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
heard Doubtles it is a great thing for a man to come in the sight of God and a greater matter to speake franckely and manifestly that which a man thinketh But the greatest matter of all is without doubting to beleeue that God denieth vs nothing Nowe thinke with your selfe what and how great thankes is due vnto the Sonne of God the Mediatour through whose grant and gift we possesse all these things Verse 9 As for the children of men they are but vaine the children of men are deceitfull vpon the weights they are altogether lighter then vanitie it selfe Verse 10 O trust not in wrong and robberie giue not your selues vnto vanitie if riches increase set not your hearts vpon them Euery law is a commandement of that which is right and a conuincer of that which is wrong And Iustice comprehendeth the eschewing of vices and the studie of well doing Like as therefore he hath hitherto deliuered vs a rule or precept touching confidence setling it selfe in God So now afterwardes he forbiddeth vngodly confidence in humane things For our body is weake our feature or beauty fraile our health vncertaine our life most short and fickle fading honour is vaine because it is either fained or not of continuance our wil is corrupt wisdome is small vertue languishing and finally affection troublesome Seeing therfore al humane things are weake britle and fraile may we doubt yea or no but that it is more safe and far better to trust in God onely then to nourish an vngodly confidence not onely in Princes and Peoples good will but also in their wealth and other things which while they glitteringly shine are brickely broken Verse 11 God spake once and twice I haue also heard the same that power belongeth vnto God Verse 12 And that thou Lorde arte mercifull for thou rewardest euery man according to his worke The last verses containe a Reason why it is better to haue our hope reposed in God then in creatures because there is in God a will and power to helpe and saue Creatures either lacke will or power or both For first as Plato saith elegantly Amicus est animal naetura mutabilis A friend is a creature soone changed in nature Next of all second causes can not any way worke without the first But the will of God towards the godly ones is vnchangeable according to that saying Isay 54. verse 10. But my mercy shall not depart from thee nor the couenant of my peace shall be moued saith thy merciful Lord. And how say ye to it that gods power hath nothing to withstand or let it but all things giue place to it and all things yeelde and obey the same Let therefore our hope indeuour it selfe with the will and power of God and not with humane indeuours and helpes But the phrase of Lawe Thou shalt reward euery man according to his worke let that be vnderstoode according to the interpretation of the gospel for the preaching of the gospel teacheth who be iust who be vniust in what maner workes do please or not please God The person is iust that is accepted vnto God not for workes but for the Mediatours sake whom mans faith reuerently embraceth with a kisse Againe obedience be it neuer so lame and vnperfect yet notwithstanding when faith in the Mediator shineth forth before the same it is acceptable vnto God But hee that beleeueth not in the sonne vpon him remaineth the wrath of God than which nothing may be thought more sorrowfull PSAL. 63. Deus Deus meus ad te de luce c. A Psalme of Dauid when he was in the wildernes of Ziph in the Country of Iuda 1. Sam. 23.24 THE ARGVMENT LIke as sound health is more acceptable vnto them which are recouered and broght out of sicknesse then vnto others which were neuer sicke in bodie euen so good things long before desired do more delight vs then those which we haue continually receiued For of Priuation or wanting if I may so say with the Logicians are the habites esteemed and men in wanting vnderstand how precious good things be The same thing hath beene vsually happening to the godly ones for although they loathe not their present benefites namely the voice of the ministery and lawful vse of the sacraments nor yet with fulnesse are estranged from them Yet notwithstanding more feruently doe men desire these benefites so often as from their mothers breast that is from the publike ministery and from the outward societie of the church they are taken and plucked away For then the milke of Gods word waxeth sweeter and sweeter and the crummes falling from the Lordes Table are had in more price and reuerence To this purpose saint Iohn Chrysostome expounding the first chapter of the epistle to the Romanes saieth Nunc verbum Dei inter nos habitat abunde cum omni sapientia sine periculo docetur discitur quia pij Principes suscipiunt patrocinium docentium discentium euâ—ngelij doctrinam Hac autem copia verbi praesenti tranquillitate non ita afficiuntur homines vt par â—erat Veniet igitur tempus triste luctuosum quâ— dissipatis publicis caetibus ecclesiae pauci exulâ—â— in aliquo angulo trepide conuenient inter se communicabuÌ„t fragmenta caelestis doctrinae consolationes pro his reliquiis Deo ingentes gratias agent In English thus Now the worde of God dwelleth plenteously amongest vs. with all wisedome and is without daunger taught and learned because godly Princes take vpon them to defend the teachers and learners of the doctrine of the gospel But men are not so well giuen to fauour this plenty of the word nor to further this present peaceable estate as meet it was they should haue done Therfore a heauie and lamentable time shall come wherein the publike congregations of the Church being scattered here and there a few persons shall assemble themselues in some corner with feare and shall communicate amongst themselues the fragments of the heauenly doctrine and consolation and for these fragments shall render great thankes vnto God This same opinion of Chrysostome hath such familiaritie and likenesse with this our age that neither may one egge be more like another nor milke more like milke For all churches and all schooles do euen as it were thorowly rage with the daily preachings of the gospel and the sacraments are rightly administred But because the greatest part of men is vnthankefull vnto God for so great plenty and abundance of his worde We must feare a famine will come not indeede of bread and wine but of the word of God Let vs therefore walke in the light while we haue light lest darkenesse come vpon vs Iohn 12.35 And although godly exiles and certaine others oppressed in miserable manners are not able to come to the hearing of the gospel preached yet with this consolation do they sustaine themselues that not only they are the citizens and members of the
sight of his eyes nothing dimme but one verie like vnto those whose putrified bodies are scarce couered with a thin skin You may soone suppose this fellow is malice Now come after Slander two or three wretched women her companions whose office is to exhort instruct and make readie three mystris The interpreter of the picture saide these were snares and deceites At his back in mournful weed all ragged and torne followeth Repentance who turning her head behind her with teares and shame spieth Trueth comming We looking vpon this table as it were into a certaine glasse let vs learne that Ignrance and Suspition are the feeding or furthering instrumentes which quickly coÌ„ceiue the burning flames of slander As also let vs consider that the welspring of this mischiefe is Malice and Emulation which striue and contend for excellencie and greeueth at others welfare And Slaunder is furnished with al sleights of harming such as are flatterie lying periurie and impudencie And though this kind of people be fearefull dare not hand to hand fight with an enemy yet in their darke places and as it were in a deepe dungeon they dare put forth all wilful boldnes Wherefore most worthy of hatred it is and to bee cursed of all men seeing it hath nothing of trueth or soundnesse in it Verse 7 But God shal sodainly shoot at them with a swift arrow that they shalbe wounded Verse 8 Yea their owne tongues shall make them fall Insomuch that whoso seeth them shall laugh them to scorne Verse 9 And all men that see it shall say this hath God done for they shall perceiue that it is his worke The second part of the Psalme denounceth punishments vnto Sycophantes which they deserue For as they with their weapâ—ns cast downe whatsoeuer they hit so againe are they cast downe by God that their destruction might be vnto others an instruction and example Euerie history is full of examples but wee for breuitie sake will be content with that delaration which Lucianus setteth downe touching Apelles and Antiphilus For although Apelles had neither seene Tyrus at any time nor yet knowne Theodota authour of the sedition stirred vp in Tyrus at anie time yet one Antiphilus enuious of the arte and fauour which Apelles had was bolde to accuse him before the king of the conspiracie moued in Tyrus and stayning him with this slaunder brought him within the daunger and predicament of losing his head And had not one of the Conspirators which were taken and put in prison been bold detesting y e mischief of Antiphilus and pitying the vnhappie estate of Apelles to prooue that hee had nothing to doe with those seditious persons doubtles hee had suffered death as punishment for the mischiefes pretended by them of Tyrus Therefore when king Ptolomeus knew the matter hee changed his purpose and rewarded Apelles with 100. talents putting into bondage Antiphilus the Slaunderer Verse 10 The righteous shall reioyce in the Lord and put their trust in him all they that are true of heart shalbe glad Like as to the shining beames of the sunne the smokes and cloudes do giue place So by the help of God trueth is at length conquerour of Slaunders which like foming waues dashing vppon the rockes doe againe fall off from them when the same rocks afterwardes stand stedfast and immoouable with this purpose the holy ones being confirmed let them go with ioyfull mindes reioysing and with hope lighten themselues of their dangers PSAL. 65. Te decet Hymnus Deus in Syon To him that excelleth a Psalme or song of Dauid being a thankesgiuing to God for his benefites in the three states Ecclesiasticall Politicall Oeconomicall THE ARGVMENT LIke as God by his vnmeasurable wisedom goodnesse ordained three degrees of life namely The ministery of the gospel whereby an actuall church is gathered The politike Magistrate a preseruer of discipline and peace and Matrimonie which is a wel-spring vnto the Church and gouernment so this Psalme giueth God thankes for all his benefites necessary for the body and the soule for the gift of his word and gathering of his Church for peace wherein gouernements doe flourish and finally neede of doctrine as the chiefest but also of his daily bread in which phrase peace liuing and other assistant helpes are contained And to the end that Prayer and Thankesgiuing for these benefites may become more feruent let vs fore-cast and propone in our mindes the confusions and troubles of all degrees which not onely rise from mans ignorance and negligence but also are mightily increased of the diuell as most cruell enemy vnto all goodnesse And the corruption of the first order or degree is in deede Heresie troubling the church with strange opinions of God and counterfeit worshippings This plague is most hurtful of all because it both dishonoureth God and brings to wretched mankind darkenesse and as it were a certaine night of errours and dangers The corruptions of the second order are Battell and Sedition which when once they are begun are found the whole forme of mischiefe For there wisedom is driuen quite out of place and violence workes all mischiefe There Gods and mans lawes most impudently are broken But the greatnes of these mischiefs passeth al eloqueÌ„ce of speech The confusions of the third degree are infelicitie of marriages and children and the manifolde losses and plagues happening in housholdes and their busines For like as there is nothing sweeter vpon earth then peaceable matrimony so sorrowfull mischiefes in matrimony is discord which hindreth the bringing vp of children and the increase of houshold matters We considering this masse of mischiefes outraging in the Church gouernement and houshold affaires let vs most feruently craue of God both the remouing of that which is euill and placing of that which is good and for the residue of the chiefest benefites namely of the pure doctrine of the gospel peace and liuing let vs giue thankes vnto God and in that behalfe let vs follow Dauids example who in this Psalme with a thank full minde and vtterance of tongue aduaunceth Gods benefites ecclesiasticall politicall and oeconomicall with an excellent method beginneth a thankesgiuing from crauing forgiuenes of sinnes forasmuch as al the confusions of the three orders touching which I haue spoken are nothing else but most grieuous punishments for sinne The Psalme and exposition thereof Verse 1 Thou O God art praised in Sion and vnto thee shall the vow be performed in Ierusalem THat which Cicero saide of Eurypides that euery one of his verses was a seuerall testimony the same may much more truely be saide of the Psalmes wherein not onely euery verse but also all and euery word and wordes haue in them very much weight and moment For let vs if it please you call here to account the wordes of the first verse To thee saith he the creator and preseruer of the three Hierarchies that is of the Church Policie and Oeconomy be rendred
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
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.
8.8 Mat. 1.23 Immanuel and The holy Ghost proceeding from them both And although vngodly and prophane persons doe deride vs so beleeuing and speaking yet notwithstanding mens minds must with testimonies of diuine manifestations be so confirmed that they which defend contrary opinions may by vs be both despised and refuted For there can bee made no true praier without considering of the difference in these three persons Let our minde therefore be directed vnto this true God who made himselfe knowne by sending his sonne our Lord Iesus Christ for our sakes crucified and raised from death to life And truely let vs expresse in the beginning of our prayer the persons by name and let vs consider what is the property of ech of them that may be discerned from all creatures and let our true prayer bee discerned from the praier of the heathen and although it is here meant that the reuiuing is giuen and made by all the three persons yet this is done by order The sonne who gathereth a Church immediately by the preaching of the gospel moueth our hearts sheweth the Father and giueth the holyghost Therfore saith this psalme in the last verse God shall blesse vs that is Emanuel God with vs the sonne of God who tooke vpon him our nature to become our mediator redeemer iustifier and sauiour Againe the euerlasting high priest of the church alwayes making intercession for vs giuing the word of the gospel and remission of sinnes Also a king he is gathering keeping and preseruing and protecting his church giuing his holie spirit and restoring vs to life and righteousnesse euerlasting The euerlasting Father then blesseth or reuiueth vs the Guyde the Sonne as the Giuer and the holighost as the performer That is the euerlasting Father is the fountaine of all benefites because he made the decree touching our redemption testifying of the same publikely in the ministerie of the gospâ—ll and priuately in the heartes of them which are conuerted vnto God and which doe support and comfort themselues with the voyce of the gospel I haue spoken touching so great matters not as I ought but as I could for as a certaine godly Emperour said We speake not so much as we ought but so much as we are able FINIS Praised be God 1. Samuel 2.30 2 Sam. 8.17 Ieâ—â—mie 44.19 Isay 49.2 The effectes of this Psalme The rewardes of wicked amitie Of patience and hope in God when we are afflicted Sathans extreme outrage against the church in her old age â—mulation in princes courts c. Who be iust and who be vniust The want of a gooâ— thing maketh it more to be desired S. Iohn Chrysostome his woâ—des vppon the first chapter of Saint Paul to the Romanes appliable to this place A repetition of Dauids praier and fiue reasoâ—â— thereof Dauid praieth for the destruction of his enemies His protestation of thankfulnesse towardes God Apelles his description of Slander with her adherentes Apelles accused of moouing sedition by Antiphilus how he was acquited thereof and the reward of them both Trueth the conquerour of Falshood The effect of this Psalme A thankesgiuing to God for the estate ecclesiasticall 〈◊〉 oeâ—â—nomâ—call Three degrâ—â— of enemies to those states Doctrine of Iustification A thankesgiuing to God for the preseruation of the prince and present state of gouernment The blessings of peace The miscries of warres A notable saying of Plautus the Heathen poet The monthly and fruitfull properties throughout the yeare The cloudes diâ—â—ill the dewes from heauen The benefites which the eaâ—th bringeth vs. * Which was either a musicall instrument or a solemn tune vnto the which thâ—s Psalme was sung The effects of the Psalme â—ratulatâ—â—ie and Exhortatorie S. Augustines saying touching Gods presence with his people An explanatioâ— of the myracle how when and where the Isâ—aelites passed ouer Iordan Dauid Chytraeus in his chronicle reporteth this to be done in the yere of the world 2493. and before Christ was baptiâ—â—d by S. Iohn in the same Iorden iust 150â— yeeres Herodotus lib. â— Iuuenal Satyr 1â— Claudianus lib 1 The great oddes betweene this life and the life euerlasting The reioycing of the faithfull euen in greatest dangers three wayes Vnthankefulnes of mankind Dauids thankefulnesse The humanitie and diuinitie of Christ the Sonne of God The Gentiles for their vnthankfulnesse compared vnto hogges and dogges Hypocritâ—â— Difference of the law and the gospel The wickednesse of the heathen people in time past Their regeneration by Christ in the time of grace The fruitfull 〈◊〉 of Preachiâ—g One God in essence 3. distinct persons The effectuall blessings of God in Trinitie
glory praise and honour for euer and euer so long as no space of time may fully describe Thou arte to be magnified with word and writings of all men for thy institution and preseruation of the chiefest things wherein shine thy wisedome goodnesse and righteousnesse For whereas nothing may be more excellent then order who maruelleth not by right that mankinde is by Gods prouidence most wisely distributed into three degrees or orders as it were and certes to this end that the true knowledge of God should be of euery one according to their vocation preserued and aduanced For as it is ordained that Physitians do teach that is by the prouidence of the workeman to be directed vnto a certaine rule and to a certaine ende And how great goodnesse is that where these three estates as I may so say are not ouerthrowne by the outrages of the Deuil and the Worlde but are by God effectually preserued and defended for albeit our vnthankefulnesse deserue the vniuersall destruction of our churches policies and matrimoniall estate yet God such is his goodnesse doth withstand infinit molestations and generall hauocke then which nothing may be thought or conceiued more greeuous Last of all the iustice of god shineth and is manifestly seene in the punishments of Heretikes and seditious persons The historie of the tragicall end of Arrius is knowne But no lesse are knowne the histories touching the punishing of seditious persons whose last end agreeth with the rule Matth. 26.52 He that taketh the sword namely not giuen him by the lawes shall perish with the sword These punishments declare that god is a iust Iudge destroying things contrary to his order But why in this place is added before the wordes praised in Sion after some translation in silence Because as Isaias saith 30.15 The churches strength consisteth in quietnesse and confidence That is in patience and hope of Gods helpe And S. Paule willeth the church To pray without wrath or doubting 1. Timot. 2.8 That is without grudging against God such as for most part appeareth amongst men in a great violence of tempests and concourse of calamities and without Academicall doubting touching the wil of God yet howe hard a thing it is to performe both the godly ones do finde by experience in great calamities and temptations wherein they seeme to be forsaken or cast away from God But here is required a meanes of godlinesse and this is the way whether it bee easie or hard by this must we needes go And if any man seeke for any other let him call vpon Fortune as some do vse to say for it liketh me to borrow the same wordes in this place which Plato vseth in Epimaenides praising the studies of the doctrine touching numbers figures and heauenly motions Againe some man would peraduenture aske why maketh hee mention of Sion Verely to bring vs downe to the testimonies wherein god made himselfe knowne for like as Sailers direct their course vnto the little star Cynosura so let vs bend our mindes and eies vnto gods manifesting of himselfe and as in the old testament the prayer of the godly ones was tied vnto the Arke of the couenant so now the whole world is Sion according to that saying Iohn 4 23. True worshippers shal worshippe the Father in spirit and in trueth For now the Propiciator or mercifull Sauiour whom the golden table laid vpon the arke did signifie is prepared or set downe before the face of all the people as Simeon singeth most sweetely verse 3. Also that may be demaunded touching what vowe the psalme may here speake saying Vnto thee shall the vow be performed The answere is most plaine that the vowe in this place signifieth the couenant of the first precept or the promise made in our baptisme for like as the first commaundement rehearseth vnto vs dueties touching Feare and Faith so Baptisme bindeth vs vnto the acknowledgement and prayer of the true God as Peter saith 1. Pet. 3.21 Baptisme is the promise of a good conscience towards God by the resurrection of Christ For Baptisme is a mutuall league wherein god receiueth vs for his sonnes sake and indueth vs with his holie spirite and nowe againe promise perpetuall due obedience and true woorshippe vnto Almightie God Verse 2 Thou that hearest the prayerâ— vnto thee shall all flesh come There was in Creet an image of Iupiter without ears which doubtles some Epicure had placed euen to signifie that mens prayers are neglected of God Against this fury the psalme setteth downe a constant affirmation yea he saith as it were our God is neither dumbe nor deafe but hath made himselfe knowne both by his word and notable testimonies and also in purpose and euent prooueth that he heareth the praiers and sighings of the godly ones And lest any man should thinke that there is respect of persons with God he saith expresly that all flesh shall come vnto thee That is all men shal easily come vnto God and that no mans minde is so ready to receiue as God is ready and diligent to giue benefites Whereas then wee doe not obtaine nor attaine vnto all things that comes to passe by our fault and not by gods for although he willingly heareth vs without grudging loathing yet our hearts waxe too cold in praying therefore let vs not accuse God who is liberall towards all men but our owne coldenesse and our slouthfulnes which scarcely asketh any thing faintly much lesse can it strongly knocke at the gates of God or complaine doubtfully and earnestly that God hideth himselfe But let there be alwayes in our heartes eares and tongues sounding and resounding this most sweete title wherewith the psalme aduanceth God Hee saieth God is not onely a hearer but also a full hearer of our prayer whereby it followeth that wee are not onely suters but full suters So in the one hundred and twentie psalme and in the first verse it is saide When I cryed vnto the Lorde in my trouble hee heard me fully Let vs therefore imprint this title no otherwise in our mindes then the image of the seale is printed vpon waxe that wee may most stedfastly beleeue that our praiers are receiued and heard at full Verse 3 My misdeedes preuaile against me O bee thou merciful vnto our sinnes The Psalme taketh away the chiefest impediment of prayer for this obiection troubleth men in time of their praying to wit Iohn the ninth chapter God heareth not sinners I am a sumer with what face then shall I come vnto god who is angrie with sinneâ— God is a consuming fire That is punishing and destroying the guiltinesse of the offence Dauid graunteth the minor and feeleth sinne by the lawe to be made sinne mightily as appeareth in the seuenth chapter of the epistle of the holy Apostle saint Paul to the Romanes but therewithall hee craueth forgiuenesse of sinne promised in the gospell and such sinners truely repenting and crauing forgiuenes shall without doubt be heard Let vs therefore learne by