in Exod. VVhere I shall leaue a memoriall of my name there will I come vnto thee c. As if he said that place is Ierusalem in the which the people of God must congregate togither to heare his word to celebrate his name where also the Lord him selfe hath promised to dwell whether the people do flie in all their necessities to call vpon God for help and succoure c. This is the glory of Ierusalem to the which all the glory of the worlde was not able to be compared Therfore in S. Matthew it is called holy is so magnified here of the Prophet Albeit it was afterward horribly prophaned of the Gentiles But why doe the people gather togither in this place Verse 4. VVhereunto the tribes euen the tribes of the Lorde goe vp for a testimony or to testifie to Ierusalem and to praise the name of the Lord. This verse also conteineth in 〈◊〉 the words afore recited out of Exod VVhere I shall put a mâ—moriall of my name c. For this memoriall signifieth the wholâ— worship of God togither with the word that is the preaching of the promises and the law with the ministery of the priestes not â—â—â—ly in the sacrifices of the law but specially in the chiefest sacrifiâ—es of all that is of the celebrating praysing the name of the lord In the which were set forth spirituall consolations of victory against sinne and death and also temporall concerning the kingdom and political order These benefits he setteth forth when he speaketh of ascending vp and maketh a comparison betwene Ierusalem and other cities As if he said Other cities may flourish with riches and power more then this citie but this is it to the which the tribes doe ascend not as they doe in other nations but the tribes of the Lord which the Lorde him selfe hath chosen to be his people aboue all other nations of the earth and he to be their god And here he doth not exclude the Proselytes which were of the Gentiles and did associate them selues vnto this people for he speaketh simply of those that did ascend vp to heare the word and to inuocate the name of the Lord as the words that followe do declare For a testimony vnto Israel to praise the name of the Lord. Whereby he signifieth no other thing but that there was a place in Ierusalem appointed of the Lord for the preaching of the word and prayer And this is worthy to be noted that Dauid speaketh of no moe kindes of sacrifice but of these two onely He saith not that the temple was appoynted of God that sacrifices should there be slaine incence offered oblations made and euery man shewe him selfe thankfull vnto God with his gifts Of these things he maketh no mention at all albeit they were commaunded to be done no where else but in the temple Onely he speaketh of preaching the word and thanks giuing or prayer And albeit he reproueth not these sacrifices yet he plainly declareth that the summe of true religion is to heare the Lorde when he speaketh vnto vs and to inuocate and praise his holy name This is it for the which Dauid so highly praiseth his temple which we also ought specially to beholde in our temples that the tribes doe ascend vp thether to testifie vnto Ierusalem that is to teach and to heare the worde of god For so he meaneth by this word testifie as the Hebrewes haue many words to signifie the ministery of the word and doctrine To vtter to promise to confesse to sitte to iudge to testifie to teach all these words in effect doe signifie as much as to preach or publish the word The preachers are witnesses to the people of that they knowe whiche is not sene nor felt but beleued They are also witnesses which he are the word For when they heare it they testifie or beare witnesse against the
deuill the kingdom of the world sinne and death also against adulterers murtherers theeues false brethren c for the glory of God the aduancing of his kingdom chastitie innocencie charitie c. For God is inuisible and therefore when they are heard which teach and preach vnto vs the word of God then God him selfe is heard For he can not be heard but by witnesses and as S. Paule calleth them by his messengers That which is taught them in the Church is inuisible and absent and therefore can be apprehended by no other meanes but by the testimony of the word So the whole Gospell is a testimony for it speaketh of things absent and it is nothing else but the preaching of faith This I speake for the simple and ignorant concerning this word testifie This is the cause then why Dauid so reioyceth namely that his Ierusalem was builded to this ende that the worde of faith might there be preached whereby the people might learne to know what the will of God is what he intendeth to do with his people what punishment and plagues he threatneth to the wicked And this preaching is the testimony which Dauid here speaketh of made vnto the children of Israell gathered togither in this place whereby they were knowne to be the peculiar and chosen people of God from all other nations as he saith in an other Psalme He hath not so dealt with euery nation Wherfore we also haue great cause to acknowledge the rich blessing of God that the word of God is now purely sincerely preached emongst vs as it was then in Ierusalem and the sweete promises of the Gospell sounding in the eares consciences of the godly to their singular comfort and consolation also the threatnings of God published wherby the wicked are called to repentance and the godly kept in the feare of God and mortification of the olde man through the assistance of the holy Ghost whom the father through Christ and for Christes sake poureth vppon them aboundantly which willingly and gladly receiue this testimony This is one part then of the true worship of God to learne the way how to worship God in such sort as best pleaseth him which consisteth in teaching of the word hearing of God when he speaketh vnto vs by his witnesses and therefore the Deuill desireth nothing so much as to hinder the preaching hearing of the worde For this cause he rayseth vp as ye heard in the first Psalme lying lippes and deceitful tongues he stirreth vp the worlde with sword and power to oppresse the godly and euen in our selues he goeth about to deface this kinde of seruice and worship of God by our deuilish contempt and lothing of the same But contrariwise to build Churches and gorgiously to decke them for the maintenance of masses oblations false worship and idolatrie all this he can abide well enough for by these thinges he knoweth that his strength is not diminished nor his power weakened But when the word of God is preached concerning remission of sinnes the righteousnes that commeth by Christ and life euerlasting this doctrine destroyeth his kingdom This causeth him to rage and to seeke by all meanes possible how he may hinder the course of the gospell The other part of the worship of God is to praise the name of the Lord. This Dauid maketh the second kinde of worship when he commendeth his Ierusalem And here againe note that he speaketh nothing of the sacrifices of the law for albeit he doth not discommend them as I said before yet he reckeneth them but as chaffe in comparison of the word and the fruite which followeth thereof which is thanks geuing And if he had named the sleying of sacrifices euery man had not bene able to serue God with that kinde of worshippe Therefore he requireth nothing else but that which they were able to do without great charges which yet notwithstanding very few did He did not condemne the building of the temple which afterwards should be done by his sonne Salomon but did earnestly desire the same and the cause why he did desire it here you see namely that first the name of God might there be preached and then that God might there accept the praiers of his people with praise and thanks geuing for his benefits receiued Hitherto we haue heard how the Prophete extolleth and magnifieth the incomparable gift benefit of God the word I meane with thanks and praise vnto God for the same For that is a benefite and blessing in dede which is knowne and acknowledged so to be All the world as we see is full euen glutted with the benefits of God notwithstanding it remaineth still in such blindnes that it knoweth them not to be the giftes of God and therefore it taketh and vseth them no otherwise then hogges doe their draffe swill But Dauid seeth that God had geuen him a kingdom wherin the pure word of God and true religion flourished This great benefite he acknowledgeth and therefore he so reioyceth and magnifieth his Ierusalem as a place appointed by the Lords owne mouth where the people might come togither to heare the word of God and to giue thankes vnto God for his benefites out of the which place it was not possible to find god The Gentiles because they had not the word nor this hearing whereof Dauid here speaketh could not find god Hereby we may see how horrible a thing it is to contemne and to loth the word For what can be more horrible then that man a weake creature nothing but earth dust should so lift vp him selfe in pride that when the maiestie of God speaketh most louingly inuiteth him to heare he will not heare And yet we see that there is nothing more common then this impietie this horrible contempt this deuilish lothing of the worde of God emongst all sortes of men The cause is for that we heare not the Lord speaking now vnto vs in his Maiesty as he spake in the moūt Sinai at what time the people were astonished trembled at the terrible voyce of the Lord yet how soone had they forgotten the Lord and murmured both against the Lord and against Moises Thus in his Maiestie he speaketh no more but he speaketh nowe vnto vs by men and therefore he is contemned Horrible it is that Sodome was burnt vp with fire from heauen Horrible it is also that the whole world was destroied with water Moreouer the daily examples of impiety and wickedness as murther whoredom c. are such that they can not be heard without horrour trembling But how horrible so euer all these thinges be yet is it much more horrible to contemne God when by his word he speaketh vnto vs which al the world doth at this day not only they which persecute the word with open tyranny but such also as are euen emongst vs at the beginning seemed to receiue this doctrine with great reioycing Wherefore Dauid exhorteth
In the which there was nothing hearde seene taught redde or exercised but mens traditions mens dreames which of their owne nature can doe nothing else but discomfort afflict the conscience For our tradition bringeth forth an other one obseruation followeth an other and that worst of all is they are not onely burthens to the body for to that ende tend all the ordinaunces of men if there be any profitable vse in them but are now become snares to the conscience Wherefore there was not one iote of this doctrine in the Popes kingdome that ministred any occasion of ioy or gladnes to the pore conscience No maruell then if in this kingdome of darkenes the conscience was terrified and found no comfort For if it be in anguish and terrour it can not make that distinction whereof we spake before Great cause haue we therefore to be thankfull vnto God for this inestimable benefite that we now knowe the doctrine of the Gospell to be the doctrine of consolation saluation Through the which doctrine looke how much ioy thou feelest in thy heart so much thou doest enioy of life and saluation But if thou feele thy heart still oppressed with heauines the deuill hath not yet giuen ouer to vexe thee Wherefore thou must haue thy heart well instructed in the true vse of the lawe and of the Gospell as we haue said before that thou mayst knowe that the lawe ought to be vsed onely against the obstinate and impenitent and that therein consisteth the true and proper vse of the lawe but when it vexeth and terrifieth such tender consciences as are to much feared already it is not rightly vsed and therefore terrified consciences may in no case harken vnto the law for to such perteineth laughter and ioy the preaching I say of the Gospell or remission of sinnes giuen vnto vs in Christ by the which we are also sanctified but by the law we are not sanctified but the power and gift of sinne is thereby rather increased in vs. Verse 4. O Lorde turne againe our captiuitie as the riuers in the south Hitherto he hath intreated and prophecied of the kingdome of Christ and of the redemption to be wrought by Christ and afterward to be published to all nations that thereby might be gathered one church of the Iewes and the Gentiles in the which should be preached nothing else but laughter and ioy praise and thanksgiuing Now he procedeth further to describe this Church and sheweth what followeth this fruite of redemption and this communion of the Iewes and Gentiles namely the great necessitie of continuall and faithfull prayer like as the Prophet Zachary also ioyneth with the spirite of grace the spirit of prayer that is with the redemption which was wrought by Christ the prayer of the faithful and of the redemed For although our redemption be fully wrought we redemed by the blood of the sonne of God yet is it necessary that we shoulde pray for this redemption as Christ also in his prayer commaundeth vs to do that Gods name may be sanctified which notwithstanding we know to be holy and sanctified already that the kingdome of God may come which is come and is within vs already As Christ saith Father glorifie thy name and the father aunswereth I haue glorified it and I will glorifie it againe Also Sainct Paule saith I count not my selfe to haue attayned vnto it c. He meaneth the fulnes of the knowledge of Christ and perfect tast of the power of his resurrection This is it which I touched before that this benefite of the gospell this inestimable gifte of our redemption and life euerlasting is easie to be vttered with wordes but moste hard to be beleeâ—â—â— with the heart For we haue in this life not the tenthes but thâ— first fruites of the spirite but the flesh yet liueth fully and wholly in a maner strong and lusty True it is that we haue entred one foote into the kingdom of God and haue thereby obtained the assurance of the promise â–ª But we must not there rest we mustâ— drawe the other foote after that is we must continually increase and goe forward in the knowledge of grace and of faith and for this cause the Prophet Zachary saieth that the spirite of prayer is poured forth vppon vs which spirite requireth this encrease in vs And Sainct Paule saith that the spirite sigheth with sighes that can not be expressed yea and that euery creature also groneth for the deliuerance of the children of god Wherfore whiles we are in this body which presseth vs downe as a heauy burden and hindreth vs that we can not fully apprehend these thinges we haue not onely the spirite of grace but the spirite of prayer also that we might be assured of the grace and good will of God towards vs for Christes sake in whom we beleue and yet should not cease to pray that God would make perfect in vs that he hath begunne Let no man then thinke that once to haue heard these thinges maketh him a true diuine or that he hath now aâ—teyned to the full and perfect knowledge hereof For this arrogancie maketh fanaticall spirites which like to Aesopes dogge follow the shadow and lose the thing In deede if we looke to the word to baptisme to Christ him self al is perfect But we speake not here of the things but of the apprehension thereof So life euerlasting is perfect In my fathers house are many mansions sayth christ But in these mansions we are not yet fully setled so long as we liue here In the meane time we are oppressed with cares vexed with sinne affâ—icted with tentations terrours and desperation Satan neuer ceaseth to assaile our faith hope and other vertues which God hath planted in vs. And this prerogatiue hath Satan because the grace which is begun in vs is not yet perfect Therefore he fighteth so busely against these beginnings fearing least they should come to perfection Such is the life of Christians which haue already receiued the first fruites of the spirite who by experience doe learne that these things can not be fully apprehended but that in the meane while they shall often times slippe yea and some tymes daungerously fall so that the sparke of faith and of the spirite may seeme to be in them vtterly quenched as it hapned to Dauid in his adultery wherein they haue neede of helpe to reise them vp againe as Christ aunswered to Paule my power is made perfect in infirmitie The infirmitie is theirs and remayneth theirs whiles they liue but the power and strength is Christes alone In this daungerous state they flie vnto prayer and say Leade vs not into tentation Giue victory O Lord that my faith fayle not that my hope be not confounded Make perfect the good work which thou hast begunne in me Notwithstanding these are they which not onely haue receiued the first fruites of the spirite as is sayd but also haue perfect redemption
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