The Psalme and exposition thereof.

Doctrine of the first Commaundement touching Si­lence & Hope, as I said, is deliuered in this Psalm: ver. 1. [Page 3] Waite (saith he) vpon the Lord, Of patience and hope in God, when we are af­flicted. addresse thy selfe vnto him, and hope in him. Waiting or silence is opposed a­gainst impatience, and disdaine, to him that seeketh reme­dies not granted, or els granted: but in despising the order which God hath ordained, as many seeke for medicines or helpes from Southsayers against the commaundement of God, which forbiddeth to aske counsell of the diuell and his instrumentes. Others runne for helpe vnto Phi­sitians, whose science although it be graunted and approo­ued by God, yet ought it not to be the first and principall obiect of mans will. Let vs therefore in miseries be pati­ent, and let our hope be deeply rooted in Gods promises, which cannot be wearied, nor in any wise mooued out of place. But afterwardes let vs in a right order seeke reme­dies graunted vs, least wee sinne vppon the contrary part, namely in tempting God according to the saying of Syra­cides chap. 38.9. My sonne faile not in thy sicknesse: but pray vnto the Lord, and he wil make thee whole. Deferre not to turne vnto God, and then giue place vnto the Phisition. Verse. 11. These rules if wee shall follow we shall neuer be cast out of our standing, but we shall stand like rockes immoueable, whereupon the fro­thing fome of the sea dashing, doth againe fall away from them.

Like as the raging diuel vexeth & greeueth the Church in her olde age,Sathans extreme outrage against the church in her old age, which by reason of age is weaker and fee­bler: So the instrumentes of the diuell doe insult vppon dead persons & such as are brought low, & [...]o not make vp the broken wall with fortified watches; but with violence and assault endeuour what they can, quite to euerthrowe [Page 4] the same. This proper mark of diuelish reioysing at good mens miseries, let vs not suffer to be burning in vs: but let vs be mooued with other mens miseries, and let vs studie as our vocation and abilitie will serue vs, rather to pacifie then increase them. For hee that standeth let him take heed lest he fall: for it may happen to euery man that doth happen to any man.

Though our whole life be full of dissimulations, yet the examples of Courts are more manifest: for there the face, countenance, and eies doe often dissemble, but the speech most often: for the greatest part of Courtiers doe flatter a man to his face, but priuily, if occasion be, can lay a colde pad in the straw. And specially if they see any stranger to prosper, [...]mulation in princes courts, &c. and to be of any estimation with the prince: vnto this mans destruction doe they prepare and bend all their enterprises. But these plagues of Courtes, are better knowne then that they require long recitall of them heere by me in this place.

Antonius saith by Ciceroes citing: Haec mea in dicen­do ratio est▪ vt si quid boni causa habet [...] habitem, hae­ream, commo [...]ar, &c. This rule hold I in speaking, that if the cause I take in hand haue in it any goodnesse, or [Page 5] right, in the same I may dwell, stand and remaine, &c. So the holyghost twice or thrice repeateth here that which is excellent, that he may keepe still the hearer or learner of his Psalme in the cogitation of most excellent matters: for as Epictetus notably said, Non potest doctrina aculeos relinquere in animo, nisi quis eadem quotidie aud [...]at & ad vsum transferat. Doctrine can leaue no strength in the minde, except a man daily heare the same, and apply it vnto vse. Let vs not then with a certaine loathing and sa­tietie be quite carried away from repeating of most excel­lent sentences, but let vs giue thankes vnto the holyghost that he speaketh the same matters from the same purpo­ses, and with this confirmeth our faith.

He applieth his example vnto the vniuersall church, as if he should say; God is much more ready to giue, then we are to receiue. Come ye therefore vnto this good and gra­cious Lord, who is more truely called, The delights of mankinde, then was Titus the sonne of Vaspasian, and freely put forth your petitions in his presence, yea poure out your hearts before him: for he reioyceth and is deligh­ted in this consent or vnity. Last of all, put your trusts in him, not onely in prosperitie, but most specially in aduersi­tie, and beleeue ye that you are receiued and heard, yea, though all creatures seeme to haue conspired your destru­ction. Hitherto appertaineth the notable saying of Saint Paul Ephes. 3. where hee affirmeth, that wee haue these three things, by Christ, easie accesse vnto the Father, free speech, and sure confidence to be 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 [Page 6] 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.

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.

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,Who be iust, and 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.

The Psalme and exposition thereof.

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: [Page 11] 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 [...]a [...]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.

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.

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.

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,A repetition of Dauids praier▪ and fiue reaso [...] thereof. 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 God adioyned, or rather made like: My [Page 14] lips shall praise thee, &c. Last of all: The minde is fed full of consolation, none otherwise then the bodie is with fat meate, in these wordes. As it were with marrow and fatnesse, &c.

He confirmeth his affirmation from a strong reason, as if he said: If I now do duely remember thee with thank­fulnesse in my sorrowfull and lamentable bannishment, what thinkest thou that I will doe when I shall be resto­red into the rightfull recouerie of that which I haue lost wrongfully? For then wil I frankly and freely, fully and wholly giue thee thankes, and I will driue the ship as it were with oares, but I will saile with large spred sailes and prosperous windes, that is, I wil most euidently de­clare that I am thankfull vnto thee for thy helpe, defence and restitution. Vnto thee I say I will wholly deuote my selfe, and in thee wil I repose and as it were consecrate al that is mine.

He addeth vnto his other affectes or motions, (which are most feruent in this Psalme) a iust indignation against his enemies, and being ful of faith, and the holy ghost fore-prophecieth [Page 15] vnto them a tragicall end of their mischiefe.Dauid praieth for the destructi­on of his ene­mies. Now indeed Saul proudly ruleth, carrieth stately counte­nance in the worlde, and laieth snares for me poore Inno­cent: But within a while my enemies shalbe miserably slaine and shall die and bee buried with dishonour. These stormes doe I foresee, sitting as it were in a Tower, and am partly sorrowful for the euerlasting destruction of ma­ny soules and partly reioyce that God setteth forth a testi­monie of his presence in the Church, whereinto others looking, may learne to feare God.

He affirmeth that hee will become a king trusting in Gods promise, according to that saying; Haba [...]uk 2.3. If the Lord shall tarry, looke for him, because when he commeth, hee will come speedily and will not linger. He also addeth a perticle touching an othe, which is not to those that vnderstand the doctrine of obscure the se­cond Commaundement. For an othe is a kinde of cal­ling vpon the name of God, wherein wee promise some­thing, putting or taking God first for a witnesse and iudge in the cause. For we pray that he would confirme our pro­mise with his testimonie, and punish and destroy the par­ties guiltie of periury, or false forsworne persons, accor­ding to y^e threatning added in the second commandement, And as God alone is to be called vpon, so were it a wicked thing to sweare but by the name of the true God, as in Deuter. 10. Moyses commandeth. But the full doctrine touching an othe cannot be heere explaned: wherefore let y^e godly ruler take & apply them for that purpose out of bookes methodically written and published.His protestation of thankfulnesse towardes God. For in this Cōmentary we do not intreate vpon common places, but [Page 16] with a certaine grammaticall diligence, we interprete the same Psalme so, as the reading of them may be more ea­sie and pleasant vnto the yonger sort.

The Psalme aed exposition thereof.

Albeit there seeme to be no remedie against the Syco­phantes byting or nipping girdes; yet wee must craue of [Page 18] God, that he himselfe would represse and vanquish those Sycophantes, which bend the most hurtfull weapon to do mischiefe, namely their tongue: and doe nothing lawfully, nor manifestly,Apelles his de­scription of Slan­der, with her ad­herentes. but worke all in secret and by subtill de­ceiptes. When I reade these thinges the declamation of Lucian the poet comes into my minde, which he made a­gainst slander: for he declareth that there was such a de­scription of slaunder set forth by Apelles painter of Ephe­sus, viz. There sate a noble great person with very lōg eares, reaching forth his hand vnto slaunder, comming a far off vnto him; about which person stand two silly women, Ignorance, and Suspition. To him strait com­meth Slaunder brauely attired, shewing euen the verie countenance, gesture of body and all manner action, of beastly cruell anger, and in her left hand holding a burning brand, but with her right hand haleth by her a silly wretched yong man whom shee holdes by the haires of his head, he stretching forth his handes vp to the Goddes, and taking the immortall Gods to wit­nesse. There comes for most next a pale fellow, vile in shew, 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 cōceiue the burning flames of slander. As also let vs consider that the welspring of this mischiefe is Malice and Emulation, [Page 19] 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.

The second part of the Psalme denounceth punish­ments vnto Sycophantes, which they deserue: For as they with their weap [...]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.Apelles accused of moouing sedi­tion by Antiphi­lus, how he was acquited thereof and the reward of them both. And had not one of the Conspirators which were taken and put in pri­son been bold detesting y^e mischief of Antiphilus, and pi­tying [Page 20] 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.

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,Trueth the con­querour of Falshood. 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.

The Psalme and exposition thereof.

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 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 [Page 23] 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 [Page 24] 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 [Page 25] and true woorshippe vnto Almightie God.

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 [Page 26] may most stedfastly beleeue that our praiers are receiued, and heard at full.

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 sinne [...] 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 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.

He giueth god thankes for the ministery of his worde [Page 27] 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.

He ioyneth vnto thankesgiuing, a prayer very necessary, [Page 28] 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.Doctrine of Iustification. 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:

[Page 29]But after that we haue obtained forgiuenesse of sinnes, also reconciliation ioy [...]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.

He giueth thankes for the institution and preseruation of the estate politicke:A thankesgiuing to God for the preseruation of the prince and present state of gouernment. 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 [Page 30] ordeined, but in the order of gouernmentes there shineth wisedome, in punishmentes Iustice, and in preseruing thē 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 frō 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 thing manifest, I will be content with one only saying of Cicero, which is extant in his oration for Rabirius: Deo­rum ope & auxilio multo magis haec Respublica, quam ra­tione hominum & consilio, gubernatur: Esset enim impos­sibile politicam societatem in tantis confusionibus & furo­ribus hominum durare, nisi Deus eam sua potenti dextera tueretur. The Common-wealth is much more gouer­ned by the aid and helpe of God, then by the counsell and reason of men. For it were a thing impossible that the politicke societie of man shoulde endure or holde out in so great confusions and outrages of men, except God with his mightie right hand did defend the same.

He compareth the warres and the seditious vnto the ra­ging of the sea, and noise of the waues: For like as these raging seas and noyse of the waues are not in our power to pacifie: so there shoulde be no end of warres and sedi­tiōs, except God did extinguish the burning brands of such great fires. God repressed Tha [...] [...]o, Sennacherib and At­tilas. [Page 31] He ouerthrewe and appeased the tumult of the base countrey people, which men thought woulde haue vtterly destroied Germany. Therefore is peace the gift of God most worthy of admiration and estimation.

He calleth (tokens of God) the punishmentes where­with Tyrantes and Seditious persons are punished: for they fall not headlong into punishment by chaunce, but these so great calamities are the workes of Gods iustice, which do admonish others af repentance and of the future iudgement: And he reciteth also benefites of peace,The blessings of peace. wher­in not onely they whom nature hath giuen vnderstanding, but euen the very houses and fieldes mee thinketh doe re­ioyce. For in peace, marriages are had in reuerence, cau­ses are handled in the court, traffique and buying and sel­ling are dayly frequented, the fieldes are tilled,The miscries of warres. y^t grounds are fruitful, orchardes and vinyardes doe bring forth in­crease and store: Finally, all thinges are full of ioy and gladnes in haruest time, and in Autumne. Contrariwise, in warres is euery where lamentable losse, feare, and a great description of death. For as Plautus the poet saith, Vbicunque rebus commotis tanquam mari stratiotici, mores, inundant ibi, pietas, religio▪ bonae artes, cultus, honestatis eliditur at (que) interit. Facultatum enim & rei familiaris naufragia, ipsa (que) mors etiam tum laeuissima sunt mala. Na­tura & legum [...]ura violantur, non iusiurandum seruatur, Instituta maiorum conculcantur. A notable saying of Plautus the Heathen poet▪ Foris omnia sunt expositae praesentibus periculis. Domus autem quae debebat cui (que) esse tutissimum refugium ea rapinis & iniurijs externorum pa­tet. Non ibi dominorum ius & dignitas defendi, non pro­tegi liberorum castitas potest. Talia infelix bellum efficit. [Page 32] Whersoeuer the states of countries are troubled, mens lewd liues flowe ouer with mischiefes (as it were in a troublesom raging sea) there godlinesse, religion, good sciences, and the regard of honestie vtterly perish and decay: for the losses and spoiles of mens goodes, and houshold stuffe, yea and death it selfe are then thought most light and slender mishaps. The ordinances of na­ture and of the lawes are violated, neither faith, nor firme promises kept, the institutions of the elders, are resisted, all things are euery where laid open for pre­sent dangers. The house which ought to be most safe refuge for euery inhabitant, the same standeth open for the spoiles and iniuries of strangers. There can nei­ther the owners interest nor dignitie be defended, nor the chastitie of his children be protected. Vnfortu­nate warres cause such miseries.

The last verses of this Psalme conteine a Thankesgi­uing for husbandry and sustenance of foode for man. For we must not imagine, that God goes quite away from his worke, and that the creature is left only to his owne gouernment, like as the Carpenter leaueth his ship ready builded for the Seas, to be gouerned by the Sailers: But wee must perswade our selues in this that God alwaies is present with his worke, & plaieth the part of a diligent husbandman, who walking about his grounds, ouerseeing [Page 33] them himself, leaues the print of his feete to be seene: For not by chance, or by natures order only is the earth made fruitfull euery yeare, but the blessinges of God are the fruitfulnesse of the earth, and the chaunges of times and seasons made fit for the ripening of fruites, as in 1. Cor. 3.7. Paul saith, Neither is he that planteth any thing, nei­ther he that watereth, but god that giueth the increase. And that indeed by Gods graunt and gift our sustentation is giuen vnto vs, those most sweet wordes doe witnesse, Verse 10. The riuer of God is full of water. For hee compareth our groundes, orchardes and vineyardes vnto an euerlasting riuer which is neuer made drie: And he cal­leth it expressely, The riuer of God, because hee woulde refute our imagination which faineth that by our industry we are able to get sufficient sustentation.

In this Verse hee comprehendeth all benefites which God sendeth vs, in the Spring time, Summer, Autumne, The monthly and fruitfull proper­ties throughout the yeare. and Winter. For March giues vs violets, April grasse, May ▪ plentie of floures, butter, honnie, milke, and cheese, Iune and Iuly, hay, August, corne, September, apples; October, new wine: The other monethes doe yeeld vs as it were by Gods direction, birdes, connies, fish, & flesh of all sortes. Now thinke with your self how great the good­nesse of God is, that he giueth vs the increase of so many, so diuers and so sweet things for sustentation of our body; and the same not at one time of the yeare, to the end wee may alway be delighted with noueltie and plentie of all thinges.

The cloudes are taken for the steps of the Lord, in the heauens, which (as writers of husbandry affirme) do make [Page 33] fat the field:The cloudes di­ [...]ill the dewes from heauen. So God sendeth not forth seruantes to ouer­looke his groundes, but hee vieweth them with his owne eies, and treadeth them with his owne feete, because they shall take no harme.

The places of the wildernesse, are the villages & waste groundes,The benefites which the ea [...]th bringeth vs. which are farre distant from Cities. These also haue the wealth of the countrey, as for example, milke, butter, cheese, egges, hennes, &c. The hilles are compas­sed with Vines: In pasture groundes, whole flockes doe feed: The vallies are full of corne. All these benefites doe cheere and reioyce our minds, both because they are beau­tifull in our eyes, and also because they are most beneficial for our vse: And here the conclusion of this Psalme.

The Psalme and Exposition therof.

TRuly spake one of the ancient writers, Raram esse ho­ [...]oram & breuē moram laetitiae spiritualis, quae Deum ar­dent [...]r, syncere & suauiter celebrat: Seldome comes the houre, and short is the stay of spirituall gladnesse, which feruently and sweetly worshippeth God: For our heartes are too colde in setting forth Gods benefites and the multitude of conflictes and dangers hindereth the sinceritie and sweetnesse of thankesgiuing. Let vs there­fore acknowledge and bewaile this our coldnesse, and craue of God with his spirite of grace and praiers hee would kindle in vs true thankfulnesse. And although the beginning of the Psalme consisteth in a proposition exhor­tatory: Yet there is placed in the same a little clawse, which is not to be neglected. viz. Verse 2. In the greatnes of thy power shall thine enemies be found liers. This consolation let vs fix fast within the depth of our heartes, and now let vs set the same before vs in our present dan­gers. Great is the power of the Turkish tyrantes, great are the furies of the Pope and his Champions, but they shalbe found liers: That is, the purposes and practises of these enemies shalbe disappointed, so far as to the effect of the matter it may appertaine: For they shall neither de­stroy the kinde of doctrine deliuered from God, nor yet the whole Church, as it is said, Acts. 5.39. That which is of God shall not be destroied.

[Page 37]Seeing the circumstances doe bring a speciall light vn­to histories I will briefly speake touching the place and time of that wonderful transporting of the people of Isra­el by the riuer of Iordan:An explanatio [...] of the myracle how, when, and where the Is [...]ae­lites passed ouer Iordan. for albeit wee are mooued with consideration when we reade and heare that the people of Israel could not passe ouer that water, vntill by gods po­wer the course thereof being stayed gaue safe passage to al the company by drie steps: yet if wee consider the circum­stances in wondering at Gods worke, we stand as it were made vtterly amased: for first some light shal appeare vn­to the historie, if a man be instructed that the Israelites passed on that side of the countrey by the riuer Iordan, which was neere vnto the citie of Iericho sometime most flourishing; whereas not farre thence the same riuer run­neth into the dead sea, being first increased with very many little riuers and floods, which discharge their fulnesse into the same. Wherefore it must needes seeme, that the streame was there much more broader and deeper then it was in other places neerer to the chanell or springs there­of: so the description of the place makes more famous the greatnes of the wonder, and of gods goodnesse. Againe, if a man consider also the other circumstance; namely, the time of that same wonderfull passage ouer Iordan, we shal see yet euen in this circumstance, the power and goodnesse of god more notably manifested: for we reade in Ioshuah chap. 3. That the people was carried ouer that place in the first moneth of the yeare as the Hebrewes ac­counted, which aunswereth almost to our Aprill, which was the beginning of their haruest, what time Iordan was wont euery yeere to runne ouer the brimme,Dauid Chytraeus in his chronicle reporteth this to be done in the yere of the world 2493. and (before Christ was bapti­ [...]d by S. Iohn in the same Iorden) iust 150 [...]. yeeres. so that it fil­led, not onelie both riuers, but also passed ouer, and out of the same. But this same Iordan, before this time an in­uincible wall, namely, running and flowing ouer with ful brimme, did God make to giue way for his people, so as the water standing and gathering vpon an exceeding great height aboue towards the spring, and the other water be­lowe [Page 38] running into the lake Asphaltite, the Israelites might passe thorow Iorden with drie feete. So also the consideration of the time very much augmentes the great­nes of the myracle. For the church so liueth alwayes, e­uen as the people iournieng through the red sea, and by the riuer Iordan: for as that same terrible huge heape of wa­ter gathered vnto an exceeding height alwayes threatned destruction to the passengers: so the church is neuer with­out great dangers: but like as Iosua transported the peo­ple by Iordan into the land of promise, so the sonne of god the true captaine and guyde of his church, bringeth vs through the middest of death and great calamities of this world, into life euerlasting.

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.

And although many are the testimonies of Gods pro­uidence: yet the iustice of God is specially seene in his pu­nishments: [Page 39] for by vsuall rules, grieuous punishments alwayes are companions of grieuous offences:Herodotus lib. [...] ▪ and the examples of Tyrants are so vsuall as the Poet crieth out:

And Claudianus the Poet confesseth that hee was by Ruffinus his punishment, vehemently confirmed against doubting of gods prouidence in these verses.

Postea.

In English thus:

Afterwards.

[Page 40]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. The great oddes betweene this life and the life euer­lasting. 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.

As saint Paul saith, Rom. chap. 5. verse 2. We reioyce not vnder the hope o [...] the glory of God onely: but also wee reioyce in tribulations, knowing that tribulation [Page 41] bringeth forth patience, and patience experience, and experience hope: And hope maketh not ashamed, The reioycing of the faithfull, euen in greatest dan­gers three wayes▪ 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 1 more feruently call vpon god then others doe, which are in prosperitie. Next of all, in this obedience we do make our 2 selues knowne to serue God, not for pleasure or profite sake, but for the regarde of his glorie. Thirdly, our cala­mities 3 are testimonies touching the doctrine which we professe, and that immortalitie which shall followe after this life: for what wise man is he, [...]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.

[Page 42]It is an vsual thing in this life of lewd men which Pin­darus the poet saieth,

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 from other sectes. Al­so that they might be meanes to strengthen the ministerie. Dauid therefore offereth bullockes and goates,Dauids thanke­fulnesse. not being bewitched with a pharisaicall opinion, but vnderstanding those endes, whereof I haue briefly spoken. Let vs nowe that the policie and temple of the Iewes is destroyed, of­fer vnto god the calues of our lippes, that is, thankesgiu­ing and confession, and let vs walke in our vocation for the glorie of God.

Hitherto hath he celebrated the publique deliuerances of the church: nowe makes hee mention of priuate deliue­rances to the end he would increase and confirme in others faith, prayer, and hope of deliuerance: for as one saide elegantly, The examples of godly persons are towers builded vpon the wall of faith. Also this place teacheth, that god seeth the sighings of our heartes, and discerneth hypocrisie from true prayer. For prayer is not heard ex­cept it be made in spirit and trueth. And hee can not pray which hath in him an errour striuing with faith, or goeth on forwardes in sinning against conscience: because it is written in the first epistle of the holy apostle Saint Paule, the sixt chapter and the twelft verse Fight the good fight, hauing faith and good conscience. Againe, God heareth not sinners which do not repent them of their sinnes. And it is saide in the first epistle of Saint Iohn the third chap­ter, If our heart condemne vs not, then haue wee bold­nesse towardes God: that whatsoeuer we aske wee re­ceiue of him, &c. vers. 21. and 22. Let vs therefore walke wisely, not as fooles; that wee may rightly call vpon God.

The Psalme and Exposition thereof.

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. Difference of the law, and the gos­pel. 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 [Page 48] 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.

Quod latet ignotum est, ignoti nulla cupid [...]. 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 sacr [...]fices,The wickednesse of the heathen people in time past. and finally all kindes of mi [...]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 [Page 49] Church, that ought all mens mindes and tongues celebrate or haue reuerence.Their regenera­tion by Christ in the time of grace. 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.

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 [Page 50] 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. The fruitfull [...] of Prea­chi [...]g. In the first Psalme 3. verse. A Tea­cher of the Gospel is cōpared 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, banishmēts 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:One God in es­sence 3. distinct persons. 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 [Page 51] 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,The effectuall blessings of God in Trinitie. 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 gosp [...]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.