the more to esteeme them when we haue them and to be the more thankfull to God for the same yet must we learne surely to trust and vndoubtedly beleue that they will come Verse 3. He will not suffer thy foote to slippe For he that keepeth Israel will not slumber This verse dependeth vpon those that go before For the Prophet because he began with an exhortation to faith now goeth about as it were with promises to moue and exhort the faithfull to hold fast this confidence trust in the help succour of the lord And very necessarie it is for vs to exhort and stirre vp not onely other but our selues also because of the present daungers and afflictions For seeing the things which discomfort vs are present and they which comfort vs are absent therfore so long as the present things which vexe vs do endure it is needefull that we should be stirred vppe with the worde and exhortation to perseuerance and pacience For this experâ—â—â—ce of trouble and affliction must be ioyned with doctrine exhâ—â—â—â—tion For our sight is so dimme that we can not see these inuiâ—â—â—â—â— thinges and the ende of afflictions Therefore the flesh euer sâ—â—keth meanes how it may be deliuered and when it can see nonâ—â—as the carnall eyes can neuer see Gods maruelous helpe deliâ—â—â—ance then is it miserably vexed and tormented and can finde noâ—est nor quietnes We haue neede therefore of exhortations out 〈◊〉 the word of God that this streatnes of our heart may be dilated and enlarged which he alone can doe that seeth the end of our tentations We must heare what his word sayth and not what our owne heart sayth which onely seeth and feleth the beginning of tentations and afflictions but the end thereof it can not see Therefore the holy Ghost here amplifieth and enlargeth the matter that the exhortation may be the more effectuall And here is first to be noted that if the contrary were not that is to say no tentation felt or perill to be feared then were this exhortation but in vayne For if tentation shoulde haue an ende as soone as it beginneth or if as soone as we feele any lacke God should giue vs that we desire wherefore then shoulde God promise any thing Therefore neither is doctrine necessarie in those thinges that we know before neither exhortation when we are out of daunger and feele no tentation Therefore where the Prophet sayth He will not suffer thy foote to slippe he plainly sheweth what is the state of the afflicted For when they feele them selues to be in daunger through the grieuousnes of tentation their hearts are heauy and careful least they should perish and be forsaken of the Lord for euer Here haue they neede therfore of exhortation that their faith faile not or be not vtterly queÌ„ched For reason can iudge no other wise but that a man being in this case is cleane reiected forsaken of God and after his owne sense feeleth that to be true which a certaine souldier was wont to say that there are none which suffer more misery or are in greater daunger then such as serue God and their Prince faithfully Here is now no succour but to flie to the word of faith And first this word pronounceth that all they which will liue a godly life in Christ Iesu shall suffer trouble and affliction It setteth forth Christ for an ensample who by the crosse entred into glory It telleth vs that we must be made like vnto his image that is we must suffer with him if we looke to be glorified with him Then we see that troubles and crosses are prepared for vs It sheweth moreouer what is to be done and what remedie is to be fought in such afflictions euen to resort to the word to harken to the word to rest in the word and the promise It promiseth that tentation shall not continue with vs for euer as our hearts doe iudge but rather it telleth vs that it is but momentane and short And Christ compareth the afflictions of the faithfull to the trauell of a woman where death and life are ioyned togither as neare as may be For she that euen nowe sawe nothing but death and despayred of the life both of her selfe and of her childe as soone as the childe is borne forgetteth all her sorrowes past Sainct Paule sayth the afflictions of this life are not to be compared to the glory which shall be reueiled vpon vs. This iudgement of the word thou must followe and not thine owne sense which so iudgeth of the crosse and afflictions that of a molehill or rather of a mote it maketh a great mountaine So blind is reason and so vnable to iudge in matters of fayth For that which God counteth but as a moment a droppe a sparcle reason iudgeth to be euerlasting a huge sea and a terrible fire But thou wilt say I finde and feele it so to be What then Doest thou feele or doeth God see and knowe more perfectly thinkest thou We must not iudge therefore according to our owne feeling but according to that which the word of God pronounceth and iudgeth or rather God him self in his word The stories doe record that when Iulianus persecuted Athanasius and threatned his destruction Athanasius so litle regarded the daunger thereof that he likened the same to a clowde which the Sunne by litle and litle consumeth to nothing What could be spoken more contemptuously of that outragious cruelty attempted by such a mightie Monarke and head of the Romane Empire which rather might haue bene compared to a huge sea or a terrible fire But as Athanasius sayd and beleued euen so it came to passe for Iulianus was slayne shortly after and so Athanasius escaped the daunger By whose example let vs learne how to iudge of our owne troubles and perills and looke to the word of the promiser that we depend not vpon our selues and our owne sense but vpn the promise of the lord Death pestilence famine hatred of the world and sclaunder with such like may well be resembled to an horrible tempest And here if we follow reason we are gone But we must lift vppe our eyes to the hilles and harken to this voyce I am the Lorde thy God therefore magnifie my word my helpe and my succour Thus if we doe then begin we to contemne that which to vs before seemed so huge and terrible then the word promise beginneth to kindle in our harts and bringeth such strength and courage that we are able to say Nowe be it neuer so huge a tempest neuer so terrible a storme let it come Here is God here is his worde I will not feare Thus is all the rage and furie of the Deuill yea euen sinne and death it selfe brought to nothing and nowe is it become as it were a mote which before seemed to vs a mighty and huge mountayne Thus must we learne the distinctions of the holy Ghost God taketh away
nothing and because God blesseth them not they shall inherite nothing but malediction and shal be confounded like as Iudas the Phariseis Cherinthus Arius and Pelagius though they seemed to flourish most miserably perished with all their glory Wherfore let vs whose doctrine by the grace of God is sound and agreable with the holy Scripture remember this similitude that when we must suffer hatred sclaunder reproches and all maner of iniuries for the Gospels sake we be not afrayde but may learne hereby to iudge the Pope the Bishops and wicked Princes with their tormentors and executioners of their crueltie to be nothing else but grasse on the house toppes which seemeth to be somewhat when in deede it is nothing and therefore it is without all blessing To such it shall be sayd with the rich glutton in hell Sonne remember that thou in thy life time receauedst thy pleasures For if we consider the whole history of the church euen from the beginning of the world we shal see that God hath alwayes so wrought by his secret counsell that as grasse on the house toppes withereth away before the haruest come so tyrannes are suddenly cut of and neuer come to their fall time Wherefore let vs constantly abide and endure with patience in all afflictions vntill the ende doe shew that it was nothing but grasse and suddenly withered when it was most like to encrease and flourish The wicked do enioy all good things for the Churches sake like as the grasse on the house toppes hath the benefite of the rayne and of the Sunne as well as the corne in the fieldes But as they shall not liue halfe their dayes and as they shall see their owne counsells and deuises to be but vayne withont successe so shall they be as a perpetuall shame among men in so much that no man shall wish any good vnto them As at this day the memorie of Iudas Pilate the wicked Iewes Dioclesianus Maximinus and other tyranns is without honour yea most execrable and odious vnto all men This consolation is set forth by the holy Ghost by these grosse similitudes examples that we may conceaue in our mindes some shadow or resemblance of Gods workes since we can not rightly iudge and esteeme the thinges them selues according to the trueth but we iudge the enemies and persecutors of the Church by their goodly shew and outward appearance to be good wheate because they prosper and flourish so long vpon the earth Wherefore we must rest wholy in the worde which with such simlitudes paynteth out these thinges and we must withdraw our senses from all outward sightes and shewes and iudge no otherwise of the aduersaries of the worde then of most vile grasse that groweth on the house toppes and is contemned of all men For so sayth the spirite and fayth but our senses say otherwise In like maner must we doe also in spirituall tentations when our conscience accuseth vs giueth testimony against vs as well in the agony and daunger of death as in other conflictes Here if we follow that which appeareth to reason and our owne senses to be true it shall seeme vnto vs that our enemies are inuincible and almightie and that there is no remedy but we must needes be ouercome and vtterly perish The sight feeling of this greatnes perteyneth to the eyes and to the senses onely and ryseth of the iudgement of reason and not of the trueth But when we looke to the true greatnes which the word setteth forth vnto vs we are cōstrayned to say that death sinne Satan and the very gates of hell are in deede nothing else but grasse on the house tops but stubble but a very bubble swimming vpon the water which with the least occasion breakith and vanisheth away So must these thinges be amplified and set against all kindes of tentations whether they be persecutors of the word as the world and wicked Princes or else sinne death and Satan Al which we must learne to extenuate and lesson as much as we can because Christ liueth and we haue his word The consolation is able to swallow vp all terrors and maketh vs able to say that all these thinges are in very deede but one nothing But when we consider these thinges without the worde and Christ in respect of our selues and of our owne strength then are they in deede not grasse but suche high and mighty mounteynes as can not be passed ouer Wherefore when we fight against our enemies we must fight not as men consisting of body and soule but as Christians baptised in the name of Christ hauing the gift of the spirite and the word Now therfore when the deuill death hell it selfe the world and cruell Princes are compared to a Christian they are but grasse vpon the house toppes or if any thing can be saye to be more vile and contemptible For he hath the word which is almighty and moreouer he hath Christ him selfe Christians therefore are inuincible yea euen then when they are ouercome troden vnder foote For the power of Christ is made perfect through weakenes Thus did the holy Prophets and Martyrs comfort them selues against the world and the kingdom of Satan and therfore they did so valiantly suffer all kindes of afflictions being perswaded not that the grasse which withereth away of it selfe without mans endeuour but the word of God should haue the victory For true it is that Basilius writeth when he comforteth the people of Alexandria against the sury of Arius that through the persecutions of the enemies the Church doth more and more encrease and multiply Which thing we also haue proued and God graunt that we and our posteritie may stil so doe The 130. Psalme Out of the depth I call vnto thee O Lorde c. This Psalme we doe also account emongest the most excellent principall Psalmes for it setteth forth the chiefest poynt of our saluation our iustification I meane righteousnes before god The true and sincere knowledge whereof is it which mainteyneth and preserueth the Church for it is the knowledge of veritie and life Contrariwise where the knowledge of our iustification is lost there is no life no Church no Christ neither is there any iudgement left either of doctrine or of spirites but all is full of horrible darkenes and blindnes That we may therefore preserue and leaue this light to our posteritie we wil take in hand as God shall make vs able to expound this Psalme also And here first of all ye haue to note that the Prophets when they speak of God or name God do meane their owne God whose promises worship they had emongest them lest ye should thinke that we haue any accesse vnto God by our owne imaginations which we conceaue of God without the word as the Turkes the Iewes and the Papists do which seke after God altogither without his word or else they transforme the word from the right sense and
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
were iudged with equitie The celestiall Ierusalem hath the tribunall seate where iudgement is shall be most iustly pronounced vpon the vniuersall world and vppon all men that either haue beene be or shall be The Lord graunt that with an inuincible faith we may mount vp to this celestiall Ierusalem the citie of God where are such ioyes felicitie as neither eye hath seene nor eare hath heard nor tongue can tel nor yet heart can think Verse 6. Pray for the peace of Ierusalem let them prosper that loue thee To pray for the peace of Ierusalem is to pray for the safetie prosperitie and welfare of the Church of God that Satan haue no power to hinder the course and fruite of the word Dauid sawe first in spirit this horrible contempt of the word and ministery moreouer he saw that this glorious gift could not be preserued by mans diligence Therefore he goeth about here to stirre vppe the harts of men to pray for the preseruation of this gift As if he said Here is the Lords owne seate and throne of iudgement notwithstanding how few doe reuerence and regard it as they should doe Yea the greatest part of the world hateth it and wisheth the subuersion therof Wherfore I exhort you ▪ O ye litle flock to honour and reuerence this seate to pray for the peace thereof louingly to salute it and to say The Lord out of Sion blesse thee c. So long as this citie flourisheth ye haue the Lord him self speaking saying giuing victory against all the assaults of Satan against sinne the terrour of conscience c. What cause haue ye then to pray for the prosperitie of this citie wherby ye inioy such heauenly benefites When the church of God doth not prosper it cannot go wel with any perticular member thereof No maruell then why Dauid so earnestly exhorteth all the faithfull to pray for the peace and prosperitie of the Church Wherefore if we will pray as we ought to do we must first and principally commend vnto God the common state of the church For he that seeketh his owne welfare and neglecteth the state and prosperitie of the Church doth not only shew him selfe to be voyd of all sense and zeale of true piety but also the prayers which he maketh for him selfe are in vaine profite him nothing Let them prosper that loue thee He wisheth vnto them which loue the word and reuerence this seat that God would blesse them with all maner of blessing felicitie And this prayer is very necessary For we see dayly howe the true professors of the Gospell are in daunger by the ministers of Satan the enemies of God his truth on euery side which could be content rather to haue the Turke to reigne ouer them yea the deuill him selfe and all the furies of hell then to see vs prosper and the Gospel to flourish least their cursed workes of darknes and infidelitie should appeare vnto the world Verse 7. Peace be within thy walls and prosperitie within thy pallaces Nowe that the Prophet hath exhorted all men to pray for the peace and prosperitie of Ierusalem he turneth vnto the citie and doth not onely wish wel vnto it but also he sheweth vnto other how they should pray for it The summe whereof is that true religion may flourish the ministerie and ministers of the word may be defended against the false prophets that concord may be maintained emongst the pastors and preachers of the word and that the ciuil gouernment may prosper Howe necessary this prayer is experience daily teacheth vs For where these 2. things are namely concord in the Church and peace in the ciuill state there can no good thing be lacking therfore the deuil so busily laboureth to trouble the peace of them both This was the cause why there was such a multitude of false prophets rebells seditious persons emongst this people as the stories do testify Wherfore Dauid being taught by his owne experience prayeth for these 2. thinges without the which the world is nothing els but a wild desert Example hereof may be vnto vs the late times wherein we liued vnder the Pope before this light of the Gospel beganne to shyne For then when the sound doctrine of the word was lacking what could the Pope all his shauelings doe What one verse did they rightly vnderstand throughout the whole psalter Wherby it came to passe that they were not able to resist most manifest impieties which by the strong mighty delusions of the deuil ouerflowed the world as in pilgrimages where they maintained most damnable idolatries and caused the people to adore the works of their owne handes and if any man spake against them he was vp and by taken and burnt as an heretike So true is it that when the word is once lost the world remaineth in most horrible darkenes and can doe nothing else but abuse the giftes of God and so falleth to most detestable impietie or else to desperation This Dauid foreseeth and therefore he prayeth so earnestly for the prosperitie of Ierusalem for faithfull pastors in the Church and godly Princes in the politike state Verse 8. For my brethren and neighbours sakes I will wish thee now prosperitie Here Dauid sheweth the cause as he doth also in the verse following why he prayeth thus for Ierusalem As if he sayd In that I wish that peace may be in thee o Ierusalem in that I desire thy prosperity and welfare I doe it for my brethren and neighbours sakes that is for my fellowes and companions in faith and religion And here in his owne person he sheweth the commō complaint of all those that rule either in the church or in the common weale or in families which is that the greater part of men is euer peruerse and wicked The godly pastour when he goeth about with great care diligence to reforme the corrupt life and wickednes of the people seeth notwithstanding that the more part stil remaineth peruerse intractable The Magistrate traueling with like care and diligence in his calling findeth the people disobedient incorrigible Likewise is it in houshold gouernment What vnfaithfull seruice shalt thou finde euen amongst those whom thou thoughtest to haue found most true and faithfull Hereof it commeth that many are discomforted and vtterly discouraged seeing so litle fruite and successe to ensue of their godly trauels Notwithstanding we see it can not otherwise be For Satan our perpetuall enemy ceaseth neither night nor day to stirre vppe discord and peruerse opinions in the Church in the ciuil state stubborne and disobedient persons in houshold gouernment negligent and vnfaithfull families Here we must looke with Dauid not to the greater part which is euer wicked but to our brethren and neighbours So doth Paule in the 2. Timoth. 3. For the elects sake I susteyne and suffer all things sayth he For if it were not for their sakes who would willingly take vpon him the office of
power taketh no place in vs vntill we be vtterly to speake after the maner of the Scripture exinanited that is stript naked of all worldly hope and helpes that man hath in him selfe and brought to nothing like as when he saueth a ship from drowning now ready to perish and past all remedy As the two storyes of the Gospell one of the shippe the other of the daunger of Peter doe testifie Verse 2. As the mountaines are about Ierusalem so is the Lord about his people from henceforth and for euer Where many hundred thousands of men are there are scarsely 7. thousand which knowe God or beleue in God and yet for their sakes the whole multitude is called Gods people .. Euen so was it in Ierusalem Albeit the greater part was wicked and godles yet was Ierusalem called holy not onely in respect of a small number of the godly but also because God had his abiding there So when there was not one iust person in Sodome but Loth with his two daughters yet could not the angell destroy Sodome with fire so long as Loth was in it Likewise where 4 or 5. or 10. godly persons are to be found for their sakes the whole citie is called holy For these are the elect corner stones these are the precious pearles which God so highly estemeth and for whose sakes he spareth the wicked Therefore saith Dauid As Ierusalem is compassed about with mountaines so doth the Lord compasse his people and mightely defend them on euery side In like maner Zachary prophecieth of a citie whose wall is of fire These similitudes doe set forth vnto vs the safetie of Gods people that weake and litle porâ— flocke against all daungers Upon this promise if we also doe rest which at this day enioy the inestimable benefite of Gods holye word we shall be defended against the rage of Satan the whole worlde not by fiery and brasen walls but by the Lord him selfe These thinges albeit we cannot comprehend yet should we beleue them so certainly as if we did see them with our bodily eyes If we should see our selues compassed about with brasen and fiery walls we would be without all feare and triumph against Satan But it is a matter of faith not to trust vnto that which the eyes see but which the worde offereth and promiseth This one thing therefore is lacking in vs that we haue not the eyes of the spirite but we iudge according to the eyes and sense of the fleshe For else we should be no more afraide then they which beeing closed within the walls of an inuincible castle feare not the force and power of their enemyes be they neuer so terrible We must not doubt therefore but if we beleue we are compassed about with fiery and brasen mountaines that is to say we abide for euer inuincible against the rage of Satan and all the powers of darkenes Blessed therefore is he that beleueth These mountaines are the Angells which compasse vs on euery side that Satan with his angells and ministers can not hurt vs as he would Whose malice and power is such that if they did not continually beholde vs continually defend vs and watch ouer vs he would destroy vs euery moment This can all they testifie which knowe that Satan is a murtherer and a lyer which can not abide to see the godly prosper therefore he seketh by all meanes to roote them out from the face of the earth That we are not then vtterly consumed it is the benefite of these mountaines by whom we are so compassed and defended Some times Satan hurleth his dartes at vs as it were through the window to destroy vs and worketh vs in deede some sorrow but he can not moue vs. This similitude seemeth to be taken out of the story of Helizeus in the 2. boke of the Kinges where the seruaunt of Helizeus saw the hilles about him full of fiery chariotes and horsemen compassing Helizeus round about and mightely defending him This succour which the seruant of Helizeus sawe and the Prophet beleued when he saw nothing is saith the Prophet round about all them which trust in the Lord as also the 34. Psalme witnesseth The Angell of the Lorde pitcheth round aboute them that feare him But our eyes are shut vp and see not these miracles whereof notwithstanding we haue dayly experience This promise then will neuer deceiue vs onely let vs not deceiue our selues If therefore we did beleue no doubt we shoulde sleepe we should liue we should dye yea that more is we should suffer what so euer Satan and the world can doe against vs without all feare For thus should we thinke If I suffer any thing it is not without the will of God nor without good cause well knowne though not â—nto me yet vnto god Therefore although Satan breake through the wall in one place yet shall he neuer be able vtterly to ouerthrowe it altogither Thus should we think in our troubles and afflictions and comfort our selues with the good will of god But we are afraid when any trouble commeth and neuer feele that securitie which faith bringeth Thus doe we worthely suffer the punishment of our incredulitie which we nurrishe within vs although we be called away from it by so many notable places of the Scripture Besides all this it is not enough that we are compassed about with fiery walles that is with the sure custody the continuall watch and warde of the Angells but the Lorde him selfe is our wall so that euery way we are defended by the Lorde against all daungers Aboue vs he is a heauen on both sides he is as a wall vnder vs he is as a strong rocke whereuppon we stand so are we euery way sure and safe Nowe if Satan through these munitions cast his dartes at vs it must needs be that the Lorde him selfe shall be hurt before we take harme But great is our incredulitie which heare all these thinges in vaine Yet must they be taught and learned lest the time come that we be destitute of all counsell and comfort in these matters For certain it is that the hower shal come when we must haue experience of these thinges or else vtterly perish Where he addeth From henceforth for euer By these words he sheweth that this vigilancie of the Lorde our God euer vs is not temporall but eternall according to that which he said before in the first verse of this Psalme They shall remaine for euer Let vs learne therfore out of this Psalme that our constancy and perseuerance consisteth in this that we are defended by the power and prouidence of the Lord on euery side Verse 3. For the rodde of the wicked shall not rest on the lotte of the righteous lest the righteous put forth their hand vnto wickednes Here the Prophet plainly declareth that the people which rest vnder this defence and protection are afflicted and subiecte to all miseryes and calamities as touching the
madnes For if patience suffer any thinge it commeth of a certain desperation as when a man thus thinketh with him selfe All that I suffer is but in vaine This patience is turned into fury and is oppressed with desperation But Christian pacience will not suffer it selfe to be oppressed but continually taketh hold vpon hope whereby at length it preuaileth and getteth the victory It is a harde thing not to be discouraged with such trobles as daily happen in matters perteining to the common course of this life But patiently to endure those afflictions which Dauid by his owne example sheweth that Christians which haue already receiued the forgiuenes of sinnes must suffer to haue a stedfast hope in the bitter vexations of sinne and accusations of conscience and patiently to suffer all other affâ—ictioÌ„s wherwith Satan vexeth and tormenteth the beleeuing heart this is in deede a diuine and an heauenly vertue and such a conflicte that God hath promised vnto it an incorruptible crowne of glory Now ensueth an exhortation that we should follow this example of Dauid and embrace this doctrine Verse 7. Let Israel waite on the Lord for with the Lord is mercie and with him is plentifull redemption This is in deede a golden verse worthy to be knowne and well vnderstand wherein Dauid wisheth and exhorteth all men by his example wholy to rest and to continue in a sure hope of the mercie of God. For faith is not so lightly to be esteemed as the Papistes teach which dreame that faith is a qualitie remaining in the hart with the which the hart after it can once number these syllables I beleue in God passeth on as it were in a sleepe For they that haue no experience of those conflictes which faith must endure doe but laugh vs to scorne when we say that faith is a principall vertue wherewith onely and alone we are iustified deliuered from sinne hell death and damnation For it is true that the wise man â—aith A foole vnderstandeth not except ye talke of those things which are in his owne hart These things therefore which we attribute vnto faith they ascribe vnto charitie preferre charitie aboue faith But if faith be set forth rightly in her owne colours it farre excelleth charitie For behold the obiects of faith It fighteth alone before God against Satan who neuer resteth but warreth against faith continually and that euen concerning death and life euerlasting concerning sinne and the accusation of the lawe concerning grace and the remission of sinnes Now if with faith you compare charitie whose office is to be exercised in releuing the miseryes and calamities of men whether they haue neede of comfort or succour in minde or in body who seeth not howe farre faith excelleth charitie For howe great a difference is there betwene God man betwene corporall necessities eternal death These are therfore the exercises of faith euen in the greatest dangers to fight continually against Satan in the presence of God For as I said before our â—ruel enemie will giue vs no breathing no time of rest Wherfore albeit the charitie is not onely a goodly vertue but also extendeth farre in comparison of other moral vertues yet is faith without all comparison a farre more excellent heauenly vertue whether ye consider y obiects therof or other causes For this is the fruite of faith when the hart feeleth that death is ouercome by the death of Christ that sinne also is put away the law abolished by grace and mercie These thinges are of them selues most certaine Yet such is our infirmitie that we can noe certeinly apprehend them and therefore we are terrified with the cogitations of death and sinne But if this hope and trust in the mercie of God were perfect no heauines should euer oppresse the beleuing hart Therefore Dauid vseth this exhortation that Israell after it hath once obteyned this mercie should still perseuere in wayting on the Lord and not suffer this trust and confidence in the mercie of the Lord to be wrested from him And here he hath respect to that great conflict wherein the mind oppressed with calamities beginneth to doubt of the mercie of god In this conflict because the mind doth not so soone feele those comforts which the word promiseth and faith beleueth as it would doe it is ready to despayre Against this tentation Dauid armeth vs and warneth vs to be mindfull that we must waite on the Lorde and neuer depart from the word or beleue any thing against the word and he sheweth the cause why For with the Lord sayth he is mercie The flesh in tentations and afflictions thinketh that with the Lorde there is nothing but wrath The holy Ghost therefore comforteth vs and goeth about to plucke this opinion out of our hartes pronounceth that there is mercie and goodnes with the Lord if we can but onely waite on the Lord and put our trust in him This testimonie of conscience and of the holy Ghost we haue great neede of for if we followe our owne sense we shall be deceaued and finde in our selues the contrary But we may not iudge of these matters according to our owne sense or as we feele in our selues but we must stand to the worde and thus thinke with our selues that these are matters of fayth and not of our owne sense and feeling For to beleue is not to feele Not because these thinges shall neuer be felt which we now beleue but because faith must go before feeling and experience And we must beleue the worde although we feele in our owne hartes and iudgement neuer so much to the contrary As when our hartes oppressed with calamities doe thinke God to be angrie with vs not to care for vs but to hate vs then faith cleane contrary must thus assure it selfe that with God there is neither anger nor hatred that he neither thinketh of punishment nor offence but although he suffer vs to be afflicted yet he doth it not to the ende to destroy vs For with him sayeth the Psalme is mercie Therefore he is mindfull of vs to doe vs good to deliuer vs from daungers to mortifie our sinnes and to increase his other good giftes in vs If these thinges happen not to the wicked what maruell is it For either they beleue not or else if they doe they continue not Wherefore let vs that beleue with faith ioyne hope also so that albeit our owne sense and hart shall worke neuer so much against vs and that God shall seeme neuer so sharpe an enemy in punishing vs yet let vs not yeld so much to our owne sense and feeling as to the written word and to the holy Ghost which pronounceth that with the Lord there is mercie who loueth vs seeketh to doe vs good This is the truth of the holy Ghost that we should thinke yea most assuredly beleue that with the Lord there is no anger but if any calamities
vnderstanding thereof into a fantasie of their owne imagination For the Prophets did know that the true God although he be of him selfe and of his owne nature infinite and incomprehensible was included notwithstanding in the Mercieseat whereunto he had bound him selfe by his word and promise Wherefore although they called him the God of heauen maker of all thinges yet this had they as a more neere proper token of the true God that they knewe him to haue his dwelling in Sion When they prayed therfore vnto God or talked of God they did it according to that forme and maner wherby God had reueiled him self in his word and promises Albeit therefore the Prophet maketh no mention in this place of that tabernacle or promises but semeth to speak vnto God simply and without all respect thereof yet we must vnderstand that he speaketh no otherwise to God then as he is setts forth in his word worship Like as we ought now no otherwise to thinke or speake of God then as he is in our true Mercieseate christ For so Christ himselfe saith vnto Philip He that seeth me seeth my father No man commeth vnto my father but by me When we haue attained this knowledge then may we safely worship God and call vpon him as he is the maker of heauen and earth and so shall we vndoubtedly find him For although of him selfe and when he is not thus reueiled he is vnsearchable and not to be found yet in his word and promises wherein he wrappeth him selfe he will both be found knowne of them that will there seke after him The Iewes therfore praying before the arke worshipped the true God of heauen and earth For God by his worde had promised that he would be there present there would heare the praiers of his people Euen so we likewise loking vnto Christ worshipping him doe worship the true God for he hath reueiled him selfe in christ Therefore Christ saith VVhat so euer yee shall aske the father in my name he will giue it you They therefore that pray vnto God and fasten not their eyes and minds vpon Christ come not vnto God but worship the imaginations of their owne harts in steed of the true God are plaine idolaters For neither wil god be sought nor found nor heare our praiers but in our mercieseat Christ. Wherfore if we wil find God in deede knowe him as we should do with boldnes come vnto him let vs loke vnto Christ according to y saying of S. Iohn He that seeth me seeth my father Thus y word gathereth togither y wandring cogitations of our harts vnto this only person Christ God man to the end we should know that there is or can be found no God without Christ Dost thou not beleue saith he that the father is in me I in him In like maner did the holy Iewes pray vnto God dwelling in Sion That place who so euer neglected although they vsed one and the same kind of worship the same wordes in prayer which they did notwithstanding they committed idolatrie because they did contrary to this commaundement namely that he would be worshipped in Ierusalem This is then a general rule to be obserued in all the Psalmes in the whole Scriptures that in the olde Testament there was no God but in Sion or in the place of the tabernacle and that all prayers were made vnto God sitting betwene the Cherubins Nowe when this temple was destroyed God set vp an other temple in the which he would be sought serued and worshipped Without this temple there is no God but the deuill in steede of God is there both sought and founde and therefore men fall either into desperation if they haue an euil conscience or else through hypocrisie into presumption as did the Idolatrous Iewes and as our Papistes now doe most arrogantly presuming of their owne righteousnes Hereunto doe these and such like sentences of the Psalmes the Prophets apperteine I lift vp mine eyes vnto the mountaines Again The Lorde out of Sion blesse thee In like maner are all such other sentences also to be vnderstand wherin is added no manifest signification of the place or of the temple as in this place Out of the depth haue I called vnto thee O Lord. He doth not here cal the Lord absolutely the maker of heauen earth as the Turks also do but the same God which dwelleth in Sion whose word promises they had amongs them that he would there receaue heare their prayes The Prophet resteth therefore wholy onely in the assured confidence of y free mercy grace of God but of that God which was in Sion which said vnto Satan I will put enmitie betwene thee and the seede of the woman For God will not be sought by our deuises Which if we shoulde doe what should we need then the word To what end was the law why was Christ reueiled Behold our aduersaries the papists wherunto they are come They pray much They recite Psalmes often They say Pater noster qui es in caelis c. But becaâ—se they contemne the worde yea and persecute it also with might and maine therefore vnder these good wordes they mainteine plaine idolatrie So hapneth it also to the Turkes euen then when they say they worship the liuing God the maker of heauen and earth For this cause I do so often admonish you that without Christ ye should shut your eyes and stoppe your eares and say ye knowe no God besides him which was in the lappe of the virgine Marie and suckt her breastes Where this God Christ Iesus is there is God wholy there is the whole diuinitie there is the father and the holy Ghost Without this Christ there is no god I haue known many in the kingdom of Antichrist which seeking to comprehend God by mans speculations haue horribly perished and if God through his inestimable mercie had not deliuered me from this tentation I had also fallen headlong into destruction Albeit the Prophet as I sayd maketh here no expresse mention of the temple yet shal ye see how in this psalme he wrappeth the promise concerning christ For this is the whole argument of this Psalme that there is no saluation no grace no iustification but in that God which forgiueth sinnes And is this God any other then the same which sayd vnto the Serpent The seede of the woman shall bruse thy head Therefore he taketh God here as a promise maker and sheweth that Christ was promised of the father to be a sacrifice for the sinnes of the world And here the Prophete setteth foorth vnto vs a principall poynt of doctrine touching Christian righteousnes Christian wisedom and the glory of christ These thinges Dauid treateth of euen then when the law was in his full strength and leapeth ouer the boundes of the law into Paradise or rather into the very heauen of grace mercie For why should I not