Commentary on the Psalms of Ascent, Section 3
The 122. Psalme. I reioyced when they said vntounto me, &c.
This Psalme is a thanks giuing for the excellent gift of the worde of God.The argument of the Psalme. Which vertue is therefore the more rare to be found, for that the worde is eueryevery where so horribly contemned in the worlde, not onelyonly of the rude multitude, but also of those that will be counted both learned and wise: whose blasphemous tongues are sharpened against this most precious and incomparable benefite, not onelyonly in speaking contemptuously and spitefully of the Gospell, but also imputing to the holsome worde of life, what so euer mischiefe reigneth in the members of Satan, as seditious sectes, auarice, filthy life, and such like. It is therefore the greate goodnes of the Lord that in this horrible infidelitie there are yet some which reuerence the word, which gladly heare the word, which delight to talke of the word and workes of the Lord. This Psalme therefore was not written to those dogges and swine the Papistes, heretikes and persecutors of the worde, but to the elect soules and holy mindes, which exult and reioyce for this heauenly visitation, wherby the day spring from on high, through the tender merciemercy of our God hath visited vsus, lying in the shadowe of death, as Zacharie saith. For albeit that all men hauehave the word, and all heare the sound of the Gospell, yet herein they differ, that some hauehave the word only: some acknowledge and feele them selues to hauehave it and therefore doe reioyce and giuegive thankes vntounto God for ye same, where as other delite rather in their riches and in the pleasures of this life, then in that heauenly word, which bringeth euerlasting life and saluation. Therefore S. Paule counteth it for a speciall grace of God, not onelyonly to hauehave the giftes of God, but also to acknowledge them, to delight & reioyce in them, and to be thankful vntounto God for them.
A singuler gift of God to acknowledge how in estimable a benefite it is to hauehave the word.But amongst all the giftes of God, the gift of his holy word is the moste excellent, and if we take away the word, what doe we else, but take away the sunne out of the worlde? For what is the world without the word: but euen hel and the very kingdome of Satan, although there be in it neuer so many wise men, learned, welthy, and mighty? For what can all these doe without the word? which alone bringeth life and comfort to the soule, peace and quietnes to the conscience: which alone keepeth vsus in the fauour of God: without the which there is no religion, & so no God: whereby also the world is preserued: For without the word and Christ: the world could not stand the twinckling of an eye. Albeit therefore there be many and wonderful giftes of God in the world, giuen for the vse of man, yet the only gift which conteineth and preserueth all the other, is the word of God, which pronounceth and witnesseth to our consciences that God is our mercifull father: which also promiseth vntounto vsus remission of sinnes and life euerlasting. Now, if we should lack these comforts, what comfort were it I pray you for vsus to liue? yea this life, to vsus were no life at all. But these thinges are spirituall, and the knowledge thereof is so much the more hard for vsus to attaine vntounto, because it springeth not out of our owne hearts, but commeth from aboue. But now to the Psalme.
When this Psalme was written, the temple was not builded, but the tabernacle of Moises yet still remained:The tabernacle of Moises. which, allbeit it continued not in one place nor in one tribe (for it was also in Silo and Gibion) yet had it one certaine promise, that where soeuer it were, there would the Lord be present, heare the prayers of his people, accept their sacrifice and shewe him selfe mercifull, as the text sheweth: VVhere so euer I shall set a memorial of my name, &c. Therefore so long as it was in Ephraim in the city of Silo, the name of God was there called vppon, the word of God was there heard, and the Lord was there worshipped with faith, prayer, and sacrifice, &c, vntill at length, when impietie and idolatrie began to encrease, the arke was caried out of Silo into the host against the Philistines, and of them was taken. But when the Philistines for this prophanation were diuers wayes plaged, the arke was translated to the Gabaonites. When it had bene there a while, Dauid brought it home into his owne citie, as it is written, 2. Reg. 6. and there it came into his minde to build a temple vntounto the Lord. For it was not meete (thought he) that he should dwel in a house made with Cedar trees, and that the Lord and King of heauen should dwell in a tabernacle couered with skinnes. And this purpose at the first semed good to Nathan the prophet: but afterward he was admonished of God by reuelation, that Dauid should not build the temple, for that was reserued for his sonne Salomon to doe, which was a peaceable Prince and not giuen to warre as Dauid was. Herewithall was added that ioyfull promise of the eternall posteritie of Dauid and his true sonne Christ, 2. Reg. 7. Dauid therefore in this Psalme, as it seemeth to me, intreateth of the first part of this promise: wherein he reioyceth, not onelyonly for him selfe, but also for the whole people of God, for that God had appointed a place in Ierusalem both certaine & permanent, wherein he would be worshipped.
Albeit therefore that Dauid doth here partly signifie that house which Salomon afterwarde built, yet specially he treateth of the fruite that should come of the building of that temple, namely that the word of the Lord should there be published, prayer made, and sacrifice offered. This is that ioy and gladnes which Dauid so notably setteth forth in this Psalme, whiles he beholdeth the inestimable goodnes of God towards his people, in giuing to them the knowledge of his worde, in reuealing his face vntounto them, in perswading their hearts of his good will towards them.
The Papists dispute much of God, but without the word & the true knowledge of God. They neither teach nor yet once thinke what yt wil of God is towards vsus, or what he will do wt vsus, for, say they, we know not whether god louelove vsus or hate vsus. And to this end they blasphemously allege this saying out of Ecclesiastes: No mā knoweth whether he be worthy of louelove or of hatred,The meaning of this place is, that man knoweth not by these outward things, that is by prosperitie, or aduersitie, whome God doth fauour or hate. Eccl. 9. wt other like. For what is it to talke of God, if thou knowe not what his will is towards thee, & to what end he hath ordained thee? They yt knowe not God thus, kn…w him not at all. It is the word of God therfore that certifieth vsus of the will of God towards vsus, what pleaseth or displeaseth him, what he would hauehave vsus to doe, and what he wil do with vsus. The barbarous & brutish ignorance wherof hath brought forth all those monstrous idolatries in the kingdom of Antichrist.
Theft which is forbidden by ye law of God in the 7. commaundement, is thought to be but a smal sinne in comparison of the rest, as murther, horedom, &c. Notwithstāding, suppose that this commaundement were not: what great enormities, what horrible impieties would ensue? We should become like rauening wolues & beares,VVhat inestimable benefits the word bringeth. destroying and deuouring whatsoeuer they may come by: yea-like vntounto swine, which when they come to their draffe & swill, if eueryevery one could deuour so much as might suffice al, they would leaue none for the rest. Therefore, that our goods are in safety, yea rather all that we hauehave is not spoyled and taken from vsus, it is the benefite of the seuenth precept. What a life would this be if our wiues were not in safety, if our children were vncertaine, if men might resist the Magistrate, and do what they list? would it not be a continuall hel? That we inioy therfore true & godly matrimony, that the common welth and the lawes are preserued,The benefits of the second table. in which and by which we liue in safety, rest and quietnes, all these are the benefites of the second table. But let vsus ascend to higher matters▪ What were this life if ye first table were not?The benefits of the first table. if there were no Sabbots, no Church, no place wherein the word might be published & taught? if there were no knowledge of God, no inuocation of God, but eueryevery man had his peculiar idoll to worship? These are farre greater and more horrible euils, then those that are committed against the second table, and yet so much the lesse regarded because they are spiritual. But if we had the eyes of the spirite, and did see how many soules Mahomet & the Pope do cary vntounto hel, it should be muche more greeuous vntounto vsus then if we were eueryevery houre in daunger of losing both goods and life.
We ought first therfore to reioyce for these smal benefits which we inioy by the second table, whereby both our goods and bodyes are in safety.The spirituall giftes which God giueth by his word. Small benefites I call them in comparison of those which we inioy by the first table, wherby God so abundantly openeth the treasures & riches of his mercy towardes vsus in reueiling him self vntounto vsus, in certifiyng vsus what his wil is towards vsus, what he hath decreed to doe and how to deale with vsus, in giuing vsus his word, faith & the holy Ghost, in hearing our prayers & increasing dayly the Church by his word. These things are so great, that no hart can conceiue them, no tongue can expresse them: wherby our soules are deliuered from the tyranny of the deuil, whereby we inioy peace & tranquillitie of mind, & a good conscience, whereby also we attaine and retaine the true knowledge of God, & whereby many are instructed to eternal life. These things Dauid beholdeth with the eye of faith: these things he deepely wayeth & considereth wt him self, & therfore is stirred vp to thanks giuing, which the inward ioy of hart cōpelleth him vntounto. For such are thākful in deed, which doe embrace y• graces & gifts of God, & reioyce in the giuer. But such as fele not this ioy, albeit they set forth this psalm wt piping & singing, wt organs and mincing musicke neuer so much, yet are they vnthankful, because they do not vnderstand these benefits.
These things I doe therefore recite, that all men may beware of that detestable impietie and headspring of all mischiefe in the Church of God, the contempt or lothing of the word: for that is an horrible apostacie and a falling away from God. When men are once come to this lothing of y• word, it is not possible that any true or sincere cogitation of the spiritual life or remission of sinnes should enter into their heartes. But alas, we see that there is nothing at this day more common. For how wickedly doe the nobility, gentlemen, rich & welthy, yea and all other inferiour sortes of men at this day contemne the word of life, the gospel of saluation, the ministery & ministers, more esteming their earthly possessions, wealth and pleasures, then all the sweete comfortes of the gospel? These ye children of God are compelled to behold as Loth did the Zodomites, not onelyonly despising, molesting, and spitefully intreating them: but also liuing in all fleshly liberty, and doing what they list. It was an horrible thing for Dauid to fal into adultery & murther: but how much more horrible is it, thus to offende against the first table, as the Angels did, and therefore were cast out of heauen? But Dauid repenting returned vntounto God & found merciemercy. And here the godly are so much the more in daunger of this euill, by how much the fall is more easie. For this venime so secretly infecteth the soule and so creepeth in by litle and litle, that it can not almost be perceiued.
I call it a contempt of the word, not onelyonly when the word is despised, derided, persecuted, but also when it is negligently and vnreuerently taught, heard, and learned, according to the saying of the Prophet Esay: This people honour me with their lippes, but their heart is farre from me. And this is the difference betweene those that are infected with this poyson, the comtempt of the word I meane, and the children of God, that as they are wholy bent to seeke and aduance the glory of the euerliuing God: so are these either inflamed with a diuilish desire to maintaine & set forth damnable doctrine, wicked opinions, and false worship, being wholy giuen ouer to serue the god of this world and their god Mammon, seeking with greedines and pleasure their owne perdition & damnation, and so albeit they are already wholy possessed in the kingdom of the deuill, yet are they merry and ioyfull: but the end shall be such as for their horrible example is set forth in the story of the Sodomites. Let vsus pray vntounto God therefore that he will preserue vsus from this impietie, and let vsus learne to sing this Psalme with gladnes and thankes giuing vntounto him for this inestimable benefite of his word and the pure knowledge thereof, whereby Christ the onelyonly sacrifice for our sinnes and the sure hope of eternall life, is reueiled vntounto vsus. Let vsus continually exercise our selues in reading, hearing,The word must be continuall… taught exercised & practised. and meditating of this word, and let vsus neuer think that we hauehave attayned sufficient knowledge and tast thereof. In deede this word is so plenteously set forth in these our dayes, that it may seeme to bring with it a lothing and contempt in many: but it is not enough an hundred times to hauehave read it, and a thousand times to hauehave heard it, as in the daungerous time of tentations by experience we feele. Wherefore let vsus abhorre the damnable impietie of lothing and contemning the word of life, and let vsus embrace that most soueraigne vertue which is called the Reuerence of the word. For Satan sleepeth not, and in deede he is neuer so strongly armed against vsus, as when he seeth that we loth and contemne the word, or presume of our owne knowledge.
Verse. 1.
I reioyced when they sayd vntounto me: we will goe into the house of the Lorde.
The like saying he hath in the 60. Psalme. God hath spoken in his Sanctuary, therefore I will reioyce. Wherein is conteyned a comparison betwene his kingdom and other mighty and welthy kingdoms of the worlde.A comparison betwene the Gentiles & the Iewes. As if he should say: My kingdom is but a small and a weake kingdom if you compare it with the power of other kingdoms of the world. But this hauehave I that all Kings and kingdoms hauehave not, namely, that in my kingdom the Lord him selfe, the King of all Kings speaketh out of his holy Sanctuary: therefore my kingdom is the kingdom of God, and therein I reioyce? Euen so here, sayth he, I reioyced: And why? Because it was sayd vntounto me: we will goe into the house of the Lord. That is, God hath promised that we shall be that people which shal enter into the house of ye Lord. And should not this cause my heart to reioyce? For when I behold all other nations, I see them goe into the house of the deuill, and the temples of Idols: I see they know not the true God, neither doe they worship him. Great cause hauehave I therefore to reioyce, because I hauehave the promise of God that I shall goe with my people into the house of the Lorde.
Dauid sheweth him selfe here to reioyce and be glad for 2. causes: not onelyonly that the Lord had appoynted a place wherein he would be worshipped, euen the holy hill of Sion: but also because he had the consent of his people so obediently to ioyne with him in the true seruice & worship of the Lord. Often times the Lord had before promised by Moises that he would appoynt such a place for his Sanctuary as should be certaine and stable for euer: and yet aboue a thousand yeares togither the Arke of the Lord was caryed hither and thither from tent to tent,Paralip. 17… from habitation to habitation, hauing no certaine place to rest in: But afterwardes it was shewed vntounto Dauid, that the Lord would hauehave it remaine in the hil Sion, and that he would hauehave there a temple builded, wherein he would be worshipped. By this example we are admonished that we hauehave double cause to reioyce when so euer the Lord doth not onelyonly incline our hearts by his holy spirite to the obedience of his word: but also doth draw other vntounto the same with vsus, that we may be al ioyned togither in ye fellowship of faith. We see ye stubburnes of mans heart to be such that the greater number alwaies murmureth when so euer the Lord speaketh: and therefore no small cause hauehave we to reioyce when we all consent togither in one spirite and and one mind in the true seruice and worship of the Lord.
These wordes: I reioyced when they sayd, &c. seeme to be very simple and to conteine in them no great matter. But if you loke into the same with spirituall eyes, there appeareth a wonderfull great maiestie in them. Which because our Papistes can not see, they do so coldly and negligently pray, reade, and sing this psalme and other, that a man would thinke there were no tale so foolish or vaine, which they would not either recite or heare with more courage & delight. These wordes therefore must be vnfolded & layd before the eyes of the faythful. For when he sayth we will goe into the house of ye Lord: what notable thing can we see in these words, if we doe but onelyonly beholde the stones, tymber, gold and other ornaments of the materiall temple? But to goe into the house of the Lord signifieth another maner of thing: namely to come togither where we may hauehave God present with vsus: heare his word: cal vponupon his holy name, and receiue helpe and succour in our necessitie. Therefore it is a false definition of the temple which the Papists make: that it is a house built with stones & tymber to the honour of God. What this temple is they them selues know not. For the temple of Salomon was not therefore beautifull, because it was adorned with gold and siluer and other precious ornaments: but the true beautie of that temple was, because in that place the people heard the word of the Lord, called vponupon his name, found him mercifull, giuing peace and remission of sinnes, &c. This is rightly to behold the temple, and not as the visured Bishops behold their idolatrous temple when they consecrate it.
These are then great causes of ioy and gladnes: to hauehave access vntounto the Lord: to heare this consolation, that he is our God, which will heare vsus, which will deliuer vsus in the time of trouble, which will forgiue vsus our sinnes, and at the last will giuegive vsus euerlasting life. For these great benefites (sayth Dauid) we giuegive thanks vntounto God, and we reioyce that we may come togither into that place wherein God worketh all these things by the power of his word, For it is the word alone whereby we knowe God, whereby we come vntounto God, and whereby he bestoweth these great benefites of his fauour and louelove vponupon vsus. Thus Dauid vnderunder these wordes: The house of the Lord. comprehendeth God him selfe, his name and his word, wherevnto the Sabboth is dedicated, in the which we should rest from other busines and harken vntounto the Lord speaking vntounto vsus.What Dauid meaneth by the house of the Lord. This is to go into the house of the Lord, and for this benefite to reioyce and giuegive thanks vntounto him. For this is an inestimable benefite and cannot be comprehended of the wicked: But the godly onelyonly doe know the word and what benefite they receiue thereby. And this the Lord also requireth of his people when he so often commandeth in the law yt they should come togither, that they should reioyce before the Lord, they should praise and magnifie his name for his benefites and greate mercies so plentifully poured vppon them. And to this Dauid also prouoketh vsus by his owne example, that with reuerence, and as it were with an admiration we should exult and reioyce before the Lord.
Verse. 2.
Our feete shall stand in thy gates O Ierusalem.
The Prophete Dauid reciteth here the common voyce of the godly, that they would now abide & stedfastly perseuer in ye house of the Lord which he had appointed in Ierusalem, and would not wander any more from place to place as they had done, because ye Lord had there stablished his Sanctuary, which before was often times remoued & had no ceraine resting place. This stablishing and continuing of the Sanctuary in one certaine place preuailed much for the confirmation of their faith. For like as when ye Arke was caried from place to place, their faith was alwaies wauering and vnstedfast: euen so after that God had chosen vntounto him selfe a certaine habitation, he gaue thereby vntounto them a more sure & manifest testimony that he would be their euerlasting defender and protector. Whereby their faith was stablished and confirmed for euer. It is no maruell then that the people with such great reioycing and thankfulnes vntounto God, do promise that their feete should now stand sure and stedfast in the gates of Ierusalem, which were wont to runne hither & thither. Truth it is that the arke did long continue in Silo. But because the Lord had made no promise concerning that place, there could be no stabilitie of faith in the harts of the people.Psal. 13… And againe, because it was said of the Mount Sion, This is my rest for euer: here wil I dwel, for I hauehave delight therin: the faithfull being surely grounded vponupon this word, were bolde to say that their feete should neuer remoue againe, but stand stedfast & sure in the gates of Ierusalem and in the house of the Lord: for this standing signifieth a constant & a continuall abiding for euer.Standing feete what they signifie.
But now for as much as Christ, in whom dwelleth the fulnes of the goodhead, and which is ye true Immanuel dwelleth emongst vsus, we hauehave a farre greater cause to reioyce then the Israelites had. Wherefore we maye seeme vnthankful, yea blockish and senseles, if this promise: I am with you vntounto the end of the worlde, do not stirre vp our hearts to great ioy and gladnes, especially if we see it thankfully and with publike consent receiued of the people. For that which we rehearsed euen now concerning the rest of the Lord, is altogether fulfilled in the person of Christ, as it appeareth in the 2. chapter of Esay: His rest (saith he) shalbe glorious. Where he speaketh not of the buriall of Christ (as some doe fondly imagine) but of the excellency and dignitie of the church, which should afterwards follow. The glory and bewtie whereof since by the great mercy of God we hauehave seene, Let vsus be thankfull therefore, and besech him that he will make perfect that he hath begun in vsus, that our feete may alwayes be standing in the courts of the Lord, in the Church and congregation of the faithfull, where we may find God, where we may heare him calling vsus, teaching vsus, comforting vsus, and succouring vsus.
Verse. 2.
Ierusalem is builded as a citie where the people may come togither to worship God.
This verse is an exposition or amplication of the verse that goeth before. As if he said: our fete shall stand in thy gates (I say) O Ierusalem, which flourishest and increasest in all felicitie. For where the word of God flourisheth, there shall the common welth prosper, according to the saying of our sauiour Christ: First seeke the kingdom of God, & all things shalbe ministred vntounto you: and yet so notwithstanding, that this saying also of our sauiour remaineth alwaies true answering vntounto Paule: 2. Cor. 12.My power is made perfect through weaknes. For albeit ye world doth dayly vexe & trouble the church many waies, yet notwithstanding ye more the aduersaries go about to destroy & pluck downe,To pluck downe & to oppresse the Church is to build it vp. the more doth the word of God edifie & build vp. To pluck downe then, to destroy, and to ouerthrow ye church is nothing else (if you consider ye counsel & purpose of God, and the end that followeth thereof) but to build vp, to plant, to water and to encrease the Church. The Decians, Maximines, and Domitians, those bloody and mighty tyrannes, howe cruelly went they about to abolish for euer, the name of Christ? But the word and the Church of God, as a palme tree, the more it was oppressed, the more it flourished and encreased, maugre their malice and tyranny, as the figure of the people of Israell doth declare.Exod. 1. For so sayth Moises: The more the Egyptians did vexe them, the more they multiplied and grew. To this agreeth also the saying of the olde Church: that the Church is watered with the blood of Martyrs. The cause of this miraculous building is, that where so euer God is beleued and his word had in due reuerence and regard, there must needes followe a victorie, albeit the Sainctes be destroyed, slayne, and seeme vtterly to perish: yea albeit God him selfe seeme to hauehave forsaken them, and with them to be oppressed and ouercome. For so it is with God, that when he seemeth most weake, then is he most strong, & when he is oppressed in his Saincts, then specially he liueth, triumpheth, and is exalted in them, and in diminishing he most mightely increaseth.
Of such a maner of building speaketh Dauid also in this place: that albeit Ierusalem was compassed about with so many enemies and idolatrous religions,Ierusalem set in the midds of her aduersaries, notwithstanding mightely prospered. notwithstanding there the word of God & true religion flourished. Who then can preuaile against vsus, when God is so with vsus? And this is the true building of Ierusalem. To the which the Kings gathered them selues, and conspired against it, but they were suddenly driuen backe and could not preuaile. We also in these our dayes by our owne experience hauehave proued that the more the aduersaries of the word doe rage, the lesse they preuaile against it: yea so much the more it flourisheth and encreaseth. And what else doth Satan our perpetual aduersary bring to passe by his continuall tentations, but driue vsus to search the word, to learne to pray, to beleue, to hope, &c. Yea the crosse and oppression of the Christians is the exaltation and triumph of the Church. Let the aduersaries then doe what they li…t: certaine it is that ye more we are cast downe, the more we are raised vp. For there is no power against the Lorde, Christ our captaine and our head hath a power aboue all power whereby he lifteth vp those that are cast downe: whereby he raiseth the dead to life, and those that are oppressed and ouercome, he maketh able with ioyfull victory to ouercome. For in that he is God, it is his proper office to make all things of nothing,The proper office of God. and likewise of those thinges which be, to make nothing.
Thus Dauid setteth forth the praise and commendation of Ierusalem. For what a great benefite and blessing of God is it, not onelyonly to leaue a certain place where the people may come togither to serue and worship God, but also a certaine sound of the presence of God by the publishing of his word? When he saith: This is my rest, here will I dwel, here will I speake, here shall be my word & my spirite, then all is safe: then what worke so euer it be, though in outward appearance it seeme neuer so smal, it is better then all the treasures of the world: then the cutting away of the foreskin of the priuy mēbers is an acceptable worship vntounto God. To take vp a strawe from the earth, if God so commaunded, is a greater & a more excellent worke, and also a worship more pleasing God, then all the glittering works of the whole papacy, which hauehave no ground of the word of God. This the heathen understood not, and therefore they contemned Ierusalem, and marueled why the people should resort thether certaine times of the yeare, rather then to other cities. Like as Naaman Cirus thought at ye beginning that the waters of Damascus were no worse then the waters of Iordane:4. Kings. 5. but he had no commaundement of the Lord that he shoulde wash him selfe in those waters for the clensing of his leprosie. It is the word alone therefore that maketh a difference betwene the Church of God and the Gentiles, Papistes, and all the Antichristian rable. By this word it iudgeth, it teacheth, it baptiseth, it distributeth the Lords supper, it comforteth, it reproueth, it excommunicateth, &c.
Thus (I say) Dauid extolleth and magnifieth his Ierusalem: first in respect of the spirituall building therof, because there is the kingdom and priesthood, there is the word & worship of the Lord: then also in respect as wel of the material building, as also of those things which pertaine to the good gouernment of a city, as peace and vnitie, lawes and iudgement: but principally he speaketh not of that building, and therfore he saith: It is edified as a city where all may participate togither, that is, may come togither to worship the Lord. For there was no other place in al the world where the people might come togither to celebrate the name of ye Lord, but Ierusalem alone. So that this verse is as an exposition of that place in Exod. VVhere I shall leaue a memoriall of my name, there will I come vntounto thee, &c. As if he said: that place is Ierusalem, in the which the people of God must congregate togither, to heare his word, to celebrate his name: where also the Lord him selfe hath promised to dwell: whether the people do flie in all their necessities, to call vponupon God for help and succoure, &c. This is the glory of Ierusalem: to the which all the glory of the worlde was not able to be compared.Ierusalem the holy citie. Therfore in S. Matthew it is called holy, & is so magnified here of the Prophet: Albeit it was afterward horribly prophaned of the Gentiles. But why doe the people gather togither in this place?
Verse. 4.
VVhereunto the tribes, euen the tribes of the Lorde goe vp for a testimony, or to testifie to Ierusalem, and to praise the name of the Lord.
This verse also conteineth in … the words afore recited out of Exod: VVhere I shall put a m…moriall of my name, &c. For this memoriall signifieth the whol… worship of God, togither with the word: that is, the preaching of the promises and the law, with the ministery of the priestes, not …ly in the sacrifices of the law, but specially in the chiefest sacrifi…es of all: that is, of the celebrating & praysing the name of the Lord. In the which were set forth spirituall consolations of victory against sinne and death, and also temporall, concerning the kingdom and political order. These benefits he setteth forth when he speaketh of ascending vp, and maketh a comparison betwene Ierusalem and other cities. As if he said: Other cities may flourish with riches and power more then this citie, but this is it to the which the tribes doe ascend: not as they doe in other nations, but the tribes of the Lord, which the Lorde him selfe hath chosen to be his people aboue all other nations of the earth, and he to be their God. And here he doth not exclude the Proselytes which were of the Gentiles and did associate them selues vntounto this people: for he speaketh simply of those that did ascend vp to heare the word and to inuocate the name of the Lord: as the words that followe do declare.
For a testimony vntounto Israel, & to praise the name of the Lord. Whereby he signifieth no other thing but that there was a place in Ierusalem appointed of the Lord for the preaching of the word and prayer.The chiefest seruice of God is to preach the word & pray And this is worthy to be noted, that Dauid speaketh of no moe kindes of sacrifice but of these two onelyonly. He saith not that the temple was appoynted of God that sacrifices should there be slaine, incence offered, oblations made, and eueryevery man shewe him selfe thankfull vntounto God with his gifts. Of these things he maketh no mention at all: albeit they were commaunded to be done no where else but in the temple. OnelyOnly he speaketh of preaching the word and thanks giuing, or prayer. And albeit he reproueth not these sacrifices, yet he plainly declareth that ye summe of true religion is, to heare the Lorde when he speaketh vntounto vsus, and to inuocate and praise his holy name.
This is it for the which Dauid so highly praiseth his temple, (which we also ought specially to beholde in our temples) that the tribes doe ascend vp thether to testifie vntounto Ierusalem:To testifie what it signifieth. that is, to teach and to heare the worde of God. For so he meaneth by this word [testifie] as the Hebrewes hauehave many words to signifie the ministery of the word and doctrine. To vtter, to promise, to confesse, to sitte, to iudge, to testifie, to teach, all these words in effect doe signifie as much as to preach or publish the word. The preachers are witnesses to the people of that they knowe: whiche is not sene nor felt, but beleued. They are also witnesses which he are the word. For when they heare it they testifie or beare witnesse against the deuill, the kingdom of the world, sinne and death: also against adulterers, murtherers, theeues, false brethren, &c: for the glory of God, the aduancing of his kingdom, chastitie, innocencie, charitie, &c. For God is inuisible, and therefore when they are heard which teach and preach vntounto vsus the word of God, then God him selfe is heard. For he can not be heard but by witnesses, and (as S. Paule calleth them) by his messengers. That which is taught them in the Church is inuisible and absent, and therefore can be apprehended by no other meanes, but by the testimony of the word. So the whole Gospell is a testimony: for it speaketh of things absent, and it is nothing else but the preaching of faith. This I speake for the simple and ignorant concerning this word [testifie].
This is the cause then why Dauid so reioyceth, namely that his Ierusalem was builded to this ende, that the worde of faith might there be preached, whereby ye people might learne to know what the will of God is, what he intendeth to do with his people, what punishment and plagues he threatneth to the wicked. And this preaching is the testimony which Dauid here speaketh of, made vntounto the children of Israell gathered togither in this place: whereby they were knowne to be the peculiar and chosen people of God from all other nations, as he saith in an other Psalme: He hath not so dealt with eueryevery nation. Wherfore we also hauehave great cause to acknowledge the rich blessing of God, that ye word of God is now purely & sincerely preached emongst vsus, as it was then in Ierusalem, and the sweete promises of the Gospell sounding in the eares & consciences of the godly to their singular comfort and consolation: also the threatnings of God published, wherby the wicked are called to repentance and the godly kept in the feare of God and mortification of the olde man through the assistance of the holy Ghost, whom the father through Christ and for Christes sake, poureth vppon them aboundantly which willingly and gladly receiue this testimony.
This is one part then of the true worship of God, to learne the way how to worship God in such sort as best pleaseth him, which consisteth in teaching of the word & hearing of God when he speaketh vntounto vsus by his witnesses, and therefore the Deuill desireth nothing so much as to hinder ye preaching & hearing of the worde. For this cause he rayseth vp, (as ye heard in the first Psalme) lying lippes and deceitful tongues: he stirreth vp the worlde with sword and power to oppresse the godly, and euen in our selues he goeth about to deface this kinde of seruice and worship of God by our deuilish contempt and lothing of the same. But contrariwise, to build Churches and gorgiously to decke them for the maintenance of masses, oblations, false worship and idolatrie, all this he can abide well enough: for by these thinges he knoweth that his strength is not diminished, nor his power weakened. But when the word of God is preached concerning remission of sinnes, the righteousnes that commeth by Christ and life euerlasting, this doctrine destroyeth his kingdom. This causeth him to rage and to seeke by all meanes possible, how he may hinder the course of the gospell.
The other part of the worship of God is to praise the name of the Lord.To giuegive thankes to the Lord is a fruite of the word. This Dauid maketh the second kinde of worship, when he commendeth his Ierusalem. And here againe note that he speaketh nothing of the sacrifices of the law: for albeit he doth not discommend them, (as I said before) yet he reckeneth them but as chaffe in comparison of the word and the fruite which followeth thereof, which is thanks geuing. And if he had named the sleying of sacrifices, eueryevery man had not bene able to serue God with that kinde of worshippe, Therefore he requireth nothing else but that which they were able to do without great charges, which yet notwithstanding very few did. He did not condemne the building of ye temple which afterwards should be done by his sonne Salomon, but did earnestly desire the same, and the cause why he did desire it here you see, namely that first the name of God might there be preached, and then that God might there accept the praiers of his people, with praise and thanks geuing for his benefits receiued.
Hitherto we hauehave heard how the Prophete extolleth and magnifieth the incomparable gift & benefit of God, the word I meane, with thanks and praise vntounto God for the same. For that is a benefite and blessing in dede which is knowne and acknowledged so to be. All the world, as we see, is full & euen glutted with the benefits of God: notwithstanding it remaineth still in such blindnes that it knoweth them not to be the giftes of God, and therefore it taketh and vseth them no otherwise then hogges doe their draffe & swill, But Dauid seeth that God had geuen him a kingdom, wherin the pure word of God and true religion flourished. This great benefite he acknowledgeth, and therefore he so reioyceth and magnifieth his Ierusalem, as a place appointed by ye Lords owne mouth where the people might come togither to heare the word of God and to giuegive thankes vntounto God for his benefites: out of the which place it was not possible to find God. The Gentiles, because they had not the word, nor this hearing whereof Dauid here speaketh, could not find God. Hereby we may see how horrible a thing it is, to contemne and to loth the word. For what can be more horrible then that man a weake creature, nothing but earth & dust, should so lift vp him selfe in pride, that when the maiestie of God speaketh & most louingly inuiteth him to heare, he will not heare. And yet we see that there is nothing more common then this impietie, this horrible contempt, this deuilish lothing of the worde of God emongst all sortes of men. The cause is, for that we heare not the Lord speaking now vntounto vsus in his Maiesty, as he spake in ye moūt Sinai, at what time the people were astonished & trembled at the terrible voyce of the Lord, & yet how soone had they forgotten the Lord, and murmured both against the Lord and against Moises. Thus in his Maiestie he speaketh no more, but he speaketh nowe vntounto vsus by men, and therefore he is contemned. Horrible it is that Sodome was burnt vp with fire from heauen. Horrible it is also that the whole world was destroied with water. Moreouer ye daily examples of impiety and wickedness, as murther, whoredom, &c. are such that they can not be heard without horrour & trembling. But how horrible so euer all these thinges be, yet is it much more horrible to contemne God when by his word he speaketh vntounto vsus: which al the world doth at this day, not only they which persecute ye word with open tyranny, but such also as are euen emongst vsus, & at ye beginning seemed to receiue this doctrine wt great reioycing.
Wherefore Dauid exhorteth vsus in this Psalme, with thankefulnes to acknowledge this singular benefite of the word, and to beware of the horrible contempt thereof. Howe much better is it to suffer pestilence, famine and the sword: howe much more tolerable for Dauid to become both an adulterer and a murtherer, so that there remaine a reuerence to the word (which repentaunce necessarily bringeth with it) then to fall so farre as to contemne the word? For this is to heape wrath vponupon wrath: like as it is to heape grace vponupon grace with Dauid, to hold fast the word, and withall to acknowledge the great benefite thereof.
To be briefe, like as there is no greater ioy and felicitie to the godly, then to heare and to know the voyce of God speaking vntounto them, offering, grace, peace, remission of sinnes and life euerlasting: so can there be to them no greater crosse then the contempt of the worde. For what doest thou else but contemne God him selfe, yea crucifie againe the sonne of God, and treade thy Sauiour vnderunder thy feete, when thou contemnest the word of God, which for thy saluation, is reueiled & offered vntounto thee? No mortal man can abide such intolerable contempt, as the Lord our God continually suffereth. For he is patient, and would that we should conuert and repent: but he payeth home at the length, as we may see by the fall of the Synagoge and the destruccion of Ierusalem. For Christ plainly sheweth that the cause of such horrible calamities was, for that they did not knowe the time of their visitation. Let vsus learne then, by these examples, what a great blessing it is to heare the Lorde our God speaking vntounto vsus, and as a tender mother with her children, most louingly talking with vsus: For this is it which Dauid meaneth when he speaketh of the ascending vppe of the tribes to Ierusalem and to the house of the Lord, to testifie vntounto Israel, that is, there to teache and to heare the word of the Lord, and to giuegive thankes vntounto him for his benefites. This is that citie therfore that is worthy to be decked with all precious ornaments. This is the people of whom our Sauiour Christ sayth: Blessed are they that heare the word of God & keepe it with a good heart. Here is the kingdom of heauen, here is the true paradise, here are the open gates to euerlasting life.
Verse. 5.
For there are the seates of iudgement: euen the seates of the house of Dauid.
This may be vnderstand both of the ciuill gouernment and also of the Church, but specially it is spoken of the church. And here note that iudgement is taken for doctrine. As if he sayd: This is the glory of this people, that in this place is stablished the chayre and seat in the which the word of the Lord is published & taught, weake consciences comforted and instructed, and the way of saluation layd open vntounto men. Likewise in the first Psalme he sayth: The wicked shall not stand in iudgement: that is, they doe not perseuer and abide in the doctrine of faith, and therefore they are as chaffe which the winde scattereth from the face of the earth. The Church of Rome wil now be called the seate of iudgement, and euen there also the Lord had once his seate: but nowe through wicked doctrine and damnable idolatrie it is the seate of Satan, the chayre of pestilence and a denne of wicked spirites. This is then the true sense and meaning of these words: In this place the word of the Lord is fulfilled, promising that he will leaue a memoriall of his name. For here he is to be founde, here he dwelleth. Therefore here is life, here is saluation, here is remission of sinns, here is the tyranny of Satan vanquished, &c. For all these he meaneth when he nameth the seates of iudgement, that is, the administration of truth, the ministerie of faith, the voyce of Gods maiestie speaking vntounto his people. For (as I sayd) iudgement signifieth here found & sincere doctrine concerning grace, faith, works, magistrates, ciuill ordinances, &c. Where this doctrine is, there are the seates of iudgement. As we also may nowe glory of our Churches for the sincere doctrine wherby men are truely taught out of ye word concerning grace, sinne, righteousnes, faith, works, obedience to parents and magistrats. This doctrin is as it weare, a bright shining sunne, from whence the Churches doe receiue their light. And contrarywise where the word of God is not, there are the seates of iniquitie and of Satan him selfe: For the worde maketh the seate, and not the seate the worde, as the Antichristian Church of Rome most damnably teacheth.
Now, whereas with a repetition he addeth: Euen the seates of the house of Dauid, this is the cause for that he looketh to the promise made vntounto Dauid, namely that the seate of the tabernacle or the temple should be builded by his sonne Salomon in Ierusalem, where iudgement should be exercised, that is to say, mens consciences comforted, terrified, instructed by the word, and also because the Lord would that Dauids posteritie should reigne after him, vntill the eternitie of the heauenly Ierusalem should be reueiled.
Here is the image of the heauenly Ierusalem also to be consi…dered.The image of the heauenly Ierusalem. The earthly Ierusalem was builded on a hill, so that there was no accesse vntounto it but by ascending vpward. The celestial Ierusalem is builded in heauen, whereunto none can come, but by mounting vp with alacritie of spirite, out of this earthly mansion and corruptible life, and therefore no earthly and carnall men can come there. The earthly Ierusalem was builded as a citie for the people of God, where they might meete together to serue & worship God. Likewise the celestial Ierusalem is builded for ye tribes of the Lord, the elect and faithfull people, there to meete togither, first in this life by faith, and afterwardes by eternall societie both in soule & body.Colo. 3. This Ierusalem Saint Paule meaneth when he saith: If ye be risen againe with Christe, seek for those thinges which are aboue. And the author of the Epistle to the Hebrues, admonisheth vsus that by faith we are already come to this heauenly Ierusalem.Heb. 12. Ye are come (saith he) to the mount Sion and to the citie of the liuing God, the celestiall Ierusalem, and to the company of innumerable Angells, and to the congregation of the first borne, which are written in heauen, & to God the iudge of all, and to the spirites of iust and perfect men, and to Iesus the Mediatour of the newe testament, &c. The earthly Ierusalem celebrated the name of the Lord with praise and thankes giuing in the congregation. In the heauenly Ierusalem the Angells and company of holy spirites doe praise and shall praise the Lord for euer more. The earthly Ierusalem had in it the seate of Dauid. The heauenly Ierusalem hath the throne of Christ the sonne of God, the King of Kings, the Lord of Lords, of whom Dauid was a figure: The earthly Ierusalem had tribunall seates where all things were iudged with equitie. The celestiall Ierusalem hath the tribunall seate where iudgement is & shall be most iustly pronounced vponupon the vniuersall world, and vppon all men that either hauehave beene, be, or shall be. The Lord graunt yt with an inuincible faith we may mount vp to this celestiall Ierusalem, ye citie of God where are such ioyes & felicitie as neither eye hath seene, nor eare hath heard, nor tongue can tel, nor yet heart can think,
Verse. 6.
Pray for the peace of Ierusalem, let them prosper that louelove thee.
To pray for the peace of Ierusalem, is to pray for the safetie, prosperitie and welfare of the Church of God, that Satan hauehave no power to hinder the course and fruite of the word. Dauid sawe, first in spirit this horrible contempt of the word and ministery: & moreouer he saw that this glorious gift could not be preserued by mans diligence. Therefore he goeth about here to stirre vppe the harts of men to pray for the preseruation of this gift. As if he said: Here is the Lords owne seate and throne of iudgement: notwithstanding how few doe reuerence and regard it as they should doe? Yea, the greatest part of the world hateth it, and wisheth the subuersion therof. Wherfore I exhort you▪ O ye litle flock, to honour and reuerence this seate, to pray for the peace thereof, louingly to salute it, and to say: The Lord out of Sion blesse thee, &c. So long as this citie flourisheth, ye hauehave ye Lord him self speaking, saying, giuing victory against all the assaults of Satan, against sinne, the terrour of conscience, &c. What cause hauehave ye then to pray for the prosperitie of this citie, wherby ye inioy such heauenly benefites? When the church of God doth not prosper, it cannot go wel with any perticular member thereof. No maruell then why Dauid so earnestly exhorteth all the faithfull to pray for the peace and prosperitie of the Church. Wherefore if we will pray as we ought to do, we must first and principally commend vntounto God the common state of the church. For he that seeketh his owne welfare and neglecteth the state and prosperitie of the Church, doth not only shew him selfe to be voyd of all sense and zeale of true piety, but also the prayers which he maketh for him selfe are in vaine & profite him nothing.
Let them prosper that louelove thee. He wisheth vntounto them which louelove the word and reuerence this seat, that God would blesse them with all maner of blessing & felicitie. And this prayer is very necessary. For we see dayly, howe the true professors of the Gospell are in daunger by the ministers of Satan, the enemies of God & his truth, on eueryevery side, which could be content rather to hauehave the Turke to reigne ouer them, yea the deuill him selfe and all the furies of hell, then to see vsus prosper, and the Gospel to flourish, least their cursed workes of darknes and infidelitie should appeare vntounto the world.
Verse. 7.
Peace be within thy walls and prosperitie within thy pallaces.
Nowe that the Prophet hath exhorted all men to pray for the peace and prosperitie of Ierusalem, he turneth vntounto the citie, and doth not onelyonly wish wel vntounto it, but also he sheweth vntounto other how they should pray for it. The summe whereof is that true religion may flourish: the ministerie and ministers of the word may be defended against the false prophets, that concord may be maintained emongst the pastors and preachers of the word, and that the ciuil gouernment may prosper. Howe necessary this prayer is, experience daily teacheth vsus. For where these 2. things are, namely concord in the Church, and peace in the ciuill state, there can no good thing be lacking, & therfore the deuil so busily laboureth to trouble the peace of them both. This was the cause why there was such a multitude of false prophets, rebells, & seditious persons emongst this people, as ye stories do testify. Wherfore Dauid being taught by his owne experience, prayeth for these 2. thinges: without the which the world is nothing els but a wild desert.
Example hereof may be vntounto vsus ye late times wherein we liued vnderunder the Pope before this light of the Gospel beganne to shyne. For then, when the sound doctrine of the word was lacking, what could the Pope & all his shauelings doe? What one verse did they rightly vnderstand throughout the whole psalter? Wherby it came to passe that they were not able to resist most manifest impieties, which by the strong & mighty delusions of the deuil ouerflowed ye world, as in pilgrimages, where they maintained most damnable idolatries and caused the people to adore the works of their owne handes, and if any man spake against them, he was vp and by taken and burnt as an heretike. So true is it, that when the word is once lost, the world remaineth in most horrible darkenes and can doe nothing else but abuse the giftes of God, and so falleth to most detestable impietie or else to desperation. This Dauid foreseeth, and therefore he prayeth so earnestly for the prosperitie of Ierusalem, for faithfull pastors in the Church, and godly Princes in the politike state.
Verse. 8.
For my brethren and neighbours sakes, I will wish thee now prosperitie.
Here Dauid sheweth the cause, as he doth also in the verse following, why he prayeth thus for Ierusalem. As if he sayd: In that I wish that peace may be in thee o Ierusalem, in that I desire thy prosperity and welfare, I doe it for my brethren and neighbours sakes, that is, for my fellowes and companions in faith and religion. And here in his owne person he sheweth the commō complaint of all those that rule either in the church, or in the common weale, or in families, which is, that the greater part of men is euer peruerse and wicked. The godly pastour when he goeth about with great care & diligence to reforme the corrupt life and wickednes of the people, seeth notwithstanding that the more part stil remaineth peruerse & intractable. The Magistrate traueling with like care and diligence in his calling, findeth the people disobedient & incorrigible. Likewise is it in houshold gouernment. What vnfaithfull seruice shalt thou finde euen amongst those whom thou thoughtest to hauehave found most true and faithfull? Hereof it commeth that many are discomforted and vtterly discouraged, seeing so litle fruite and successe to ensue of their godly trauels. Notwithstanding we see it can not otherwise be: For Satan our perpetuall enemy ceaseth neither night nor day to stirre vppe discord and peruerse opinions in the Church: in the ciuil state stubborne and disobedient persons, in houshold gouernment, negligent and vnfaithfull families. Here we must looke with Dauid, not to the greater part, which is euer wicked, but to our brethren and neighbours. So doth Paule in the 2. Timoth. 3. For the elects sake I susteyne and suffer all things, sayth he. For if it were not for their sakes, who would willingly take vponupon him the office of a pastour or preacher in the Church? These, the elect I meane, the Lorde hath here and there sparsed emong the wicked, as precious stones in the middes of the earth. Therfore thou must not think to preach to these only, which were to be wished: but that can not be because they are mixed with the vngodly multitude. Likewise, when thou art called to be a ciuill magistrate or a gouernour of a houshold, thou shalt not finde all to be precious stones, gold or siluer: but let it suffice thee if in a whole multitude (as it chaunceth in mynes) thou find but one veine of siluer, or emongst a great deale of earth but one precious stone. For the greatest part in the Church is hereticall & godles: the least part in the ciuill state obedient & louing of vertue. Hereof it commeth then, that al things are ful of trouble to the godly pastour, the Magistrate, the housholder, because the wicked with such successe contemne and disobey all godly orders.
Notwithstanding, thou man of God, stand in thy calling, do thy duetie, pray for peace, exhorte, counsel, reproue those whom thou hast charge ouer. For since that now by the word of God ye church is somewhat purged of false religion, superstition and idolatrie, & the Magistrates better instructed of their duety and office, Satan rageth as a strong armed man, keping his house when a stronger commeth. Be strong therefore in these tentations, and think that, as these things are not begun by the power of Satan, so though he rage against the same neuer so much, thou must not be discouraged or slacke the Lords busines: but first serue the Lord and then thy brethren and neighbours. For their sakes the Churches must be instructed, the common wealth gouerned: not for the worldes sake and the vngodly multitude, for it is not worthie that a theefe should be hanged, an adulterer or murderer put to death: but the Lord in heauen and our brethren & neighbours in earth are worthy of this seruice, as he addeth in the verse following. Thus I expounde this verse to be a consolation for pastours, ciuill Magistrates and gouernours of families, against the multitude of the wicked, and the trobles which by them the godly doe sustayne.
Verse. 9.
Because of the house of the Lorde our God I will procure thy wealth.
This is an other cause why he prayeth for the peace and prosperitie of Ierusalem, for that the Sanctuary of the Lord and the feate of true religion being stablished in that citie, if it prospered not, the worship and seruice of God could not there continue. As if he sayd: The Lord our God hath stablished his seate in thee O Ierusalem, and in the middes of thee hath he set vp his worship: For the which cause I louelove thee, and thinke thee worthy of all prosperitie.
But why doth hee adde hereunto: Our God? Because God had chosen this nation to be as his own peculiar people. And this also was the cause why Dauid so loued them, and was not discomforted with these troubles which he for their sakes susteyned both in the Church and in the ciuill gouernment: but being chosen to be a King and a Prophet to this people, he constantly endured all troubles, and herewithall comforted him selfe, that first he serued the Lord his God, & then his brethren, and was not an vnprofitable seruaunt, but fruitefull vntounto God that he might be glorified, and to his neighbour and brother that he might be saued.
Let vsus likewise pray for the welfare of our brethren, and for the house of the Lord with Dauid, who as this Psalme sheweth, did wel vnderstand the power and glory of the word, and therefore he neither giueth thankes nor yet reioyceth for the abundance of gold and siluer (which notwithstanding he lacked not) but for the word and true worship of the Lord. Where these two are not lacking, all other incommodities may easily be borne. For if we hauehave the Lord abiding with vsus, if we maintaine his word and his true seruice, and seeke the saluation of our brethren, what can we desire more? But where the word & true worship of God is not regarded, there is no God, no mercy, no saluation, neither doth there any thing else remaine but the cursed multitude which shal be damned in hell. Therefore Dauid exhorteth vsus in this Psalme aboue all things to reuerence the word, and by faithfull prayer to seeke the aduauncement thereof: Also to giuegive thankes vntounto God for peace and true preachers which gouerne the Church according to his word: for where these things are not, there must needes be trouble and vexation, vnquietnes of conscience, murder, adultery & such other horrible sinnes, which the Lord turne away from our Churches, & preserue that poore remnant emonges the damnable multitude, which serue and worship him according to his word.
By these two latter verses we are admonished, first how eueryevery Christian ought to regard him which is his fellow in faith and religion, that is to say, as his brother and neighbour: Then also why he ought to hauehave a harty louelove and zeale to the Church and congregation of the faithful. For my brethren saith Dauid, and for my neighbours. And againe, for the house of the Lord our God. These two thinges ought to be considered in the Churche of Christ. In it are our brethren and neighbours, in it is the house of God, yea rather it is the house of God it selfe, in the which are the children of God and true brethren. O happy is he, and a right Christian in deede, which beeing indued with the true knowledge and faith of Christ, and also with that brotherly louelove which is according to the spirit of the children of God, can vnfainedly and hartely say: For my brethren and neighbours, and for the house of the Lord our God I both seeke and I wish the prosperitie and welfare of the Church of God.