Commentary on the Psalms of Ascent, Section 13

Commentary on the Psalms of Ascent · Section 13

p. 251The .132. Psalme. Lorde remember Dauid, &c.

This Psalme,The argument of the Psalme. whether it be Salomons (as it seemeth) or whether it be Dauids, it is a prayer for the kingdom & the Priesthood: for these two are the most principall giftes of God in this worlde: Wherefore they hauehave neede of prayer and the helpe of God, to defend them against the deuill, whose double title ye knowe, which Christ giueth vntounto him in the Gospel of Iohn when he calleth him a lyer and a murtherer. For he resteth not, but busily laboureth & seeketh by all meanes possible, to replenish the world with lyes & murthers. Against these two policies and kingdoms of the deuill, God hath erected two other kingdoms, the politike state, and the priesthood, the one to fight against murther, and the other against false doctrine and heresies. So Dauid and all other Kinges and Princes in gouerning the common wealth,The end of the politike gouernment. ought to endeuor, that their subiectes may liue a peaceable and a quiet life, that mariages, the education of children, & other dueties perteining to howshold gouernment, may be mainteyned and defended against seditious, and wicked persons. The priesthoode is to this ende,The ende of y^e priesthood. that children growing vp, may be brought to the kingdom of heauen: and the ministers of the Church are as Angells appoynted to defend the truth, that the kingdom of Satan the father of lyes, may be destroyed. These be the proper offices of the ministers of the Church and of the worde, which ministers hauehave bene alwayes in the world among the faithful, and hauehave kept continuall battaile against heretikes and the ministers of Satan. So the Patriarkes before the flood, fought against the Canaites or ofspring of Cain: after the flood against the Esauites, and others. The Prophets fought against the false prophetes, as their writinges doe testifie, p. 250duplicate page p. 251duplicate page p. 252and the Apostles likewise against the false apostles: for Satan ceaseth not: And besides this, the kingdom of Satan was alwaies the greater. For if ye cōsider the church, there were euer moe godles and infidels, then faythfull. So in the ciuill gouernment the greater part consisteth of those which are disobedient, which raise vp troubles, seditions and warres.

Wherfore, since the kingdom of Satan (if ye consider the number) is the greater: and moreouer, since both the politike state and the priesthood are such as farre exceede the power of man, & therfore can not be defended & mainteyned by our strength or policie: hereby we may see how necessary this prayer is, whereby Dauid desireth that they may prosper and continue. And here first of all marke the difference betwene Dauid and other Princes of the world.What y^e Gentiles thought as touching the gouernment of Empires & kingdoms. Other Princes and rulers doe also vnderstand and see that common weales can not be preserued by mans power. Wherfore they sayd that he which should well & happily gouerne, had neede to be endued with some diuine and godly power. And albeit they were ignorant that these thinges are gouerned by God, yet they preferred fortune (for so they called the blessing of God, the cause whereof they did not know) before wisedom, power, iustice and all princely vertues. For where as iust men, for the most part be oppressed, and the vniust doe rule and reigne, therefore they thought that iustice is not the meane whereby kingdomes and common weales are preserued. For then Cicero should not hauehave bene oppressed, nor Antonius aduaunced to such power and authoritie. If by power kingdoms could be preserued, then should not Themistocles hauehave ouercome Xerxes. Likewise many notable Emperours lacked no wisedom nor industrie, and yet were they miserable notwithstanding. These examples and this experience caused the Gentiles to thinke that there was a certeyne diuine power in great Monarches and Emperours, to rule & gouerne their earthly power, wisedom and iustice, whereby they did so prosper vppon the earth, and this they called fortune.

Dauid knoweth that kingdoms are preserued by God alone.But here behold and consider Dauid. He also seeth that it is not in his power to preserue and vphold his kingdom, and yet doth he not thinke, that it is fortune which supporteth & vpholdeth kingdoms: for he beleueth that this perteyneth to God alone. Besides this, he beleueth (as ye shall heare) that God for his mercies sake will not reiect those that call vponupon him. But the Gentiles knewe p. 253neither of these thinges. Moreouer, the same necessitie which moueth the Prince or the Magistrate to pray for the common welth, moueth him also to pray for the Priesthood and for the Church of God. So we see that this Psalme is a prayer for the people of the olde Testament, that God would preserue the kingdome and Priesthood, euen for his promises made vntounto Dauid. It is likewise profitable for vsus, and is of vsus to be applied vntounto our selues also, for that we in like maner hauehave our Dauid and our Euphrata, in the whiche we hauehave founde the Tabernacle or habitation of our God.The signification of the words here vsed, as of Dauid, Euphrata, the temple, the priesthood, are chaunged, but the thinges remaine. For the selfe same thinges doe remaine, and there is no more but the signification of the wordes to be chaunged. Now, like as they were in daunger as touching both the kingdom and the priesthood: so is our daunger great also in them both. Wherfore we may well sing with Dauid: Remember, &c.

Here I purpose simply to follow the sence and meaning of the letter, declaring howe this Psalme was vsed and applyed of that people. Afterwards it shall be easie for vsus to apply the same to our owne time & age. Now, like as that was a double kingdome, that is to say, corporall and spirituall: so is the Psalme also diuided into two partes: For first it prayeth for the Church, and then for the politike state or the common wealth.

Verse. 1.

Lord remember Dauid, with all his afflictions.

The history of the Kings doth declare, that Dauid being persecuted of Saul, suffered many and great afflictions. But why did Saul thus persecute Dauid? Because he was anoynted of Samuel to be king, whiles Saul was yet liuing. For hereof came the deadly persecutions,The Papists doe dreame that Salomō and the people did pray vntounto God, y^t he would heare them for Dauids sake, or at the intercession of Dauid, & thereby would stablish inuocation of Sainctes and praying to the deade. the hatred, sclaunders, reproches & all kindes of calamities which Dauid suffered. Now, whereas these troubles & afflictions of Dauid were mentioned in prayer and in the presence of God, either by his sonne Solomon or by the people, it was not done, as the Papistes thinke, to the ende that Dauid should pray for them: but they spake of Dauid in respect of the promises, & put God, as it were in remembrance of those promises by speaking of Dauid: as Paule also speaketh of Abraham. Wherfore the name of Dauid is not here to be taken absolutely, as though they spake of his person onelyonly: for (as I said) they spake of him as hauing the promises, and clothed, as it were with the promises of God: so p. 254that here we must rather vnderstande the forme then the matter. The promise I call the forme, to teach & set forth the thing more plainly: and the matter I call Dauid him selfe, to whome the promises were made.

The name of Dauid includeth the promises, and therefore also it includeth merciemercy.This is then the sense and meaning of these wordes: O Lorde God, we pray vntounto thee for the kingdom, not counting our selues worthy or by any meanes to hauehave deserued that we shoulde be heard: but (as Daniel saith): We present our supplications before thee, trusting in thy great and tender mercies, & in that which thou hast promised to Dauid: to witte, that our kingdom shall endure for euer. Thus he beginneth his prayer with a remembrance of Gods promises euen at the first entrance. This is a singular example for vsus, that when we pray, we should appeare in the presence of God as miserable & wretched sinners, not trusting vponupon our owne merite or worthines, but clothed, as ye would say, with his mercies and promises: not as he that bragged: I fast twise in a weeke: Luke. 18.12.Luke 18:12but as he which said, Remember Lorde thy promises: For the promises of God are nothing else but mercies and compassions freely offered vntounto vsus in Christ.

Thus we see, that he speaketh not here of afflictions absolutely, but in respect of an other thing: for he vnderstandeth the afflictions which Dauid suffered for the promises: in the which afflictions he helde fast the promises and suffered them not to be wrested from him. The same promises did God likewise performe vntounto Dauid. How he maketh mention of Dauids afflictions.Like as therefore (saith he) O lord, thou diddest preserue Dauid suffering all calamities and afflictions for thy words sake and trusting in thy word, so with like merciemercy preserue and saue vsus trusting in thy promises, and performe that thou hast begunne in vsus. For all thinges must be preferred to the promises: like as Moses also doth, which saith: Remember Abraham, Isaac, &c. For he doth not call vponupon Abraham and Isaac, Places of the olde Testament which the Papists alleage for the inuocation of Sainctsas the vnlearned Papistes dreame, but he alleageth the promises made vntounto them as touching their seede and posteritie. Nowe, how could God be put in minde of these promises better, then by reciting those persons to whom God had made the promises? These promises the faithfull doe set against their sinnes and against their vnworthynes.

The idolatry of the Papistes.These thinges must be diligently taught, that we fall not into the absurd and foolish opinions of the Papistes, whose schoole diuinitie knoweth nothing of the promises of God: but whereas p. 255the promises are the chiefest part of the Scripture, they are vtterly ignorant thereof. The other part of the Scripture, which is the law, they so maime and mangle, that scarsely they set forth the one halfe thereof. And hereof it commeth that they expound such sentences as this is, so corruptly and peruersly, as if the Psalme should speake after this maner: Remember Dauid, how good and howe holy a man he was, and for his merites, for his holines stablish vntounto vsus the kingdom. But this sentence is plaine idolatrie: for it looketh to the actiue or working person only: As the Iewes thinke to obteyne their Messias by their owne merites. So the religion of the Iewes, the Turkes and the Papistes is all one: for they all trust to their owne workes and worthines. But we reiect the working person when we come into the presence of God, and looke vntounto that person which is altogither passiue & clothed with the promises, that is to say, such a Dauid as bringeth and distributeth vntounto vsus, not his owne merites, but the promises giuen of God, and by Dauid firmely reteyned in all afflictions. Such a Dauid the Papistes doe not know: and because they know but onelyonly the actiue & the working Dauid, therefore they make of him nothing else but a plaine idol. They know not that he is holy, as the whole Church is holy: not because it hath good workes and merites, but because it hath the promise of grace, which is the true bosome and wombe wherein the Church is caried, and all the faithfull.

Verse. 2.

VVho sware vntounto the Lord, and vowed vntounto the God of Iacob, saying:

It seemeth that these wordes may not vnfitly be applyed vntounto Salomon as the author of the Psalme. For thus he sayth in effect: Thou hast promised vntounto Dauid the kingdom. Dauid againe promised to build vntounto thee a temple. This vowe is now performed and accomplished: Do thou also now O Lord, performe thy promise, and be thou present in this place and with this people. Thus he offereth the temple and the Arke to the Lord in the faith of the promise made vntounto Dauid concerning the light which should neuer be put out, and desireth that this promise may be kept. As touching this vowe of Dauid the Scripture speaketh nothing:The vowe of Dauid. but maketh mention of that talke and consultation only, which he had w^t the Prophet Nathan. 2. Reg. 6. But the author of this Psalme p. 256goeth about to commend and set forth the good will of Dauid by the name of a vowe, because he had determined with him self thus to declare his thankfulnes and to testifie his faith in the promise of God.

Where the interpreters hauehave translated: the God of Iacob, it is in the hebrewe:Mightie in Iacob. the mightie in Iacob. Which name is sometimes attributed vntounto the Angells, and sometimes it is also applied to other thinges wherein is great strength and fortitude, as to a lyon, an oxe and such like. But here it is a singular word of faith, signifying that God is the power and strength of his people: For onelyonly faith ascribeth this vntounto God. Reason and the flesh doe attribute more to riches and such other worldly helpes as it seeth and knoweth. But all such carnall helpes are very idolls, which deceiue men and draw them to perdition. But this is the strength and fortitude of the people, to hauehave God present with them. This strength and this power preserued the Iewish people, as a litle handfull, in the middes of all their enemies. Moreouer, this name is attributed vntounto God, to this end, that we should vnderstand that it is he alone which giueth strength and victorie. So the Scripture sayth in an other place:Psal. 19.Ps 19 Some trust in chariots and some in horses, but we will remember the name of the Lorde. Likewise Paule sayth:Ephes. 6.10.Eph 6:10 Be strong in the Lord & in the power of his might. For this power is eternall and deceiueth not. All other powers are not onelyonly deceitfull, but they are also transitorie and continue but a moment.

Verse. 3.

I will not enter into the Tabernacle of my house no… come vponupon my pallet or bedde,

Verse. 4.

Nor suffer myne eyes to sleepe nor myne eye lidde to slumber,

Verse. 5.

Vntill I hauehave found out a place for the Lord, an habitation for the God of Iacob.

This plenty of words is vsed of y^e Hebrewes when they would expresse any great or earnest desire. Notwithstanding all that is herein conteyned we may briefty comprise in these few wordes: I will not rest vntill I hauehave founde out an habitation for the Lorde. p. 257And here we neede not to answere that childish question, how this oth could stand, since that Dauid did not him selfe build the temple: And againe, if he had builded it, yet he must needes often times hauehave gone to his bedde & slept, before the worke could hauehave bene finished. For he speaketh here of the good will and earnest desire which Dauid had to finish this worke: and the good will or minde of the workeman comprehendeth all, as if the worke were fully accomplished. Therefore, where as Dauid (as it appeareth in the booke of the Kinges) thought it a dishonor vntounto the Lord, that the Arke shoulde remayne in a Tabernacle couered with skinnes, when he him selfe did dwell in a house builded with Cedar trees, the maner of speech here vsed doth declare that great desire he had to take away this dishonor and reproche from God.

Moreouer, ye must here againe note, that when he speaketh of the Tabernacle of the mightie in Iacob, The tabernacle of God.the holy fathers did not simply seeke or worship God dwelling in heauen: but they sought him and worshipped him as he was to be comprehended & founde in one certeine place, and, as ye would say, clothed with a certeine person. For God of his owne nature is infinite, and therefore can not simply be comprehended by mans imaginations. Dauid therefore looketh vntounto the word, whereby God did bind him selfe vntounto the Arke, & when he went about to place the Arke in the temple, he called the temple the tabernacle or habitation of the God of Iacob. Reason can not see how God, which is infinite and vnsearchable, should be worshipped rather in this place then in any other. But the spirituall eyes of Dauid, Salomon and other holy men following the word, did seeke and worship God in that place onelyonly, where, by his word he had reueiled, that he would be founde. They which offered in that place, were sayd to offer before the Lorde. They which worshipped there, were sayd to worship before y^e Lord. So Adam, Abraham, Iacob had their Altars where God did reueile him selfe, and with a signe from heauen did testifie that he was there present with them. For seeing that no man can auoyd the sinne of Idolatrie, if God him selfe do not shew both the place where and the maner how he will be worshipped: therefore there was a certeine place limited vntounto the faithfull, where God had promised that he woulde be present with them, woulde heare them, speake vntounto them, &c. We nowe hauehave no corporall p. 258place: but all thinges are in Christ. Vppon him onelyonly must our eyes and hartes be fired. He alone is the God of our worship: So that we may truely say: Without this man Iesus there is no God. Who so apprehendeth him by fayth, he it is that hath God in deede: but he that apprehendeth him not, hath no God.

Verse. 6.

Loe, we heard of it in Ephrata, and founde it in the fieldes of the forest.

That is to say, the vowe of Dauid is nowe accomplished: For nowe God is sayd to dwell in this temple builded by Salomon, which is such a one, as shall not be caried into other places as it was afore. Sometimes it was in Gilgal, sometymes in Silo, and at the last in Gabaa. And where so euer the Arke was, there was God also: for the promise followed the Arke where so euer it was. Nowe (sayth he) the place where the temple is builded and the Arke shall rest, is stable and permanent: which if it be not verified of this place, it shall be verified of no place in the whole world.

But what meaneth it when he sayth in Ephrata? For we doe not any where reade, that the house of the Lord was in Ephrata, that is, in Bethleem. Although therefore this figure and maner of speech seemeth to be somewhat hard, yet certeyne it is, that by Ephrata is vnderstand the kingdom of Iuda, Ephrata signifieth the kingdom of Iuda.whereof Dauid being an Ephratite, was King and gouerner: So that it is all one to say, in Ephrata and in Ierusalem, to the which Dauid the Ephratite did translate the seate and throne of the King. Of the King therefore, which was an Ephratite, by a figure called Metonomia, Ierusalem is called Ephrata. Which maner of speech we likewise in the Dutch tongue doe oftentimes vse. As if I shoul… say: Saxonie did boldly and freely confesse Christ at August before the Emperour and the whole empire. Here by Saxonie is signified the noble Prince and worthy of perpetuall memorie in all Churches, Iohn the Elector of Saxonie, who was by birth a Saxon. This figure the Prophet vseth in this place, to the ende we should vnderstand that the temple is exalted & magnified, not because of Salomon which builded the temple, nor because of the people which resorted thither, but because of Dauid hauing the promise, and to whom the promise was made. For, (as I sayd before) p. 259the promise is that which principally must be considered in all things. This pomise alone therefore it is, which here he beholdeth, signifying that the temple is giuen for the promise sake, and not in respect of merites or deserts.

Where he addeth:The fieldes of the forest. In the fieldes of the forest, this is a repetition of that he said before. For the fields of the forest he calleth Ierusalem, as the Prophets oftentimes call it Libanus, because it is builded of the Ceders of Libanus: as though the trees & tymber of all Libanus were translated to Ierusalem. The former appellation therfore, where he calleth Ierusalem Ephrata, is taken of the person of Dauid, and this is taken of the matter wherof the temple was builded. Now, these kindes of speech serue to this end that we should knowe what an inestimable gift it is to hauehave a place where the word of God may be taught. For there the church, that is to say, the kingdom of God is preserued and maintained. Such a place (saith he) hauehave we here, where by the promise of God the temple is builded. For here we heare the word, here God speaketh vntounto vsus, here we pray, and here we doe all thinges which pertaine to the seruice and worship of God, here the deuill, with all his assaults, his subtilties, his furies and his lyes wherewith he goeth about to trouble and vexe the Church, and to hinder the glory of God, are ouercome.

Verse. 7.

VVe wil enter into his tabernacle and worship before his footestoole.

These wordes doe plainly shew that he speaketh of Ierusalem: For he maketh rehearsall of those thinges which came to passe after Dauids time when the vow was fulfilled which he had vowed. This is therefore a voice of gratulation, containing also an exhortation. As if he should say: Since we hauehave a place for the word of God appointed and as…ured vntounto vsus by God him self, why doe we stay? why do we not go thither to heare the word, to pray, to giuegive thankes, to set forth the mercy and goodnes of the Lord? For these are in a maner the things which we must doe in the house of God & in the temple,To worship▪ To worship, signifieth a kind of gesture or motion of y^• body which we are wont to vse when we pray, as to bowe our selues, to turne our face, and to lift vp our eyes vntounto the Lord.

Before his footestoole, is as much to say, as before y^e mercise at p. 260or the Arke, where God promised that he would dwell. Nowe, wheresoeuer the word is, there is also the footestoole, the habitation, the resting place, and the altar of God. Like as by the worde the Prophetes doe signifie that God is present: as contrarywise where the word is not, there God is not present, and so are we as sheepe in the desert without a shepeheard.

Verse. 8.

Arise O Lord, to come into thy rest, thou and the arke of thy strength.

Here againe he calleth the place appoynted for the worde, the rest, the tabernacle, the habitation of the Lord, according to that saying of our Sauiour Christ: VVe will come vntounto him & will dwell with him. Iohn. 14.John 14And this is a prayer following vppon the former verses. As if he said: the temple is builded, and now we place the Arke therein. Arise therefore O Lord, and come to thy rest, that thou mayst dwell with vsus. For this is thy rest, which wilte be worshipped in a certaine place and after a certaine maner, Wherfore diuerse kindes of worship and diuersitie of opinions after the inuentions of men, doe not please thee. Thou art in deede the God of heauen, and heauen is thy throne: but yet thou wilte be worshipped of vsus. Thou wouldest hauehave vsus to knowe that thou dwellest in this place, and that we shoulde seeke thee here and not elsewhere.

It seemeth an absurde and a foolish thinge in the hartes of the worldly wise, to bind God to this place, and to enclose him in this darke Sanctuary, as though he would be worshipped no where else. So the Gentiles rounde about, to whome the religion of the Iewes was knowne, were maruelously offended that the infinite and incomprehensible nature of God should thus be shut vppe in a corner. But God doth not onelyonly contemn, but also condemne the imaginations of men, and commaundeth vsus to thinke no otherwise of God, then he prescribeth vntounto vsus in his worde. VVhersoeuer (saith he) I shall put a memoriall of my name, there will I be. As if he sayde: I knowe that this place is to litle to receaue or to holde me, whome heauen can not holde. Yea in respect of my Maiestie and person, I need no place:VVhy God did choose a certain place where he would be worshipped. But thou for thy saluation hast neede that such a place there should be, where thou maist serue me, finde me, heare my word, receiue my blessing, &c. This p. 261(I say) thy necessitie requireth, lest that, if I should not appoynt such a place vntounto thee, the deuill should deceiue thee, & when thou thinkest thy selfe to serue and worship me, thou shouldest serue and worship Satan him self. This daunger moueth me to limit a certeine place wherein may remaine a memoriall of my name.

The Arke was but a corporall thing,The Arke was the habitation of God. like as our temples hauehave a matter, as tymber and stone, whereof they are builded. But because God by his worde had bound his presence to this corporall place, therefore it was nowe the true habitation of God. So we know that the word is incarnate and become flesh. The bodye of Christ therfore or the flesh of Christ is a true body and true flesh, and his humanitie is a true humanitie. But in this flesh, in this body and in this humanitie God is set forth vntounto vsus as in a certeine myrrour or a glasse. In this flesh God so appeareth vntounto vsus, that out of this flesh he neither will be worshipped, nor can be knowne. We therfore doe also worship before that Arke which is now, before our Mercieseate, euen the man Christ: and we beleue that they which serue & honour God out of this Mercieseate, doe sinne and are idolaters, as they which at that time sought God & would worship him any where else then in the temple, did sinne and were Idolaters.

Wherefore the faithfull, euen when they were not at Ierusalem, in prayer turned their faces towardes Ierusalem: Like as now the Church, though it be dispersed throughout the world, accordeth in this notwithstanding, that it prayeth in the name of Iesus, vppon whose passion and merites it wholy resteth, and so by faith in Christ it is but one Church. Wherfore we must diligently marke those sentences of the Scripture which, after this maner binde God to one certeine place: for they arme vsus against all maner of Idolatrie, and teach vsus to iudge all kindes of doctrine: Like as the Iewes could iudge this doctrine to be true, that all maner of worship which was not done in that place of the Tabernacle, was Idolatrie: So the Patriarkes were able to iudge of the Altars which they made in those places where God appeared vntounto them. For there might not be one temple erected against an other, nor one altar against an other: but there was one temple, one Arke, one altar and no more. Like as we hauehave one Christ in whom God dwelleth and in whom he is found.

Therefore by an excellent name and title he calleth it the ArkeThe Arke of strength. p. 262of strength, that is to say, of the kingdom. Likewise he sayth: Psal. 110. The Lord shal send the scepter or rodde of thy power out of Sion. This power standeth chiefly in preaching the word. Read that which followeth in the same Psalme.Also, Psal. 8. Out of the mouthes of babes and sucklings hast thou ordeyned strength. So is that called the Arke of strength, where God mightely reigneth, where he helpeth and defendeth his people, where he exerciseth his power for their succour and safety, in hearing them, in forgiuing their sinnes, in comforting them against Satan, death, and hell it selfe. This diuine power (sayth he) is bound to this Arke, and therefore it is truely called the Arke of strength. This strength and this power was also bound to the Altars of the fathers: but now it is bound to the man borne of the virgine Marie. To this man who so euer commeth, shall feele a diuine power.Christ our propitiatorie and mercieseate. If he dye, he shall find life: If his conscience be oppressed w^t sinne, he shall finde remission of sinnes: If he be tormented of Satan, he shall find peace: If he be vexed of the world, he shall find securitie and victorie. For Christ, whose kingdom it is, doth not therefore reigne, that he may enrich vsus with worldly goods, landes and possessions (for these are promised vntounto vsus in the first of Genesis): but that he may set forth his diuine power and rich merciemercy, and set vsus free from those calamities, out of the which we are not able to redeme our selues: Like as he deliuered the faithfull in those dayes from all daungers. For the Arke was vntounto them as an heauen, where they found deliuerance from all miseries: as the people was the kingdom, and the faithfull were the …tarres of heauen.Daniel. 8.10.Dan 8:10 Therefore Daniel sayth of Antiochus, that he should cast downe starres to the ground. For whereso euer the word of God is, there is the kingdom of God, of heauen, of life, of victorie ouer death, sinne and all miseries. Thus ought the word which of the world is contemned and despised, to be exalted and magnified.

Verse. 9.

Let thy Priestes be clothed with righteousnes, and lee thy Sainctes reioyce.

This petition is the same which we vse in our preachings, when we desire that the Lorde would giuegive vntounto vsus godly & faythfull ministers of the worde, and suffer no euill teachers to hauehave place among vsus. For God in his kingdome is like vntounto an Emperour. Wherefore as the noble men and chiefe Magistrates are Ministers p. 263vntounto the Emperour and are the principall part of his kingdom: so in the kingdom of Christ are the Angells of peace or the ministers of the Gospel. They therefore which pray for the kingdom of God must needes pray that the Lord would giuegive faithfull Pastours and Ministers, as he him selfe commaundeth saying: The haruest is great: Matth. 9.Matt 9Pray the Lord of the haruest that he would send forth laborers into his haruest. The labour and trauell of these workmen is, to communicate doctrine, consolation, threatnings, &c. and to minister the Sacramentes. That these thinges may be rightly done,The righteousnes of the person is neuer without corruption. the labourers must needes be clothed with righteousnes, and not onelyonly with that righteousnes which belongeth to eueryevery man, and is not without corruption: but specially with that righteousnes which belongeth to the ministery and to the word, which is pure and without all corruption. This is that righteousnes whereby the kingdome of Christ is gouerned, that is to say, the word and the Sacraments.

Moreouer the Pastors and Ministers of the word are then clothed with righteousnes,The righteousnes of the ministery is vncorrupt. when they execute a righteous office: that is, when they teach the word sincerely, as Peter sayth: If any man speake, 1. Pet. 4.1 Pet 4let him speake as the wordes of God. Also, when they minister the Sacraments purely and without corruption: so that whatsoeuer they doe or speake, be either the word or the work of God. So he that baptiseth doth no worke of his owne: but he baptiseth in the power of God. Likewise he that comforteth the afflicted conscience, doth it not of him selfe, but by the direction of the worde and will of God. Wherefore he also that heareth this worde, must not take it as the worde of a man, but as a voy…s sounding from heauen. So the ministery is righteous which is truely executed in the power of God: and this is true righteousnes.

Contrariwise, they which teach men to trust to their owne merites, works and worthines, and prescribe a certaine forme of apparell, of eating, of fasting and such like (wherein all the righteousnes of the Papistes and the Turkes doth consist): such Priests (I say) are clothed with iniquitie.The Ministers of the Pope are clothed with iniquitie. For they hauehave lost the chiefe ornament and the true apparell of their ministery, because they doe not teach rightly nor gouerne truely, but seduce men rather with a false shew of their gouernment & ministery, and that by the malice & motion of Satan, which hateth this heauenly ministery and p. 264peruerteth the ministers.

The fruites of the ministery.The summe and effect therefore of this prayer is, that they which attend vponupon the Arke of strength may gouern righteously: that religion may continue and flourish: that the word may be effectuall and bring forth frute: that terrified and afflicted consciences may be raysed vp and comforted: that secure, profane and presumptuous persons may be beaten downe with threatnings and the terrour of Gods wrath: that the weake may be strengthened: that the simple and ignorant may be instructed: Which thinges by the grace of Christe are diligently and faithfully done in our Church.

God requireth not a heauy, but a cherefull hart.And let thy Sainctes reioyce. Here we see that God is not delited with the heauines, vnquietnes and vexation of conscience, which sinne and the feare which naturally followeth sinne, is wont to bring: but with a chereful hart. Seeing therefore that there be two kingdoms, namely the kingdome of death and the kingdome of life, or the kingdom of hell and of heauen, he desireth here that the faithfull may be kept in the kingdom of life, & enioy the peace and comfort of conscience, which the righteous ministery of the Pastors and Preachers of the word bringeth. With this prayer agreeth that prayer of the Apostles wherewith they begin their Epistles: Grace be with you, Grace.and peace from God the father, &c. Grace is the remission of sinnes. After this grace followeth peace or a good conscience,Peace. which here he calleth a reioycing. Let thy Sainctes reioyce (saith he): that is, let thy people, togither with the Pastors and Ministers, hearing the word of the righteous ministery, be ioyfull & triumph in that word. He calleth them Sainctes or holy because of the vse of the word and the ministery which are holy.Sainctes. So the Iewes are called holy, because (as before I hauehave said) there were emonges that people which had the arke and the word of God, which were holy thinges in deede, and did sanctifie and make men holy. So our Church is called holy,The Church is holy. not onelyonly for the holines of the persons, but rather for y^e holines which the word and Sacraments doe bring vntounto those whiche vse them rightly. To those he wisheth ioy and gladnes, and that they may reioyce and be mery in the Lord.

The meaning then of this clause is this, that Christ Iesus our King hath giuen vntounto vsus his word, hath commaunded vsus to be baptised, to vse the Sacrament of his body and blood, not be cause he p. 265would destroy vsus,The kingdō of Christ is a kingdom of peace and ioy. oppresse vsus with sorrow, and driue vsus to desperation: but to this ende, that we should reioyce and be merry, hauing peace and a good conscience by his free grace and mercye. The kingdom of Christ therefore is the kingdom of ioy and delyuerance (as an other Psalme saith) in the tabernacles of the righteous:Psal. 117.15.Ps 117:15 that is, in the Church and among the faithful it is the voice of reioycing: For they knowe that Christ their King would that they should hauehave comfort, life and victory against death and Satan. This is then the reioycing & triumph of Christians, or (as here he calleth them) of the Saincts. Why then should a Christian be heauy or sorowfull, since that he is called into the kingdome of Christ and of grace, baptised and nourished with the body and blood of Christ, and dayly raysed vp by the word, against desperation and all terrours? If I then doe yet remaine in bitternes and heauines of spirite, the fault is not in this kingdome, nor in the word or Sacraments, but in me and in the deuill, because I doe not with a true faith lay hold vponupon the word and thorowly beleeue it. For why should I feare, if I did verely beleue that I am baptised, called, made pertaker of the body and blood of Christ, and so receiued into the kingdom of life,Phil. 3.12.Phil 3:12 comprehended of grace (as Paul speaketh) and shut vnderunder the merciemercy of God? These are nothing else therefore but the subtill sleightes and deceits of Satan, which will not suffer vsus to see our inestimable riches and glory, but counterfetteth tentations and crosses where no crosse is, but health and victorye.

Wherefore it was well said of that Christian virgine, who being tempted of Satan, answered that she was a Christian, and so rested wholy in that man Christ.How poore afflicted consciences must be comforted against Satan and all terrours. For we may not reason muche with Satan. If he obiect vntounto thee thy sinnes, it shal suffice if thou obiect vntounto him againe thy baptisme, which he can not deny: Also if thou lay against him the word, whereby thou wast called into y^e kingdom of grace: which, for as much as it is the word of God, how can it deceiue thee? Thus in a Christian heauines can take no place, if in his hart he doe acknowledge baptisme, the word, the communion of the body and blood of Christ, the grace, the fauour, and the merciemercy of God. How can he then but reioyce and be glad? But because we often times suffer the worde and these giftes of God to be taken from vsus, and turne our eyes an other way, it can not be, but that heauines and terror must needes follow. And this p. 266commeth to passe by the faulte, partely of our selues (as I hauehave saide) and partly of Satan, who leadeth vsus from the word before we be ware, and maketh vsus to thinke of our owne worthynes or vnworthynes, of our good or euill desertes: also of the terror of death, of the torments of hell, &c. When we thinke of these things, if we lay not hold vppon Christ, we perish and are swallowed vp with anguish and sorrowe: for this is to lose the Arke of the couenant. They therefore which in these daungers take holde agayne of the word, are safe, and are now able to say with Dauid: VVhy art thou cast downe, Psal. 42.6.Ps 42:6O my soule, and why arte thou vnquiet within me? For I am nowe in the kingdome of Christe, that is, in the kingdome of peace, of ioy and eternall reioycing, sauing that it is hindred by the deuill and by our owne flesh, which is more ready to beholde her owne sinnes and vnworthynes, then baptisme, the word and the sweete promises of God. And this is the wisedome, yea the poyson which is hidde in our flesh, that we are more moued with our owne vncleannes, then with the purenes of the word and the Sacramentes. They then whiche rest in the word, are in a sure hauen of safegarde from all these tempests and terrours. We must pray therefore that God would giuegive vsus good Pastors, faithful, wise and godly disposers of the word of God. For by their meanes and ministery the Churche doeth enioy this inestimable benefite and blessing, whereby it triumpheth ouer death, sinne and the deuill. For it knoweth that it is nowe in the kingdome of grace. This is true and perfect peace, namely the peace of the hart and conscience. Thus the Prophet desireth (as an inestimable gifte) that the pastors and Ministers of the word may be clothed with righteousnes, and then that the people also may reioyce. This is the firste parte of this Psalme. Now followeth the seconde parte.

Verse. 10.

For thy seruaunt Dauids sake, refuse not the face of thine annoynted.

This is a newe prayer, which he maketh in the trust and confidence which he hath in the promises. For here (as also before) the name of Dauid doth not properly ssgnifie the substance, but …he qualitie of Dauid, that is to say, Dauid clothed and adorned p. 267with the promises of the kingdom.He maketh mētion here of Dauid because of the promises which were made vntounto Dauid. As if he sayd: O lord, I beseech thee, preserue and blesse our kingdom: be thou present with vsus: be thou our shield and our defence. And this I doe desire, not for myne owne cause onelyonly, as though there were any worthines in me wherefore thou shouldest graunt me this petition: but I desire it in the trust of thy promises which thou madest vntounto my father Dauid, when thou saydest that thou wouldest giuegive a light vntounto the house of Dauid, &c. And here hauehave we both an example and doctrine set before vsus, that we also, when we pray vntounto god, should looke specially vntounto the promises, as we hauehave sayde sometymes heretofore.

Moreouer this place admonisheth vsus of the difference which is betwene the spirituall & the corporall promises.The promises are of two sortes, legall or conditionall, and spirituall. For the corporal promises hauehave a condition as touching our workes, ioyned vntounto them. So y^e corporal kingdom was promised to Dauid with this condition: If his posteritie should continue in the word & the wil of the Lord, as in Moses it doth appeare. But the spirituall promises are grounded vponupon no condition of mens workes, but vponupon the onelyonly mercy & truth of the Lord. Therefore, although the people of Israell were depriued of the kingdom & driuen out of their land, yet notwithstanding the promise as touching the seede of Abraham, was not taken from them.2. King. 7.15.2 Kgs 7:15 For thus sayth the text: Although I cast them out & viset them with scourges, yet my mercy I wil not take from thē. Esay. 10.23.Isa 10:23Likewise Esay sayth: God shall make the consumption which he hath determined in the whole lande. That is to say, God shall consume and destroy the people for their sinnes, & yet for his own mercies sake he will preserue a remnant, out of the which shal rise a new people & a new church. So the promise in this place made vntounto y^e house of Dauid, is cōditionall, as y^e ende declareth in that the whole kingdom is destroyed, Notwithstanding this is also true which y^e Angel saith, he shal sit vponupon the throne of Dauid for euer. The errour of the Iewes in that they see not the promises as touching their corporall kingdom to be conditionall.This contradiction can neuer be reconciled vnlesse we make such a difference of the promises of God. And hereof riseth all the errour of the Iewes that they know not this difference. They see great and ample promises concerning their land & their kingdom: but they see not that they are conditionall. And againe: all those things which are promised as concerning the spirituall kingdome, they apply to the corporall kingdom. Hereof it commeth that they glory so much and conceaue so p. 268great hope that their kingdom shall be restored. But it is an easie matter to iudge how foolishly they are deceiued. But we will returne vntounto the Psalme.

The cause why he maketh mention of Dauid, we hauehave declared to be the promises made vntounto Dauid, for the which he desireth of God that he will not turne away the face of his anoynted, that is to say, of the King, which was anoynted by the word & commaundement of God.The face of the anoynted, what it is. Now, the face of the anoynted he calleth the presence of the King, or the kingdom giuen and ordeyned of God. As if he sayd: Preserue O Lord, thy people: mainteyne the iustice, the iudgementes, the equitie, the whole politike gouernment of this kingdom, that all thinges may be done in due order: so that publike peace be not troubled by sedition and ciuill discord, that discipline be not defaced and deformed by adulteries and other offences. For these things and such like doe perteyne to this kingdom. For to enioy a kingdom, is not to enioy a crowne or a scepter, but a godly ordered common wealth, in the which innocencie may safely dwell, and contrariwise sinne and wickednes may be seuerely punished. All these thinges he prayeth for when he desireth that the face of the anoynted may not be taken away.

Nowe, the cause why he desireth these thinges is, for that this people had the word & the Church of God emonges them, which can not prosper and flourish, where all is full of murther, adultery, warre and contempt of lawes. So Paule likewise exhhorteth vsus to pray for Kinges and Princes, that we may leade a peaceable and a quiet life. To this prayer doe we also exhort those ouer whome we hauehave charge. Why then do the wicked accuse vsus as troublers of the publike peace▪ I am verely perswaded that if peace and quietnes be mainteyned by any meanes, it is specially by the praiers of our Churches. For how should the aduersaries pray? what should God giuegive vntounto his enemies & the persecutors of his word? which are in deede vtterly ignorant what true prayer is, or howe they ought to pray.

Verse. 11.

The Lord hath sworn in truth vntounto Dauid, & he will not shrinke from it, saying: Of the fruite of thy body will I set vponupon thy throne.

We are entred (as I hauehave sayde) into the second parte of the p. 269Psalme,Policie serueth the Church, and the Church preserueth policie. in the whiche hee prayeth for the politike or corporall kingdome. For these two kingdoms, namely the politike and the spirituall kingdom, although they be farre vnlike, yet are they so ioyned togither, that the one can not stand without the other. For where politike peace is lacking, there can no pietie or godlynes be maintained without great daungers. Againe, where the worde of God is not, there can be no ende of errours, blasphemies and other impieties. Prayer therefore for politike peace and the common wealth, is necessary. Now, when the word is ioyned withall, the greater cause we hauehave to giuegive thankes vntounto God. And this prayer (as I hauehave said) is also grounded vponupon y^e promise of God. For in prayer we must aske nothing, but that wee are certainly perswaded we may or ought to praye for, or may be obtayned. Now, that we may be certaine how to pray & what to aske, there is not onelyonly a commaundement as touching prayer set forth vntounto vsus, but also a certaine forme of prayer, and the very words wherby we are taught how to pray and what we should pray for: and moreouer certaine causes expressed, for the which we may be assured that our prayer pleaseth God: As when we pray for the sanctifying of the name of God, the comming of his kingdome, &c. And here is also to be noted, that this promise is confirmed with an othe, that it might be the more sure and certaine.

This promise as touching the temporall kingdome,The wicked presume of the promises of God, and cruelly persecute the true church. as it is great, so was it an occasion to many holy Prophetes, of great affliction and cruel death. For as the promises of God in their right vse doe raise vp and comfort afflicted and godly mindes: so by occasion thereof secure and prophane spirits ware proud & presumptuous, and through the confidence they hauehave in these promises, they afterwards persecute the godly: as we may see by manifest examples in the Prophets: who, because they reproued the idolatries of the Kings and condemned their false and damnable worshippings, threatning the destruction of the kingdome and of the people, vnlesse they woulde forsake their abominations & turne vntounto the Lord, were tormented and put to death as heretikes, for that they seemed to speake against this and other promises.The argument which the wicked vsed against the Prophets And in deede this seemed to be an inuincible argument whiche they vsed against the Prophets: If God (said they) hauehave promised that the sonnes of Dauid should sit vponupon the throne of Dauid for euer, it is impossible that the King should commit any such offence, for p. 270the which the kingdome should be destroyed.

How y^e Pope hath abused the promises of God.The kingdom of the Pope hath not so goodly and so glorious a pretence, and yet doth he also abuse the promises of Christe in like maner, to establish his tyranny, his idolatries and abominations. How doth he bragge of this promise of Christ when he faith: I will be with you vntounto the ende of the worlde? As though this pertained to the establishing of the Popes tyranny. So that sweete consolation: The gates of hell shall not preuaile, &c. afterwards became bloody and cruel, and was an occasion of death and destruction of many Sainctes, for that the Pope did apply it vntounto him selfe, and abused it for the stablishing of his tyrannicall kingdome. For this was the only argument whereby they proued that the Pope being the head of the Church, could not erre. Thus the wicked doe abuse the promises (which God hath set forth to raise vp the afflicted minds and consciences of his people) against the true Church. This was y^e cause why Amazia the Priest could not abide Amos the Prophet.Amos. 7.Amos 7 In the middes of thy house (sayth he) Amos hath conspired against thee. The earth could not beare his talke. For thus he saith: Ieroboam shall dye by the sworde, and Israell shall be ledde away captiue out of their owne lande. As though this had bene a thing vnpossible, and that the Kinge might commit wickednes and doe what he list without ehecke or punishment. Notwithstanding the ende afterwards declared that this was a vaine confidence, and that the prophet had said truely.

The godly can not so raise vp and comfort thē selues with the promises, as the wicked doe.Thus the wicked do abuse the promises of God, applying the same vntounto them selues, whereas they belong to the true Church onelyonly, and so they become presumptuous and careles. They think not of their sinnes or of the iudgement of God: but boldly & without all feare doe persecute the Saintes of God, as we see at this day in the papacie. So the true church is oppressed of tyrannes, oppugned of false brethren, suffereth the contempt and hatred of the world, and in outward apperance is eueryevery hower ready to perish. Here it is necessary that the godly should raise vp them selues with a trust in the mercies and promises of God: for to this ende the promises are set forth. But they which should beleue and comfort them selues with these promises, doe it not: For the infirmitie of the flesh will not suffer them: which Satan also encreaseth in setting before their eyes their great daungers and terrours. Contrarywise the Church of the wicked, which for their sinnes p. 271ought to feare and tremble, presumeth, hopeth, liueth in great fecuritie and without all feare. So the Pope holdeth fast that promise with y^• which our Sauiour Christ comforteth his Disciples when he sayth:Matth. 28.20Matt 28:20 I will be with you alway vntounto the ende of the world, perswading him selfe that Peters voate, though it may be in daunger, shall neuer be drowned. But y^e true church, to y^t which onelyonly these thinges are spoken, doth not so beleue them, nor rayse vp it selfe with a trust and confidence in these promises as it should doe. Thus in all times and ages the condition of the true Church hath bene alwayes one.The godly in perills and affl…ctions rest vponupon hope, when the wicked doe despaire. Now, like as y^e wicked liue in great hope, and comfort them selues maruelously so long as they are in prosperitie: so when they are touched with aduersitie, they most miserably despayre. But the godly continue and constantly endure in hope and comfort in all troubles and calamities.

So this promise as touching the kingdom of Christ, was hindred many and sundry wayes by rebellious people, by enemies and wicked Kinges, vntil at the last the citie and the temple were destroyed, the people caried away captiue, and none left but plowmen and such as were of the basest sort. Nowe the word, the worship and seruice of God, the accustomed iudgements, and briefly the Church, the policie, and the kingdom were gone. Here what hope was left, that there should remaine any posteritie vntounto Dauid, as this Psalme here promiseth? This promise therefore was necessary, that thereby the godly might be able to comfort them selues, that it was impossible for this kingdome to fall, before Christ the true seede of Dauid shoulde be reueiled. Wherefore, when all thinges seemed to be most desperate, God raised vp certeine notable Prophets. He set vppe Daniel also emonges great and mighty Princes. Moreouer, the time was appoynted by the Prophet Ieremy, Iere. 29.Jer 29namely 70. yeares, after the which they shoulde returne into their land. The remnant of the royall stocke, that is to say, of Dauid was preserued euen in captiuity. Thus, although the kingdom seemed in outward shewe to be vtterly forsaken, yet was it not forsaken, and the godly constantly continued in hope of deliuerance, when the wicked despayred and miserably perished.

In like maner doe we beleue and comfort our selues at this day that Christ will defend and mainteyne his kingdome and his Church euen to the end of the world,The promises are set forth for the comfort of y^e godly, that in their afflictions they should not despayre. though y^e Romish Antichrist triumph neuer so much, sitting in the temple of God, and exercising p. 272his tyranny as though he would vtterly oppresse y^e Church. For these promises God left with his Church, that in such necessitie and daungers it should not be without comfort. Which promises, albeit the Church can not fully and perfectly beleue, yet doth it not deny or reiect the same. And Christ accepteth and commendeth our fayth, although it be no more then a grayne of mustard feede. This to knowe & this to teach, it is necessary. For the time will come (if we be not preuented by the later day) when Satan by his ministers, with might and maine wil attempt all y^e meanes he can to quench the doctrine of the Gospell. Here, although we also shall see the kingdom brought into captiuitie, and the Arke caried cleane away, as the Iewes did, yet must we trust that God will giuegive vsus Prophets, and that his Church (although it seeme to be vtterly forsaken) he wil neuer for forsake. For y^e word of God, whose promise we hauehave, ought to moue vsus more then the present daunger, seeme it neuer so terrible. For if God, through much patience did preserue his Church vnderunder the Papacie: if he suffered many abuses, which blind guides and wicked teachers brought into the Church, if at the length, when all thinges were desperate and past all hope, he caused the light of his worde to shine in the middes of most horrible darkenes: why should we despayre? The merciemercy of God is greater then heauen and earth, & is able to swallow vp all errors, into the which the very elect, by false prophets, blind teachers and the iniquitie of time are often times ledde.

There is no man which would not wish for peace and quietnes in the common wealth, and in the people obedience and godlines. So is it to be wished that in the Church there might be vnitie and concorde,The Church is neuer with out daungers and afflictions, and therefore it hath neede of the promises. and that there might be no offence either in doctrine or life, that Princes and Magistrats would not hate or persecute, but like, louelove & embrace the word. Notwithstanding such a common wealth and such a Church may well be paynted out of a cunning artificer, but in this worlde they coulde neuer yet be founde. Wherefore let vsus not looke to see the face either of such a quiet common wealth, or of so pure a Church. But herewith let vsus content our selues, that the Church and common wealth, although they are not without great troubles and daungers, doe not vtterly perish: that there is some maiestie in the common wealth, and in the Church pure and sounde doctrine: and that there are some which magnifie the word, vse prayer, and frequent the Sacraments, p. 273although the greater part doe the contrary. And to this ende doe perteine these consolations, that whiles all things seeme to fall to wracke and ruine, we cast not away all hope and vtterly despayre.

When I behold the miserable face of the Church at this day,The state of the Church at this day, what it is. in that the Pastors and Preachers of the worde are so neglected, yea so contemned and despised, thus I often thinke with my selfe, that the whole ministerie, although there were no tyrannes to oppresse it, must needes fall euen of it self. But we must more regard the promise of God, then all outward shewes, seeme they vntounto vsus neuer so likely. For behold and consider the histories of all ages, and you shall see that the Church hath bene alwayes oppressed & hidden through the tyranny of Princes, and through the lies and sclaunders of heretiks. Moreouer, y^e godly hauehave neuer bene without their tentations through the consideration of their sinnes and vexations of the deuill. These things he that beholdeth, and stil fixeth his eyes vponupon these euills, shal thinke that there is no church nor yet any God at all. But of such shewes and outward appearances we must ground no iudgement. For such a face y^e church ye shall neuer see, in the which great offences, infirmities, and, as it were great diseases are not to be found. In deede it were to be wished that these thinges were not in the Church, and that there were such a face and outward shew of the Church, as is described here & in other places, where it is compared to a bewtifull spouse, in whom appeareth neither spot nor wrincle. But such a Church outwardly ye shall neuer see. For it is alwayes oppressed of Tyrannes, vexed of heretiks, exercised with afflictions both inwardly and outwardly, with disobedience, contempt, falshood, dissimulation of false brethren, &c. In all these daungers we must holde fast this consolation, that the gates of hell shall not preuayle against it, and goe on forward with a valiant mind and Christian courage in teaching, in exhorting, in reprouing, and in other duties perteyning to the ministerie. If any be disobedient, peruerse and obstinate, let them goe, let them perish in their owne sinnes, and let this suffice,Luke. 2.Luke 2 that there are some vntounto whom Christ and the ministery of the Gospell is appoynted for their rising againe and their saluation.

Thus did the holy Prophets which saw the captiuitie of Babylon to be euen at hand, and that the temple and the citie shoulde p. 274be consumed with fire.A consolation for the Church of Israel in the tyme of her captiuitie. This was then the face of the kingdome which should afterwards be destroyed for euer. There was nothing now therefore wherewith they might comfort them selues, but this and such like promises made vntounto Dauid, that of y^t frute of his body God would set vp the royall throne, & that euen with an oth he had confirmed the same. And this is in deede a singular promise, in that he nameth and pointeth out a certeine person, & suffereth not y^e succession to wander in an vncerteine person. Abraham, Isaac and Iacob had also a promise concerning Christ, but vnderunder an vncerteine person if ye respect the multitude of their posterity. But in this promise is a certeine limitation, because there is one certeine person named, to the end, that although the people should be all leede away captiue, yet so long as the posteritie of Dauid did continue, they should comfort them selues with this hope, that the kingdom should neuer faile.

This I thinke to be the cause why the genealogies, that is, the line of the kinredes and progenies of this people were so diligently obserued and noted of the godly, that through this hope of the promise to be accomplished, the succession of the house of Dauid might be sure & certeine. For this familie was as a certeine starre emonges the people, of whose posteritie so long as they sawe any remnant, they continued in hope of their deliuerance by Christ, yea euen in the captiuitie of Babylon, although it were most horrible. For euen in this captiuitie, although they were without a kingdom, yet had they emonges them certeine persons of the royall stocke, as it were certeine sparkles of the kingdom and of the light of Dauid, vntounto whom the eyes of y^e godly did alwaies looke, as vntounto a pledge of y^e promise afterwards to be accomplished as touching Christ. Moreouer in this captiuitie they had the word & the Prophets, Daniel, Ieremy, Ezechiel, and (no doubt) many other. Now, so long as such persons as were appoynted to y^e kingdom and the priesthood were yet remaining, the kingdome was not cleane forsaken or destroyed. Thirdly the number of the yeres was also limited, which being expired, their captiuitie shoulde hauehave an ende. But the Iewes at this day hauehave none of all these thinges. They hauehave no kingdome, no persons appoynted to the kingdom, no certeine number of yeares, neither yet the word or the Prophets. Therefore they are condemned with all their religion. And this calamitie in the which the Iewes hauehave liued euer p. 275since Ierusalem was destroyed by the Romanes, is no captiuitie, but a generall destruction and desolation of that people for euer as Daniel also saith: And after this shall be the ende.

Verse. 12.

If thy sonnes keepe my couenant and my testimonies that I shall teache them, their sonnes also shall sit vponupon thy throne for euer.

This promise is not generall,Because the promise was conditionall, therefore the corporall kingdome had an ende. for it hath a condition annexed vntounto it. There is a difference therefore betwene this promise and such as be without condition, as are these: The Lorde said vntounto my Lord, &c. Againe GiueGive thy iudgements vntounto the King, O Lord. There the kingdom is promised vntounto Christ absolutely, but here it is not promised to the posteritie of Dauid but with this condition: If they shall keepe the couenant of the Lorde. So the kingdom was promised and giuen vntounto Salomon, but afterwards his stock was almost cleane cut of in Ahazia, Reg. 2.11. 2. Chro. 22.2 Chr 22when onelyonly Ioas remained, & all the rest of the Kinges seede were slaine by Athalia. This was the practise of Satan, to the ende be might hinder the promise concerning Christ. Afterwardes the kingdom came vntounto Ioas, who also was of the seede of Dauid, & was preserued by the meanes of his sister, so that he was not slaine of Athalia. Thus was the promise of the kingdome made vntounto Dauid to endure for euer, but yet so that God threatneth destruction if they keepe not his couenant. So was the kingdom at the length also taken from the posteritie of Nathan and vsurped by Herode a straunger, vntil the time came that Christ vnderunder the reigne of wicked gouerners, was born of Mary the Bethlemite. Thus for sinne one posteritie was destroyed after an other by the malice of Satan, and yet the whole line and succession was preserued euen vntounto Mary.

To consider these things it is very profitable, namely how the kingdom promised vntounto Dauid, came vntounto his sonne Salomon, but yet for sinne it was taken from him againe. The same hapned vntounto Nathan, & yet notwithstanding God reserued a litle sparke, out of the which this kingdom should afterwards shine & mightely increase. And these things were done to bridle our presumption. Such is the promise also as touching y^e church: I wil be with you vntounto the ende of the world. But here is a condition ioyned withal, that is: If ye walk in my waies. For whoso neglect y^e word, those p. 276doth God also neglect and reiect, and reiseth vp others which shal be his Church. So saith our Sauiour Christ: God is able of these stones to raise vp children vntounto Abraham. Matth. 3.9. Luke. 3.8.Matt 3:9Luke 3:8For whereas the promise was made vntounto Abraham, the Phariseis, because they were the children of Abraham, thought they shoulde vndoubtedly be heires of the promise. This confidence made them bold to liue carelesly and without all feare of God. Therefore, saith he, it is certaine that the children of Abraham shall be heires of the promises made vntounto Abraham: but if ye will be carelesse and wil not obey the commaundement of God, I say vntounto you, it is an easie thing for God to reiect you, and of the very stones to reise vp a posteritie vntounto Abraham. So this promise dependeth wholy vponupon the condition, to bridle and beate downe our presumption.

The couenant is the promise of merciemercy through Christ. The Testimonies are the will of God reueiled vntounto all ages by Moses and the Prophets. Wherefore he requireth faith, and then obedience vntounto the law. And here is to be noted that he addeth: VVhichWhich I will teach them. For he will be the teacher and he wil be heard. He will not that the Councells should be heard,The Church is y^e Church vnderunder this condition, if it follow the word. or such as teach that he hath not taught. So we say also of the Church, that where so euer the promise of God is beleued and his word obeyed, there is the Church. But they that doe not beleue, bragge they of their glorious titles, their holy vocations, and such like, neuer so much, are reiected of God & no members of the Church. For who would beleue the Pope because he is the Pope? And yet for this onelyonly cause he will be beleued: & no man may aske whether the thinges which he teacheth be true and sound: but he will hauehave men simply to beleue that that holy sea can not erre. Against this who so euer dare once open their mouthes or examine his decrees by the word of God, are drawne and haled to all kindes of torments. Like as therefore the Iewes taught and defended their errors and impieties by the authoritie of their Kinges vppon whome this promise seemed to be grounded: euen so in all ages is the false church wont to doe. But we answere that in deede the promise is true, and yet is it conditionall: namely, If ye keepe my couenant and my testimonies. For God did not so anoynt the Kings, that they should doe what so euer seemed good in their sight, or what so euer they ordained or taught,The kings of Israel. God would approue because they were kings and the anoynted of God: but he addeth: If ye keepe my couenant. p. 277So in the newe Testament it is a true saying: He that heareth you heareth me: but yet not generally to be vnderstand of all those which teach in the Church. For some teach not the word of Christ, but their owne word. This word God willeth not to be heard, but commaundeth that it be not heard, when he sayth: Take heede of false prophets.

So Moses in Deutronomie commaundeth that the king should neuer lay the booke of the lawe out of his handes,The commaundemēt giuen to the kings in the olde Testament. but should exercise the same continually in reading, in learning and in practising the same. If this commaundement was giuen to the Kings vnderunder the law, what shall we then thinke of the word of the newe Testament? In vayne shall the Pope and his Prelates here glorie and bragge of the Councells, the fathers, the Church, the dignitie which they hauehave so many yeares vsurped. All these are so farre to be approued and beleeued, as they teach according to the rule of the holy Scripture. For the Church, which hath authoritie from God, is that onelyonly and alone which followeth the voyce and the word of the Lord.

Moreouer,Few vse their authoritie rightly. we learne by experience, that nothing is more common emongest men, then to abuse the authoritie and power committed vntounto them, & very few there be which doe rightly vse their authoritie either in the Church or in the common wealth. The cause is, for that the greater part serue their owne affections, their owne lustes and pleasures, and whiles they shoulde rule others, they suffer them selues to be ruled and gouerned of Satan. Hereof commeth it, that we see the Pope, the Bishops, yea the whole Papacie to hauehave no care of the word, nor louelove to the word at all: but are wholy giuen ouer to seeke theor owne glorie, dignitie, wealth and pleasure. Wherefore their authoritie bindeth not vsus, although it were the authoritie of an Angell from heauen: but with good conscience we depart from them, lest we should be disobedient to the high authoritie and Maiestie, which is God him selfe. But if the Pope with his Prelates would not resist and persecute the doctrine of Christ, if with vsus they would beleue & teach that we are iustified by the onelyonly price of the blood of Christ, and would not teach men to make marchandise of their owne merites and workes, we would gladly acknowledge their authoritie. But since they manifestly impugne the worde, since they defende their impieties and abominations with extreme crueltie and tyranny, p. 278we doe not onelyonly reiect and contemne their authoritie, but we say as Paule sayth, that they are accursed.

It is a common principle emongest the popish Doctors, that the Pope is aboue the worde and the Scripture, and that in the lawe of God he may dispense as pleaseth him. But God giueth no authoritie vntounto man aboue the word. So should he set man, that is to say, dust and dunge aboue him selfe: for what is the word, but God him selfe? This word they that honor, obey and keepe, are the true Church in deede, be they neuer so contemptible in the world: but they which doe not, are the church of Satan and accursed of God.All states of men are subiect to the word. And this is the cause why it is expresly set downe in the text: The testimonies which I will teach them. For so will God vse the ministerie of teachers and Pastors in the Church, that he notwithstanding will be the chiefe Pastor, and all other ministers and Pastors what so euer, yea the Church it selfe shall be ruled and gouerned by the word. Emongest the people of Israel the Kings and Priestes glorying and vaunting of their vocation, thought they might doe what they list. So the Pope and his Prelates at this day will not be subiect to the authoritie and rule of the word & the Scripture. For the euill conscience which the Pope hath, doth alway cry out and witnesse vntounto him that the holy Scripture is the word of God, and therefore will be against him, & vtterly condemne him. Wherefore there is no prison which he more hateth and abhorreth then the word of God.

The condition is added because of the wicked & presumptuous.This conditionall sentence is here set down because of the wicked, that they should not take vppon them an absolute power contrary to y^e word. For there is no absolute promise, but that which perteineth vntounto Christ, which saith not with a certeine condition, but generally and absolutely, that Christ should come of the seede of Abraham. Nowe, whereas the corporall kingdom did endure vntill this promise as touching Christ was accomplished, it was so stablished by the word, that notwithstanding it had a certeyne condition annexed vntounto it. Therefore many wicked Kinges, with all their families neglecting this condition, were vtterly destroyed, and others succeeded them: so that the temporall kingdom endured after a sort, vntill y^e most holy one, the King of Kings came, who hath continued this kingdom vntill this day, and shall doe for euer. This condition therefore is added to beate downe proud and presumptuous spirites. And if he sayd: This promise as touching p. 279Christ will I accomplish, and will vndoutedly establish the throne vntounto my seruant Dauid: but doe not ye, whiche in the meane time sit in this throne and gouerne this kingdome, presume of the promise, and thinke that ye can not erre, or that God will winke at your errors, and not rather condemne and seuerely punish them. Therefore either gouerne your kingdome according to my word, or else I wil roote you out and destroy you for euer. This promise he now amplifieth and setteth forth more at large.

Verse. 13.

For the Lord hath chosen Sion, and loueth to dwell in it, saying:

This is an amplyfication of the promise. As if he saide: Ye hauehave y^t promise. But doe your indeuour, that ye may become righteous and keepe my couenant, shewing your selues obedient vntounto my voice. Then shall this kingdome endure and I will dwel with you, and wil replenish you with all maner of blessinges both corporall and spirituall.

Here, of a singular purpose he vseth the same word which Moses vsed Deut. 16.26. In the place which the Lord thy God shall choose to place his name there. For at the beginning there was no certaine place appointed wherin the tabernacle should remain, but it wandred, not onelyonly from place to place, but also from tribe to tribe, as Ephraim, Manasses, Dan, &c. Moreouer by this word,God chooseth a place for his seruice: therefore we may not chose it. hath chosen, he ouerthroweth all kindes of worship, and religion of mans owne deuising and choosing, whereof there was an infinite number among the Iewes. For thus they thought: If it be lawful for the Priests to cary the tabernacle from one place to an other, why may not we also do sacrifice in moe places then one? This was plaine and grosse idolatrie. For seeing that God did bind him selfe to the Mercieseate by his worde, namely that there he would be, and there he would be found: therefore it was idolatrie to beleue that he was any where else, or to seeke him in any other place. Therefore, when the people did deuise or choose any kind of worship which God had not chosen, we see howe sharpely the Prophets did reproue them. For there is nothing which God so much detesteth, as to admitte or appointe for the seruice of God, that which he hath not commaunded. Wherefore election or choise belongeth not vntounto vsus: but we must yeelde obedience to the p. 280voice of the Lorde. Else shall that happen vntounto vsus which Ieremy threateneth: That they hauehave chosen will I reiect. These thinges destroy and confound the inuentions, the deuises and deuotions, the false and counterfet religions which we hauehave seene in the Papacie. For whereas some gaue them selues to this order of religion & some to that: whereas they had certaine daies of abstinence, certaine meates, certaine Sainctes to call vppon, and such other like, if ye aske who commanded all these thinges, their owne conscience will constraine them to aunswere that they were in deede of their owne choosing and their own deuising. But this is to serue not God, but Satan. For God is not serued but when that is done which he hath commaunded. Wherefore election or choise (as I said) pertaineth not to vsus, but to God alone: but obedience belongeth to vsus, so that what God hath commaunded, that must we doe.

Moreouer, the word of Choosing beateth downe all confidence and presumption of workes. For if he should say: I giuegive vntounto you Sion for a reward, or this doe I to requite or to recompence you, it were as much as if he said, this doe I in respect of your desert. But when he saith: I hauehave chosen Sion according to myne owne will, he sheweth that he doth it without all respect of merites:If God doe choose, then commeth it not of our merite. so that he both condemneth all counterfet religion, and all cōfidence of merite. For voluntary worshippings and chosen religions perteine to the deuils diuinitie. And it helpeth vsus nothing, that they are chosen of a good intent. For there is no good intent which is grounded vppon our owne iudgement,No good intent but that is groū ded vponupon the word. and not vponupon the word of God, which ought to be the groundworke of all good intents. For he onelyonly intendeth well, which knoweth that he is constrained to do this thing or that by the word of God. This word who so hath not, although he seeme in all things as holy as an Angel, beware of him, and auoid him as a deadly poyson. This is a most certaine and infallible rule for vsus to follow (which if we doe, we shall neuer be deceiued), if we demaund whether God hath required of vsus or commaūded this thing or that. For he approueth nothing as good in his sight, which he hath not chosen. And this briefly as touching the word of Choosing, I thought good to note.

Verse. 14.

This is my rest for euer: here will I dwell, for I hauehave a delite therein.

p. 281This is a singular promise, and such as God neuer made in any other place. Hereof Esay and the other Prophets seeme to gather, that Ierusalem should endure for euer, that is, vntil the Messias should come, who should make of a temporall, an eternall Ierusalem: As also the Angell sayth vntounto Marie: that Christ should sitte vponupon the throne of his father Dauid for euer. And here marke the sequele of this promise. Ierusalem at this day is destroyed and gone, and yet this promise doth plainly shew, that this shall be the seate of the Lord for euer. Wherefore it followeth, as an infallible consequence, that he is come which hath established this kingdom for euer. For whereas it was destroyed in the captiuitie of Babylon, yet notwithstanding there were certaine remnants reserued: The time also was appoynted howe long the captiuitie should continue: And moreouer, there were yet both Kinges and Priestes remaining emongst them. But now there is none of all these thinges, as before we hauehave declared.

This is therefore a notable promise, that this Ierusalem shall be the seate and throne of the Lorde for euer, and shall neuer be abolished. The Iewes presuming of this promise, did crucifie Christ, and committed all iniquitie. For they thoug…t it not possible that Ierusalem should be destroyed, because of the promise which it had, that it should remaine for euer. But we hauehave heard that these thinges were promised conditionally: to witte, If they should keepe the couenant of the Lord and his testimonies. Ierusalem therfore continued vntounto the comming of Christ.Ierusalem was destroyed: notwithstanding it was builded vp againe by Christ to remaine for euer. Afterward it was plagued for sinne, as other wicked cities and kingdomes were. In like maner the Prophets doe certainly promise that the Gospel should come out of Sion and a newe kingdome of Christe out of Ierusalem. Notwithstanding they say, that this Ierusalem should be greater then the whole earth, and the walles thereof should be the endes of the earth. These thinges can not be vnderstand of the corporall Ierusalem, which notwithstanding was the first occasion of the beginning of the kingdom of Christ: but after wardes it was horribly destroyed: like as also the wicked sorte of Dauids posteritie were rooted out: but the godly remained vntill Christ was borne.

Moreouer, it is euident that this election and choosing began vnderunder Dauid: For before that time the citie of Ierusalem belonged to the Iebusites: but vnderunder Dauid it was chosen by the promise p. 282of God to be a citie for the Kinges and Priestes, in such sort, that like as before the persons of the Priests did not wander from tribe to tribe, but were alwayes certaine: so the persons and successions of the Kings should not nowe vncertainly wander as the Iudges and the Princes did, which continued not in any certaine tribe, and here againe he vseth the worde of choosing, to confound the presumption & confidence of merite which was so groū ded in their hartes, to the ende they might vnderstand that this citie was appointed by the good pleasure of God to be a seate and harborowe for religion and policie.The Iewes presumed of their owne merites. For this deuilish vice was peculiar vntounto the Iewes, that they gloried in their merites, their seruice and ceremonies. For this cause Moses also sharply reproueth them, and warneth them that they should not thinke they had obteyned these great benefites through their owne righteousnes. Not for thy righteousnes (saith he) hath the Lorde brought thee into this land. Deut. 9. The presūption of the Papists.Deut 9This deuilish presumption we see also to be in the Papacie: but much worse then it was emongest the people of God. For they vsed that worship & seruice which was commaunded of God. But in Popery there is nothing but mans inuentions, which are the worshipping of idolls.

Nowe, whereas the Lord promiseth that he will dwell in Ierusalem, this seemeth to be but a small matter.It is a great benefite of God that he hath appointed a certain place for his seruice. But we must loke to the Maiestie of the inhabitour, and then the place, be it neuer so base and contemptible, shall become glorious. For this did the word promise, that he whom the heauens could not comprehend, should be found in Ierusalem. This is therefore a singular promise, when men may knowe and enioy a certaine place wherein God may be founde, that they wander not in the imaginations of their owne harts, eueryevery man choosing vntounto him selfe a God, or a place where he may serue God according to his owne fantasie, as Ieroboam did, which is horrible idolatrie. Wherefore it is the great merciemercy of God that he hath appoynted a certaine place for his word and his whole seruice,Ierusalem called the holy citie, & why. to the which place the Scripture attributeth this excellent name and title, that it is called the holy citie: not for the holines of the people inhabiting the same, but for the holines of the Lord sanctifying all things by his word.

The glory of y^e Church of the new Testament.This glory hath the Church of the newe Testament also, in that she hath for her head, not the Pope, (as the wicked Papists doe most wickedly affirme): but Christ sitting at the right hande p. 283of the father, who is present with his word & Sacraments. This is an inestimable glory, which dependeth not vponupon our righteousnes, but vponupon the great merciemercy of God accepting, approuing and commending all thinges that we doe for Christ his sonnes sake our head.

But the citie of Ierusalem found Satan her deadly and cruel enemie in this respect also,Satan a continuall and a cruell enemy to Ierusalem. because it was as it were, the workehouse of God, in the which he dayly exercised and wrought all maner of holy workes, blessings & benefites for his people. Yet was it of God notwithstanding meruelously preserued, to this end that his people should not be vncerteine where he would be found, worshipped and heard. And here agayne we are admonished, that all these thinges come of gift and not of merite, of merciemercy and not of workes. For he hath chosen vntounto him selfe this rest, & it hath pleased him to dwell in this place. So it commeth not of our desert that we enioy the Gospell and other great blessings of God. All these are the giftes of God, through his great merciemercy and goodnes bestowed vponupon vsus for Christes sake.

Verse. 15.

Her vitailes I will blesse, and will satisfie her poore with bread.

This word vitailes signifieth properly a pray.Why y^e Scripture calleth our foode and sustenance a pray. But why doth the Scripture so call the sustenance whereby we liue? Euen for the same cause for the which Christ calleth it our dayly breade: So that, like as beastes doe dayly followe their pray and finde it, they sowe not, they labour not, but by pray they atteyne all that they hauehave: Euen so shoulde we not heape vppe that through couetousnes and incredulitie, which may serue vsus for many yeres, but shoulde daily looke for and receiue at the handes of the Lord, that which is dayly offered vntounto vsus, (employing our labour notwithstanding as a meane to atteine the same) & therewith be content, as the beast is when he hath obteined his pray. For couetousnes & incredulitie is not content with present benefits, although y^e Lorde doe neuer so faythfully promise to feede vsus, and giuegive vsus all things necessary for this life. Thus the Scripture properly & very aptly calleth our foode and sustenance a pray which commeth vntounto vsus taking no care, but labouring & leauing y^e care vntounto God, as our Sauiour Christ teacheth vsus, Matt. 6. who commaundeth p. 284vsus to labour and diligently endeuour to doe that belongeth to our vocation: for of the Hebrewes that is counted labour which eueryevery day hath and bringeth with it. But withall he commaundeth vsus to take no thought for worldly thinges, but to leaue all carefulnes vntounto the Lorde who promiseth that we shall no more lacke then the birdes and other beastes doe, which hauehave that is sufficient, and yet labour not nor make prouision for the same. For this is not the ende of our labour, that in this life we should still seeke to enrich our selues and neuer be satisfied. For although we hauehave the treasures of this world, yet with this life we must forsake them. And like as this life is not certeine, but is as a pray, which we so long enioy as it pleaseth the Lorde: euen so is the portion of our sustenance but, as you would say, a snatch, wherewith we must be content to liue, and not be carefull for the time to come. So doth this word condemne all faithlesse carefulnes and carefull incredulitie, wherewith notwithstanding we can nothing preuaile.

A saying of Cyprian worthy to be remembred.Cyprian hath a goodly saying to this effect and worthie to be remembred. Christians (saith he) which hauehave forsaken this world, doe so litle care for earthly thinges, that they aske no more but foode and rayment. For their hartes are fixed vppon the eternall treasures of the world to come. They seeke to liue but from day to day, as straungers hauing here no continuing citie, but looking for one to come. And good cause there is why y^t 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.

Bread what it signifieth.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 onelyonly 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 p. 285then 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 giuegive breade vntounto his poore. For both these thinges shall come to passe, that they shall hauehave 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 vsus 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 vsus patiently beare and ouercome in hope of the glory whiche shall be reuealed vponupon 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 hauehave now spoken.Temporall incommodities of the Church are recompensed with spirituall benefites & blessinges. For here God promiseth that he will so gouern the Pastors and Ministers, that they shal be pure & holy through the word and hauehave 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 hauehave asked me what I would giuegive 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 hauehave cast downe my self prostrate vponupon the ground & giuen my life gladly for this onelyonly quietnes and libertie of conscience in Christ.

p. 286But 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 vsus comfort our selues with this, that we hauehave the treasures of the kingdome of heauen, that by faith in the worde wee shall hauehave 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 hauehave by the worde, woulde they not, thinke ye, hauehave 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 onelyonly he might hauehave 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.A singular consolation against pouertie and contempt. 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 p. 287wealth, 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 hauehave 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 vntounto vsus, 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.God & mammon can not dwel togither. 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 hauehave them, being lawfully gotten and in the feare of God,Esay. 49.20.Isa 49:20 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:Philip. 4.Phil 4 As Paule sayth, that he is able through Christ to doe or to beare all thinges, to abound and to lacke, to be full and to be hungry, to be praysed and to be dispraysed, &c. and that because we hauehave a kingdom in heauen, and we looke for a Sauiour, who hath begunne to giuegive vntounto vsus these thinges by the word and Sacraments: And if he leaue vntounto vsus no more but the ministery of the word sincere and sound, we care not much for all other thinges.

This is therefore a singular promise and consolation, that the Church and the word shall endure to the ende of the world, not by the counsell or wisedom of man, but by God him selfe clothing his ministers with saluation. Albeit therefore that vnderunder Achas and other vngodly Kings all thinges were full of idolatrie, yet were there certeine Prophets by whom the word was preserued. And in the time of Christ the blindnes of that nation was incredible, and such as (I thinke) neuer was before. Notwithstanding there was Anna and Simeon which then acknowledged and preached Christ. This is in deede the great worke of God thus clothing with saluation, that is, with his mightie and victorious word, with his true and holy worshippe, his ministers, that out of the mouthes of men our saluation and our glory may be heard. This is a farre more excellent clothing then were those Aaronicall garmentes of Moises, that the Pastours and Preachers of the Gospell are furnished and adorned with the wordes of saluation p. 288and the doctrine of truth, whereby they may be able, not onelyonly to instruct the people committed to their charge, but also to confu…e and confound the aduersaries. For to this ende serueth the garment and the clothing of saluation, that is to say, of victorie which is obteyned by the pure word and holy ministerie.

The second part of this promise is, that he will giuegive successe and fruite vntounto the word: to witte, that so many as heare these Priestes, these Pastors and Preachers and beleeue the word, are sanctified and their harts are replenished with peace and ioy: they faithfully trust in God, whom they know to be well pleased with them,The peace of conscience is an inestimable gift of God. and of whom they beleue that they are beloued. This peace of the hart is our kingdom of heauen which we hauehave in this life. For it is an incomparable treasure: in comparison whereof all the kingdoms and riches in the world are but dyrt and dunge. So the Psalme ioyneth these two thinges togither, that by the Preachers and Ministers he wil giuegive his mightie and victorious word and faith vntounto those that heare them, that so all may be saued, and with ioyfull hart may prayse and magnifie such a gracious and a mercifull God.

The spirituall blessing of y^e Church must not be estemed according to the outward shewe and face thereof.He that beholdeth the outward shewe and face of the Church, will iudge these thinges to be false and farre otherwise. For these wordes are spirituall, and must not be vnderstand according to the flesh. For if a man follow the outward appearance, he will rather iudge the Pope and the ministers of Satan to be clothed with saluation. For they triumph in great securitie euen when they think and speake those thinges which are most contrary to Christ and the true Church. On the other side the Christians or the true Church are afflicted, vexed, tormented within and without of Satan and cruell persecutors. No man will thinke these thinges to be saluation or ioy, but miseries and perpetuall calamities. But turne thou thyne eyes away from the outwarde shewe and appearance, and beholde that Maiestie which speaketh to thee in the word and promiseth to be mercifull vntounto thee. If therefore thou be in the fauour of God, if he hate thee not but louelove thee, if he cherish and defend thee, I pray thee, what are all the calamities in the world? Are they not all, be they neuer so terrible and intolerable, swallowed vppe in that bottomles sea of the infinite and vnmeasurable mercies of God?

p. 289Verse. 17.

There will I make the horne of Dauid to budde: I hauehave ordeyned a light for myne anoynted.

He continueth in the promise of the kingdom & the priesthood,A promise concerning the defence and preseruation of the Church. that not onelyonly the saluation and ioy of the Priestes and the faithfull people should be defended against fantasticall spirites which that nation was neuer without, but also that this kingdom should be defended against outward enemies and other nations abroad, and at home against seditious persons. For like as amonges the Leuites there were many fantasticall and hereticall spirites: so in the other estates there were also many seditious heades, as the histories doe shewe. Howe many had Saul which woulde not acknowledge him for their King? After that Saul was killed and Dauid was saluted and taken of the trybe of Iuda for their King,2. Sam. 2.10.2 Sam 2:10 all the rest of the tribes forsooke him and followed Ishbosheth the sonne of Saul. This dissension endured seuen yeares and six monethes as it is declared 2. Samuel 2. Now who knoweth not what stormes of seditions and battayles Dauid afterwardes suffered in the kingdom? Agayne, after the death of Salomon this kingdome was vexed with infinite seditions by wicked Ieroboam. Agaynst these enormities the Psalme armeth and confirmeth the people, and promiseth that the horne of Dauid shall endure, being exalted and stablished by the Lorde him selfe. Such was the condition of this kingdom, that the pure and holy Priesthoode Satan corrupted by sectes and schismes, to ouerthrowe the sound and true doctrine of the worde: and in the ciuill gouernment he stirred vppe rebellious and disobedient persons. Thus Satan rageth with lying and falshood agaynst the spirituall kingdom, and with murthers against the politike gouernment, that offences of lying and murther might no where be lacking.

Wherefore, as this kingdome must not be esteemed and iudged according to the outward face thereof (for then it shall appeare to be a weake,The outward shew & face of the Church. a seditious and a miserable kingdome): so the Church hath also certeyne promises of peace: but yet so, that for the most parte it is vexed with offences, with persecutions and other afflictions. Wherefore we must rest in the greatnes and the excellencie of the promise, in the Maiestie of the worde, and in the aucthoritie of the promiser, who hath promised saluation, p. 290but yet so notwithstanding, that in the common wealth there shall remayne seditious and rebellious persons, and in the Church heretiks and sectaries. Here hauehave we neede to be of good courage and comfort, assuring our selues, that if we were of the world, the world would louelove vsus. If we would flatter the Pope and teach the thinges that please him, he would louelove vsus, he would not persecute vsus, he would not throw out the thunderboltes of cursing & excommunication against vsus as he doth. They therefore which will be of the true Church, must prepare them selues with a valiant mind to beare and ouercome these offences, resting vppon the promises of God, which doe wholy consist in this, that he is and will be louing and gaatious vntounto vsus, that he will neuer leaue vsus comfortles, and that the enemies of the word, rage they neuer so furiously, shall not preuaile against the Church, because the Lord hath promised that he wil there make the horne of Dauid to budd. Some do vnderstand that by this word [to budd] Christ, in whom the kingdom of Dauid is truely established, is couertly bere shadowed and signified. Against this interpretation I will not greatly stand: and yet I rather rest in the simplicitie of the letter, which seemeth playnely to promise vntounto Dauid a certeyne place and posteritie. The name of budding he vseth here, to signifie an encrease: and to encrease is to be preserued. So the Church buddeth and encreaseth (although outwardly it seemeth to be diminished and defaced) because God preserueth and encreaseth it daily by his worde and his spirite. The sense and meaning then is this, that God will blesse, defend and preserue the horne of Dauid, that is to say, the kingdome, the strength and the power of that nation. For here he would specially notifie the person, to this ende that the posteritie might be certeyne of the house, of the person and of the place of this kingdom.

That which followeth: I hauehave ordeyned a light for mine anoynted, is an hebrewe phrase: which kinde of speech we also doe vse: As when we saye that Iohn Hus was the lyght of the Church of Bohemia. Leonard Kesar, for his singular confession of the fayth, and constancie in the truth of the Gospell, was the lyght of Bauaria. This maner of phrase is vsed also 2. Samuel 21. That the lyght of Israell be not quenched. And in the 2. Chronic. 21. as touching Ioram. For God would not destroy the house of Dauid, because he had promised to giuegive a light p. 291to him and to his children for euer: For Ioram was the laste of the posteritie of Salomon. They that reigned after him, were of the posteritie of Nathan, which at the captiuitie of Babylon, when the Citie was destroyed and the Kinge in captiuitie and bandes, seemed to be vtterly extinguished. But the Lorde chastised both the place and the person: he neither chaunged nor reiected them. Againe, at the birth of Christ the kingdome was translated from the stocke of Dauid to the Machabees and the Romanes. Wherefore as touching the outwarde appearance, this light was vtterly quenched: but to the spirituall man and to the eyes of faith, it was yet glorious. For there were certeine persons remayning of the tribe of Iuda, of whome afterwardes Christ was borne. Wherefore he calleth the preseruation of the kingdom, a light: but in respect of the thing it selfe, and not of the outward shew: for therby it seemed that both the place and the person were clene gone: for God through idolatrie and presumption was constreined to destroy them. So the kingdom was taken from the tribe of Iuda. Then came Christ, who builded a new Ierusalem which shall remaine for euer.

There is also a certaine vehemencie in this word:To prepare a light, what it signifieth. hauehave prepared: for it signifieth that this kingdome was defended, not onelyonly against all enemyes and conspiratours at home and amonges them selues: but also against all the deuills and the gates of hel, euen to the comming of Christ. Yet notwithstanding the historie sheweth howe it was humbled through many calamities and afflictions. Likewise we hauehave a promise as touching the Church, that it shall continue vntounto the ende of the worlde, and that the gates of hell shall not preuaile against it: and yet who knoweth not howe it hath beene humbled, oppressed and in a manner abolished vnderunder the Pope? There was taught and worshipped, not Christ, but the virgine Mary, the Apostles, &c. So that according to the saying of Christ, except the Lorde had shortened those dayes,Marke. 13.20Mark 13:20 no flesh shoulde hauehave beene saued. Wherefore we must regarde the Maiestie and power of the promiser, more then all the offences that either the world or the deuill can raise vppe against vsus: and let vsus not be discouraged when the Pope with his curse, and the world with the sworde doe rage against the Church. For although the Church neither in number nor in power be like vntounto y^e aduersaryes, yet shall it endure and the p. 292aduersaries shall perish.1. Iohn. 4.1 John 4 For he is greater that is in vsus, then he that is in the world: and the word, because it is the eternall power of God, shall easily ouercome Satan and all the furies of hel.

Verse. 18.

His enemies will I cloth with shame, but on him his crowne shall flourish.

Not the King of Babylon, not of Syria, not of Edom, not of Moab, not of Egypte, briefly no enemy shall preuaile against this kingdom: but this kingdome shall stand vnmoueable and mightely established euen vntounto Christ, and the enemyes of this kingdome shal be all clothed with confusion. This light shall neuer be quenched vntill he come which shall fulfill all thinges. This throne, although it be neuer so contemptible and odious to the whole worlde, shall remaine in glory, not onelyonly before men, but also before the worlde. Neither could Satan yet euer bring to passe (although with all his force, power and policie he hath continually attempted it) that the posteritie of Dauid should be extinguished before Christ should be borne. To these promises, as vntounto a sure staffe, yea as vntounto a strong rocke, the Saincts of God hauehave alwaies leaned in great calamities, wherewith Satan exercised this people to the ende he might hinder the promise concerning Christ. And in deede Antiochus, aboue all other laboured with maine and might, to roote out and to destroy this people for euer. But, as the Psalme here promiseth, because he was an enemie to this holy nation, therefore he was clothed with shame and confusion.

But on him his crowne shall flourish: That is to say, although the crowne of Dauid often tymes shall seeme in outwarde appearance to decay and perishe: yet by a secret and a diuine power it shall be renued, plenteously fructifie, and gloriously flourish. But the trueth of this promise resteth in Christe, of whose kingdome there is no ende. For vppon his head hath flourished a crowne which could neuer decay as the crownes of worldly Princes do. For the crowne of the sonne of God is farre otherwise: to whom all power is giuen both in heauen and in earth.Matth. 11.Matt 11 In the meane time the Lorde preserued this temporall kingdome, vntill that was accomplished in the person of his onelyonly begotten sonne, which he would …ignifie vnderunder those shadowes and figures. But p. 293because this externall kingdome of Dauid was of this world and earthly, therefore was it but temporall and for a tyme. But the kingdom of Christ, because it is not of this worlde, but heauenly and spirituall, is eternall and shall endure for euer.

This Psalme conteyneth a prayer for the preseruation of the word, and publike peace: For this must we specially desire in our prayer, except we will be found vnthankfull. Moreouer, we must not be offended when we see that the common wealth is disquieted through the disobedience of the people or wickednes of the Magistrates: or the Church vexed through false brethren and heresies. For thus will it be and no otherwise, that where so euer the word, ioyned with publike peace and concord, is found, there Satan that lying and murthering spirite will alwayes goe about to trouble them both. And this is the cause of seditions, of warres, of sectes and heresies. Wherefore we must be well armed, that seeing our aduersary slepeth not, we may valiantly oppose our selues against these offences, and thinke that they are certein warnings, and often times also roddes or punishments which God sendeth to amend vsus, and not to destroy vsus. Our sinnes hauehave deserued more greeuous punishments. Better it is therefore to be afflicted of the wicked world, then to be condemned and perish for euer. God be mercifull vntounto vsus, and turne from vsus that we hauehave so iustly deserued.