into heauen and nowe sitteth at the righthand of his father giuing vs his holy spirite and other necessarie giftes for the body and the soule Dauid thinking vpon so great matters praieth most feruently that the Messias euen at the first time would come vpon earth destroy the workes of the diuell sin and death and vnto his church gathered from both Iewes and Gentiles would restore life and righteousnesse euetlasting The Psalme and Exposition thereof Verse 1 God be mercifull vnto vs and blesse vs and shew vs the light of his countenance and be mercifull vnto vs. Verse 2 That thy way may bee knowne vpon earth thy sauing health among all nations BY the law saith S. Paul commeth the acknowledgment of sin and the law worketh wrath Rom. 3.20 For there is a spirituall iudgement accusing all sinnes in men Inward and outward and denouncing the wrath of God according to that saying Deut. 26 27. Cursed be euery one c. But in the gospel there is reuealed the mercy of God and the blessing is promised by through and for Christes sake that is full deliuerance from sinne and death and the restoring of righteousnes and life euerlasting Wherefore Dauid looking into the glasse of the law and therein beholding sinne and the wrath of God craueth that God woulde send his sonne as a most sure pledge of mercie and to blesse vs with all spirituall and heauenly blessing and to loue vs for his beloued sonnes sake For then doth God with a cheerefull and louely countenance looke vpon vs when hee reconcileth vs vnto him in Christ not imputing vnto vs our sinnes loueth vs with the same fatherly affection wherwith This foundation once laid that is we acknowledge the mediatour and receiuing by his meanes and for his sake forgiuenesse of sinnes and reconciliation wee may cry aloud with that most holy old Simeon Now Lord lettest thou thy seruaunt depart in peace according to thy word For mine eies haue seene thy saluation which thou hast prepared before the face of all people To bee a light to lighten the gentiles and to be the glorie of thy people Israel But seeing the sayinges of Isaias wherein Christ is called the saluation of God are knowne vnto all men they seeme not needfull for me heere to recite them at this time Verse 3 Let the people praise thee O God yea let all the people praise thee Verse 4 O let the nations reioice and be glad for thou shalt iudge the folke righteously and gouern the nations vpon earth Verse 5 Let the people praise thee O God let all the people praise thee Quod latet ignotum est ignoti nulla cupidâ— That which is kept close is not knowne the thing vnknowne no man desireth How shall they beleeue if they heare not Howe shall they heare if none doe teach Hee therefore craueth of God not only to send his sonne but also to aduaunce the gospel whereby is gathered vnto the sonne an euerlasting inheritance both from amongst the Iewes and Gentiles And I haue spoken in the argument as also elsewhere how great a benefite the calling of the nations is to the societie of the true Church and vnto life euerlasting And there is not any vice or wickednesse wherewith the Ethnickes or heathen people haue not wickedly and filthily defiled themselues For they haue deuised a great number of Gods they haue called vpon dead men they haue slaine men for their sacrifices they haue mixed their lusts with sacrâ—fices and finally all kindes of miâ—chiefes as it were furies sent out of hell haue wandered euerie where Whereas then such outcastes are cooptate or chosen and regenerate of God into the societie of the euerlasting Church that ought all mens mindes and tongues celebrate or haue reuerence For if God should deale with seuere iudgement towardes blinde and miserable persons he might or should haue stricken downeright all men with the thunderclap of his wrath and caused the ground to swallow them vp into euerlasting destruction But he in his wrathfull displeasure thinking vpon his mercy hath not brought vs vtterly to nothing nor cast away this our wretched lumpe of ours into euerlasting tormentes but with an vnspeakeable equitie and lenitie hath graunted vs a space to turne vnto him and hath giuen vs Teachers which might call vs backe from our errour and idolatry vnto true acknowledgement of God to the right vse of calling vpon him Therefore let euery one say with Ieremie Lamentat 3.22 It is the mercies of God that wee are not consumed And againe with the patriarck Iacob I am vnworthy O Lord of all thy mercies bestowed vpon me Genes 32.9 10. Verse 6 Then shal the earth bring forth her increase and God euen our owne God shall giue vs his blessing Verse 7 God shall blesse vs and all the endes of the world shall feare him In the latter verses are two notable places one of the efficacie of the ministerie of the gospell an other of the mysterie of the Trinitie Truely the teachers and preachers of the gospel seeme to profite no more therein then as the prouerbe is The Oxen plowing vpon the sand or as he that rolleth a stone vp against a hill But that the labour of them which teache in the church is not in vaine these sayings doe witnesse Isay 55.10.11 Surely as the raigne commeth downe and the Snow from heauen and returneth not thither but watereth the earth and maketh it to bring forth and budde that it may giue seed to the sower and bread vnto him that eateth So shall my word be that goeth out of my mouth it shall not returne vnto me void but it shall accomplishe that which I will and it shall prosper in the thing whereto I sent it In the first Psalme 3. verse A Teacher of the Gospel is coÌ„pared vnto a fruitfull tree Which bringeth forth sweete and whole some fruites In the 15. of S. Iohns Gospel 16 verse the sonne of God saith I haue ordained you that yee doe go and bring forth fruite and that your fruite remaine c. That is the labours of them which teach shall not only for a small time profite mankinde but shal gather vnto God an euerlasting Church and the same Doctors or Teachers shall haue their euerlasting rewardes With these and such like sayinges let godly teachers comfort themselues and let them not forsake their standing by reason they finde contempt of the word now and then also pouerty banishmeÌ„ts and other daungers but let them go with merry and ioyfull mindes and with hope lighten their damages But not in vaine nor without good cause is The name of God here repeated thrice For although there is one diuine essence yet notwithstanding there are three persons of this Godhead namely the Eternall father who sent his sonne to take our humane nature vpon him The same sonne who is called by Iohn 1. cap. verse 1. the word and by Isayas cap. 7.14 cap.
Church which by the grant and gift of GOD doe heare the preachers of the gospel and ministers therof in Churches and Schooles but they also which ioyne together their prayer and confession with the true church for like as Dauid was not at all seuered from the societie of Gods church bicause hee was banished So the godly ones with Turkish or pontificall tyranny being oppressed and destitute of publike ministery are and remaine citizens of the church if they adioyne their praiers and worshippings vnto those congregations wherein the gospel is preached and doe not cast away their confession of the trueth The Psalme and exposition thereof Verse 1 O God thou art my God early wil I seeke thee Verse 2 My soule thirsteth for thee my flesh also longeth after thee in a barren and drie land where no water is THis is a notable description of a feruent desire For like as the Hart being pursued flieth and is made weary with long chase so that he earnestly desireth the liuely running waters to quench his thirst and refresh himselfe withall so the godly minde vnfainedly and from his heart desireth to haue recourse vnto the publike congregation of the church wherein soundeth the pure word of the gospel and the sacraments are rightly administred for so saieth the 27. Psalme verse 4. One thing haue I desired of the Lord which I will require euen that I may dwell in the house of the Lord al the dayes of my life to behold the â—aâ—e beauty of the Lord and to visit his holy temple And the 95. psalme and fourth verse saith Blessed is the man whom thou chusest and receiuest vnto thee He shall dwell in thy Court and shall be satisfied with the pleasures of thy house euen of the holy temple These and such like sayings which are euery where extant in the psalmes do instruct the Reader touching greatest matters For first they do teach that there is no thing better nor any thing more wishfull then to liue most friendly and louingly with the congregation which is the Temple and dwelling house of God and shal for euermore enioy the sight of God Secondly they accuse and condemne the erronious persons which will bee members of no church but seeke for Platoes citie wherein is no infirmitie Let such knowe that they are not chosen vnto the society of life euerlasting because they are not of that congregation of those that be called according to that saying of S. Paul Rom. 8.14 Whom he hath chosen those he hath called Thirdly they comfort the godly ones who indure great sorrow in their mindes to be absent from the common assemblies of the church for Mat. 5.6 They are blessed which hunger and thirst after righteousnesse and most earnestly wish and desire to be ioyned with the true church Last of all they discerne the true church from other Sectes For the church holdeth fast the possession of the holy and sacred fountain from whence are drawne necessarie doctrine and whole some consolations But other sectes are desart places full of errours and darkenesse and voyde and barren of al consolation for though they retaine a particle of the Lawe yet they either are vtterly ignorant of or corrupt the gospell But touching this difference I haue oftetimes elsewhere spoken in the Psalmes Verse 3 So haue I looked for thee in holines that I might behold thy power and glory He expresseth plainely the cause of this desire because God is in the Church alone truely acknowledged and called vpon and the speciall presence of God is perceiued for he calleth Gods glorie the proper ornament of the church namely the pure doctrine of the gospel and signes of grace which are called vsually the Sacraments The power of God he signifieth that maner of presence wherwith god is present vnto his church alone for though God in power and substance be euery where according to Ieremies saying 23.24 Doe not I fill heauen and earth And Paul saith Actes 17.28 In him wee are liue and moue yet by another reason God dwelleth in his church for there he is by his word and sacraments so effectuall as he may regenerate sanctifie many vnto life euerlasting This power doeth not reason see which is mal-contented with the simple and base outward shewe of the worde and sacraments But Dauid and other the godly ones feele in their heart a new light and the beginnings of euerlasting life inflamed by the word and signes of grace Rom. 1.16 The gospel is the power of God for saluation vnto all that beleeue Verse 4 For the louing kindenesse is better then the life it selfe my lippes shall praise thee He amplifieth the cause of feruent desire by comparison of present and eternall benefits The greatest part of men seeketh after honours and pleasures and thinketh these fading and vanishing shadowes the chiefe good gifts or blessings But I preferre thy mercy promised in the gospel before al benefites which are momentanie in this life For what doth the whole possession of the world profite a man if thereby he endanger his owne soule with this sentence our mindes are so to be confirmed that we may euen despise those which deride vs so thinking Verse 5 So long as I liue will I magnifie thee on this manner and lift vp my handes in thy name Verse 6 My soule shall be satisfied as it were with marrow and fatnesse when my mouth praiseth thee with ioyfull lips He spake before of the impulsiue cause that is of the obiect which mans will chiefly desireth Now addeth he the small causes of so great a desire I desire not the coniunction or aggregation vnto the church with a certaine ambition or couetousnesse associate themselues with the church for wealth and promotions sake but I looke for and seeke after those chiefest and most excellent conclusions that I may call vpon God and declare my thankfulnesse vnto him both with tongue and other dueties For although in these miseries of banishment I doe call vpon God yet with sighs and teares I make my supplications Seeing then God loueth a cheerefull giuer there shoulde be nothing more wishful vnto me then with a ioyful mind and mouth to worship and honour God And if I might be once partaker of this desire I should iudge my selfe of nothing more happie and with my head to touch the top of the skies But the first fiue verses doe excellently describe the reason of his praier For first in his praier shineth faith beleeuing that wee haue God mercifull vnto vs as the Psalme in this place saith O God thou art my God Secondly his feruent praier riseth of this faith which is compared vnto a thirst My soule thirsteth for thee Thirdly praying he seeth God that is feeleth the speciall presence of God So haue I looked for thee in holinesse Fourthly the feeling of Gods mercie comfort farre passeth all pleasures For thy louing kindnes is better then the light it selfe Fiftly vnto praier is the worshipping of
this verse what rule serueth best to beginne our prayer by namely the confession of sinne which is voide of dissimulation and a feruent praier for remission of sinnes For before all petitions prayer touching forgiuenes of sinnes ought first to shine forth as else-where is often time said Hitherto is recited the beginning of the psalme now commeth he vnto the thankesgiuing Verse 4 Blessed is the man whome thou chusest and receiuest vnto thee He shall dwell in thy court and shal be satisfied with the pleasures of thy house euen of thy holy temple He giueth god thankes for the ministery of his worde whereby an eternall church is gathered vnto god for hee calleth the church of god the congregation wherein soundeth the preaching of the gospel and wherein God is truely called vpon To be a citizen of this congregation is the chiefest and greatest benefit vpon earth Because by his word god maketh himselfe knowne vnto vs comforteth vs and with his holy spirit gouerneth vs lest we shoulde being quailed with temptations and calamities vtterly despaire in our selues But as in Dauids time god dwelt in the tabernacle and afterwardes in the Temple of Salomon So now god dwelleth in the whole world wheresoeuer thankefull praise is spread of Christ O the immense goodnesse of God who hath not onely chosen the Iewes but also the Gentiles vnto euerlasting saluation and hath called them to the societie of the true church Hereupon we may reason by a contrary position as in the eight chapter to the Romanes and the fourteenth verse Whome hee hath chosen those hee hath called Therefore al which are not called are not chosen for it is sure that the chosen ones are no where to be sought for but in the societie of them that are called that is of them which retaine the foundation and do not stubbornely defend worshipping of idolles But what are the pleasures of the house and temple of God God hath giuen vnto his church excellent pleasures his sonne Christ faith which ouercommeth al dangers right good works the holyghost vnderstanding of the scripture peace of conscience and other benefites which are innumerable Verse 5 Thou shalt shew vs woonderfull things in thy righteousnesse O God of our saluation thou that arte the hope of all the endes of the earth and of them that remaine in the broad sea He ioyneth vnto thankesgiuing a prayer very necessary wherein he craueth that god would preserue the ministery and confirme that which hee hath begunne in vs. For the doctrine touching Iustification is wonderfull that is put or placed far beyond and aboue the capacitie of mans reason Therefore vnto the Iewes it is an offence and to the Gentiles foolishnesse 1. Corinth 1. For what I pray you seemeth more absurd then that man shoulde be iust before god not by his owne but by an others obedience nor by his owne but by anothers merite especially seeing the law requireth our workes Hereof grow those clamours of our aduersaries The doctrine of faith is the corruption of manners and libertie of discipline Againe Men when they heare this doctrine are made more slowe to liue well and blessedly But the godly ones doe know where faith alone raigneth and what must be esteemed of workes for in that place where it is handled touching remission of sinnes and reconciliation wyth god and touching attainement vnto euerlasting life our workes are no other thing but the filthinesse of dogges so farre as pertaineth vnto merite and the cause of Iustification In this circle if I may so say the alone Mediator beareth all the rule and hath the preeminence whom faith acknowledgeth and taketh hold vpon and beleeueth that for his sake onely wee are freely by God receiued into fauour and are indued with life euerlasting as these sayings following doe witnesse Romanes the third chapter and foure and fiue and twentie verses All are iustified freely by his grace through the redemption that is in Christ Iesus whome God hath set foorth to be a reconciliation through saith in his blood Also 1. Corinth 1. Yee are of him in Christ Iesus who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption That hee that reioyceth should reioyce in the Lord vers 30 31. Moreouer 1. Corinth 4.4 I know nothing by my selfe yet am I not thereby iustified but he that iudgeth me is the Lorde But after that we haue obtained forgiuenesse of sinnes also reconciliation ioyâ—ed with the gift of the holy ghost and life euerlasting and doe againe go out of the holie of holiest there good workes are not in vs as it were filthinesse of dogges but by faith first shining forth are made worshippings of God and sacrifices of thankes giuing which God wil haue rendered vnto him that with his obedience we may declare our thankfulnesse inuite others by our example to the honouring of God To this purpose saith Paul Gal 6. But let euery man proue his own worke and then shall hee haue reioycing in himselfe and not in another And 2. Cor. 1. For our reioycing is this the testimonie of our conscience that in simplicitie and godly purenesse and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world and most of all to you wardes Let this thing therefore remain in this cause which cannot be changed Christ only is the saluation of God Againe as Symcon singeth A light to lighten the Gentiles and the glorie of the people of Israel But seeing the puritie and simplicitie of this doctrine cannot by mans alone diligence be retained in vse let vs most feruently craue of God That he would not only the guide and giuer but also the performer and effecter of this doctrin and seale the same thorowly in our heartes that we forgoe not the word it selfe or the naturall meaning of the word Verse 6 Which in his strength setteth fast the mountaines and is girded about with power He giueth thankes for the institution and preseruation of the estate politicke For the mountaines by an vsuall figure signifie kingdomes and dominions As in Ieremie the 51.25 Babylon is called a destroying mountaine These mountaines hath not mans wisedome and power ordeined but in the order of gouernmentes there shineth wisedome in punishmentes Iustice and in preseruing theÌ„ the goodnesse and power of God For most wisely most truely is it said by Plato Vbi non Deus sed mortalis aliquis dominatur ibi malorum aerumnarum nullum esse effugium Whereas not God but some mortall man beareth rule there can be no escape from mischief and miseries And Iohn Baptist saith A man can receiue nothing except it be giuen him froÌ„ heauen cap. 3. ver 27. That is no gouernment is happy and wholesome except it be ordered and helped by God For humane helpes are more weake then that they are able to conserue or keepe the policies or estates And that I be not here so long in a
power for euer his eyes behold the people and such as will not beleeue shal not be able to exalt themselues Heere is a notable description attributing vnto God immense and eternall power and affirming that God careth for mankinde for like as hee made of no thing all things so thenceforth he hath beene willingly present at his worke and either helpeth the order of second causes or hindereth them or altogether changeth them Non igitur est Deus noster numen Parcarum carcere clausum Our God then is no such god at all as Death shuts vp in his prison wall Ipse potest Solis currus inhibere volantes Ipse velut scopulos flumina stare iubet The shining Sunnes swift race he staies And makes floudes stand like rockes in seas And although many are the testimonies of Gods prouidence yet the iustice of God is specially seene in his punishments for by vsuall rules grieuous punishments alwayes are companions of grieuous offences and the examples of Tyrants are so vsuall as the Poet crieth out Ad generum Cereris fine caede vulnere paucâ—â— Descendunt reges sicca morte tyranni Vnto Dame Ceres sonne in lawe few kings go downe we see From death or wound or tyrants with a drie death scape scot fr6ee And Claudianus the Poet confesseth that hee was by Ruffinus his punishment vehemently confirmed against doubting of gods prouidence in these verses Saepe mihi dubium traxit sententia mentem Curarent Superi terras an nullus inesset Rector incerto fluerent mortalia casu c. Postea Abstulit hunc tandem Ruffini paena tumultum Absoluâ—tque deos iam non ad culmina rerum Iniustos crâ—uisse quaror Tolluntur in altum Vt lapsu grauiore ruant c. In English thus This sentence oft in doubt hath drawne my minde Whether that the gods had of the earth regard Or that there were no gouernor assignde Or humane matters ranne by hap hazard c. Afterwards But this same doubt Ruffinus death did cleere Pardoning the gods That people now vniust I say clime not so high but lift vp heere With greater fall they downe lie in the dust Verse 7 O praise our God yee people and make the voyce of his praise to be heard Verse 8 Which holdeth our soule in life and suffereth not our feete to slip He repeateth the proposition exhortacorie and laieth vnto the same a new reason because he saith the Lord is the author and fountaine of life not onely of that life heere which is common vnto vs with plantes and other liuing creatures and which is the passage to death but of that life also which alone is to be named a life For as it is said in Deut. 30.20 For he is our life and the length of our dayes in him we are liue and mooue And as it is said in the 17. chapter of the Actes For in him wee liue and moue and haue our being verse 28. But seeing this life figuratiue is not stedfast to continue long but scarce for one day for reckon our longest age with eternitie we shall be found almost in the same shortnesse of life as Aristotle saith the silly wormes of the earth do liue but one day God such is his goodnes doth also impart vnto vs the fellowship of life euerlasting then which no thing may be thought better nor more abundant in all blessings In the meane while He suffereth not our feete to slip that is he gouerneth vs with his holy spirit lest we should fall headlong into epicureall furies or other fanaticall errors This gouernement if any do thinke it to be a slender benefit they are more foolish then the Thracians which as Aristotle writeth coulde not in numbering reckon any further then fiue onely Verse 9 For thou O God hast prooued vs thou also hast tried vs like as siluer is tried Verse 10 Thou broughtest vs into the snare and laidest trouble vpon our loynes Verse 11 Thou sufferedst menne to ride ouer our heades we went through fire and water and thou broughtest vs out into a wealthy place As saint Paul saith Rom. chap. 5. verse 2. We reioyce not vnder the hope oâ— the glory of God onely but also wee reioyce in tribulations knowing that tribulation bringeth forth patience and patience experience and experience hope And hope maketh not ashamed because the loue of God is shed abroade in our heartes by the holy ghost which is giuen vnto vs verses 2 3 4 5. As if he saide we esteeme it a thing to be reioyced of not onely to haue ful deliuerance from sinne and death but also when wee performe obedience vnto God in our calamities For first we our selues which endure calamities do more feruently call vpon god then others doe which are in prosperitie Next of all in this obedience we do make our selues knowne to serue God not for pleasure or profite sake but for the regarde of his glorie Thirdly our calamities are testimonies touching the doctrine which we professe and that immortalitie which shall followe after this life for what wise man is he â—hat for imaginations of opinions or trifling matters to speake of would bring his life into danger Furthermore who would without hope of better life cast downe his body to death or by wound receiued die a faire death No man dieth willingly yea though hee knowe hee should suffer iust punishment by the lawes Therefore the afflictions of the holy ones are not onely exercises of faith and prayer but also testimonies of two most speciall things namely of Doctrine and Immortalitie Last of all the holy ones by their example confirme the weake ones and mooue others vnto the acknowledgement of the true God Verse 12 I will goe into thy house with burnt offerings and will pay thee my vowes which I promised with my lippes and spake with my mouth when I was in trouble Verse 13 I will offer vnto thee fat burnt sacrifices with the incense of Rammes I wil offer bullockes and goates It is an vsual thing in this life of lewd men which Pindarus the poet saieth Vetus gratia dormit homines sunt immemores Olde grace and fauour sleepeth And man little in minde keepeth And many are so false of faith that the earnest vowes which they made in their miseries they trifle out with vngodly mockery There is extant an apologie of one suffering shipwracke who when amongst flouds and stormes he had promised vnto god a recompence aboue his degree afterwards comming to shoare laughing saide he sawe no man claime that he promised and that hee could pacifie God with a salt cake Such vnthankefulnes is not in Dauid who both acknowledgeth by whome he is preserued and performeth promised thankfulnesse with a good faith And I haue often saide that Leuiticall sacrifices were not therefore ordained to take away sinnes but to be signes of the promise touching the Deliuerer that shoulde come and markes discerning this people