An other effect of Christs resurrection, is the reuiuing or restoring of his Church: for as Saint Paule saith, Rom. 14. 17. The kingdome of God is not meate and drinke, but righte­ousnesse, peace and ioy in the holie Ghost. It is indéed Righte­ousnesse, as thus: frée remission of sinnes, reconciliation with God,The ioy of the faithfull in the triumph of Christ. and free acceptation vnto life euerlasting. It is Peace thus: Tranquillitie of heart rising from faith, hope & a good conscience. Finallie, it is Ioy, thus: Consolation, which is the vanquisher of all feares and doubtings: All these benefites are the effects of Christs passion and resurrection, which saint Paule acknowledgeth, Phil. 3. 12. He hath not yet attained vn­to, but he tooke(he saide) the right course whereby he might at­taine vnto this reach of wisdome. The same thing let vs also confesse and craue of God, that hee would illumine and in­crease in our hearts this light acknowledging the benefites of Christ.

Not only in the heart (saith Dauid) let true knowledge of Christ shine, whereto is ioyned spirituall ioy, but let the toong [Page 5] also magnifie this Lord risen from death to life, and raig­ning for euer: who though he be the sonne of Dauid after the Sencalogie, yet is hee declared the Sonne of God by his ri­sing from death to life, and by sending his holie spirit, as in Rom. cap. 1. ver. 3. 4 it is said, This Lords diuinitie vnited to his humanitie, and his victorie, triumphes, and benefits, see that ye honor (saith Dauid) and in them rest and sweetlie re­pose your selues For he doth not thumpe nor thunder it out, but is carried faire and softlie, and suffereth suters to haue easie accesse vnto him. Let no man therefore be driuen from him, but let all and euerie one come vnto this Lord, trusting in his most swéete promise, who saith, Matth. 11, 28. Come vnto me all ye that labour, and are laden, and I will refresh you. And where he saith, Magnifie him that rideth vpon the hea­uens, that maie be vnderstoode, Make your way before him, and is spoken as touching our true repentance not fained with amendment of life: for the first step vnto health is, To know the disease, and seeke a Phisition. But contrariwise, it is a heauie signe, if the minde being sicke, know neither the disease, nor looketh for phisicke. Let vs therefore acknow­ledge our maladies, namely, sin and death, and let vs craue to haue right medicine laide to these miseries by the phisiti­on and sheepheard of our soules, euen the sonne of God, who came therefore into the world, to saue sinners.

Although the Church is doubtlesse in the world a widowe, and an Orphane (for she is both of enemies cruellie persecu­ted,The Church is as a widow and orphane in the world, yet com­forted and de­fended by Christ. and of false friends forsaken) yet the sonne of God lea­ueth her not without defence and succour, but partly nouri­sheth her with inward consolation (which is called here, His holie habitation,) and partly he prouideth for her some resting place for succor, and giueth her Halcion daies, that she may happily naurish and bring up her birds. Hither to pertaineth [Page 6] that notable saying of the sonne of God, Ioh. 14. ver. 16, 18 I will not leaue you comfortlesse, but I will come vnto you: I will aske my father, and he shall giue you another comforter, e­uen the spirit of truth, which shal abide with you for euer.

And whatsoeuer is true touching the whole bodie, the same may in like maner bee applied of all the members thereof: For to let passe the examples of other Orphnaes, and speak of my selfe, surely euen me (who haue beene left an Orphane euen from the verie thirde yeare of my age) hath Christ the sonne of God succoured and helped, not onely with things necessarie for my bodie, as meate and drinke, defence from harme, good health, and honest residence or dwelling place a­mong men, &c. but also vnto these adding greater benefites, as for example, bringing me out of the kingdome of darke­nesse, and translating me into the kingdome of this sonne of God, wherein wee haue by his blood full remission of our sinnes: To the end therefore a publique testimonie of my thankfulnesse may appeare, I giue vnto this father of Or­phans, & Iudge of widowes causes, so great thanks as my mind is able to conceiue for his cherishing and mainteining of mee so manie yeares, and for his benefits necessarilie be­stowed vpon me, both for, my bodie and soule which in the life to come euerlasting, I shall more feruently commemo­rate, and magnifie his name therefore.

Christ (in the 9. cap. of Isay, vers. 6.) is called not without cause, The euerlasting father, because in all ages by the mini­sterie of his worde and sacraments, hee regenerateth many vnto life euerlasting, whom the Church fostereth and brin­geth vp, and so is shee made of a barren or solitarie woman, a mother of manie children: according to the prophesie of Isay. Cap. 54. verse 1. Reioyce O barren that diddest [Page 7] not beare, breake foorth into ioy and 'reioyce, thou that diddest not trauell with childe, for the desolate hath mo chil­dren then the married wife hath. Of this consolation the godlie ones haue néede,The Lord is carefull for the deliuerāce of his seruants. least they take offence at the small number of true beleeuers, and the great number of other sectes. Also this Lord in time conuenient setteth Captiues at libertie, that is, not in such sort as we thinke, but in his meruailous prouidence, as in the 4 Psalme it is saide, The Lord knoweth how to deliuer his holy one, verse 3. And the pri­son out of which we are deliuered, as S. Paule saith 2 Cor. 7. 5. Are inward feares, &c. outwarde fightings. For the godlie ones for most part are tossed with inwarde and outwarde stormes of calamities, and at length getting out of the great stormes of trouble do see their wished hauen:But altogether neglecteth the vngodly ones. But the vn­godlie ones and disobedient persons hee despiseth as the base gotten children of this worlde, neither chasteningnor com­forting them till they come to vtter destruction.

Christ is our sheepheard because hee teacheth vs,Christ the shepheard of our soules. comfor­teth, gouerneth and defendeth vs, healeth vp our woundes, and finallie carieth vs lying as it were vpon his shoulders; not pretermitting anie kinde of dutie which a faithfull shéep, heard might vse, or is able to bestowe upon sillie and weake shéepe: Let vs therefore remember in our dailie prayer that we are the shéepe of this shéepheard, and let vs run for succour vnto him; and let vs craue helpe, gouernement and defence of and from him: But touching this purpose I haue spoken sufficiently inough in the xxiii. Psalme.

S. Paule in the 3. Gal. 19. and Heb. 2. verse 2. saith,The publishing of the law and preaching of the Gospell. The lawe was giuen by the ministry of Angels, but the preaching of the Gospel was immediatly published by the sonne of God, and commended to his Apostles as an excellent gift and treasure of great price. For although the world outraglouslie despise the preachers and teachers of the Gospell, and iudgeth them as S Paule saith 1. Cor. 49. as gasing stockes vnto the worlde: yet in verie truth, the chiefest and greatest blessing vppon earth is, when men may heare the preachers and teachers stirred vp by God to aduance and set forth the doctrine of the Gospell, wherein true acknowledgement of God and pray­er vnto him are shewed, which are the consolation of mens mindes and direct rules of good life.

Christ our Sauiour in the 9. cap. of S. Markes Gospell verse 49. giueth charge vnto the Apostles and to the teachers of the gospell,The salt of the earth purity of doctrine▪ and the vnity of the teachers. That they haue salt in themselues; that is, to re­taine the puritie of doctrine, and to be at vnitie and concord amongst themselues. And in S. Iohns Gospell cap. 17. verse 17. & 21. Christ in his agonie praieth, that, God would sanc­tifie vs in his truth: and make vs to be one in him: For the chiefe ornaments of Gods church are purity of doctrine, and concord of teachers: So in this place the Psalme affirmeth, that the Apostles shoulde be all of one minde, and not trouble their godlie consent with Ambition or other foolish desi [...]es. But how rare a thing such concord is amongst the other teachers, not onlie ancient histories, but also the examples of this age sufficientlie declare. Eusebius bishop of Caes [...]ia sorrowed in seeing Basill to prosper, and oppressed him what hee could. [Page 10] Betwéen Epiphanius and Chrysostome there was such a con­tention and controuersie,Examples of hurtful emu­lation, euen in the ancient Bishops of the Church. that Epiphanius in heate of anger said, Thou shalt not die O Chrysostome within thy iurisdiction. And Chrysostome made and answere, That Epiphanius should not return aliue into his country. To these cursings or gainsayings the euent it selfe answered. For Epiphanius sayling into the Ile of Cyprus died before he came thither: & Chrysostome not long after was banished his Country. S. Hierome framed his inuectiue against Ruffinus with whom hee liued manie yeares most louinglie and most familiarlie. But why do I recite olde examples, séeing this our age aboundeth with such examples?

For like as with Epaminundas prince of Thebes the liberty or freedome of his country was also buried, and vtterlie ex­tinguisht: euen so, when D: Luther departed this life and was buried,Discord ari­sing felse brethren. then also ceased the concord of teachers. For nowe, Some not with learned speach cōtend: But with euil tearms their cause defend; as the Poet Ennius saith. And the teachers, like vnto Cadmeys brethren, striue one against another with hatred, ambition and slanders. Therefore more are the subtle deceits of false brethren to be feared, then the enterprises and practi­ses of our enemies. But I cut short this complaint, and I beseech God to cure our wounds and to restore vnto his Church a godly and prosperous concord. Why the Apo­stles and good Bishops are called Kings with their hoasts. And further it is not indeed a thing obscure to consider why the Apostles and Bishoppes are here called [Kinges with their hoasts] because they fight the battels against the Diuels and their instrumentes; and are furnished not with brasen péeces, but with the word and prayer. For the sonne of God armeth and setteth forth his soldiours with a mouth and wisedome, which all the ene­mies are not able to resist, Luke 21. 15.Verses 4. 5. 6 And as S. Paule saith, 2. Cor. 10. 4. 5. 6. The weapons of our warfare are not carnall, but mighty to cast downe holds, which bringeth to captiuity e­uerie thought vnto the obedience of Christ, and hauing ready the vengeance against all disobedience, &c. Finally, [they of the houshould] That is, the spousesse or church of the son of God.

He compareth the teachers of the gospell vnto Doues of diuers colours, because of the diuersitie of giftes: For one excelleth in the knowledge of languages, an other hath the giftes of interpretation, another iudgeth right soundlie the controuersies touching opinions. Finallie, The holie ghost giueth vnto euery one some gifts, Teachers of the Gospell compared vn­to doues, for the diuersity of their gifts. for the building vp of the church as S. Paule saith, 1. Cor. 12. 28. He also here alludeth vnto the simplicitie of Doues, as Christ saith, Matth. 10. 16. Be ye sim­ple as Doues. For the Doue is without gall, hurteth not with her bill, and hath harmelesse clées. Furthermore, like as Goshawkes and kites do assault and deuoure sillie Doues: So tyrants practise all meanes they can vtterlie to subuert all godlie teachers. The Church therefore is an hoast of doues, which are laide open for all the weapons of tyrants.

But if anie man in this place had rather applie the mix­ture of siluer and golden colour, vnto that shewe which poli­shed or bright shining armour, and warlike furniture hath, with Ensignes and weapons displaied in tents where fields are fought. Against this I nothing contend any waie.

This verse admonisheth the Reader of two thinges:The vocation or calling of the Minister. The first touching the vocation of ministers, concerning which in 10. Rom. 15. it is saide, How shall they preach except they be sent? And in 9. Matth. 9. 38. Christ saieth, Pray ye vnto the Lord of the haruest, that hee would thrust forth workemen into the haruest. Let vs therefore acknowledge, that the mini­sters which deliuer sound doctrine, are the excellent and sin­gular giftes of God, and as it were the mothers own brests [Page 12] wherewith she giueth vs sucke. Secondlie, let vs learn what is the effects of the gospell: namelie to restore light by dri­uing awaie most filthie darkenesse, such as are heathen and popish errors:The 3. effects of the Gospell. Therefore S. Peter compareth 2. Pet. 1. 19. the scriptures propheticall vnto a lanterne with a candle giuing light in a darke place. And this our Prophet Dauid saith, Psal. 1 19. Patt. 10. versse 1. Thy word (O Lord) is a Lanthorne vnto my feete, and a light vnto my steps. For without this light men doe wander in greatest darknesse of error, and in the ignorance of the chiefest matters. For no man (except Gods word first giue him light) knoweth the essence & will of God; no man rightly repenteth him, neither doth any mā rightly call vpon God,Iohn. 12. 35. Except he follow the guide and good gouern­ment of Gods word. Let vs then walke in the light while wee haue light, least the darkenesse do oppresse vs. Then which case nothing can be thought more sorrowfull.

Salomon saith well Prou. 14. 28. The multitude of the peo­ple is the honour of the Prince. The exceeding great traine of Christ our tri­umphant king. So here he addeth vnto this victorious king an excéeding great train, namely the church of the Fathers, Prophets, and Apostles, and these remnants now in the olde age of the Church: for they go before the cha­riot of Triumph; we sillie soules follow the same, and yet are we fellowes and companions of this glorious triumph, then which benefite nothing may bee thought better or more wishfull.

Like as Paulus Emilius ascended vp into the Capitoll to giue thankes vnto Iupiter, led Perscus as his prisoner in the triumph, and gaue vnto his owne associates large giftes of spoyles: so the sonne of God is ascended into heauen, and in his triumphant pompe gloriousslie shewed his prisoners the princes of darkenes tied in Chaines, and dealt most ample benefites vnto the Apostles, and to the vniuersall Church.

But séeing this verse of all other in this Psalm shineth like a precious stone of rare vertue, let the waightines of all the wordes be most diligentlie considered. And first indéede let the article touching Christes ascension into heauen be vnder­stoode according to the declaration of the godlie olde rule. Athanasius in his disputation against Arius, The saying of Athanasius, (a­gainst Arius) of the ascensi­on of Christ: saith thus. Eius est ire & venire qui aliquibus locorum terminis circumscribitur, & eum in quo erat deserens locum ad eum vbi non erat, veniat. Ce­terum verbi diuinitas vniuersa implens nullis locorum terminis concluditur, sicut nihil est vndediseedat, it a nihil est quo veniat, &c. In English thus. It is for him to go and come, who is prescribed for certaine places limited, and forsaking that place wherein he was, that he may come thither where hee was not: but the Godhead of the worde filling all places, is not prescri­bed to any limits of places: for as it is not material from whence it departed, so is it not materiall whither it commeth. And so speaketh Cyprian in his rehearsall of the Créed. Ascendit ad coelis non vbi verbum Deus, antea non fuerat, quippe qui erat sem­per in coelo, & manebat cum Patre; sed vbi verbum caro factum antea non sedebat. That is: He ascendeth vp to the heauens, not where God the worde was not before, because hee was alwayes in heauen, and remained with the Father, but where the worde become flesh, fate not before.

[Thou hast led captiuitie captiue] That is:The deliue­rance of the captiues. thou half redée­med mankind, or reduced him into his olde libertie and dig­nitie [Page 15] when he was holden captiue of the Diuell, that Lord of death and sin; as in the 2. cap. 14 to the Hebrewes, it is said; And hast led thy enemies captiue in the triumph, according to that notable saying extant in the 2. Coloss. 15.The captiuing of the enemies and the spoi­ling of them. Spoyling the Principalities and powers, hast made a shew of them openly, and hast triumphed ouer them, &c. So often then as feare of death and dangers of hell do rush togither vpon vs, and the deuill with innumerable sleights assaulteth vs, let vs be conuerted in minde and thought vnto this triumph, and let vs craue that this captaine and conquerour would treade downe sa­than vnder our feete, and would giue vs victorie against sin and death.

The latter particle resteth touching gifts. [Thou hast re­ceiued gifts for men.] The speciall gift of this triumph is, The holie Ghost powred out with a manifest light vpon the Apo­stles, and their scholers: Touching this gift, saint Peter in the 2. cap. Acts. ver. 33. saith. He being exalted at the right hande of God, receiuing the promise of the holy Ghost from the Father, hath poured out this which yee nowe see and heare. O the ex­céeding great goodnes of God, powring out his spirit vpon all flesh. Sine [...]uius numine nihil est in homine nihil est innoxium. Without whose diuine grace in man, nought well hee doth, nor well he can: As the Church singeth godlilie. And although Paule applieth this particle vnto the ministerie of the Gos­pel, which is the instrument of the holie ghost, yet may it bee rightlie applied vnto all gifts necessarie for the bodie and the soule: amongst which is not the last gift the stabilitie of his Church, and subduing of his enemies, which are so brideled and restrained by Christ. that they cannot outrage nor hurt so fore as they would. Whereas then all the world is not full of Turkish tyranie, and beastly cruelty, but that as yet there is a holie seede; that must not we ascribe and attribute vnto humane enterprises and defences, but vnto the triumph of the sonne of God. But so great is the plentie and abundance of effect in this little verse, that it can not bee considered or described with anie eloquence, I do therefore passe on to the [Page 16] rest which remaine in this Psalme.

This little verse is short, but it admonisheth the Reader [Page 18] touching the greatest matters: God will not haue vs to serue him with the sacrifice to Ceres shut vp in close place of vs. For as Christ saith, Matth. 5. 15. No man lighteth a can­dle, and afterwards putteth it vnder a bushell: A thankesgi­uing of the church for the victory by Christ obtai­ned. But he will haue the church to bee a visible congregation and to haue honest meetinges publikelie, wherein the preaching of the Gospell maie sound and hee heard touching the sonne of God. And therfore doth he with a meruailous power saue, yea and shall preserue his church in honest congregations: and he wil haue euerie man to helpe and maintaine the preseruation of these publique méetings, that the ministery of teaching maie bee preserued. There will God haue a common praier and thankesgiuing to be made, there will hee haue confession to be shewed: which kind of doctrine euerie man may embrace. And he biddeth vs to take the doctrine of the church not out of the cesterns of mans traditions, nor out of Aristotles E­thickes, but out of the holie and sacred fountaines of Israell, that is, from the Prophets and Apostles: for all other sectes without the true church, do onelie teach a particle of the law, touching externall and ciuill duties, and some of them do bring with them other worshippings of Idols. But they are altogether ignorant of the sonne of God and of his gos­pell, that is the promise of the free remission of sinnes, also of our reconciliation, and of our inheritance of life euerla­sting to be giuen vs by faith in the sonne our Mediator. But the Church draweth out of the welspring of Israel the sound, perfect and vncorrupt doctrine of the law and the gospell, and the pure knowledge of the sonne of God for vs crucified and raised from death to life.

Although the world do iudge the Apostles to be miserable wandring persons, and hateth and curseth them as gasing [Page 19] stocks, & the ofscourings of the world, 1. Cor. 49. 13. yet the ho­lie ghost adorneth these ministers with the most praise wor­thy title of princes: For the Apostles haue the testimonie of the holie ghost, that they do not erre in doctrine:The order of the Apostles marching as Princes in the tryumph of Christ. These Cap­taines do other teachers and preachers in the church followe; vnto whom no credit must bee giuen, except their confession do agrée with the foundation of the Apostles as S. Paule saith 2. Ephes. 20. And are built vpon the foundation of the Prophets & Apostles, Iesus Christ himselfe being the chiefe corner stone.

But why doth he here saie [There is little Beniamin their ru­ler] Certes, it may signifie that only of all the Apostles; Paul being borne of the tribe of Beniamin, a great and good part of the Church should be gathered out of Europe and Asia: I stand not to be precise, touching the speciall dignitie of anie apostle, but I reuerence them al as the instruments of God sounding forth the preaching of the gospell throughout all the world: And yet cannot this bee denied that Paule himselfe with a liuelie voice witnesseth of himselfe, and letting passe most vpright testimonies of others: He did greater thinges then the other Apostles, like as he himselfe not vntruly glo­rieth, Let vs therefore giue thankes to God for this excel­lent Organ or instrument, and like little hounds let vs licke vp the crums falling from Paules table, which are full of ex­cellent words and sentences.

First, in this verse let the misterie of the Trinitie be well marked: For like as in 45. Psal, the persons of the godhead are discerned, where he saith in the 8. ver. of the psal. There­fore God euen thy God hath anointed thee with oyle of glad­nes aboue thy fellowes, So in this place is the Messias cléere­lie and perspicuouslie distinguished from the eternall father. Here he saith [Thy God hath sent forth strength] that is, thy eternal father (from whom thou art sent to publish and preach [Page 20] the gospell and to redéeme mankind) hath instituted and ra­tified thy kingdome:The stability and felicity of Christs church & kingdom. it shall therefore stand immoueable, and shall not be weakened by anie force, neither shall it by anie meanes possible be remoued out of place. Of this consolati­on stoode the church in neede when Diotlesian and the other tyrants ruled and raigned, who seemed to doe what they could vtterlie to race out the name of Christ from the memo [...]ie of all posteritie: For writers affirm [...] when Dioclesian raigned there were euerie daie at the least xx. godlie persons put to death in the Cittie Alexandria, for profession of the gospell. And now also in this olde age of the church, the Church like­wise needeth the same consolation: For from the East [...]arts the Turkish tyrant assaulteth her, and from the West parts the Pope armed and fortified with the defence and cruelty of manie kings vexeth her.

What is then remaining where with we maie defend our selues from this Turkish and Popish outrage, but this most strong wall [Thy God hath sent forth strength for thee: Sta­blish the thing O God, that thou hast wrought in vs:] For see­ing God is the guide and giuer of this kingdome, doubtlesse he will be also the effecter and worker in vs, and he only will be the foundation thereof. Neither indéed let this praier and promise be vnderstood onelie touching the whole bodie of the Church, but let it also bee applied unto euerie particular member; and let it alwaies sound in our mindes, eares and tongues. Let vs dailie with seruent sighing saie. Seeing O God thou hast translated vs out of the kingdome of darkenesse into the kingdome of thy light, and that these beginnings of life euerlasting are diuers waies assaulted, partely by the Diuell, partly by the world, and partly of our own flesh (in which word I comprehend our wandring opinions and affections) I humbly beseech thee that thou wouldst establish that benefit thou hast begun in vs, and defend vs against our enemies domesticall and externall. For as he that buildeth anie thing doth not onlie frame the foundations, but goeth forwarde in setting vp the whole building whatsoeuer it be: So God will not haue vs [Page 21] begin our conuersions and turnings vnto him, but much more will he haue our saluation to bee perfected by him: for as it is said, 2. Phil. 13. It is God that worketh in vs the will and the deed euen of his good pleasure, to the ende some acceptable seruices may be done vnto him.

He foresheweth hereby,Dauids pro­phecie of kings and prin­ces which shuld be patrones of the Church. that some kings and princes shall be associates of the true church, nursing fathers of them which teach and learne in the same, and shall surely be made mem­bers of life euerlasting. For although Religion do bring forth Riches, as one saith elegantlie, yet the daughter like an vn­thankefull Stockedoue hath deuoured her mother. For the Bishops in some ages haue not béene so vpright or sincere, as that their estate of life might agrée with their calling: that is, they taught not the Gospel soundlie, nor administred the Sacraments rightlie: no, they cared not for edifying the people with true doctrine, but became stately Lords in kings courts, and being ordained to sacred busines, they intermed­led themselues with prophane matters nothing agreeable to their calling. Therefore both of these are best, Meane wealth, and meane pouertie, in such like persons.

He addeth vnto this prophecie of the calling of the Nati­ons a heauie effect,Dauid denoūs­ceth a downfal and destructiō of Antichrist, and his cruel bloody beastly▪ warriours. touching the kingdom of Antichrist, whose chiefest members, and as it were twinnes at one birth borne 900. yeares agone, are the Pope and Mahomet: These hee compareth vnto mightie strong Bulles treading vnder foote [Page 22] the true doctrine, and true worshippings of God, for to esta­blish their owne power. Against these is this Verse, as if we in our time should now say: O God restraine and ouerthrow the practises of these, least the true knowledge of thy most holie name be extinguished in mankind: For thy name, for thy name sake, O God do thou this, that thou bee not blasphemed: Helpe vs O God our Sauiour, and for the glorie of thy names sake deli­uer vs, and be mercifull vnto our sinnes for thy names sake, least at any time the Gentiles do say vnto vs: Where is nowe thy God? Psal. 79. 10.

This is a notable prophecie touching the calling of the Gentiles: and I haue often elsewhere saide,Dauid reciteth a prophecie touching the calling of the Gentiles to the church of God. that the Reader is to be put in minde of the chiefest matters, so often times as the Prophets doe make mention touching the calling of the Gentiles. For first, this calling is a notable testimonie implying that saying of saint Paule, Rom. 5. 15. 20. Grace oueraboundeth aboue sinne. For if so great force or effect were not procéeding from the louing sauour and mercie of God, he would not haue receyued into fauour nations polluted with Idolatrie, lusts, and other most filthie and foule sinnes, which are partlie so filthie, and partlie so flagitious, that they seeme euen filthie to speake of them.

Secondlie, the same calling of the Gentiles witnesseth that the promise of the Gospel is vniuersall, & pertaineth vnto all persons that do trulie call vpon God: for in God there is no courtlike respect of persons, but God is indéede equall to the equall: that is to them which trulie repent, and flie vn­to the Mediator. Touching this consolation mo things are spoken by Paul, Rom. 10. verses, 6, 10, 11, 13, 14. Finally this selfe same vocation of the Gentiles refuteth the Pharisaical opinion, which imagineth that ceremonies are righteousnes before God: for the Gentiles are by God receyued into fauor [Page 23] without Circumcision, and other ceremonies of Moses.

In conclusion, he teacheth that Gods Church is by mar­ueilous meanes gouerned, preserued, and defended; as in the 4. Psal. 3. it is said: The Lord hath chosen vnto himselfe the man that is godlie. For when we seeme to bee weak, then are wee strong. For, the power of God is made strong in our infirmitie. And to let passe other things: In quietnesse and hope consisteth our strength, &c.

The former thrée verses contained a description of feares inwardlie in his heart: This verse setteth forth his outward [Page 30] enemies: As in truth for most part alwayes inward feares, and outward fightings and hostile inuasions do méete togi­ther. But we are admonished by this saying [They that hate me without cause, &c.] that we suffer not as murtherers and theeues, &c. but like vnto Christians, &c. 1. Pet. 4. 15, 16. That is, for the confession of the Gospel. And there is a notable ar­dent affect in the particle [without a cause:] As if he had said, They hated me not only as one neither guilty of sin, nor hur­ting them, but also most feruentlie coueting to do them good, yéelding with great humilitie, and taking vpon my selfe the punishments which they temselues deserued, not séeking any reuenge, but rather with great sorrow deploring or be­wailing their wilfull obstinacie and destruction: For this great good will, and full of sorrow and lamentation for them, and earnest desire to do them good, do I beare this hatred. Let Teachers, or Preachers consider this figure, and let them know that it is a common disease almost in all mankinde to be vn­thankfull,Preachers of­times very, vn­thankfully delt with of those whom they haue best de­serued of. and let them for their great good will and great be­nefits suffer with patience to haue euill will, hatred, repro­ches, and other mischiefes rendred them; like as all Hystories are full of examples of vnthankfulnesse: The Citie of Athens kept Miltiades in prison almost euen to his verie death: and banished Aristides, Themistocles, and Cimon, who had well de­serued of the same Citie. Finallie, there is an infinite num­ber of such,Examples of the heathen, most vertuous persons. whose examples maie admonish vs, that we for Gods cause be carefull to do well, not for reward of man, and that we be not dismaid when mens indeuours and duties are not answerable to our good will and deseruings. And that particle must we diligently consider, where he saith: [I paide them the things that I neuer tooke] That is, he hath peformed our duties: for euerie bond is cancelled and made voide when the debt is paid: neither is it materiall whether he that oweth the debt do pay it, or an other for him. Then this our Redee­mer tooke quite away, or rather frustrated our obligation wherein wee were bound to the curse of the lawe and euerla­sting punishments, because he performed for vs the dutie by [Page 31] vs owing to the lawe, according to that saying, Galat. 3. 13. Christ being made a curse for vs, redeemed vs from the curse of the lawe.

How great humilitie was that, where Christ prostrating himselfe before his father did beare his wrath, as if he had pol­luted himselfe with the most heinous sins of all men? This is no Rhetoricall spéech nor vaine amplification, but indeed such was the sorrow of Christ taking vpon him the wrath of God, as if he himselfe had committed these our sinnes. But who can at full declare the greatnesse of this humilitie? Where the sonne of God yéeldeth himselfe as a guiltie person in so great and grieuous sinnes. This humilitie doth Paule with excellent wordes thus describe 2. Cor. 5. 21. Him that knewe no sinne made hee sinne for vs, that by him we might bee made the righteousnesse of God. Most trulie said Aristotle: Iustitiam esse Hespero & Lucifero formosiorem. Aristotles say­ing of iustice. Iustice is more beautifull farre, then the morning or the euening starre. For there is no­thing better nor more excellent then the congruencie with the whole law, which is a rule of righteousnesse in the will of God: Contrariwise, nothing is more filthie then sinne where­with God is horriblie angrie: For the Sonne of God taketh and turneth vnto himselfe this deformitie, and bestoweth vp­on vs his obedience, that by his meanes wee might be righ­teous before God. But the excellencie of this purpose in God, can neither the eloquence of Angels, nor of men, sufficientlie disclose or manifest vnto vs: I do therefore exhort the reader, to consider the same diligently, and to giue thankes vnto Christ Iesus the sonne of God for his wonderfull humilitie and seruent love towards vs.

[Page 41] The chiefe blessings which the reasonable or sensible crea­ture hath, are Wisdome, righteousnesse, and ioie in God. These blessings being lost by Adams transgression,The blessings lost by Adam are in and by Christ resto­red vnto vs. Christ againe by his passion and resurrection hath restored vnto vs: For he died for our sinnes and rose againe for our righteous­nesse, that is, through his obedience which he performed in suffring his death he deliuered the church from euils; name­ly from Gods wrath, the curse of the lawe, sinne, euerlasting death, and the tyrannie of the deuill. But if he had remained still in death, and in the graue, (which was a thing impossi­ble) he had not restored those blessings vnto vs, which are op­posed and set against most grieuous euils. To the end ther­fore, that deliuerance should not be onelie the remoouing of euill from vs, but also the placing of benefits for vs: he rose againe from death the third daie, and making his glorious triumph, and beginning his euerlasting kingdome in vs, he restoreth vs vnto righteousnesse and life euerlasting: as Da­niel in the 9. cap. 24. verse saith, Seuenty weeks are determined vpon thy people, and vpon thy holy citie, to finish the wicked­nesse, to seale vp the sinnes, to reconcile the iniquitie, and to bring in euerlasting righteousnesse, &c. But although this de­stinction of the effects of the passion and resurrection of Christ seeme vaine vnto manie men: yet notwithstanding seeing the Apostle S. Paule so often speaketh hereof, (and speciallie in the 3. cap. Philippians 10. verse. That I may knowe him and the vertue of his resurrection, and the fellowship of his afflictions and be made conformable vnto his death, &c.) let vs without feare of cauilling follow the speech or saying of Paule, and let vs know that we must consider both the merit and efficacie of Christ crucified, and risen from death to life: Like as Paul in 5. Rom. 6. ioyneth together grace, and the gift by grace. And S: Iohn Baptist saith, 1. cap. verse 17. by Christ came grace and truth. These are not spoken to corrupt the article of iusti­fication, wherein we discerne wiselie imputation from gifts, and expreslie do affirme that we haue remission of sinnes and reconciliation with God, and imputation of righteousnesse [Page 42] for the onelie obedience and merit of Christ: but so that the full and whole benefit of Christ be not thereby obscured: which is not onelie imputation, but also a reuiuing and raising a­gaine from death to life and glorie euerlasting. To be briefe: it is one thing to speake of the article of iustification, and an other thing to speake of the whole kingdome of Christ,Gratiae priuati­ur & positiuae. which containeth (as the ancients do speake) graces priuatiue and positiue; that is, not onelie deliuerances from euils, but also restorings vnto or giftes of euerlasting blessinges. But so often as wee dispute of these matters, in Churches and Schooles, let vs follow Paules rule which biddeth vs, 2. Tim. 2. 15. To deuide the word of truth aright: and not indirectlie to confuse or separate the members from the bodie against the Analogie of the faith, and against the simple and natiue meaning of euerie article. The Article of iustification ad­mitteth no copulatiue,The diuers E­pithites of our iustification by Christ. because of the exclusiues so often re­peated: Freely, without workes, without law, in the seede, not in the seeds: And the Article touching the kingdom of Christ cannot be expounded without coupling together grace, and the gifte by grace: neither doe these striue betweene them­selues, because when wee seeke for consolation in feares of conscience, we do not dispute of giftes, but we are troubled touching remission of sinnes, and reconciliation with God, which is onelie obtained by faith for Christes sake, whome in his bloudshedding, God hath ordained our mercifull re­deemer and Sauiour. This is not the wisedome of vaine and secure minde, but of the godlie ones, who are mortified and quickened, yea brought downe into hell, and againe are plucked as it were out of the iawes of hell.

WHere as before in the II. Psalme verse 6. and 8.Two effects of this Psalme. these words are sufficientlie expounded, I wil now onelie admonish the reader touching the little worde [righteousnesse] which is vsed in some places actiuelie, in other some places pas­siuelie. The righteousnesse of God manifes­ted in the lawe, is a will wherewith God prescribeth vs to do those things which are right,The righteous­nes of God in the law. and after a certaine gladnesse of his resteth well pleased with thinges rightlie done: and will not haue contrarie thinges to be done by anie, but with an vnfeined displeasure repelleth and destroieth them: Tou­ching this righteousnesse▪ It is saide in the 5 Psalme verse 4. For thou art the God that hast no pleasure in wickednesse: nei­ther shall any euill dwell with thee▪ verse 5. Such as bee foolish shall not stande in thy sight, for thou hatest all them that worke vanitie. verse 6. Thou shalt destroy them that speake leasing, the Lord will abhor both the bloudthirsty and deceiptful man.

The righteousnesse of God manifested without the Lawe,His righteous­nes in y^e gospel. touching which both the Law and the prophets do beare wit­nesse, [Page 50] is the frée remission of sinnes, reconciliation with God, and obtaining unto life euerlasting for Christes sake the mediator. He therefore craueth in this place to be deli­uered in the righteousnesse of God, not indeed legall and ac­tiue, but euangelicall and passiue, as if he saide: Though I maie surelie perswade my selfe that I am righteous, not in­deede by my owne worthinesse, but thy righteousnes, that is for thy sonnes sake imputed vnto me: I also craue this addi­tion, namely deliuerance and glorification according to the prouidence of thy wisedome; As it is saide, Rom. 8. 30. For whome he hath iustified, them also hath he glorified.

That this, interpretation is neither fained, nor forged, the wordes of D. Martin Luther vpon the 42. cap. of Genesis doe witnesse.D. Martin Lu­thers saying vp­on the first verse of this Psalme. In times past (saieth he) when it behooued me to reade and praie that part of the 71. Psalme, verse 1. (Rid mee and deliuer me in thy righteousnesse) I trembled for feare in all the parts of my bodie, and with all my whole heart I be­tested that saying (Deliuer me not thought I) in thy righteous­nesse wherein thou art righteous actiuely: Therefore passiuelie must I embrace and take holde of thy righteousnesse wherewith I am justified. And a little after that hee saieth, In times past when I came to those propositions, (the righteousnesse of God, the worke of God, thy worke, thy righteousnesse) they found me worke inough to deale withall. Which if they be vnderstood ac­tiuely, they are death, but passiuely vnderstoode, they are life and saluation.

The repetitions in Psalms are not vaine repetitions of the same things,A prayer for the Church in her old age. but signes of most feruent affects or motions of the mind. For what thing is it that with greater force of mind can be craued. of God, then that he would not suffer the Church his spouse now in her extreame olde age (almost dotage, for or by reason of her manifold deformities) to be either forsaken or cast out of his fauour? Wherefore it is not inough that we make these prayers once, but that we do repeate them dailie, yea euerie moment, and truelie for this cause, that there may be a propagation or publishing of doctrine in the posteritie: for like as God graunteth vnto the Halcion bird the quietnesse and calmenesse of the sea to hatch and bring forth their yong ones, so must we pray that God in the ruines and confusions of kingdomes in the latter age of the world, would preserue his church and ministrie, that in time to come there want no publishers of the most mightie workes of God.

[Page 57] This ioyfull conlusion which the Prophet here hath, maie more easilie be vnderstoode;The great mercy of God a­boue mans merit. if we consider the historie of the Church from the beginning when Adam and Eua had trans­gressed, and could not be helped by the meanes of anie crea­ture: God of his immense grace and goodnesse published a promise touching the Redéemer which shoulde come: which when these our parentes heard, they vnderstoode that they should bee receiued againe into Gods fauour and brought a­gaine from euerlasting death.

Afterwardes when all mankinde miserablie perished in the vniuersall deluge, God according to his wonted goodnes preserued Noah and his wife and familie, that they shoulde yet scape the daunger of the floud, and remaine the young plantes of the Church. And that I maie for breuitie sake o­mit particular deliuerances, howe glorious was the bring­ing and deliuering of the Israelites out of Egypt? And no lesse glorious was the bringing backe againe of the same people from out of Babilon, and the restoring of them into their ancient state. What shall I saie of the church gathe­red from out of the whole world, by the ministerie of the A­postles? What shall I speake of the continuall preseruation and defence of this little flocke against the violence of Ty­rants and wicked deceipts of heretickes▪ The restoring of the church in the latter daies compa­rable to the deliuerances by God in for­mer ages. And that I would not repeat all stories, I will cōprehend in briefe (for so I pur­posed) this last restoring of the gospell euen by God effected, (maugre the malice and repugning thereagainst all the gates of hell) to be no lesse worthie of admiration then other deliuerances of the church, mentioned in the histories of the Prophets and Apostles: These and other thinges innume­rable when we call to minde, it cannot be otherwise, but we must needes crie out with Dauid in this verse. Howe great thinges are they O God which thou hast done: O God who is like vnto thee?

WHat maner of speaker Thucidides was in his D­rations, such a one is the Prophet Dauid in his Psalms: so plentifull hee is in copie of matters,The excellen­cie of Dauids art oratoricall in compiling in 4. poynts. that the multitude of his wordes almost are sup­plied with as manie sentences. Furthermore, so apt and strict he is in wordes, that a man cannot tell whether the things are with spéech, or the wordes with sentences more beautified. For I pray you consider how many great mat­ters are included in one litle verse. For first he teacheth what a one God is, namelie a iust iudge, that is allowing things well done, and disallowing and destroying the contrarie. And surely such a God he is, according to the law: but indéede ac­cording to the Gospell, he is not onelie iust in accusing of sin, but also he maketh vngodlie ones become iust. which are just by faith in Christ, as it is said, Rom. [...]. Secondlie, he aduerti­seth the Reader touching the mysterie of the Trinitie. For it is the euerlasting Father which deliuereth out of his power into the hands of his Son, both iudgemeent & iustice. The son receiueth the power deliuered vnto him from [...]is fa [...]her, ac­cording to that saying, Ioh. 5. 22. The Father iudgeth no man, but hath giuen all iudgement vnto his Sonne, which wee must so vnderstand touching the first comming of Christ, that the fa­ther iudgeth not alone, but by his sonne hee iudgeth and maketh his iudgement knowne: For by his Sonne hee maketh his Gospell knowen, preserueth the ministerie, [Page 64] and giueth the holie Ghost. But touching his second com­ming,The sentence of Saint Au­gustine cited by Prosperus. let vs hold fast that notable saying of Augustine cited by Prosperus, Senten. 337. Although the Father neuer depar­teth from the sonns, yet is it not saide that hee shall come to iudge the quicke and the dead, but the sonne shall iudge them, because there neither the deitie of the Father, nor of the sonne shall be séene, but that forme or likenes of the sonne which he hath vnited vnto him by the mysterie of his incarnation. The same forme or likenes in him then shall be Iudge, which stood before the Iudge; the same shall iudge which hath bin iudged, that the wicked ones may beholde his glorie, against whose clemencie they haue grudged. Such a Iudge therefore shall he appeare, as he may bee seene both of them whom hee shall crowne, and of them whom he shall condemne. But the Fa­ther shall not then appeare, because he tooke not vpon him the shape of a seruant, but vnto his Sonne who was also made Man, hath be giuen all power of iudgement. Thirdly, this first verse confirmeth the Reader to acknowledge Christ, not one­lie to be the son of Dauid after the flesh, but also the verie son of God. For God giueth not his glorie vnto anie other, as Esaias 42. saith. Seeing then he deliuereth vnto this Sauiour both his iudgement and his iustice, we must no time doubt but that the Sauiour is trulie, and by nature God. Fourth­lie, this verse teacheth vs what are the benefities of this Sa­uiour; for iudgement by the phrase of the scripture signifieth a remoouing of euill, and the placing of that which is good, and righteousnes is the following of vertue, the eschuing of vice. Therefore the benefites of this sauiour, are Deliuerance from sinne, eternall death and tyrannie of the Diuell. the gathering of the Church by the ministerie of the Gospell, the gift of the holie Ghost, Our excellent benefits by Christ our Sauiour, defence and preseruation of the remnants of the Church in this life, and finally the rising of the godly ones from death vnto life euerlasting. You see then what a pithie and profound Ora­tor Dauid is here, and what great efficacie and value euerie worde of his hath.

There is a diuerse vse of the worde iudgement, A diuerse vse of the worde iudgement and in ex­pounding, to obserue the same varietie it is profitable: som­time it signifieth, The taking awaie of euill, as when it is saide in the 119. Psalme, part 12. verse 1. I haue done iudge­ment and iustice, that is, I haue eschewed thinges forbidden, and done thinges commanded: in other places it signifieth Gouernement: So the gouernors of Gods people, are cal­led Iudges. Last of all, to let passe other significations, it is taken for mitigation of extreame law, as in Ierem. 10. Cor­rect me O Lorde in thy iudgement, not in thy wrath, least I bee brought vnto nothing: That is, mitigate the paines which I haue deserued. do not deale with me according to the exire­mitie of the law. This Grammaticall admonition if we rightlie consider, this second verse is easilie expounded: As if he said,Dauids verse interpreted touching the first & second comming of Christ the chiefe Iudge. I craue of God that he would sende the promised deliuerer, that hee would gouerne his people in his righte­ousnesse; that is, in abolishing sinne and death; that he would restore vnto his church righteousnesse and life euerlasting: [And defend the poore] as if he said, Hee will not deale ex­tremelie with suters, or poore in spirit, but he will take vpon him to defend their cause, hee will maintaine them against their accusers, and hee will strengthen them and staie them frée and discharged in iudgement: Hee will also represse the rage of the Deuill, Tyrants and fanaticall persons: and he will mitigate the thraldome of the bodies of his seruantes captiued.

The mountaines and little hilles are the churches or con­gregations and their ministers: These bring peace in righte­ousnesse; [Page 66] that is, they teach,The peaceable estate of the Chucrch. That being iustified by faith wee haue peace with God: For, Who shall accuse the Elect ones of God? shall God, which iustifieth? who is it that shall con­demne? is it Christ, who died, yea and rose againe, who sitteth at the right hand of God and maketh intercession for vs? And a­gaine, Iohn. 5. He that hath my word and bleeueth in him that sent me hath life euerlasting, and commeth not into iudgement, but goeth by death vnto life. For this righteousnes and peace, let vs giue so great thankes vnto God as the whole scope of our liuelie hart can conceiue, and let vs eschew all contrarie opinions and religions which trouble this peace.

These are speaches Correlatiues as the Logicians vse thus to saie.The maner of Chirsts king­dome gover­ned by his iu­stice & iudge­ment. The king and his people, &c. Now then here bee desribeth the people of this king: and the desecription agree­eth with the saying of Sophonias 3. 12. I will leaue in the midst of thee a needy and poore congregation; yet trusting in the name of the Lord. For the church liueth an exile in the world. and in deede as S. Paule saith, 2. Cor.7. tryeth outwarde figh­tinges and feeleth inwarde feares: Therefore both maner of waies it is a congregation poore and néedefull, not onely be­cause it is destritute of humane helpes, but also because it ca­rieth about in the heart sorrowes and feares rising from ac­knowledgement of sinne, and the wrath of God: but there is a two fold kind of consolation set downe; one as the Psalme affirmeth, The Sauiour shall heale the woundes of the hart according to that saying, Matth. 11. 28. Come vnto me all ye which labour and are laden, and I will refresh you. The other in that he threatneth punishmentes vnto backbiters, & slande­rers, which inflameth mindes of kinges and princes against the Chruch. This conclusion sith it is necessarie for the vni­uersall Chruch, euen then speciallie is it so in the behalfe of poore people and Orphanes, which are made open praies [Page 67] for all backbiters and slaunderers.

To feare God by an vsuall phrase of the scripture, signifi­eth not onelie to feare the wrath and iudgement of God,How Christ the Sauiour is to be honored in his kingdom but also in a sort to serue or worship God: And the feare of God signifieth all the worship done vnto God, or all the obedience due vnto God. This verse teacheth vs then that Christ the sauiour is not honoured with expences or outwarde pompe, nor tragedies of captiues, but with duties by vs done, tou­ching which the lawe morall preacheth, and therewith affir­meth that the Church shall not bee vtterlie destroied in this world. This promise ought to bee acceptable vnto the god­lie ones, especiallie when the turkish armies are within their beholding; which practise no other thing but to destroie the preaching of the gospell, and scatter abroad the congregation of Gods Church. And although some dispute whether the kingdome at Christ be euerlasting, seeing Paule saith, 1. Cor. 15. 24. Then shall the sonne deliuer the kingdome vnto the fa­ther: Yet the kingdome of the sonne without all doubting is euerlasting, because in all eternitie, hée raigneth together with the father and the holie ghost, and remaineth the heade of the church: And whereas Paule saith, 1. Cor. 15. 24. That the sonne in the last day of the worlde shall deliuer the kingdome vnto the father; let that be vnderstoode thus: The sonne shall bring vnto the Father the Church gathered throughout all mankinde, and then all the whole godhead shall be seene in presence and shall raigne, not by the ministerie of the gospel, but immediatly or without anie meane. With this simple vnderstanding let vs be contented, least we séeme to seeke to be more wise then it behooueth vs.

[Page 68] There is no doubt but the prophet doth allude in this verse vnto the historie of Gedeon which is recited in lib. Iudicum. 6.The applicati­on of Daulds verse, first to Gedeons, and secondly to Christ his victorie. and 7. chapters. But other interpreters do applie this figure taken out of the history of Gedeon, another waie: For some doe refer it vnto the birth of the son of God borne of the vir­gne: as the meaning might thus be, Christ like vnto the deaw of heauen was conceiued by the holy ghost in the wombe of the virgin Mary, without all spot of sinne. This interpretation, though I reiect not, séeing it agréeth with the analogy or rule of faith: yet I do more allowe the application thereof vnto the kingdome of Christ: For like as grasse reuiueth and re­fresheth his colour when the deawe falleth vpon it; so our hearts, when we heare the preaching of the gospell conceiue new comfort, which is the beginning and taste of life euerla­sting. Againe also, that similitude maie well bee considered herein which in the same historie is set downe: Before Christ was borne the sinagogue was a fleece of wool wet with heauen­lie dewe: Now the drie lande, that is, the Gentiles are watered with this dewe. What shall I saie of the wonderfull and al­most incredible victorie of Gedeon? vnto whom Esayas in the 9. chapter compareth the triumph of Christ: For as Gede­on leaueth forth a slender hoast against the huge multitude of his enemies, and yet by God obtained the victorie: so wee wretched and weake soules following the gouernement and good guide of the sonne of God our Captaine Christ, in the onelie preaching of the gospell which we professe, and with the sparke of faith shining in miseries, doc ouercome most mightie enemies. viz. sinne, death, and the deuill. But this fi­gure verie well and excellentlie doth Doct. Martin Luther set forth in his exposition vppon the ninth chapter of Esay: Hee therefore that will may read thereof in that place.

He repeateth a sermon as it were of the effects of Christs [Page 69] kingdome,Righteousnes and peace two effects of christ his kingdome, namelie righteousnesse and peace: In the Church shall both righteousnesses flourish: the one of Faith, whereby the person is accepted and pleasing vnto God, fréely for the Mediators sake. The other of a good conscience, touching which let vs hold fast that most swéete saying of Nazianzen. Nihil exhilarat nos ita vt conscientia pura & spes bona. Nothing so much reioyceth vs as a pure conscience, and a good hope. And where hee saith, (abundance of peace. &c.) that is tranquilitie of the heart rising from faith, hope, and a good conscience.

Nowe consider what a thing it is not to be pluckt away from God, and to be able to haue accesse vnto God, to call vp­on him, craue and looke for helpe of him, as in the 1. Epist. 3. cap. and 20. vers. of saint Iohn. it is said, If our heart condemne vs not, then haue we boldness towardes God. But the particle touching the eternitie of peace must not be at a blush, as wee say, but throughlie looked vpon. For it containeth most sweet consolation, which Isayas expresseth, cap. 54 ver. 10. in these wordes, The hilles shall be mooued, and the little hilles shall tremble, but my mercie shall not depart from thee, neither shall the couenant of my peace fall away, saith thy mercifull Lorde: That is, though down-falles of kingdomes shall shake and terrifie the Church verie sore, yet my couenant that I haue made with my Church shall be firme, for euer ratified and vnmooueable. Let vs be quietlie contented with this league or couenant. yea though the whole world frushed togither fall downe about vs.

The kings of Babylon and Persia held in their power ve­rie rich kingdoms: but these kingdoms were included with­in the limits of Asia; Alexander the great ioined some part of Europe vnto the Empire of Asia: The Romane Empire grea­test of all others, was extended no further then Euphrate: Fi­nally, no gouernment in y^e whole world was contained in the [Page 70] proper iurisdiction: wherefore seeing Christes kingdome is comprehended within the same boundes wherein the whole world is comprehended, doubtles we must confesse that this kingdome is not a worldlie Empire, like as the Iewes do dream. But peraduenture some man would ask what maner of kingdom, the kingdom of Christ is? There is nothing that we may so easily expresse. The kingdome of the Christ in this life; is to kéepe and restore the ministerie of the Gospell: also to gather and reuiue the Church with his worde and holie spirit giuen, and to protect her wonderfullie against the diuels and tyrants, & after this life to raise her members vp from death to life, and bring them to his eternall Father. Out of this de­scription maie be taken the difference of Christes kingdome and a politike kingdome. Also they differ in obiects, in bene­fites, in forme of gouernment, glorie, defences, and stabilitie: for, first the politike power gouerneth the part which is moue­able, and brideleth the externall members, that they may re­maine within their duties: but the kingdome of Christ not onelie gouerneth externall manners, but reprehendeth and healeth the hearts, as in Isay, 61. ver. 1. To binde vp the bro­ken hearted. Secondlie, the chiefe benefits of politike power are discipline and peace of bodies: but the spirituall and eter­nall benefits of this kingdome, are righteousnesse and peace of conscience before God. Thirdlie, they differ in forme go­uernment: for other kings and princes chuse fit ministers to beare authoritie in the Common-wealth, endued with wise­dome and eloquence: but Christ chooseth the foolish things of this world to confound the wisedome of the wise: or as the 8, Psalme, ver. 2. saieth. Out of the mouth of verie babes and suck­lings, he hath made perfect his kingdome. Moreouer they differ in forme of execution, as in defence, and punishments: for the politike power defendeth his subiects with weapons, and punisheth disobedient persons with corporall force, or with the sworde: but Christ by the preaching of the Gospell giueth euerlasting benefits, remission of sinnes, the holie Ghost, and life euerlasting, and punisheth disobedient persons, not with [Page 71] corporall force, but with his worde, namelie lawfull excom­munication. Fourthlie, they differ in glorie: for the glorie of gouernments is in the excellencie of counsell in ciuill or peaceable gouernment, and in valiancie and good successe in warre: but the proper glorie of the Church in this life is, true knowledge of God, prayer, profession of the true doctrine, and perpetuall preseruation of the Church, although shee bee persecuted in some members. The greatnes of minds in o­uercomming or vanquishing all inticements and terrifying torments of the wicked, the ornament of manie vertues wherein the presence of God is perceiued and seene. Fiftlie, the defences of a politike kingdome are hoasts of men, and ri­ches necessarie in charges of domesticall affaires & to main­taine warres abroad: but the Church is not defended with visible helpes, but is gouerned by the sonne of God, and hath the Angels her super intendents or watchmen. Lastlie, they differ in stabilitie: for all politike gouernements haue their end and limit of time: but of this kingdome there shall bee none end, because the king in eternall, and he giueth vnto his people eternall life, which is here begun, and shall be accom­plished after the resurrection. These things must bee often re­cited touching the difference betweene Christs kingdome, and politike kingdomes: not onelie to refuse the Iewes, but e­uen to instruct vs also, least the consolation & inuocation vp­on the Sonne of God, and our exercises of faith be obscured or darkened with politike imaginations. For the eyes being bent vpon politike benefits (when they are once gon) do think that the church is but a castaway from god. This imagination must we refuse, and stedfastlie, beleeue, that true beléeuers are not therfore, cast away from the sonne of God, no though they be in the middes of punishments or torments: for as saint Paule saith, We stand, and reioyce vnder the hope of the glorie of God not onelie, but also We reioyce in tribulations, &c. Rom. 5. verses, 2. & 3.

We do remember that D. Martin Luther oftentimes said: In the olde Testament there is a notable witnes of the God­headTouching the eternail god­head of Christ, and the royal­tie of his euer­lasting king­dome. of the Sauiour promised; which affirmeth that he was cal­led vpon, & by this propertie the same sauiour is there discer­ned from other Prophets. That most graue witnes was by some complained to be obscured & weakned by translating the same inuocation vnto other men. And for that one cause (saide he) the custome of praying vnto others was to bee disallowed. But where the Prophet Dauid affirmeth here, that this Sauiour shall liue, &c. Let that be vnderstoode in that meaning touching which Christ saith, Iohn, 14. 19. I liue, and you shall liue. That is, like as I of mine owne power do liue, séeing that I am con­substantiall with the father, and second person in deitie: so by my merit, and through my effectuall working you shall liue al­so: for I in dying haue destroied death, and in rising againe haue restored life, as in the old godly verse the Church so sing­eth: Yea I will raise vp againe your bodies from death, and these euen counited with your soules, I will adorne with gifts agréeable vnto the state of life euerlasting.

He compareth the fruitfulnesse of the Church or kingdome of Christ vnto the most lightsom flourishing corne,The florishing state of the Church with puritie of doc­trine & cōcord of the Church. which is an­swerable to the husbandmans praier and expectation. For as the thicke growing corne delighteth the beholders: so there is no sight more pleasant then to see the flourishing Churches, wherein vnto the puritie of doctrine preached, the concorde of [Page 75] the teachers is adioined or annexed. There is a great force in the Nowne Bar: which signifieth most pure wheate: as if hee should say; In the Church of Christ shall not beare sway anie vaine chaffe of humne traditions, which haue no iuice in them: but wheat shall flourish, which with the body of man hath great affinitie: for euē as of liuely wheat, the best blood is increased: so the Gospel deliuered without corruption, bringeth to the godly ones firme consolation.

This verse glistereth most clearelie like a notable precious stone throughout the whole Psalme;The euerla­sting renowme of Christ, God and man eter­nal king of the faithfull, and their euerla­sting blessed­nes in and by him. for it teacheth the reader touching the divine nature and benefits of the sauior, and tou­ching the calling of the Gentils. It cleerelie affirmeth that this lord hath alwaies bin, as he himselfe saith. Iohn. 8. 5. 8. Before Abraham was I am. And he vseth the word (Linnon) the genera­tion of the son from the father eternall. And therefore Micheas saith, 1, Mic. 3. This our deliuerer went forth before the daies of the world: That is, hee was the sonne of God before he tooke vpon him nature of man. Let vs beleeue therefore being confirmed with these & like testimonies, that the Sauiour is God indeed, and by nature the son of God, light of light, as in the Creed it is said. But although there be manie descriptions which teach why and for what cause the son was sent: yet the effect of the matter is brieflie in the worde [Blessed] signified. And for that by the wanting of any thing, the same may bee better estéemed which we haue, as by darknes light, let vs see what the curse is. All mankind after our first fall was ouerthrowne with the curse of the law: that is, of gods wrath, & of euerlasting death by reason of sin: as Paule saith, Ephes. 2, ver. 3. We were by nature the chil­dren of wrath, euen as others were. This curse when no creature could take away or blot out, the sonne of God tooke vpon him­selfe, both the wrath of God and our punishments, that his fa­ther might be at peace with vs. So Paule Gal. 3. 8. interpreteth the promise giuen to Abraham: In thy seed shal al the Gentiles be blessed. Christ became accursed for vs, and redeemed vs from the curse, that we might obtaine the blessing of Abraham, Last of all let the particle be considered touching the calling of the Gen­tiles. [Page 76] in this verse, The posterities shall be blessed in him, and all the heathen shall praise him. For the calling of Gentiles is a notable testimonie of Paules affirmattion, wherein it is saide, Rō 5. 15. Grace oueraboundeth aboue sin: for no man can with­out some humbling of his mind read the examples of mischief striuing with the first and second table, wherein the Ethnickes wickedlie and filthily with great rashnes and impudencie are defiled Let vs therefore giue God thankes that hee receiueth such castawayes into sauour, and coopteth them into the socie­tie of Christs kingdome.