Exposition Upon Select Psalms, Biblical commentary · Psalm 16
THE ARGVMENT Of the XVI. PSALME.
A Pſalme it is of a mixt kinde, partly a Prayer, partly a Thankſ giving. And it appeareth by the inſcription that it is Davids. Now it is made firſt of a Petition, vntounto the fourth verſe. Then of a certaine glorying in God, vntounto the ſeventh verſe. Thirdly, of a bleſſing of GOD, from thence to the ende of the Pſalme.
THE XVI. PSALME.
1 An excellent ſong of DAVID, Preſerue me, ô ſtrong God, becauſe I hauehave my refuge vntounto thee.
2 O my ſoule, thou ſayeſt vntounto Iehoua, Thou art my Lorde, good commeth not from me vntounto thee.
3 To the holy ones which are vponupon the earth, and to the excellent, in whom is all my delight.
The firſt part of the Pſalme a petition of preſeruing
PReſerue me] The firſt parte of the Pſalme is a petition: alſo hee ſeeketh his own preſervation, whereby indeede he would ſignifie, that hee was come into ſome daunger, & that he was layd open to ſome perill, either through Idolatrie, or through ſome other cauſe. For, for this cauſe he hes his recourſe vntounto God, being a ſuppliant,From his confidēce leaning vntounto Chriſt. and hee craved that hee would ſaue him. Preſerue me] The reaſon of the petition is from his confidence in God, whereby ſurelie hee embraced God, in this preſent danger in his heart, in Chriſt Ieſus. DAVID therefore being about to preſent himſelfe before that judgement ſeate of God, and being about to ſeek his ſalvation and preſerving, he dare not be ſo bold as to come forth in Gods ſight, vnleſſe firſt hee be cledde over with Chriſt, and with his righteouſneſſe: For this is to beleeue in God, or that he had his recourſe vntounto God. For there was none other way at any time to compeare before God, no not to the beſt Kings themſelues, except by faith in Ieſus Chriſt, without the which, no entrie was every yet made open vntounto GOD. By whome, ſayeth the Apoſtle, We hauehave entrance by faith in God. Rom. 5. 2. O my ſoule thou ſayeſt] By a converted ſpeech, he turneth him to his owne ſoule, and bringeth her in teſtifying with him of that faith, which hee himſelfe before profeſſed, and ſeeking therewith his owne preſervation. Thou ſayeſt to Iehova] ſaith he; As if he ſhould ſay, Thou, O my ſoule and conſcience, teſtifies with me, that I truly and ſincerely profeſſe that, in that I ſay, I beleeue in God: For if the ſoule beare not witneſſe with vsus within, and ſay as it were, Thou art my GOD, our mouth in vayne profeſſeth outwardly faith in God; it ſayeth in vayne I hauehave my recourſe vntounto God: Except wee beleeue with the heart to righteouſneſſe, the confeſſion of the mouth profiteth nothing to ſalvation: Therefore DAVID bringeth in his ſoule beleeving, & teſtifying with him before God, that thing which hee before himſelfe had confeſſed in mouth: but what ſaith DAVIDS ſoule? Thou art my God] He acknowledgeth the Lord Iehova: But he ſeeth him not as it were then a far off, but drawing neere vntounto him, hee ſweetly embraceth him: which thing is proper vntounto faith, and to that particular applying, which we ſay to bee in faith. He embraceth him, I ſay, when hee ſayeth. Thou art my Lord] And from thence followes that, that DAVID himſelfe nowe before had ſought. Preſerue me] For the ſoule of DAVID ſought the ſame thing, which hee himſelfe had ſought before it. But this petition of DAVIDS ſoule, is not expreſſed in this place. Good commeth] Ane preventing of an objection of that vnderſtoode and ſuppreſſed petition of DAVIDS ſoule; for God might hauehave objected;The preuenting of an obiectiō & the grā ting of the godly ſoul humblie looking vponupon the maieſtie of God. To what ende ſhould I preſerue thee? What good thing can come vntounto mee from thee? DAVIDS ſoule anſwereth firſt by a graunting, Good commeth not from me vntounto thee] As if hee ſhould ſay: I grant that, that my life can no wayes be profitable vntounto thee. For it is neceſſary, that our faith, to the end it may quiete the ſelfe, in the alone mercy of God through Chriſt, very humbly and ſoberlie eſteeme of the ſelfe: and it behooveth every faithful man ſo to leane to the alone grace of God, & merit of Chriſt, that in the meane time, he be vtterly eſtranged from all opinion of his deſerving, & that he acknowledge, after that hee hes done all things that he is able to do, to the glory of God, that he is no other thing, but an vnprofitable ſervant. But the truth of this ſentence is to be weighed of vsus, leaſt there be any who would think that DAVID hes not ſpoken earneſtly, and from his heart,A more d… ligent conſideration of Davids cōfesſion. but for the faſhion and diſſembledly. God therefore (according to the perfection and exceeding greate felicitie which he is in himſelf) is not helped nether on th'one ſide or other by our wel-doing: neither yet is hee hurt any way by our evil doing: man himſelf, is either helped by his owne well-doing, or his hurte, by his evill doing. For in that conſiſteth our felicitie, that wee glorifie God. Againe, in that we ar miſerable, whē we giuegive not vntounto God his owne glorie, yea, or then when wee diſhonour him, ſo far as lyeth in vsus: which thing, this rejoycing which wee feele through the conſcience of obedience; and againe that griefe, which wee feele through the conſcience of diſobedience and rebellion,Rom 7. … The correction of the granting. is able ynough to teſtifie. O miſerable man that I am (ſaith PAVLE) Who ſhall deliver mee from the bodie of this death! To the holy ones.] The other parte of the aunſwere by way of correction: as if he ſhould ſay; albeit no good thing can come vntounto me from thee: Nevertheles, O God, preſerue me with the Saints that are vponupon the Earth, that is, in favour of the Church fighting in the worlde, that I may at leaſt be profitable vntounto her: Therefore, albeit nothing can come vntounto God by our doing well, notwithſtanding, we muſt not think that our good workes are vnprofitable: For a man may be profitable to a man, & the moſt contemptible may ſerue for ſome vſe to any the moſte honorable; as in mans bodie the foot may bee profitable vntounto the head. More-over, among men, Kings may be moſt profitable to others, of which ſort DAVID was, in reſpect they are armed by God with power and authoritie: they are bound alſo by their office to bee profitable vntounto others; but eſpecially, vntounto the Church of God: of which thing we reade, that Nebuchadne…zar, Dan. 2. 30.(otherwiſe an Heathen King) was admoniſhed by Daniell: that chriſtian Princes might vnderſtande, that this is ſo much the more to be required of them. To the excellent] Thoſe whom he called holie ones before, now he calleth excellent: Conſider therefore how greatly DAVID eſteemed of this Church of God, that is now ſo much lightlied and contemned, not onelyonly by the Princes, but by the baſeſt ſort of men. Not-with-ſtanding the holye ones, whatſoever the world think of them, remayne excellent glorious.Dan. 7. … Daniel, in the ſame ſignification, calleth it the Church of the high Saincts, that is, of thoſe that are Predeſtinate and ordained, to all moſte excellent high things, & to life everlaſting. In whom] This is the fountaine of that good thinge, whereby hee is to indue the Saints, to wit, the delighting in them, as louelove and favour. For wee profite in vayne, either the Church, or anie member thereof, except we louelove.1 Cor. … If I ſhuld ſpend al my goodes (ſay… PAVL) in feeding of the poore, and had not louelove, I were nothing. Wee may be indeede ſteidable vntounto others, but without louelove we cannot bee ſteidable to our ſelues, neither doe we any thing that is acceptable vntounto God, in reſpect it commeth not from a ſincere & ſanctified heart.Why the godly deſire to abide in this life. Moreover, mark here alſo the cauſe wherefore godly men deſire to abide for a while vppon this earth: and verely it is the pleaſure that they tak in the fellowſhip of the holy ones; for whoſe cauſe they would liue ſome-what longer, that they might promooue them to the knowledge of their ſalvation, and might preſerue ſome of them, before they depart out of this worlde. For they ſhall hauehave a farre more greater delight in their God, in that other life. It is good for me (ſaieth Paule) if I depart hence, Phil. 1. 23. ….but it is not ſo for you. If therefore chiefelie the louelove of this world, or of thoſe things which wee ſee therein, tyeth vsus al-to-gether, ſo much to this worlde, ſurely we are more then miſerable, yea, in the greateſt abundance of all thinges of this world.
4 They multiplie their ſorrowes, which giuegive in dowrie to ane ſtranger: I will not offer their drinke offerings of bloud, neither yet will I take vp their names in my lippes.
5 Iehova is the portion of my ſteeding and of my propertie, thou mayntayneſt my l…tte.
6 The lines are fallen out to me in pleaſant places, yea my poſſeſsion is faire for mee.
The other part of the Pſalme an holy glorying.
THey multiply their ſorrows] The other parte of the Pſalme: The glorying; having received ſome comfort of the preceeding rejoycing. For never man yet at any time came in vayne to God in Chriſt. And having as it were compared that his happie eſtaite, with the eſtaite of Idolaters, hee pronounceth and exclaymeth, that in reſpect of him, they are as it were but miſerable caitifes. They multiplie their ſorrowes (ſayeth hee) who giuegive in dowrie to a ſtranger] That is, who giuegive in dowrie any thing to a ſtrange God and Idole, that is, who joyne them ſelues in mariage with it, having complcitlie payed a greate dowrie.The fruits of idolaters. For it can ſcarcelie bee vttered, how many things Idolaters raſhly laviſh out vponupon their Idols: And what commoditie get they thereby? Surely, no ſolide and true joye, ſuch as David felt of that his mariage with the true God, but ſorrow onelyonly, and all kinde of miſerie. For ſuperſtition is ever conjoyned with a trembling of the ſoule. For what thing is able to eſtabliſh the ſoule of man, but God onelyonly? The Papiſtes promiſe peace and ſecuritie to others, which notwithſtanding they themſelues enjoy it not. Obſerue then in this place, how ſoone ſoever any man hath felt that joy, which proceedeth from the true God, then all thoſe appeare miſerable vntounto him, who having le…t the true God, hauehave their refuge to idols; For then he perceiveth wel ynough, what the miſerie of Idolaters is, after that the eie is enlightned with that light, which proceedeth from the face of God. And ſurely that is hee, who may onelyonly judge aright of the miſery of man. The Idolaters themſelues are blinde in their owne miſerie. There are alſo other men, who otherwiſe profes God in their mouth, nevertheleſſe, they feele not in their heart that ſolide joye, which proceedeth from Ieſus Chriſt, whoſe judgment many times concerning Idolaters, is corrupted. Of theſe I ſpeake, whom you may ſee everie where, to admit into their companie, without any kinde of difference, whatſoever ſort of men, whether they bee true Profeſſoures, or the enemies of the Croce of Chriſte, ſuch as are the Papiſtes this day: Then to ſpeak it once in a word; ther is no man a right judg of the miſerie of Idolaters, but hee who hath himſelfe felt in times bygane, that happineſſe which is in the true and onelyonly God.The drink offerings of idolaters. I will not offer them drinke offrings] As he had before pronounced Idolaters to be miſerable, through the ſenſe of that joye which he had felt of the true God, ſo now he profeſſeth, that he will hauehave no ſocietie, either with the Idolaters themſelues, or with their Idols: and he ſheweth that from the heart he abhorreth that ſort of falſe worſhip and religion. I will not] That is, I will not ſacrifice with them,…. after the cuſtome of the profane Gentiles, which ſacrificed, even with the bloud of man not only againſt the law of God, yea, but againſt humanity it ſelfe. I wil not tak vp their names] This is ſomewhat more, then that which he ſaide even now: as if he ſhould ſay, I will not indeed ſo much as name their Idols, & ſtrange gods. Concerning this there is a for bidding commandement extant. Remember not vponupon the name of ſtrange gods, neither let it be heard in thy mouth,Exod. …. whether it bee in ane oath, or in familiar commoning. Of this you hauehave an example, in this place, & a promiſe in the Prophet Oſe. 2. 17. Therfore there is an vtter deteſtation that DAVID profeſſeth, yea, againſt their very nams. But if any man will moſt intirely conſidder, that miſerable eſtate of idolaters, & then will be touched therewith, with ſome ſenſe of the true God in Ieſus Chriſt, ſurely that man will al-to-gether, abhorre with DAVID Idolaters, and Idolatrie, yea, and their very names will be abhominable in his …ares:2. Co. … For what fellowſhip is there betuixt light & darkneſſe? Nor yet ſurely, would ther be ſo many founde amongſt vsus, who woulde receiue ſo willingly theſe Peſtes & meſſengers, ſent out by the Anti-chriſt, which are ſente over to this country, to overthrow that puritie of the Goſpell, which we profes. Iehova is the portion] After that he hes declared the miſerie of Idolaters,The happines of the godly oppoſed to the miſerie of idolaters. and had therewith profeſſed, how far diſagreeing hee was from them: Nowe hee ſheweth his owne happineſſe, which he obſcurely ſetteth againſte the miſerie of Idolaters. There is mater ynough furniſhed vntounto vsus, of glorying of our happineſſe, who worſhippe the true GOD, according to his Lawe, when-ſo-ever we looke vppon thoſe miſerable men, who followe a ſtrange worſhippe: and ſurely this would hauehave the owne vſe this day, if any man would carefully, look vponupon that miſerie; but verie few there ar which do this thing: whereby it commeth to paſſe, that they are neither mooved with their owne miſerie, nor with their owne happineſſe.God the heritage of the godly. But let vsus conſider more diligently the wordes. Iehova (ſayeth he) is the portion of my ſteeding] Firſt, he gloryeth of his heritage: and hee calleth Iehova himſelfe his heritage. For it is neceſſarie, that wee be firſte participant of God himſelfe, according to the promiſe in the covenant, I will bee thy GOD: Then that all his benefits in Chriſt Ieſus may be communicated vntounto vsus, as ar remiſſion of ſinnes, righteouſneſſe and life everlaſting. Then ſecondly he gloryeth in the aſſurance of that his heritage, yea & that by a turned ſpeech vntounto God. By which thing indeed wee are warned, that when we glorie, we ſhould turne our eies oft to GOD, that the confidence which proceedeth from the ſight and preſence of God alone, might be the more. Thirdly, hee gloryeth in the pleaſantneſſe of his heritage. The lines (ſayth hee) are fallen out to me in pleaſant places] That is, the heritage, which is divided and aſſigned vntounto mee, as it were by lines, hee fallen vntounto mee in pleaſant places. Cōcerning lines, look Moſes. Fourthlie and laſt,… he gloryeth, in the fairnes agreeable with his heretage, & (that I ſhould ſo ſpeake) proportionable thereto. My poſſeſſion (ſayth he) is faire for me] That is, the fairneſſe thereof, aunſwereth to mee in proportion: Then to ſpeak of this matter ſūmarily: DAVID glorieth in his inheritāce, and in the thing conjoyned with his inheritance.The vſe of the doctrine and of the ſpirituall joy. All theſe wordes of DAVID, are greate and weightie, and they manifeſt a very great feeling of God in Chriſt, and of that everlaſting life, which being covered vnderunder theſe words, was in DAVIDS ſoule, yea, ſurely they manifeſte a greater ſenſe, then ar conteined in the words themſelues. For that joye of faith, as Peter thinketh,… Pet. 1. 18 is vnutterable & glorious: Then their greater was the feeling, then the wordes, but the matter it ſelfe, and the ſubſtance of the rejoycing, is greater then all ſenſe, whereof we al ar not capable. Wherfore, thoſe ſo weightie words of David they manifeſtly declare that joye which wee ſhall feele in the life to come, and which indeede ſhall bee wounderfull. Therefore wee muſt travell diligently, that when we read thoſe things, which are vttered forth here by DAVID in this Pſalme, that we therewith feele ſome like ſenſe of joye in our ſelues, and let vsus reaſon with our ſelues, out of thoſe ſame words, that that joy ſhalbe incomprehenſible, which we one day ſhall fullie attayne vntounto, when our Lorde Ieſus. Chriſt ſhall be made manifeſt vntounto vsus in that his ſecond comming, and when we ſhall ſee him, how glorious he is in himſelfe.
7 I will bleſſe Iehova, who counſelleth me, yea, my reines inſtructing me in the …ightes.
8 I ſet Iehova continually before mee, becauſe he is at my right hand, I ſhall not be mooved out of my place.
9 Wherefore my minde reioyceth, and my glorie is very glad, yea, my fleſh… ſhall dwell ſecurely.
10 Becauſe thou wilt not leaue my ſoule in the graue, neither yet wilt thou ſuffer him to whom thou art gracious, to ſee corruption.
11 Thou wilt cauſe me to finde in experience the path of life, the ſacietie of ioyes before thy face, the pleaſantneſſe at thy right hand for evermore.
The laſt part of the pſalme.
I Will bleſſe Iehova] The third parte of the Pſalme, The bleſſing. Having now felt that his happineſſe in Iehova, DAVID burſteth foorth into a bleſſing, that exceeding great joy, to wit, which proceeded from God, redounding to God againe, the author thereof: For the prayſe and bleſſing of Gods name, preſently followeth that felt joy, proceeding from God: and of what meaſure the joy is, in the ſame meaſure is the bleſſing. If there be no joy, there is no bleſſing, if there be ſome joye, whether it be more or leſſe, there is alſo ſome bleſſing, whether it be more or leſſe, to wit, according to the meaſure and quantitie of the joye. But in the heavens, where there ſhall be a perfite rejoycing, the bleſſing ſhall be perfite and continuall, both day & night, & without intermiſſion,Apoc. 4… we ſhal ſay, Holy, holy, holy, Lord God almightie. Who counſelleth] Here followe the argumentes of the bleſſing, from the benefites of God toward him. For after that once the rejoycing of the heart, hath lowſed the tongue to prayſe God, then there ſhall lacke no matter of prayſe. The benefites of God are of two ſortes, partly, they belong to this preſente life, as the counſell of God, in ſeeking the weill of his owne, and a certaine vnmoueable ſtedfaſtnes, in this verſe, and in the verſe following: partely, they belong to the life to come, as the reſurrection, as everlaſling life, from the ninthverſe to the end of the Pſalme. Then this is the firſt argument of bleſſing, in that he hath God to be his counſellor. Who councelleth me (ſaith he) that is, which thing hee hath not once ſpoken in the 2…. Pſalme nor elſewhere. Who teacheth me his waies.] Now hee taught DAVID his waies, whileſt he enlightned his minde to this purpoſe; that hee might ſee thoſe things, which were acceptable and pleaſant vntounto God. Hee taught him alſo his waies, when he directed his hearte to follow out thoſe things, which were acceptable to God. For ſuch is the blindneſſe of our mind, as concerning good things and that are pleaſant in Gods ſight; alſo, ſuch is the frowardneſſe of our heart, that vnleſſe the Lord put to his owne hand to enlighten, reforme, & make vsus new over againe, we cannot ſo much truely as thinke one good thing. Wherefore, whoſoever wil do any thing aright, and with commendation, of neceſſitie hee muſt hauehave God to be his counſellour: Moreover, Kings ar warned to do this chiefly, by the example of King DAVID who vſed not to come out into the coūcel, with the nobilitie of the kingdome except hee had firſt conſulted with his GOD. In the nights] Hee ſheweth the time inſpeciall, when God gaue him his counſell: as if hee ſhould ſay, Not onelyonly in the day, but alſo in the night hee gaue me his adviſe: That is, there is no time in which he doth not coūſel me. Of the which, it appeareth that David, being a man otherwiſe diſtracted in the nights, with diverſe cares & tentations (as he was indeed that man who was a type of Chriſt; & his afflictiōs & tentations wer figurs in ſpecial of the afflictions & tentations of Chriſt that were to come) it appeareth, I ſay, that hee being ſo diſtracted, was accuſtomed in the night by prayer, to hauehave his recourſe vntounto God, and to vſe him as it were in his hard affayres, to bee his counſeller, whereby alſo it came to paſſe, that as he teſtifyeth of himſelfe in an other place, when being overwhelmed altogether in anxietie and trouble oft, he went to bedde in the evening tyde, yet in the morning he aroſe out of bed joyfull, & as it were altogether ſprinkled over with gladneſſe. Nowe this was not done for any other cauſe, then that he had God to bee his counſellour, even in the night. It is a grieuous & heavy thing indeed, if any man be deprived in the night, of this bodielie eaſe, & bodely ſenſes, which are wearied nowe the whol day long, by hearing much, ſeeing much, & handling much, &c. But that is farre more grievous, if any bee not onelyonly deprived of that reſt of the bodie, but alſo in the meane time be diſtracted with diverſe cares and thoughtes of the minde. This is for the moſt parte the cauſe of thoſe faſheries in the night, that ſo fewe in their troubles, hauehave their refuge vntounto God, and laye them not downe as it were in his boſome; but they had far rather without God, fight & wraſtle with their faſheries and cares, where by it commeth to paſſe, that they are more and more diſturbed with the ſelfe ſame cares. Yea my reines inſtructing me] He ſheweth the manner whereby God gaue him counſell: & it is by the holy ſpirite, which hee vnderſtandeth by the name of reines. Alſo, the reynes are put metonymicallie for the thoughts, whoſe ſeate the ſcripture maketh the reines. Then David ſheweth the way,Pſal. 7. 1… ▪ not any extraordinary wayc, ſuch as was that, which was, by viſion, by dreames; but the ordinary, which was by the word of God, vponupon the which, Dauid out of all queſtion oft meditated,Pſal. 1. … & that through the holy ſpirit, working by the word. Then the caus wherefore we waite not for God to be preſente with vsus extraordinarily; and that he ſpeaketh not with vsus face to face, either by day or night, let vsus not think therefore, that it cannot be poſſible, that we vſe him as our counſellor, becauſe this ordinary waye of dealing duplicate page duplicate page with God by the worde, and by his holy Spirite, is the over-farre beſt, as for examples ſake, if any man being oppreſſed night and daye, with trouble of minde, wil meditate vponupon that ſaying of the Apoſtle.Phil. 4. 6. Be not carefull in any thing, but in all things let your requeſts be ſhewed vntounto God, in prayer and ſupplication, with giuing of thanks. If any, I ſaye, will meditate vppon this, ſurely that man ſhall no leſſe familiarlie deale with God, neither ſhall be receive ſmaller comforte, then if hee ſpake with him face to face. I ſet Iehova alway before me] The ſeconde argumente of Gods bleſſing,The ſecōd argument of Gods blisſing. from that benefite, whereby hee ſtandeth immoveable and firme, yea even in this preſent life. I ſhall not be mooved] (ſaith he) For Dauid felt himſelfe to be firme and ſtable in God, yea, in the middeſt of thoſe commotions & troubles, whereby then hee was ſhaken. The ſelf ſame thing feel the other godlie, when they hauehave their recours vntounto God. So ſayth Paule. Who ſhal ſeparate vsus from the louelove of Chriſt? For he felt himſelf to be grounded & rooted in that louelove of God,Rom. 8. … as he ſpeaketh of himſelfe in another place.Eph. …. 18. Notwithſtanding, the ſame Apoſtle in other places, felt himſelfe grieuouſly exerciſed, even according to the outward man, as hee ſpeaketh. But what ſpeaketh he in the meane time of the inward man? We are afflicted on every ſide, yet are we not in diſtreſſe, in poverty, but not overcome in povertie: … Cor. …. 9.We are perſecuted, but not forſaken, caſt downe, but we periſh not. But the wicked when they are oppreſſed with adverſitie, as they hauehave not their refuge vntounto God, ſo they feele no ſtabilitie for themſelues in God. I grant indeed, at ſome time, that they appeare to themſelues to be placed without the danger of al trouble, yet are they ſhaken altogether, yea, with the leaſt motion of affliction, how ſone ſoever theſe helps faile, to the which they truſted. But let vsus conſidder the groundes of this ſtabilitie. The firſt is this of which he ſpeaketh, Iehova is at my right hand] As if he ſhould ſaye, Iehova ſuſteineth me, as he ſpeaketh in another Pſalme. But of this ſtabilitie, there is an higher foundation. I ſet Iehova (ſayeth he) alway before me] This is that continuall confidence in GOD,Pſal. 3. 9. which maketh him to be preſent with vsus at all times. Wherefore whoſoever will ſtand firmly in afflictions ſpecially, let him ſeek for Gods preſēce, & he who would hauehave the preſence of God, let him apprehend him by ſaith: neither ſuffer him, ſo far as is poſſible, ever to departe out of his eies.The third argument of Gods blisſing. Wherefore my minde reioyceth] Here followeth other argumentes of bleſſing, taken from the benefites belonging to that other life, the reſurrection from the dead, and everlaſting life. For it is not ſufficient, if wee looke onelyonly vppon the bleſſing of this preſent life, except alſo we direct the ſight of our eyes to the conſideration of that other life, and as it were, behold a far off thoſe benefites moſte excellent, which ſhall bee beſtowed vponupon vsus in that other life. But of the whol graces of God in Ieſus Chriſt, were tied only to this life, ſurely all thoſe thinges would be nothing, which be fall vntounto vsus in this life. If our faith & hope we… bounded in Chriſt, only for this life, we were miſerable. If onelyonly in this life, (ſayeth the Apoſtle) wee had hope in Chriſt, 1. Cor. …. 19.of al mortal creatures, we were the moſt miſerable. But if the form of ſpech is not to bee pretermitted, which he vſeth in propounding vntounto vsus thoſe two benefites of the life to come. For he maketh his preface in the ninthe verſe, that he is glad & feeleth an exceeding great joye to aryſe from thē. Hee expounded not vntounto vsus after that manner, thoſe former benefites of this life, neither vſed hee ſuch a preface being about to ſpeak of them ſo that thereof it manifeſtlie appeareth that there was a greater joy of the ſoule,Two benefites of the bliſſed life to come hope of the glory of God & of our owne reſurrection. yea, of the hope of the benefites, which ſhall be beſtowed vponupon vsus in that other life, then of the preſent injoying of the benefites, which be fall vsus in this life preſent. We glorie (ſayeth PAVLE, writing the Epiſtle to the Romanes, and fifth Chapter, verſe ſecond,) vnderunder the hope of the glory of GOD. Behold, the gloryiing vnderunder the hope, of the benefites of that everlaſting life to come. The Apoſtle alſo warneth vsus, that there is ane exceeding greate comforte, yea, of the ſpeeches which are vttered in conference, concerning that glorious reſurrection that is to come.Theſ. 4. 18▪ But we muſt a little more diligently marke this example of DAVID: He ſaw not but a far off, & after many yeares▪ the reſurrection of his bodie to be. For how many yeares ar now paſſed bye, ſince he ſpake thoſe thinges, and ſince hee departed this life? And yet notwithſtanding, hee hath not riſen agayne, neither yet alſo ſhall hee ariſe before that ſeconde comming of Chriſte, and yet nevertheles, through the very hope of the reſurrection, which was to come to paſſe a long time thereafter; hee rejoyceth exceeding greatly! What is therefore to bee done of vsus, who are fallen in into the poynt of time, of the comming of Chriſt, & to whom being once departed this preſēt life, there ſhall be ſo ſhorte a buriall of our bodies? But we muſt conſidder more diligently the Prophets words, hee attributeth to the hart, joy, and exceeding gladnes to glorie, that is, to the tongue, which is the inſtrument of holy glorying in the Lorde. Finally, he attributeth a ſecure habitation vntounto his fleſhe, that is, to his owne groſſer part, which we call the bodie. For of neceſſitie, this parte of man, after his owne manner, taketh death chiefly moſt grieuouſly, in reſpect it is to be layd vppon the graue, when in the meane time the ſoule, the other part of man, flitteth away into the heauens. Notwithſtanding this ſelf ſame fleſh is ſecure,Gen. 49. 6. vnderunder the hope of riſing again,Pſal. 30. 31 & rejoyceth after the owne maner. Behold, here joy ſpread abroad through-out the whole man, and all his parts; and that indeed through the hope of the reſurrection to come, and of life eternall: Which thing ſurely, ſeeing it is ſo great vnderunder hope and faith, how great ſhall it be vnderunder ſight? Of this rejoycing vnderunder hope, (which is as it were the earneſt penny, which alſo is ſaide to be enutterable) wee may eaſely geſſe that that joye ſhall be incomprehenſible, which ſhall be after this life, through the preſent ſight of God in Chriſt Ieſus,1. Pet. 1. 7. …. Peter reaſoneth this waye; for after hee had ſpoken of joy, glory & honor, which ſhalbe when Chriſt ſhall be made manifeſt, then he layeth downe the argument of that ſo great a glory from our faith and louelove towarde Chriſt abſent, and from that joy vnſpeakable and glorious, which wee now feele, yea, and it were no more but through faith in him abſent. Becauſe thou wilt not leaue] Peter in the ſecond Chap. of the Acts 25. verſe,The reſurrection of the head of the Church is the cauſe of the reſurrection of the members. &c. interpreteth this place, from the 8. verſe forth, to the end of the Pſalme, to be ſpoken properly of chriſt: which David in this place ſpak as a Prophet, yea, & that not only as a Prophet, but alſo as a figure of Chriſt Ieſus, who was to come. For David in him ſelfe alſo felt all thoſe things in experiēce in ſome meaſure, which he fore-telleth, were to come vntounto Chriſt. Then thoſe things which are here ſpoken of, are chiefely to be vnderſtood, concerning the reſurrection of Chriſt, and of his glorious life: which thing, Peter prooveth manifeſtly in the ſame place, verſe 29. And thereafter, yea, even out of theſe words, in which it was ſaid, That the holy one of the Lorde ſhould not ſee cor- Corruption, I meane the rotting of the buried fleſh, and reſolution into duſt: For out of theſe words, Peter aſſumeth, that David ſaw corruption, He dyed (ſayeth he) and was buried, & his ſepulchre is with vsus vntounto this daye. Wherefore, ſayth Peter, thoſe thinges cannot be properly ſpoken of David but of Chriſt his ſeede, whom David ſaw to come in the promi…e made to himſelfe. Notwithſtanding, David in the meane while ſaw, in that riſing againe of his ſeede Chriſt, his owne reſurrection alſo, which was to bee accompliſhed through the power of Chriſts riſing again who was made the firſt fruites of them that ſleep. … ▪ Cor. 13. …0.And ſo we al likewiſe whē we look vponupon Chriſt, we may ſee the fulneſſe of that grace which is in him, to redound vntounto vsus as it were againe. But namely, if now drawing neere to death, and to the graue, if then we looke vppon him, we ſhall feele in him, and his glorious reſurrection, our own riſing againe: For the Lord ſhall bring thoſe who ſleepe in Ieſus Chriſt together with him. 1. Thſ. 4. 14.Finally, that is to be marked which he ſayeth: That God wil not ſuffer him to whom he is gratious, to ſee corruption.] By this defyning and deſcription of himſelf, he ſheweth the ground both of the glorious reſurrection of Chriſt, and alſo of all the godly in him: To, wit, that fatherlie louelove of God, whereby both he loveth Chriſt, and likewiſe all the godly, howbeit it bee after a great difference, For he loveth vsus, in that his beloved. Eph. 1. 6.The difference betuixt the riſing againe of the godly and of the wicked, which ſhal be, is no waies obſcure out of this ground of our reſurrection. The louelove of God in Chriſt ſhall ſweetely rayſe vp the godly out of the graue. But the warth and juſtice of God being judge, ſhall rayſe the wicked, yea, againſt their wil, drawing them out of their graues at that laſt day to everlaſting and juſt puniſhment. Thou wilt cauſe me] This is the other benefite, which he is to attayne vntounto after this life, to witte, that everlaſting life, vntounto the which, after the reſurrection, he ſhal ſtraight go. As if he ſhould ſay; after that I am awakened vp againe, and rayſed out of the graue, he wil make me to know that path-way, which leadeth to eternall life: And having knowen it, I ſhall walke therein: By theſe wordes therefore he vnderſtandeth, that the waye to life, and to the heavens, is to be clearely ſhewed vntounto him, after that he ſal be rayſed out of the graue. Now in the words following, he ſignifieth the life it ſelfe, which after he hath walked through in that waye, to an end, which leadeth to life & to the heauens, he ſhall attayne vntounto. The ſacietie of ioyes.] He expreſſeth that life firſt by joy, and by the ſaciety of joy, then by pleaſantneſſe. He maketh the beginning and fountaine of the joy, the countenance of God. Gods right hand, he maketh the cauſe of the pleaſantneſſe, and he boundeth both the joy and the pleaſantneſſe, with eternitie of time. Our Lord Ieſus Chriſt, bring vsus to this life: To whom with the Father, and with the holy Spirit, be all honour and glorie, Amen.