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prayer_n	evening_n	lesson_n	psalm_n	3,017	5	10.0280	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	The faith of the church militant moste effectualie described in this exposition of the 84. Psalme, by that reuerend pastor, and publike professor of Gods word, in the famous vniuersitie of Hassine in Denmarke, Nicholas Hemmingius. A treatise written as to the instruction of the ignorant in the groundes of religion, so to the confutation of the Iewes, the Turkes, atheists, Papists, heretiks, and al other aduersaries of the trueth whatsoeuer. Translated out of Latine into English, &c. by Thomas Rogers.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

people Nūbers 6. Thirdlie the Papistes out of the Epistle vnto the Hebrewes should know y t Melchi-zedek was a type not of y e popish Priests but of the sonne of God and y t too after a certaine sort Thou art saith the father vnto y e son à Priest for euer after the order of Melchi-zedek Nowe if they saie how they are Priestes after the maner of Melchi-zedek they make themselues the successors of Christ in y e priesthood whom the holie spirit in the Epistle vnto the Hebrewes doeth testifie hath a priesthoode which shal not passe by succession vnto another and who according to the witnes of the father shal haue no successor but alone shal abide a Priest for euer For so it is in the 110. Psal. The Lord sware and wil not repent Thou art à Priest for euer after the order of Melchi-zedek Fourthlie it is vndoubtedlie true that the holie spirite woulde not haue pretermitted the same had anie mysterie touching the sacrifice of breade and wine in the newe Testament lien hid in the deede of Melchi-zedek For the holie Ghost both exactlie and plainelie doeth number the conditions wherein Melchi-zedek was likened to the sonne of God our eternal Priest By these reasons it is apparent howe the Papistes doe wrest the deed of Melchi-zedek verie il to establish their idol Neither doe we weie their allegation of some saienges of the fathers who haue deliuered to the posteritie y e error which they receaued from their elders For there is no auctoritie of man so great but it must giue place to the worde of God Neither is a long and erroneous custome ought else then the auncientnes of heresie Before which y e worde of God deserueth to be preferred Theodoret whome alone I preferre before al Ecclesiastical writers waighing the words of the Epistle vnto the Hebrewes saith on this wise If therefore both the Priesthoode which is of the lawe haue taken an ende and the Priest which is after the order of Melchi-zedek haue offered the sacrifice and brought it to passe that al other sacrifices shoulde be vnnecessarie whie doe the Priestes of the newe Testament vse à mystical lyturgie or sacrifice But they who are learned in diuine matters doe know that we doe not offer another sacrifice but cal into minde that one and wholesome sacrifice Hitherto Theodoret. But the age insuing being seduced of sathan thorowe missevnderstanding of the wordes of the fathers did frame the idole of the masse The place of Malachie which they bring-foorth to confirme their opinion is this Mal. 1. In euerie place incense shal be offered vnto my Name and à pure offering for my Name is greate among the heathen Of this saieng of Malachie and such like as that is of Ezechiel Offer à lawful and continual sacrifice to the Lord the Papistes doe endeuour to establish their missatical sacrifice But euen children who haue but tasted the beginnings of Logike wil laugh at this conclusion For who can beare this conclusion Beastes be in the market place Ergo à Chimera is there Yea that which is yet more absurde of a general vndiuided theie doe inferre à monster neither heard-of nor seene afore of anie man The force of the Prophetes argument is this The Prophetes doe fore-tel how among the gentils there shalbe à sacrifice and in al places à pure oblation Therefore the Gentiles conuerted through the preaching of the Gospel shal haue sacrifices and oblations Notwithstanding what kinde of sacrifices oblations they shal be it must be learned not of men but of God and such as haue the testimonie of God speaking within thē But of this we shal speake more afterward when wee shal entreate of the sacrifices of Christians The third thing which the Papistes obiect is the worthines of the people of the newe Testament To proue this dignitie the Papistes bring-out manie testimonies of the scriptures especialie two sentences out of the former Epistle of Peter To whome ye come as vnto à liuing stone c. yee as liuelie stones be made à spiritual house and holie Priesthood to offer-vp spiritual sacrifices acceptable to God by Iesus Christ. And by and by in the same chapter But ye are à chosen generation à royal Priesthood an holie nation à peculiar people that ye should shew-forth the virtues of him that hath called you out of darknes into his meruelous light By these and the like sentences the Papistes doe wel gather the worthines of the people of the newe Testament but for al that their conclusion that therefore they ought to be massing Priestes to offer sacrifice for the quick dead is naught For Peter in this place speaketh not vnto bald Priestes but vnto y e whole people of God vnto men women maides old-men yong-mē infants to al which he giueth y e honorable title of priestes as they who are in y e priesthood to offer spiritual sacrifices acceptable to God through Iesus Christ. If therfore al Christians be priestes to offer acceptable sacrifices to God surelie the priesthoode common to al Christians is one and the priesthoode of papistes is another the which is committed onelie to shauelinges to offer acceptable sacrifices to God without the commaundement of God yea contrarie to the manifest scriptures Therefore when the Papistes do reason thus The excellencie of the people of the newe testament is farre greater than of the people of the olde Testament Ergo It is required that Christians also haue their sacrifices and those greater than were in times passed otherwise they were of baser condition than either the prophane people haue beene or the Iewes vnder the lawe I graunt the dignitie is verie ample I graunt also that the sacrifices are greater but that the masse is the sacrifice of Christians through the prerogatiue of worthines it can not bee proued Seeing nowe wee haue both shewed by strong reasons the vanitie and prophanes of the Popish masse and declared the lightnes of the bucklers which they obiect vnto vs it remaineth that wee shunne their impietie euen as the serpent himselfe who was the author to our first parentes that they should tempt GOD by correcting his commaundement For to tempt God is nothing else thā by dispising his word ordinance vocation to seeke another thing through trust of our owne wisedome which better pleaseth vs which thing the Papistes haue done by inuēting à masse for the quick and deade whereby they thinke both to confirme their kingdom and to encrease the honor of their sacrificing priestes CHAP. 25. 1. Of thinges indifferent NOwe brieflie as we promised let vs saie somewhat touching those thinges which maie be counted indifferent For al thinges that are obserued in the papacie are not generalie wicked so that euerie whit shoulde be auoided Morning and Euening praiers instituted as they cal it for the time doe consist of Psalmes and lessons taken out of the sacred scriptures

saie The name of the Lord is a strong towre the righteous runneth vnto it and is exalted CHAP. 21. 1. Of sacrifices in general 2. Of the sacrifices among the Iewes what theie were FVrthermore seing the Psalmist in this verse maketh mentiō of altars where God laieth as yong ones the godlie bringeth them vp and altars be appointed for sacrifices I wil adde here-vnto something concerning sacrifices and that especialie for the Papistes who by this place would maintaine their idolatrous altars for masses which the godlie doe knowe is nothing els but a diuelish prophaning of the onelie sacrifice of Christe who by his onlie sacrifice once offered hath made the saintes perfect for euermore But that the more distinctlie wee maie speake of sacrifices I wil entreate first of the Iewish sacrifices then of the sacrifices of the prophane gentiles after that of the Papistical idol that is of the Masse which theie saie is à sacrifice and last of al of Christian sacrifices The Iewes by the commandement of God had two altars in the holie citie Ierusalem neither was it lawful for them in anie place beside Ierusalem to haue anie altars the one was of burnt offeringes and was caled the altar of burnt offering the other was of incense and thereof was caled the altar of incense both of them were figures of Christ. For as the altar of burnt offering did shadowe Christ as à purger of sinne so the altar of incense did figure Christe as he was an intreator and intercessor for man For incense did signifie praier Or as witnesseth Dauid who in his 141. Psal. doth saie Let my praier be directed in thy sight as incense the lifting-vp of mine hands as an euening sacrifice For when that holie man Dauid being driuen into banishment could not bè at the sacrifices which were made at Ierusalem in place of incense he dedicateth holie praiers vnto the Lord who be therefore signified by incense because praiers be of none effect vnlesse theie be lifted-vp with à godlie affection of the minde But omitting altars speake we nowe of the sacrifices of the Iewes that after this maner First let vs define what a sacrifice is then shewe we the causes after that wil wee note the principal kindes and last of al adde some general thinges of the figuratiue signification of sacrifices The definition maie be this Sacrifices of the Iewes were ceremonies of offering giftes and burnt offeringes ordeined of God that either to pacifie God being offended or to testifie their seruice and religion Which sacrifices pleased not of them selues because theie were done but in respect of y e faith of the offerers and thinking vpon the spiritual signification And that these rites were instituted of God both the manifest commandement of God often repeated not in Exodus onelie but also in Leuiticus and also the testimonies wherebie God did testifie howe he liked wel of such seruice doth proue And although before Moses time there was no expresse commandement touching sacrifices yet that God accepted them being offered by the godlie the examples of good men doe witnesse Wherof it maie verie easilie be gathered how theie were commanded albeit no mention be made thereof in the written worde Againe Gods acceptation doth confirme that he was the auctor of them not onelie in tolerating them but also in cōmanding them to be vsed For at foure seueral times the sacrifices of the saintes with fire from heauen were inflamed which surelie was an apparent token of Gods alowing them And y t these sacrifices pleased not of themselues it maie easelie be gathered For what wise man wil think that God wil be pacified with the slaughter bloud burning of beastes set on fire For the faith therefore of the offerers and cogitation of à spiritual meaning theie liked God which thing manie sentences of the Prophetes doe testifie Dauid doth saie For thou desirest no sacrifice though I would giue it thou delightest not in burnt offering And againe Here O my people and I wil speake heare O Israel and I wil testifie vnto thee for I am God euen thie God I wil not reproue thee for thie sacrifices or thie burnt offeringes that haue not bin continualie before me I wil take no bullock out of thine house nor goates out of thie foldes The prophet Ieremiah doth saie I spake not vnto your fathers nor cōmanded them when I brought them out of the land of Aegypt concerning burnt offeringes and sacrifices And again saith Isaiah Heare the worde of the Lorde O Princes of Sodome hearken vnto the Lawe of our God O people of Gomorrah what haue I to do with the multitude of your sacrifices saith the Lorde I am ful of the burnt offerings of rams of the fat of fed beastes I desire not the bloud of Bullocks nor of lambes nor of goates When ye come to appeare before me who required this of your handes to treade in my courts Bring no oblations in vaine incense is an abomination vnto me These sentences do seeme not onlie to be contrarie to y t cōmandement which so often is to be found in Leuiticus but also to condemne the whole Aaronical priesthoode with the altars But for the concilement of these contrarie speeches we wil aleage three testimonies and two examples out of the Scriptures who plainlie shal remoue awaie al doubtfulnes Salomon doth saie The sacrifice of the wicked is abhomination to the Lorde Dauid saith also Vnto the wicked God saide what hast thou to doe to declare mine ordinances that thou shouldest take my couenant in thie mouth seeing thou hatest to be reformed and hast caste my wordes behinde thee And Isaiah after he reprehended y e sacrifices of his people addeth Wash you make you cleane Take-awaie the euil of your workes from before mine eies cease to do euil Learne to do wel seeke iudgement relieue the oppressed iudge the fatherlesse and defende the widowe These places doe plainelie shewe howe the sacrifices of this people were reproued because of the vncleanenes of the heart and il dealing toward man or because of their froward confidence and wicked conuersation For as the hypocrites did offer their sacrifices before God for à recompence so the wicked thoght howe by their burnt-offeringes theie were sanctified albeit theie were touched with no feeling of their sinnes Therefore seeing God commanded sacrifices to be offered that theie might be exercises of godlines surelie the offerers ought to bring vnfeigned repentance and faith without which no maruel it is if the sacrifices were caled abhomination Caine Abel did both offer sacrifices notwithstanding God had respect vnto Habel and to his offering that is vnto his sacrifice but vnto Caine and to his offering he had no regarde Whie so Because Habel bought à faith in the Messiah whome his sacrifice did shadowe wherebie also his obedience in

And therefore à godlie man dwelling among the Papistes maie be at them with à safe conscience if so be the daunger of offence maie be shunned and al suspicion of plaieng with both handes auoided For I woulde not haue à man so to flie Scylla that he fal into Charibdis For these two extremes are alike to be auoided namelie papistical impietie and al suspicion of Epicurisme For he that alwaies doeth auoide the meetinges of men where publike praiers bee made of the congregation seemeth not so much to flie papistical wickednes as to folowe them which are of no religion And therefore I woulde haue the godlie abiding among papistes somtime to be at their morning and euening praiers especialie at those wherein neither inuocation is made of the deade nor their little God of bread is offered to be adored as it doth fal out at the feastes of sainctes and at hie festiual daies as they cal them wherein the perfume of frankēcense is blowen before images Now as touching the baptisme of infants the godlie are to doe two thinges Let them both in heart reprooue the papistical toies wherewithal Baptisme after à sort is contaminated and with reuerence meditate vpon the institution of Christ. Which being done I am of opinion the godlie are excused which either doe suffer their children to be baptised of Papistes or otherwise doe come as witnesses vnto the baptisme of infants Because somwhat remaineth there yet of the institution of Christ. Here what shal we saie of the masse wherin distribution is made both of bread wine Because therein somewhat of Christ his institutiō doth remain shal it be lawful for a godlie man instructed aright touching y e idole of the masse to be thereat to cōmunicate with others For if hee maie be present at the baptisme of the Papistes although it bee foulie defiled with manifolde additions because there is somwhat remaining yet of Christ his institution why shal not the same reason be of strength in the communion of the supper This question although it seeme verie intricate yet I wil plainelie tel what I thinke therof leauing the iudgement to the Church that is the true Christians especialie to such as haue felt the crosse and liued among the pikes First therefore I distinguish betwen the masse and the communion in the papacie For I thinke there is as great à difference betwene the masse and that solemne communion celebrated among Papistes on Easter daie as is betweene heauen and hel For in the masse there doth nothing remaine of Christ his institutiō Wherefore as I iudge the masse abhominable and therefore to be shunned as an idole of Satan so I pronounce that holie which remaineth of Christ his institutiō For it is wickednes to think that so great à thing doth depend vpon the worthines of ministers Because indeed the masse the communion or supper be cleane contrarie actions For the Popishe masse being ended the supper of Christe beginneth So that à godlie man abiding among Papistes is bound to shun the idole of y e masse and maie so that both offence al suspitiō of halting be taken heed-of be at the cōmunion and with the elect of God whereof manie out of doubt doe lurke in the Popedome cōmunicate What Shal it therefore bee laweful to communicate vnder one kinde as they cal it Are not the laie people excluded frō the holie cup of the Lordes blood Manie of our side supposing that consecration as they saie is done by reciting the wordes of the institution of the supper doe iudge it à most hainous offence if anie do cōmunicate vnder one kinde The Popish priestes also do thinke that y e laie people shal not be partakers of the Lords cup for the same cause namelie because y e wordes be not mūbled ouer the cup out of which the laitie are drunk-vnto So y t they thinke y e wine is without y e presence of y e Lords blood Now if the case did so stand y t is if so great à matter did depend vpon y e repetitiō of words rather thā of Christ who in his supper reacheth forth the sacrament of his bodie blood I woulde not haue à godlie man cōmunicate with papistes Wherfore hauing these aduersaries it is hard to pronounce anie thing without offēce yet wil I speake what I doe thinke First of al we must consider that to consecrate is not as the Papistes thinke and halfe-Papistes doe imagine by the pronounciation of certaine prescribed or conceaued wordes on magique wise to make à common and vnholie thing sacred and holie but to consecrate indeed is to separate a thing from à common vse to applie it to an holy vse appointed to God with praise thankegiuing to his name That this is a true definition thereof he knoweth that either wil compare the force of the verbe Cadosh which with the Hebrews signifieth to consecrate with the old custome of consecration or consider both the deed of Christ who instituted the supper and the doctrin of Paul touching the blessing of the bread and cup. Seeing then this matter neither dependeth vppon the virtue of wordes nor is hindered by the malice of men which enuie the godlie the participation of y e cup but dependeth vppon the commaundement institution of Christ who according to his promise wil be among the godlie that cal vpon him and thinke vpon and acknowledge the benefits of his death and resurrection I doubt not but the godlie in the popedome doe take part of the bodie and bloode albeit the popish incantation do not defile the cup. For both he that sanctifieth is the sonne of God and he that reacheth his bodie and bloode by the handes of the ministers is the sonne of God whose diuine power and infinit mercy neither is hindred by y e error of mē nor broken through y e malice of enuious persons who suppresse the recitation of y e words touching the supper But some maie obiect Theie which communicate together doe it that theie maie be one in Christ. For so saith Paul For we that are manie are one bread and one bodie because we are al partakers of one bread But the Papists who bring not faith are without the bodie of Christ. For none is in Christ but through faith And therefore it seemeth howe it is vnlawful to communicate with Papistes I answere in the supper there is a double communion One is of the faithful soule of Christ whereof the same Apostle in that place doth speake The cup of blessing which we blesse is it not the communion of the bloud of Christe The bread which we breake is it not the communion of the bodie of Christ Of this communion theie trulie doe participate which bring faith with them vnto the holie supper The other which dependeth vpon the former is of the brethren communicating among themselues This communion is not hindred either by the

applied to God laide vpon the altar Iesus Christ sanctified both by renouncing the diuel and al his workes by promising due obedience vnto God for the aduauncement of his glorie In the second place of the elder sort there is required à continual and perpetual oblation as it were wherebie we offer our selues wholie and al that we haue vnto God Of this sacrifice speaketh Paule where he saith I beseech you brethren by the mercies of God that ye giue-vp your bodies à liuing sacrifice holie and acceptable vnto God which is your reasonable seruing of God and fashion not your selues like vnto this world but be ye changed by the renuing of your minde that ye maie proue what is the good wil of God acceptable and perfect In these wordes Paule doth notablie expresse what it was that shadowed the sacrifices of the olde lawe For as the burnt-sacrifices did wholie sauor of the holie fire so our mindes must be wholie inflamed by the holie Ghost which is the heauenlie fire that both whatsoeuer is of the flesh maie by little and little be consumed and be brought vnto deade ashes as it were and that which is spiritual and of the minde maie be made truelie spiritual and heauenlie thorough the force of that celestial fire A shadowe whereof was the prohibition to eate porke and the killing beastes For as porke betokeneth vncleannesse from which we must abstaine and beasts killed did signifie that beastlie affections should be killed So the minde and will must be renued that it maie allowe chuse and doe such thinges as please God And because al sacrifices of Christians ought to be seasoned by faith as with salt and laide vpon the altar which is Christ therefore Paul beeing iustified through faith commendeth this kinde of sacrifice Here would be noted howe fitlie the name of sacrifice agreeth here-vnto and howe aptlie Paul doth applie the same First he requireth that we separat our selues through faith frō y e prophane gentiles whē he saith Fashiō not your selues like vnto this world Secondlie he wil haue vs to be applied to god whē he saith But be ye chāged by the renuing of your mind which chāge is made through the spirite of regeneration Thirdlie he wil haue vs to giue vp our selues à liuing sacrifice vpon our onelie Altar which is Christe For as in the earthlie Ierusalem there was onelie but one Altar for Sacrifices So likewise in the heauenlie there is but one vppon which we doe offer when we depend vpon the merite of Christe that our Sacrifice maie be holie and acceptable vnto GOD which we saide was to haue the fourth place in our Sacrifices But what is the cause whie GOD requreth this kinde of Sacrifice at our handes It is necessarie that as sinne made vs mortal so we likewise slaie sinne by the vertue of Christ his death yea and kil wicked affections in our selues For if Christe on our behalfe woulde so doe howe much more are we bounde for his sake willinglie to offer this Sacrifice In that he died saith the Apostle He died once to sinne but in that he liueth he liueth to GOD. Likewise thinke yee also that yee are dead to sinne but are aliue to GOD in Iesus Christe our LORDE This death of sinne is caled of Christe A denying of our selues of Paul A Sacrifice Howe necessarie nowe this kinde of Sacrifice is Christe sheweth in saying If anie man wil come after me let him denie himselfe and take vp his Crosse daielie and folowe me The thirde place among the Sacrifices of Christians I ascribe vnto the Sacrifice of praise which ought not to be separated from the former Of this mention is made in the Psalme He that offereth praise shal glorifie me Againe Offer vnto GOD praise And the Prophet Hosea We wil render the calues of our lippes Then we doe offer the Sacrifice of praise when we acknowledge God to be the fountaine of al good thinges and when by our confession we praise and glorifie him By which kinde of Sacrifice the fleshe is bereaued of al glorie of deserte wisedome righteousnesse power c. and it is ascribed to God alone Which is then rightlie offered when through faith that praise is separated from the praise of the Pharisee and through the same faith is brought vnto GOD and laide vpon our Altar that is dependeth vpon the merite of Christe wherbie it is acceptable and grateful to God A part of this sacrifice I made confession of the faith especialie in y e time of persecution which confession is necessarie in foure respects First that God maie be honoured Secondlie that the trueth maie be defended Thirdlie that the godlie maie be confirmed Lastlie that the wicked through the constancie of Christians maie be conuerted and saued For these causes Paule saith That with the mouth confession is made vnto saluation In the fourth place set we the sacrifice of praier which was signified by the perfume of the old Lawe as Dauid interpreteth it when he saith Let my praier be directed in thie sight as incense and the lifting-vp of my hands as an euening sacrifice And Iohn in the Reuelation The Elders had seuen phials ful of odors which are the praiers of the Saints And the Prophet Micheas doth saie Wherewith shal I come before the Lorde and He wil that thou humble thy knee Praier then made in the knowledge and faith of the Sonne of God is saide to be à sacrifice more sweete than anie incense The name of sacrifice doth therefore agree to the praier of Christians because through faith it is separated from the praiers both of Iewes Turkes and other prophane people and by the same it is brought and presented before God and laid-vpon the altar Christ while it dependeth vpon his merit and is set on fire by an ardent affection of the holie Ghost Whereby it is acceptable before God and hearkened-vnto In the fift place followeth the sacrifice of repentance For seeing the Saintes do dailie offend they haue need dailie to repent wherby they both acknowledge their owne faults and flee-backe through faith vnto their propitiation and endeuor afterward to kepe themselues frō al pollution of wickednes So Dauid hauing committed adulterie did vnfeignedlie repent offered to God the sacrifice of à cōtrite spirit and of an humbled minde For so he saith The sacrifices of God are à contrite spirit à contrite and à broken heart O God thou wilt not despise And in Isaiah the Lorde saith I dwel with him that is of à contrite and humble spirite Againe To him wil I looke euen to him that is poore and of à contrie spirit and trembleth at my wordes This contrition and this humiliation I take to be inward namelie when we are truelie touched with the sense of sinne and vnfainedlie are humbled vnder the mightie hande of God who threateneth

Xenocrates maie well be applied to hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faire handes he hath but a foule heart These because they are not enimies but citizens not haters but friendes not strangers but wil be counted of the householde of the Church they doe more easilie ouerthrowe the simpler sorte than doe open enimies For it is truelie saide A sase and à common waie to beguile is vnder the name of friendship Nowe what hurt hypocrites haue done to the Church the histories of al ages doe aboundantlie declare For seeing they fight with outwarde superstition and ceremonies wherewith the rude people are moste of all moued and because they cloake their supertion with fastinges long prayers almes deeds and fained sadnes of the face they set-vppon the doctrine of free iustification and woulde obscure the same with à certaine witch-craft as maie appeare in the sectes of al monkes But against this hypocrisie prudent simplicitie must be opposed which consisteth in the knowledg of the truth in y e loue of goodnes in doing righteousnes Then by teaching the visor is to bee taken from hypocrites that the woulfe which they do hide maie appeare filthines bee seene the subtilties detected and inwarde wickednes bee knowen that all maie learne howe that the kingdome of God doth consist not in outward rites not in ceremonies not in à sained showe but in the true godlines of minde Last of all the Epicures they also insult ouer the doctrine of the Church and persecute the same preferring pleasures riches and worldlie glorie before the will of God celestiall riches and the eternall glorie of the sainctes Theie obiecte the stumbling-block of the crosse of Christ theie obiect the smal number of those which vnfaignedlie doe beleeue the Gospell theie obiecte the glorie of the popishe kingdome theie obiecte the wisedome of the aduersaries and finalie theie obiect the heresies and schismes wherewithal the Church is rent-asunder But hee which rightlie hath learned Iesus Christ and which measureth the felicitie of man not with the falfe measure of humane wisedome but by the truth of the celestial doctrine and by y e euent or ende of each that is of the godlie of the wicked wil easilie contemne all their mockes and scoffes Of this euent you maie reade in the 37. and 73. Psalmes Nowe because the doctors of the Church doe encounter with these aduersaries whose engines are ouerthrown by spiritual weapons and they breake the force of their enimies theie are saide to go from victorie vnto victorie Moreouer of the doctrine whereof nowe we haue spoken à most sweete consolation is gathered whereby the ministers of the word maie stir-vp themselues in their conflict with the fore-mentioned enimies For first they will comforte them selues in this that the cause is not theirs but the Lords Secondlie that they come foorth vnto battel being armed not with carnall weapons but with spirituall Thirdlie that they haue present with them à king or capitane vnder whome theie fight euen Christ himselfe who is the vanquisher of the whole kingdome of darkenes Fourthlie they haue an eie vnto the vncorruptible crown of righteousnes proposed before them by Christe their chiefe capitane Last of all that the ende of the fight shall bee verie ioifull and pleasant wherein God himselfe wil shewe himselfe to their eies of which thing it followeth in the description CHAP. 6. 1. The finall cause of the victorie of Christ his souldiers 2. howe God is continualie present in his Church THAT GOD IN SION MAIE APPEARE THis sixt and last parte of the present description containeth the finall cause whie the souldiers of Christ haue got the victorie namelie that God maie be acknowledged to bee the defender and keeper of his Church according to the promise The gates of hel shal not ouercome it Hitherto belongeth that praier in the 115. Psalme Not vnto vs ô Lord not vnto vs but vnto thy Name giue the glorie for thie louing mercie and for thy trueths sake Wherfore shall the heathen saie Where is nowe their God As if he saide this blasphemie of men which denie the to haue care of thy Church represse giuing-out à testimonie of thy presence in the Church And although God doth testifie his presence in y e whole world by his prouidēce gouernāce preseruation of the nature of things yet by certaine peculiar waies hee showeth that hee is present in the Church and in euerie of the sainctes as by preseruing the ministerie of his worde and sacramentes by his dwelling in the sainctes through faith by inwarde comfort by his miraculous defending thē against the rage of diuels and wicked men Of this presence these places of holie scripture doe beare recorde When the Aegyptians shal heare it for thou broughtest this people by thy power frō among them Then they shal say to the inhabitāts of this land for they haue heard that thou Lorde art among this people and that thou Lorde arte seene face vnto face c. Againe Herebie ye shal knowe that the liuing God is among you Againe That all the worlde maie knowe that Israel hath à God Againe That all the gentiles maie vnderstande howe thou onelie art God in the vniuersal earth And againe Nowe therefore ô Lorde our God saue thou vs out of his hande that al the kingdomes of the earth maie know that thou onelie art the Lord. This presence of God in the Church hath à double ende proposed One whereof vnto the householde of the Church the other belongeth vnto strangers and prophane people And as touching the godlie or of the householde of faith this is the ende of God his presence in the Church namelie that the godlie maie be strengthened in faith that theie maie praise God vnder whose winges theie are secure that vnder the crosse theie maie cal vpon God who is present before them and that through patience theie maie looke for victorie ouer the diuel and the worlde Hence commeth that consolation of great faith The Lorde is with vs feare them not And as touching those which are without and prophane folkes this is the ende of God his presence in the Church that either they maie ioine themselues vnto the true Church by repentance hauing renounced all prophanenes and impietie or if they do not so that their owne consciences maie bee witnesses of their iust condemnation For it will come to passe at the length according to the saying of the Psalme that they shall be confounded and troubled for euer yea they shall bee put to shame and perishe that they maie know that thou which art called Iehouah art alone euen the most hie ouer all the earth And as it is in another Psalme Hee shall destroie thee for euer he shall take thee and plucke thee out of this tabernacle and roote thee out of the lande of the liuing The righteous also shall see it and

feare and shall laugh at him saying Beholde the man that tooke not God for his strength but trusted vnto the multitude of his riches put his strēgth in his malice So y t no euil can be imagined either so plagie or so hurtful as through sinne to be separated from God to be turned from the euerlasting fountane of al goodnes vnto y e most noisome dunghil of al miseries from the most comfortable life vnto the most bitter death finalie from true happines vnto endles tormentes THE THIRD PART OF THIS PSALME CHAP. 1. 1. The partes of this third part 2. wherevpon true praier is to be grounded THE thirde part of the Psalme is à praier wherebie Dauid praieth that the Church maie be defended it is contained in the 8 9 10 and 11. verses and it consisteth of à proposition and of à confirmation of which as they stand we will entreate The eight verse O LORD GOD OF HOSTES HEAR● MY PRAIER HEARKEN Ô GOD OF IAAKOB This proposition of y e praier is vpholdē with two reasons the former whereof goeth-before the other followeth the proposition For petitions are not wont to bee proponed simplie and nakedlie but most commonlie they are adorned with argumentes of persuasion often they are set out with epithetes applied to the thinge which is asked the more to moue The former reason is contained in these wordes O Lord God of hoastes and it is taken from the power of God as if hee saide Forsomuch as thou art that almightie Lorde of hoastes whome nothing can resiste but all thinges doe yeelde to thy gouernment it is à verie easie thing for you to maintaine and defende your Church against all manner enimies which it hath And therefore I beseech you showe foorth this your power in defending the Church against the furie both of the diuels and wicked men which partlie by snares and partlie in open feelde doe set-vppon your Church The latter reason whereby the petition is adorned and vpholden is this O God of Iaakob This reason is taken from the loue of GOD towarde the Church For when he mentioneth Iaakob hee hath à respecte vnto the promise made vnto Iaakob the Nephew of Abraham and to his seede that is to so manie as by the faith of the promise bee receaued into the familie of Iaakob that is into the Church And the promise made to Iaakob is founded in the blessed seede Iesus Christ therfore it is so much as if he had saide Heare my prayer for our Lord and mediators sake euen Iesus Christ. In all our praiers let vs haue à consideration of these two causes the former whereof teacheth how God is able to accomplish that which wee desire the other how that he wil that because of his fatherlie promise These two causes the Lorde ioineth-together in the forme of praier which he commendeth to his disciples when hee saith After this manner praie yee Our Father which art in heauen For when we saie Our father we signifie y e fatherly goodwil of God toward his sonnes that is toward al y e faithful And when we ad Which art in heauen we shew y e diuine maiestie power of God wherby he is able to do whatsoeuer he will For he will doe whatsoeuer he hath promised For the promise is voluntarie and free Furthermore of these two thinges are gathered The first is how theie alone can rightlie and effectuallie praie who haue the promise the seconde that the force of praier dependeth not vppon the dignitie of man but of the mercie of GOD which promiseth to heare all that through faith vppon the promise doe call vpon him Touching the Lorde of hoastes his fight his armies and triumphes looke our annotations vpon the first verse of this Psalme CHAP. 2. 1. The grounds of praiers 2. God heareth the faithful of what calling soeuer The ninth verse BEHOLD O GOD OVR PROTECTOR AND LOOKE-VPON THE FACE OF THINE ANNOINTED THe repetition of the praier is also adorned with two reasons the former whereof containeth both the aboue mentioned For it is taken both from the power and also from the willingnes of God For when he saith O our protector or shield he doth insinuate both the power whereby hee can and the willingnes wherebie God will assist And when hee addeth also Looke vpon the face of thine annointed He fetcheth his reason in like sorte from the vertue of the promise For when God annointed Dauid for king ouer his people hee promised withall to helpe him so often as through faith hee called vppon him And therefore in à certaine Psalme hee saith Thou preseruest me from trouble Saue thou mee that being saued I maie praise thy name Verie manie such like sentences are in the Psalmes Moreouer this reason is fitlie applied to euerie godlie man in his lawful vocation For as Dauid was called of God vnto the kingdome and therfore he craueth of God that he would defende his owne ordinance So euerie one that is called vnto anie function whether it be ciuill or ecclesiastical shoulde perswade himselfe that his calling is of God and therefore that God wil defende his owne ordinance heare such as call vppon him through faith This comfort they doe lacke which rush-vppon euerie function through fraude without lawful calling CHAP. 3. 1. What an honor it is to be of the true Church of God 2. Causes whie the wicked continewe in their securitie The tenth verse FOR ADAIE IN THY COVRTES IS BETTER THAN A THOVSANDE ELSWHERE I HAD RATHER TO BE OF NO REPVTATION IN THY HOVSE THAN TO DWELL IN THE TABERNACLES OF THE VNGODLIE THE reason of the last proposition Looke vpon the face of thine annointed that is grant that I who am made à king of you maie be restored to my kinglie dignitie And although in this mine exile I coulde get mee the fauor of the kinges my neighbors yea and dwell liue pleasantlie together with them yet more doe I esteeme the Church of God where the worde is preached and according to the word of God both praiers be made and sacrifices offered than the glorious palaces of kinges yea and so am I affected that I woulde chuse to haue the basest and vilest office in the Church of God than without the Church in the pallaces of wicked kinges which neither knowe nor call vppon the God of Israel to florishe with riches power honors and pleasure So that this place doeth teach what an honour it is to bee à citizen of the Church of God so that the most contemptible function in the Church is to bee desired before y e greatest glorie of worldlie kings princes which without the householde of God doe either serue idols or bee meere Atheistes knowing none other GOD besides their bellie But how came this affection in y e most holie king Dauid The reason of this affection is not seene with the eies of y e body but only with y e