this life we remayne alwayes in teares and mourning as Christ saith The world shall reioyce but you shall sorrow but your sorrow shall be turned into ioy This must we looke for and with this hope must we ouercome all sorrowes and vexations For we are in the sight of God like vnto wild beastes whom he suffereth continually to be vexed coursed of the hunters so that we neuer seeme to be in safety For a Christian without afflictions is nothing We see how he suffred Peter Paule and all the faithfull to be persecuted of the hunters that is of the Sinagoge the Emperours Princes to the end that they might learne to be humble in them selues not to be proud Seing then that all they which will liue godly in Christ Iesu must suffer persecution we must hold fast this consolation whereby we may as it were season these afflictions namely that the holy Ghost doth here prophecie that we must sow in teares but biddeth vs be of good comfort notwithstanding for the more plentiful bitter the teares be the greater laughter ioy shall follow like as he setteth forth also a contrarie example The world soweth in laughter but afterwards it reapeth in euerlasting sorow anguish misery But our tentations afflictions do here endure but for a litle while Let vs therfore patiently suffer in hope that in steede of this paynfull sowing for so small a time we shall hereafter reape euerlasting ioy and blessednes And this also bringeth great consolation that albeit our whole life be full of sorrow bitter afflictions and a sowing altogither in teares yet God will suffer no tentations alwaies to continue But like as stormes and tempests haue their seasons and afterwards commeth faire wether as also after labour followeth rest and quietnes euen so experience doth teach vs that when our heartes haue bene vexed and oppressed with cogitations of desperation mistrust impatiencie before God and the world for a day two or three or else longer God reyseth them vp againe with some spirituall comfort For if tentations should last alwayes who shoulde be able to endure them yea we should fal away from God for euer Therfore our afflictions are tempred with some consolatioÌ„s that we should know that God wil not suffer vs to be altogither swallowed vp with sorrow He will correct vs as the Psalme sayth but wil not giue vs ouer vnto death He suffereth vs to be cast downe but he reacheth out his hand to reyse vs vp again But contrariwise Satan the worlde doe not cease with perpetual hatred insaciable malice to rage against vs. They say downe with them downe with them euen to the ground But Gods anger is not such who chasteneth and correcteth vs for our saluation Let vs learne therefore to know these things and that we must suffer afflictions and sow in teares lest when tentation commeth we be offended as though some new or straunge thing were hapned vnto vs and so flie from God fall to dispaire And let vs hold fast this consolation that our haruest is in heauen euen life euerlasting which we shall reape with ioy and moreouer that our tentatioÌ„s are so tempred in this life that we may be able to beare them according to the saying of S. Paule God is faithful which wil not suffer vs to be tempted aboue that we are able to beare but will giue an ishue or outscape euen with the tentation Some times in deed it semeth vnpossible for vs to endure the tentation or affliction any longer but Gods power is made perfect in our infirmitie Verse 6. They goe or going they goe forth and weepe carying precious seede but they shall returne with ioy bring their sheues with them Howe could the state of the Church or the passage wherein it walketh vnder the holy crosse be more liuely expressed Whereby we may learne so to arme our mindes that we lose not that laughter which by faith we haue apprehended but may encrease and waxe strong and feele this laughter more and more in vs For faith and the life of Christians is not hyprocrisie as their whole life and religion is which are shut vp in cloisters which seeke to come to perfection by certaine speculations of the spirituall vnion as they call it but altogither in vayne as I haue proued by mine owne experience For when I did moste earnestly by this meanes seeke to attaine to perfection I could neuer feele any â—ast thereof Wherefore it is nothing but deceit and hypocrisie But the Christian life is that which is here described that is to be exercised with tentations and afflictions vnder the crosse and to apprehend the word This is our true vnion with God which consisteth in practise In the which vnion we must dayly increase because of the flesh the worlde the deuill which do exercise vs with continuall tentations For except in these daungers we haue recourse vnto the worde prayer we are gone The crosse therefore is the meane wherewith God will haue vs not swallowed vp and consumed but exercised that we may daily growe more and more towardes perfection Moreouer concerning the text it forceth litle whether ye take this verse as a repetition of that which goeth before or whether ye deuide them referre this verse to the consolation of this present life and the former verse to the consolation of the life to come Notwithstanding it seemeth to me that the intent of the Prophet is here properly to signifie that afflictions doe not come vnto the faithfull once onely and no more For although consolations are now and then intermixed yet one tentation followeth an other so that all their life is in a maner nothing else but a continuaunce of tentations So hath it alwayes bene that when one heresie was ouercome in the church an other hath sprong vp when one tyranne by the hand of God hath bene oppressed there hath risen vp an other So priuatly also Gods children doe feele that one tentation one affliction or desperation being ouercome an other followeth and the end of one trouble is the beginning of an other This continuance of the crosse he seemeth also to expresse by this repetition when he saith Going they goe foorth For there is no ende of teares before we goe downe into the graue Where the Interpreters haue translated Good or precious seede let them that are learned in the Hebrew tongue see to it for the figure is to farre fette He seemeth rather to signifie a prolonging or deferring of time so that he expresseth a continuaunce of tentations whereof I spake before The sense and meaning then is The seede which they carry is long deferred or prolonged As if you should say They liue a painefull sorrowfull and a tedious life Day by day they are exercised with new troubles and afflictions which follow them without ceasing So that this seede thus prolonged and caried for a long season is nothing else but
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
become as it were inuisible and by faith in pouertie to beholde riches in heauines and sorrowe ioy and comfort in desolation and destruction helpe and succour and when we seeme to be cut of and to be cast away from God euen then to beleue and by faith to lay sure handfast on Gods eternall mercie and grace in Christ As Dauid here did who was afflicted and felt no comfort and yet he sayth I lift vp myne eyes to the hilles from whence commeth my helpe Thou must lift vp thine eyes therfore and in no wise fixe them vpon the present troubles calamities or afflictions whatsoeuer the fleshe seeth feeleth or suffereth for that is to obey and consent to the eyes and the eares that is to say to harken to the flesh which is alwaies ready to perswade thee that God is angry with thee that he hath forsaken thee that thy daunger is such and so terrible that thou canst neuer escape it Here therefore thou must lift vp thine eyes to the hills of the Lord and harken to the voice of God who sayth and promiseth that helpe shall surely come from those hills which albeit for the tyme it be inuisible and can neither be seene nor felt yet is it most certayne and infallble They that are in wealth glorie and dignitie lift not vp their eyes to these inuisible thinges and therefore they are puffed vp with pride and caried away with all noysom lustes But such as are in pouerty contempt of the worlde afflicted in body or minde are forced to lift vp their eyes that the helpe which is inuisible may be made to them visible by fayth according to the promise of God made vnto them in his word These are the words therefore of a man that felt the same that we feele that is to say our hearts to be oppressed with sorrow and heauines when we thinking our selues to be desolate and forsaken can see no succour when we see not riches but pouertie not glory but ignominy shame and confusion In these calamities the heart is an heauie burden weying downe to the grounde the eyes and the head that they can see or thinke vpon nothing else but terrene and earthly thinges Therefore he exhorteth vs by his owne example to lift vp our eyes and looke to inuisible thinges which the word promiseth we shall certainly enioy Thus we see the nature of faith liuely set out in this Psalme Nowe followeth as it were an explication what hills he speaketh of Verse 2. My helpe commeth of the Lord which hath made heauen and earth He speaketh here of such hills as the eyes of the flesh could not see For who was so quicke of sight to see or so wise to perceiue and vnderstande that the hill Moria was a holy hill A heape of earth the bodily eyes might see but the holynes the power and the Maiestie of God there present they could not see nor that the word of the Lord was there that the Lord had promised there to dwell and abide that he had put a memoriall of his name in that place and that there he would be sought there he would be found For he that sought not God in this place coulde not finde him in heauen Like as since God hath reueiled him self in that man Christ we truly say and also beleue that whosoeuer doe not imbrace and by faith lay hold on this man which was borne of the virgin they can neuer beleue in God but although they say they beleue in the maker of heauen and earth yet doe they in deede beleue in the Idoll of their owne heart for without Christ there is no true god Therefore Dauid beholdeth these hills in Ierusalem not with bodily eyes as the oxe doth his stall but with the eyes of the spirite he seeth that God dwelleth there by his word Therfore these hils are nowe no more earth and molde but they are the hilles of the Lorde and the fulnes of his godhead so that with out these hills concerning God there can nothing be found Therefore it is truly sayd of the Prophet that from these hilles commeth help and succour that is to say from God dwelling and abiding there by his word Like as we beleue that Christ is the throne of grace in the which is the treasure of all good thinges and heauenly blessinges to be found and without the which there is nothing Now in that he doth not onely say My helpe commeth from the Lord but addeth moreouer which made heauen earth he reproueth condēneth all other helps which men seeke procure vnto them selues besides God with false trust affiāce in the same as Idols of their owne imagination So is Mammon a god also that is to say is worshipped of men as a god helpeth them also sometimes But in penury of food vittells what succour can he bring no man can satisfie his hungrie belly with gold and siluer Likewise in drowth and barennes of the earth what can he help What good can he do in diseases infirmities of the body If then in these corporall maladies he can not help what can he doe when the conscience is troubled with sinne the horrour of death It is therefore but a false pleasure and delite that Mammon bringeth which is but only to satisfie please the eyes as a picture or painted table Against these helps therfore such like which the world seeketh after the prophet setteth the Lord him self who made not only gold siluer not only foode sustenance heauen and earth that is to say angels men and the whole world but besides these giueth remissiō of sinnes faith righteousnes ioy peace of hart with euerlasting life He is sayth the Prophet my almighty and sure help of whom I can not doubt that he will euer fayle me the twinckling of an eye To this Lord I flye for aide succour who not onely in this life can and doth giue health welfare for a fewe yeres with securitie of cōscience cōtempt of death all the furies of the world but also after this life eternal felicity life euerlasting Thus the Prophet inflameth him selfe stirreth vp his faith for our example that we likewise should magnifie the blessings good gifts of God in vs also our hope trust in him For if the riche men of the world doe glory in their money if they vaunt of their wealth and riches why should not we also glory in the trust confidence we haue in God which hath made heauen and earth which hath also in his hand all thinges necessary both for this life for the life to come But because these things are inuisible can not be seene but with spirituall eyes therefore we commonly neglect thē And albeit the Lord do somtimes hide these helps from vs let vs feele the lacke therof for a time as he doth in deede to make vs the more desirous of thē
thy wife thy children Thou fallest into sicknes and infirmitie of body Thou losest thy goodes thine estimation the peace and tranquillitie of conscience yea and some time according to thine owne sense and feeling Christ him selfe also These are great matters in deede But beware that whilest thou iudgest these thinges after thine owne sense thou make not of a droppe an infinite sea and of a sparcle a flaming fire Though it be neuer so great which thou feelest and sufferest yet God is greater If God and Christ then perish not if they still liue and reigne what if thou lose thy wife thy children thy goodes yea and thy life also For what are all these if thou compare them to the inestimable grace of God and the riches which he hath promised in his word but mere nothing Therefore let vs lift vp our mindes to these heauenly riches and let vs learne rightly to discerne betwene the crosse in respect of it selfe that is of the flesh and the sense of our owne heart and in respect of God and his rich promise Which if we consider as it is in it selfe and without Christ what trouble is so small that shall not vtterly ouerthrowe vs and so shall euery trouble be vnto vs intolerable But if we behold the same in respect of God with the eyes of faith though our afflictions and calamities seeme neuer so great and greeuous yet the super abundant mercy of God in Christ swalloweth them vppe all Who albeit he suffereth vs to be afflicted for a litle season yet shall the entâ—e be full of ioy and comfort So sayth the Prophet Esay For a litle while haue I forsaken thee This momentane and short time to the flesh seemeth an eternitie But as I said our carnall eyes doe but deceiue vs Therefore we must iudge according to Gods promises concerning inuisible things and see what God hath said in his word This is the exercise of faith whereof Dauid speaketh in this place admonishing vs to looke to the word and promise and to lift vp our eyes to inuisible things and thereafter to iudge and not according to thinges present And here experience teacheth vs what an infinite wisedom true diuinitie is which in this life we can neuer fully and perfectly attaine vnto For to what sudden mutations this life is subiect we see To day aliue and in good health to morrow dead and gone Yea how infinite are the troubles calamities tentations and daungers wherewith our life is tossed as a shippe on the sea which so terrifie vs that heauen and earth are to little for vs yea the whole creature is to vs a very hell This is the nature of flesh which Satan moreouer so inspireth and bewitcheth that it seeth not God but rather as it iudgeth some great and horrible mischiefe not life but death and destruction But this is no iudgement but rather a delusion of the flesh and the deuil against the which we must fight yea and beleue that euen in our destruction as to vs it seemeth God is present with vs and in our death Christ our King liueth in whose sight our tribulations and afflictions yea and death it selfe are altogither as you would say but one nothing and if we compare them vnto God by the iudgement of faith we shall feele them so to be in deede But who hath sufficiently learned thus to doe Somewhat we may say and teach other after a sort but vse and experience with inward practise and feling is that which maketh a right diuine and a true Christian in deede so that he may be able boldely to affirme and say with Dauid He will not suffer thy foote to styppe that is to say he will not suffer thee to be vtterly ouerthrowne and perish But the flesh saith the contrary because it feeleth not onely thy foote to slyppe but it selfe also to be troden vnder foote Beholde the sonne of God what he suffered Behold Iohn Baptist the virgin Mary the Apostles the Prophets what they suffered Behold the church at this day what danger it is in what troubles and afflictions it continually suffereth And this is the state of the godly Upon the experience whereof ariseth this prouerbe The more wicked the more happy And therefore the worlde fearing and shunning these daungers can neuer abide the Gospell And thus it appeareth to them not to be true that Dauid sayth here The Lord wil not suffer thy foote to slippe but rather the contrary that he causeth thy foote to slyppe Albeit it doth but seeme so for he doth not so in deede and that to the flesh onely but contrariwise to the spirit and faith it is exaltation and glory before god They iudge that death which is suffered for the confession of the Gospell to be a beginning of a better and eternall life Ignominy shame and contempt of the worlde they count inestimable glory in the sight of God. This is the iudgement of faith albeit the flesh thinketh otherwise But we may not iudge after the flesh for if we do what needeth then the doctrine of the word what neede exhortations what neede the promises Therefore we must turne the euill into good and where the fleshe concludeth that it is continually troden vnder foote there faith must confesse and say that by the crosse and by these afflictions we are made like to the sonne of God fashioned like vnto Christ For these things are to be beleued as inuisible and also insensible and not as things to be seene and felt But such as will not beleue but follow their owne sense and feling doe rather choose the glory pleasures of this worlde which so litle while endure and so suddenly vanish away But how miserable shall their condition be when after these transitory momentane and vaine pleasures they shall find and feele nothing but anguish torments with weeping wailing for euer without end How much better had it bene for them to haue suffered for a while with Lazarus both sicknes and pouerty then for a little season to flourish with the rich glutton in welth and prosperitie with him to be tormented in euerlasting fire This doctrine therfore pertaineth to those which desire to beleue not to fele that they may discerne betwene God their afflictions not fixing their eyes vpon the present calamities but looking vp to the inuisible help promised in the word For those troubles daungers where unto the faithfull are subiect do in deede cause the foote to slippe but yet so that faith wil not suffer them to fall but maketh them able to passe ouer those rockes be they neuer so daungerous to compare their momentane afflictions with those things which are infinite and euerlasting as to God him selfe his power his grace and finally eternall life which God hath promised in Christ to them that beleue in him To know these things it is necessary that we may be able to comfort both our selues
euen the presence mightie protection of the Lord we should patiently endure the beginning of sorrowes that is to say the light short and momentane afflictions of this life beeing sure that euen in death our life is hidden and safely kept with Christ in God and we shall ouercome all the fiery darts and cruel assaults of Satan Verse 7. The Lord shall preserue thee from all euill he shall preserue thy soule That which the verse going before hath expressed by an allegory is here simply set forth and without figure The soule here signifieth the life Albeit therefore thou suffer neuer so greate and greuous afflictions yea euen death it self yet shalt thou not perish because God kepeth thy life In outward appearance and to the iudgement of the flesh thou seemest to dye but in deede it is not so because thy life euen the Lord thy God liueth c. So he saith in an other Psalme The Lorde preserueth the soules of his Sainctes Verse 8. The Lord shall preserue thy going out and thy comming in from hence forth and for euer That is to saye whether so euer thou goest the Lorde will be with thee he will preserue thee he will defende and keepe thee he will neuer forsake thee nor suffer thee to perishe To goe out is to goe to the woorkes of thy vocation To come in againe signifieth to returne from labour and trauell to rest and quietnes What so euer thou shalt goe aboute shall haue good successe and prosper vnder thy hand Thus the Prophet in this Psalme sheweth the nature of faith to be not as it were a deade affection or qualitie of the minde as the Papistes doe dreame but a singular worke and motion of the holy Ghoste whereby we iudge according to the worde contrary to that which we feele whiche we see and by experience doe proue whereby also we ouercome all kindes of tentations Of this faith the Papistes can no better iudge then a blinde man can iudge of colours The 122. Psalme I reioyced when they said vnto me c. This Psalme is a thanks giuing for the excellent gift of the worde of God. Which vertue is therefore the more rare to be found for that the worde is euery where so horribly contemned in the worlde not onely of the rude multitude but also of those that will be counted both learned and wise whose blasphemous tongues are sharpened against this most precious and incomparable benefite not onely in speaking contemptuously and spitefully of the Gospell but also imputing to the holsome worde of life what so euer mischiefe reigneth in the members of Satan as seditious sectes auarice filthy life and such like It is therefore the greate goodnes of the Lord that in this horrible infidelitie there are yet some which reuerence the word which gladly heare the word which delight to talke of the word and workes of the lord This Psalme therefore was not written to those dogges and swine the Papistes heretikes and persecutors of the worde but to the elect soules and holy mindes which exult and reioyce for this heauenly visitation wherby the day spring from on high through the tender mercie of our God hath visited vs lying in the shadowe of death as Zacharie saith For albeit that all men haue the word and all heare the sound of the Gospell yet herein they differ that some haue the word only some acknowledge and feele them selues to haue it and therefore doe reioyce and giue thankes vnto God for the same where as other delite rather in their riches and in the pleasures of this life then in that heauenly word which bringeth euerlasting life and saluation Therefore S. Paule counteth it for a speciall grace of God not onely to haue the giftes of God but also to acknowledge them to delight reioyce in them and to be thankful vnto God for them But amongst all the giftes of God the gift of his holy word is the moste excellent and if we take away the word what doe we else but take away the sunne out of the worlde For what is the world without the word but euen hel and the very kingdome of Satan although there be in it neuer so many wise men learned welthy and mighty For what can all these doe without the word which alone bringeth life and comfort to the soule peace and quietnes to the conscience which alone keepeth vs in the fauour of God without the which there is no religion so no God whereby also the world is preserued For without the word and Christ the world could not stand the twinckling of an eye Albeit therefore there be many and wonderful giftes of God in the world giuen for the vse of man yet the only gift which conteineth and preserueth all the other is the word of God which pronounceth and witnesseth to our consciences that God is our mercifull father which also promiseth vnto vs remission of sinnes and life euerlasting Now if we should lack these comforts what comfort were it I pray you for vs to liue yea this life to vs were no life at all But these thinges are spirituall and the knowledge thereof is so much the more hard for vs to attaine vnto because it springeth not out of our owne hearts but commeth from aboue But now to the Psalme When this Psalme was written the temple was not builded but the tabernacle of Moises yet still remained which allbeit it continued not in one place nor in one tribe for it was also in Silo and Gibion yet had it one certaine promise that where soeuer it were there would the Lord be present heare the prayers of his people accept their sacrifice and shewe him selfe mercifull as the text sheweth VVhere so euer I shall set a memorial of my name c. Therefore so long as it was in Ephraim in the city of Silo the name of God was there called vppon the word of God was there heard and the Lord was there worshipped with faith prayer and sacrifice c vntill at length when impietie and idolatrie began to encrease the arke was caried out of Silo into the host against the Philistines and of them was taken But when the Philistines for this prophanation were diuers wayes plaged the arke was translated to the Gabaonites When it had bene there a while Dauid brought it home into his owne citie as it is written 2. Reg. 6. and there it came into his minde to build a temple vnto the lord For it was not meete thought he that he should dwel in a house made with Cedar trees and that the Lord and King of heauen should dwell in a tabernacle couered with skinnes And this purpose at the first semed good to Nathan the prophet but afterward he was admonished of God by reuelation that Dauid should not build the temple for that was reserued for his sonne Salomon to doe which was a peaceable Prince and not giuen to warre as Dauid was
this is the difference betweene those that are infected with this poyson the comtempt of the word I meane and the children of God that as they are wholy bent to seeke and aduance the glory of the euerliuing God so are these either inflamed with a diuilish desire to maintaine set forth damnable doctrine wicked opinions and false worship being wholy giuen ouer to serue the god of this world and their god Mammon seeking with greedines and pleasure their owne perdition damnation and so albeit they are already wholy possessed in the kingdom of the deuill yet are they merry and ioyfull but the end shall be such as for their horrible example is set forth in the story of the Sodomites Let vs pray vnto God therefore that he will preserue vs from this impietie and let vs learne to sing this Psalme with gladnes and thankes giuing vnto him for this inestimable benefite of his word and the pure knowledge thereof whereby Christ the onely sacrifice for our sinnes and the sure hope of eternall life is reueiled vnto vs Let vs continually exercise our selues in reading hearing and meditating of this word and let vs neuer think that we haue attayned sufficient knowledge and tast thereof In deede this word is so plenteously set forth in these our dayes that it may seeme to bring with it a lothing and contempt in many but it is not enough an hundred times to haue read it and a thousand times to haue heard it as in the daungerous time of tentations by experience we feele Wherefore let vs abhorre the damnable impietie of lothing and contemning the word of life and let vs embrace that most soueraigne vertue which is called the Reuerence of the word For Satan sleepeth not and in deede he is neuer so strongly armed against vs as when he seeth that we loth and contemne the word or presume of our owne knowledge Verse 1. I reioyced when they sayd vnto me we will goe into the house of the Lorde The like saying he hath in the 60. Psalme God hath spoken in his Sanctuary therefore I will reioyce Wherein is conteyned a comparison betwene his kingdom and other mighty and welthy kingdoms of the worlde As if he should say My kingdom is but a small and a weake kingdom if you compare it with the power of other kingdoms of the world But this haue I that all Kings and kingdoms haue not namely that in my kingdom the Lord him selfe the King of all Kings speaketh out of his holy Sanctuary therefore my kingdom is the kingdom of God and therein I reioyce Euen so here sayth he I reioyced And why Because it was sayd vnto me we will goe into the house of the Lord. That is God hath promised that we shall be that people which shal enter into the house of the lord And should not this cause my heart to reioyce For when I behold all other nations I see them goe into the house of the deuill and the temples of Idols I see they know not the true God neither doe they worship him Great cause haue I therefore to reioyce because I haue the promise of God that I shall goe with my people into the house of the Lorde Dauid sheweth him selfe here to reioyce and be glad for 2. causes not onely that the Lord had appoynted a place wherein he would be worshipped euen the holy hill of Sion but also because he had the consent of his people so obediently to ioyne with him in the true seruice worship of the lord Often times the Lord had before promised by Moises that he would appoynt such a place for his Sanctuary as should be certaine and stable for euer and yet aboue a thousand yeares togither the Arke of the Lord was caryed hither and thither from tent to tent from habitation to habitation hauing no certaine place to rest in But afterwardes it was shewed vnto Dauid that the Lord would haue it remaine in the hil Sion and that he would haue there a temple builded wherein he would be worshipped By this example we are admonished that we haue double cause to reioyce when so euer the Lord doth not onely incline our hearts by his holy spirite to the obedience of his word but also doth draw other vnto the same with vs that we may be al ioyned togither in the fellowship of faith We see the stubburnes of mans heart to be such that the greater number alwaies murmureth when so euer the Lord speaketh and therefore no small cause haue we to reioyce when we all consent togither in one spirite and and one mind in the true seruice and worship of the Lord. These wordes I reioyced when they sayd c. seeme to be very simple and to conteine in them no great matter But if you loke into the same with spirituall eyes there appeareth a wonderfull great maiestie in them Which because our Papistes can not see they do so coldly and negligently pray reade and sing this psalme and other that a man would thinke there were no tale so foolish or vaine which they would not either recite or heare with more courage delight These wordes therefore must be vnfolded layd before the eyes of the faythful For when he sayth we will goe into the house of the Lord what notable thing can we see in these words if we doe but onely beholde the stones tymber gold and other ornaments of the materiall temple But to goe into the house of the Lord signifieth another maner of thing namely to come togither where we may haue God present with vs heare his word cal vpon his holy name and receiue helpe and succour in our necessitie Therefore it is a false definition of the temple which the Papists make that it is a house built with stones tymber to the honour of god What this temple is they them selues know not For the temple of Salomon was not therefore beautifull because it was adorned with gold and siluer and other precious ornaments but the true beautie of that temple was because in that place the people heard the word of the Lord called vpon his name found him mercifull giuing peace and remission of sinnes c. This is rightly to behold the temple and not as the visured Bishops behold their idolatrous temple when they consecrate it These are then great causes of ioy and gladnes to haue access vnto the Lord to heare this consolation that he is our God which will heare vs which will deliuer vs in the time of trouble which will forgiue vs our sinnes and at the last will giue vs euerlasting life For these great benefites sayth Dauid we giue thanks vnto God and we reioyce that we may come togither into that place wherein God worketh all these things by the power of his word For it is the word alone whereby we knowe God whereby we come vnto God and whereby he bestoweth these great benefites of his fauour and loue
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
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
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
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
the word is deliuered vnto vs to this ende that we should continually exercise ourselues therein Foâ— without this exercise we waxe dull and forget our selues We see into what great daungers men dayly fall And whereof else commeth this but because they are secure they pray not they heare not the word whereby Satan worketh in their hearts by litle and litle a contempt of the word and so bringeth them either in to sudden desperation or other horrible calamities For if the word be once lost and gone what hath a man to defend him selfe with all against this aduersary It is the part of a Christian therefore to be exercised continually in the word and prayer not onely because it conteineth such thinges as the hearte is not able fully to comprehend but also for that our aduersary tempteth not once but continually therefore we must continually fight against him with the word and prayer Thus we see that prayer perteineth to the people of Christ to the redemed and sanctified for the vnbeleuers and wicked doe not pray Verse 5. They that sowe in teares shall reape in joy Emongst other thinges which properly pertaine to the redemed this also is one that they are subiect to many temptations according to the saying of Sainct Peter By many tribulations we must enter into the kingdom of heauen Therefore the profession of a Christian man is rightly called the profession of the crosse So it behoued Christ the head of his Church to suffer And the Prophets through the inspiration of the holy Ghost did testifie before of his passion and his glorification which should follow And how can it be but that Christians must needes suffer since thou shalt finde no kind of life in the world which is without the crosse except thou wilt be vniust But if thou vnfaynedly seeke to liue iustly and godly in this world it can not be auoyded but that Satan wil lay a crosse vpon thee and vexe thee How much more then will he so doe when thou must fight with him touching righteousnes and life euerlasting For if Satan can not abide ciuill and externall iustice home will he abide eternall righteousnes whereby he knoweth that he shall perish for euer Thus Satan continually persecuteth and vexeth the children of god Wherefore of all men their life is most miserable whether you looke to the thinges which they suffer in the flesh or in the conscience In ciuil affaires and thinges parteyning to this life there appeareth some shadow at the least of ioy and pleasure but they that will be true Christians feele them selues miserably wrapped in sinne which maketh the conscience giltie before god Moreouer in the sight of the world they are counted as wormes outcastes and cursed people subiect to the malice of Satan and the whole world therefore the world rageth against them with all kind of crueltie Who so then wil see the true image of a Christian let him behold Iob compassed on eâ—ery side and oppressed with deuills greeuously afflicted and tormented full of fowle and lothsome sores What shall we then doe These thinges must we suffer if we desire to atteyne eternall life If we will confesse and acknowledge our redemer Iesus Christ and our redemption let vs be assured that there shall alwayes be ready which will seeke to spoyle vs of our righteousnes and eternall life Let vs therefore as Sirach teacheth prepare our soules to tentation and let vs offer our backe to the plowers c. as the Psalme sayth For who so euer counteth him selfe a Christian must thinke him selfe no better then his maister christ For we must be made â—â—ke to the image of the sonne of God. If Christ bare a crowne of thorne vpon his head let not vs thinke that we shall haue a garland of roses set vppon our head For our partes we seeke peace and quietnes neither doe we giue vnto the world iust occasion to rage against vs Albeit Satans malice is not so pacified but rather encreased Behold nowe therefore the miserable image of a Christian which is redeemed notwithstanding he is full of sinne full of discomfort and ful of death He is like vnto Lazarus lying before the rich mans gate He is like to Iob oppressed with infinite miseries and calamities Here thou wilt say Who would then desire to be a Christian Harken therefore what Peter sayth Brethren thinke it not straunge as concerning the fiery tryall which is amonge you to proue you as though some straunge thing were come vnto you but reioyce in as much as ye are partakers of Christes sufferinges that when his glory shall appeare ye may be glad and reioyce For this is the image of Christ of his Church and of al the brethren that we should suffer But looke not to the sufferings and tribulations onely but behold also the fruite that followeth namely that they which sowe in teares shall reape in ioy Whâ—â— can be sayde more comfortably to those that carry the crosse of Christ which touching the spirite are vexed of deuills touching the body afflicted of the world For Satan oppugneth our faith â–ª causeth vs to murmure against God or else so oppresseth our hartes with heauines and sorrow that we knowe not what we doe or whether to turne vs and yet is it true that we are sanctified 〈◊〉 redemed Notwithstanding this redemption is hidden but thâ— temptation is felt both in the spirite and in the flesh Besides 〈◊〉 this the world ceaseth not to vexe vs the aduersaries of the woâ—â— slaunder vs and our doctrine and falsely accuse vs seeking a thousand occasions to molest vs yea to roote vs vtterly from the fact of the earth When a man once feeleth these thinges his heart trembleth and cryeth Haue mercy vpon vs O Lord haue mercy vppon vs All this is to sowe in teares to goe foorth and weepe and to cary seede for so the holy Ghost calleth it It can not be then but that a Christian must needes be such a sower as must reape not in laughter but in bitter sorrow and teares But thou wilt say Where iâ— then the laughter which is preached to the redemed whereof Dauid spake a litle before In the spirite For looke how much faith thou hast so much laughter thou hast also But sometimes this laughter is lost and turned into mourning yet are we not forsaken For the promise is sure that we shall reape in ioy Moreouer we must not vnderstand here by sowing the office of teaching onely as Paule vseth it which sow vnto you spirituall thinges c. but it signifieth the life of the godly with the whole course and all the actions thereof which they take in hand in respect of their vocation For these are as it were seedes of the life to come which life we enioy and possesse in hope For our saluation is sure certaine and the victory ouer sinne hell and death is ours but yet in hope Notwithstanding so long as we are in
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
this peace This is in deede a notable promise But doe not we most wickedly contemne this promise Many of purpose seeke occasions to trouble the Churches In the common wealth likewise we see what great contempt of â—awes there is euery where By these enormities we doe as it were constrayne God not to bestow vpon vs this blessing and life This is the cause that we are vexed with sundry calamities for that we doe contemne this blessing so graciously offered vnto vs Notwithstanding the worlde through calamities and scourges will not amende For what did it profite the Iewes to be so often exercised with all kindes of calamities God therfore was constrayned at the length vtterly to destroy them In like maner Loth preached to the Sodomites in vayne as Noah also did to the first world The same daunger hangeth ouer our heades For neither with pestilence warre nor famine can we be brought to amendement or bee any thinge the better Therefore shall destruction followe This Psalme therefore is a commendation of peace and vnitie to the ende we should esteeme of it as a most excellent and holy gift and that we shoulde rather suffer the losse of all thinges else then giue occasion of dissention and discorde For if we must suffer any losse it ought to be borne patiently in this respect that all other thinges through peace are recouered and restored agayne as one sayd very well I neuer bought any thing better chepe then peace For to the byer it bringeth most plentifull fruite We see often times in our priuate affayres that if a man be content to lose tenne or twenty crownes that he may liue in peace and quietnes he wynneth thereby great gayne and commoditie whereas an other neglecting this quietnes and by strife and contention seeking ten crownes loseth many times an hundreth crownes or more If these thinges so fall out in priuate matters what hapneth thinke you in the affaires of common wealths kingdoms Let vs learne therefore highly to esteme of peace to be thankfull vnto God for such a singular gift both in the common wealth and in the Church So shall it come to passe that we shall feele and enioy this blessing and life as the holy Ghost hath promised The .134 Psalme Behold prayse ye the Lord. This is the last of the Psalmes which are called the Psalmes of degrees In the which ye haue heard many weighty and profitable pointes of doctrine as touching all the articles in a maner of Christian doctrine namely of Iustification or remission of sinnes of the crosse of charitie and brotherly loue of matrimony of ciuill gouernment c. as though the Prophet had studied to comprise in these short Psalmes the fumme and effect of all suche thinges as are to be taught vnto the people Nowe therefore he concludeth in this Psalme the whole matter which he tooke in hand to entreat of As we also doe when in the ende of our preachings we pray that God would preserue his word amonges vs and that we may continue in the same vnto the ende For when the word is purely taught all thinges are safe holy pure although the gates of hell rage against vs neuer so much and we lose not only our goods but also our liues For what harme haue we therby so that our soules may be saued It is the word therefore alone that preserueth all good thinges But if that be lost or corrupted then all good thinges are lost For like as if the Sunne and light of the world should be taken away he that walketh walketh in darkenes so if the word be darkned and corrupted in what misery and daunger is the common wealth For then neither Magistrate nor subiect nor seruant knoweth what he ought to doe but all thinges are wrapped vp in error and horrible darknes Wherefore this Psalme exhorteth vs to pray that the Lorde would preserue and continue his word amongest vs and euery one of vs to endeuour with this seruice to helpe the Church For although the Church is neuer without heretikes like as also the common wealth is neuer without seditious persons yet so long as the word remayneth found and vncorrupt it can not be but that many good thinges and many good men also wil remayne I take this Psalme therfore to be as a conclusion of those things whiche were spoken of before In that which he exhorteth vs to giue thanks vnto the Lord for the benefite of his word and to pray for the preseruation and continuance thereof for as much as if it flourish there will alwaies be founde some good men which will leade a godly and a holy life Therefore he saith Verse 1. Behold praise ye the Lord all ye seruants of the Lord ye that by night stand in the house of the Lord. To blesse signifieth not onely priuatly to giue thankes vnto the Lord but also publikely to praise the Lorde to preach and to publish his word And this can not be done without the praise also of the mercie and goodnes of the Lord our Creator our defender and our redeemer which hath prouided for vs and giueth vnto vs all thinges perteining not onely to this our corporall life but also to our euerlasting life felicitie in the kingdom of god And albeit this clause seruaunts of God belongeth here properly to the ministers of the Church yet generally it comprehendeth all those which professe and embrace the true and sincere doctrine of the Gospell For it is the duty euen of those which are not in the ministery of the word to confesse the word to acknowledge and praise the benefites of god Wherefore with one hart and minde saith he ioyne ye all togither continue in the worde confesse preach praise and magnifie the worde that whiles all the worlde befids dishonoreth blasphemeth God ye may blesse him because he is mercifull Then shall it come to passe that ye shall ouercome all your enemies though ye be to them in number farre vnlike But what meaneth he by these wordes which by night stande in the house of the Lorde Did they obserue certaine howers in the night after the maner of the Papistes You must note that it is a kinde of speech proper vnto the Hebrewes and is as much to say as morning euening that is to say continually As he saith also in an other Psalme From the morning watche euen vntill the night Paule expresseth this sentence with other wordes Let the word of Christ dwell in you plenteously saith he And our Sauiour Christ teacheth that we must pray alwaies For wheras the night season is appointed for sleepe he that will blesse in the night will do the same also in the day so he wil be alwaies blessing Verse 2. Lift vp your hands to the Sanctuary praise the Lord. As much to say as when ye pray in the Sanctuary lift vp pure and holy hands For he that prayeth in that