of God they were For Moyses as a Mâ—diator betweene the Lorde and his people did in the giuing of the lawe binde theâ—e two God and his people together putting as it were the Lords hand into the hand of all Israell and giuing his likewise as a father into the power of God making of two on by Iesus Christ the head Therfore the Prophet Ezech. coÌ„pareth all other benefits that God gaue his people to the ornaments of apparel namely to her bracelits billiments to her rings and cheynes and earings to her Crowne of gold for her head white silke for her body and shooes of taxus for her feete to hony oyle and the finest flower of wheate for her diet but the giuing of his word and statutâ— vnto them to his mariage with her Therefore are all those complaints in this Ezechiel and in the rest of the Prophets concerning her fornication when she left the commaundements of God followed after straunge gods new lawes And therefore also there is mention of diuorcement betwene them This was then the greatest and highest and heauenliest benefit that euer came vnto them to be ioyned in league with God to haue him sweare binde him self vnto them to be their God that is their defender mainteiner if they would be his people he delt not so with any nation or kingdoÌ„ or city vnder the cope of heaueÌ„ Oh Israell oh house of Iacob what wast thou that the lord so rewarded thee or what was Abraham thy father that he so visited him he made for him selfe a people onely out of Sem cast away Cham Iaphet Gebal Ammon and Amaleck he abhorred but Iudah Leui Ioseph he loued he exalted honoured he made them of all the world his sonnes and first begotten all them he made Kings and Priestes vnto him as Melchisedech he made them all litle inferiors to the Angells ioyned theÌ„ with the sonne of God. The night then that they departed out of Egypt was a day of loue vnto theÌ„ the day that Mannah first fel from the heauens was in deede a day of ioy and great gladnes vnto them But that day that they receiued the lawes ordinaunces statuts of God although it was a cloudye a darke daye a day of tribulation anguish of feare sorrow of a noise sound of a terrible trumpet and thunder which all caused to the outward man heauines and sadnes yet in deed if we consider what good that day brought to his people what honor what preheminence what state what maiestie what as it were familiaritie euen with God that cloudye and mystye that darke and dreadefull daye was the blesseddest day that euer rose ouer them A sorte of poore and sinnefull men to be ioyned in league and as it were in mariage with God and to haue the companye of Angells as it were bridemen at the mariage My eyes are not so daseled with beholding the brightnes of the Sunne nor myne eares so astonished with the thunder not my minde so with ioy euer confounded as my vnderstanding at the consideration of this so greate mercye yea my wordes are swallowed in it and my iudgement vanisheth and melteth before it But the Lord as Moyses sayth in deede loued his people Well we see then what iust cause Dauid had to remember this benefit in the Catalogue of the Lords mercies He sent redemption to his people he commauÌ„ded his couenaunts for euer Nowe also let vs a litle leaue them thinke of our selues and the reuelation of the worde and will of God vnto vs that in knowing the goodnes of God towardes vs in this parte we may labour to loue the Lorde and embrace his gracious calling thankfully What theâ— is Englande this litle poore corner of the world to Italy and Spayne to the great and riche countries of Asia and Africa vnder the Turke and other barbarous and blinde Princes that God should from heaueÌ„ looke as it were and cast aside his eye to this litle hole passing ouer and contemning suche glorious and famous Monarchies kingdoms to cast the seede of his word and the precious stone of his glory amongest vs to make vs while other labour and trauell for earthly and corruptible wares to be Marchaunts of this such a iewell buyers of such a treasure wherein life and saluation is contayned and to lighten vs with the blessed beames of the glorious Gospell of Iesus Christ Oh before how many goodly rich nations hath he preferred vs how hath he loued and honoured vs before other kingdoms that in glory and riches doe farre exceede vs Oh whom shall they send to heauen to fetch the worde of God or whome shall they sende to the deepe places of the earth or beyonde the seas that may bringe thence this treasure for the Lord hath blinded them most iustly that they can not see the Sunne stopped their eares that they may not smell the body of the Gospell neyther follow the Egles that flye vnto it We were a farre of as they are straungers from God and his couenaunts with them sinners of the Gentiles as they vncircumcised vntaught vnholy nay dogges as our Sauiour Christ sayth and swine and tigers but we are illuminated we are taught we are sanctified we are made neare euen Citizens of Ierusalem sonnes of the kingdom heires of the promises and coheires with Iesus Christ who is God blessed for euer Amen Now no more vnholy no more blinde no more cruell no more idle no more abominable before god for we are if the kingdom of God be in deede come vnto vs and into vs that is euen into our mindes and consciences then we are the lambes and doues antes of the Lorde in all holines and pacience and diligence wayting for the comming of Christ our Sauiour For vnles we walke in these and such like fruites of godlines though the Sunne be risen in the Realme surely it hath not shined vppon vs but we remayne yet in ignoraunce as we did Yea surely it is an vndoubted truth that so much we know as we practise Otherwise let vs talke of the Gospell neuer so much we are still deade in sinne and ignoraunce let vs exalt it neuer so high it exalteth not vs but rather thrusteth vs downe to hel but if in deede we haue receiued the Gospel so that we both knowe the glory and mercy of God also seeke by all our power to glorifie set forth the same in our life studies then are we truely lightned and the light of God shall continue with vs and encrease in vs more and more till the day starre that is the ful and perfit knowledge of Iesus Christ arise in our hartes when we shall knowe no more in part but fully and absolutely as we shall be taught as thAp sayth for so I thinke that senteÌ„ce is to be interpreted Thus I say if the kingdome of God be come vnto
be vnpunished what is this but euen to giue a reede into thâ— hande of Iesus Christ and to mocke hâ—â— kingdom What crowning of him is it 〈◊〉 this vayne mirthe and wantonnesse bâ— with bryers and thornes to pricke his head Is this the ioye spoken of by the Angel that came to declare his birthe tolde 〈◊〉 tydinges of this gladnes Is this the benefite that thou hast purchased to vs by the wonderful misterie of thyne incarnation of Emmanuel oh I am ashamed that it should euer be hearde of amongest the Iewes anâ— Turks that the ChristiaÌ„s at that time of the yere wheÌ„ their Sauiour was borne giue theâ— selues for many daies froÌ„ their ordinary â—dest shamefaced behauiour from walkiâ—â— ordinarily in their vocatioÌ„ studies to vâ— modest shameful practises to watching 〈◊〉 waking al for vaine vnfruteful works 〈◊〉 darknes Wherin differeth our celebratioÌ„ 〈◊〉 the natiuity of Christ froÌ„ the popish Christmas that it ought to differ as farre as heaâ— euen the highest heauens from the nether most hel Howe doe we looke to call Papiâ—â— from their vaine conuersation when we aâ— not our selues a foote froÌ„ them Is this thâ— conuersation that shall strike men with aâ— admiration and loue of vertue If it be required of women so to behaue them selueâ— that other may be wonne thereby to God doth it not more appertaine to men who were first made to Gods glory but ought it not yet more to appeare in schollers those which are called schollers of the holy Trinity I thinke if but thus much were spoken amongst the Heathen against so great an abuse they would repeÌ„t in sackcloth ashes And yet I know that this people will not be brought from this vaine conuersation for they loue it delight in it wil hide it and keepe it as a iewel For without these things they complaine that it is but a dead Christmas These men will neuer confesse the truth of this doctrine till God haue sealed it with some plague or other Well thus we ought not to remember the benefit of that vnspeakeable misterye by the which we are ioyned to God and God to vs but in ioy of the spirit that vttereth forth Psalmes and Hymnes spiritual songs and such l ke We ought also to keepe in mind not this onely but all the other miracles which the Lorde wrought for the defeÌ„ce safgard benefit of his Church so that our harts should be like the arke of witnes wherin as ther was coÌ„tayned for a perpetuall remembrauÌ„ce a pot or cruse of manna Arons rod for an euerlastig witnes of the care of G d for the prouision of his Church miracles whereby 〈◊〉 testified his election of Arons posteritie 〈◊〉 to haue in our harts all those thinges which the Lord either worketh for all the church or particularly for any part thereof In the rest of the verse he rendreth a reason oâ— these so great mercies euen the Lords pâ—â— not desert but as he sayth to Moyses I wiâ— haue mercy on whoÌ„ I will haue mercy making his mercy the cause of mercy So here his pity is made the cause and he vseth twâ— wordes doubling it because his mercye 〈◊〉 manifold toward his Ezechiel in his 16. cap doth notably set out this pitie free gracâ— of the Lorde toward this people in comparing him selfe to a man that seeing a pooâ— helples child new borne without any helpâ— of midwife or other wallowing in her bloâ—â— of very pitie and compassion washeth as clenseth her doth all thinges needefull seâ— the succour of it in such a case he then aâ—ter bringeth her vp feeding and cherishinâ— her til the be mariageable he then clotheâ— her with all costly aray and setteth her oâ— with all precious iewells and casting hiâ— loue vppon her taketh her to be his wâ—â—â— as more at large is to be seen in that place It followeth He hath giuen a praye c In the verse going before we haue seeâ— the exceeding loue of God towardes his Church testified by so many and such notable seales as he declared in the land of Egypt Where for the deliueraunce of the Church he chaunged the whole course of nature as it were in the bringing forth of a more excellent precious thing then the whole world which was at a worde made furnished he did as it were many dayes in paynes trauels labour before the birth of the Church so great a thing was it to make vnto him a Church We haue also seene his onely pitie compassion to haue bene the cause thereof Nowe it followeth in the fift verse He gaue a pray c. For although in the scripture somtime this word signifieth a portion or a part as in the 31. of the Prouerbs yet properly it signifieth a spoile which a lion getteth for him self the circuÌ„stance of this place needes forceth this sense For he remeÌ„breth the notable benefit of the spoile of Egypt what time they weÌ„t out of the laÌ„d which although it may seeme at the first not to be so excelleÌ„t or notable not to be spokeÌ„ of particularly wheÌ„ the other are not seuerally reckened but together as it were in one word bouÌ„d vp yet we shal see this although not the only cause why the prophet namely remeÌ„breth it passing thother briefly yet a sufficieÌ„t iust cause True it is that 〈◊〉 miracle of turning the waters of Epypt 〈◊〉 blod was woÌ„derful a maruelous work Foâ— if we maruel at the turning of six great poâ— of water into wine in the 2. of Iohn what shâ—â— we say at the turning of whole riuers foâ—taines from their nature And if we see in a few quarts of water the finger of God shaâ—â— not the haÌ„d arme of the Lord appeare 〈◊〉 turning the great riuer that great riuer Nâ—lus all the waters besides of Egypt not 〈◊〉 fix earthen pots but in sixteene tymes 〈◊〉 thousaÌ„d pots of wood stone And if in the destructioÌ„ of one maÌ„ by lice or wormes the woÌ„derful power of God appeared what and how maruelous is the power that made sâ— many as were able to destroy a mighty kingdoÌ„ innumerable people for if the striking with botches sores of one man destrâ—ction of his catle astonisheth vs in the 1. 〈◊〉 Iob at the striking of all Egypt both man 〈◊〉 beast how shall we be affected or if in the blinding of one citye of Sodom the maruelous hand of God shewed it selfe what is 〈◊〉 be thought in the blindnes of al Egypt The rest of the miracles may also in like maner be set out by comparing other iudgementâ— of God with them But I let them passe CoÌ„sider only the destruction of the first borne both of man beast Could the Lord doe a more maruelous worke for the benefite of his Church that would so pearce the hart of them as
lesse earnest to sing this thankes giuing vnto him than Dauid was and seeing the benefites be common to ioyne with him praysing God for them Further we may learne here what lyeth vppon it if we take vppon vs to call other to the prayse of God it is that we our selues first giue example euen as Dauid who as he called others so he leadeth first and sheweth the way to them For if we call others and are deafe our selues if we bid other goe and we siâ—â— still if we pipe and singe to our neighbours and we be not our selues therewith delighted what doe woe but mocke God and condemne our selues Therefore in the 12. of Esaye the faythefull doe not onely exhorte other but they beginne the songe of prayse and thankes giuing them selues I will prayse the Lorde with my whole harte c. Here the Prophet teachethe vs a notable doctrine if we ascribe not to nature as the prophane Philosophers or to starres as vayne men or to fortune as the blinde and couetous or to any other thinge then to the Lorde alone this excellent order which we see in all the worlde or that redemption and these benefites which were bestowed vppon Israell at his departinge out of Egypt but that in bothe we acknowledge onely the wisedome and mercye of our God whose hande and power brought all these thinges to passe Yea let other prayse their Idolls which they fayne vnto them selues with the dishonour of God we will O Lorde acknowledge thee and make mention onely of thy wisedome and louing kindnes and truth that hath wrought this goodly order in all the worlde suche mercies and benefites for thy Churche and suche iudgementes againste the wicked and them that knowe not thy name I will prayse the Lorde with my whole harte Here the Prophet declareth what kinde of thankes giuing and songe this shall be that he purposeth to singe vnto the Lorde not an outwarde and hipocriticall prayse not in wordes onely to come neare vnto him not onely in tongue and mouthe but an hartie an earnest a true songe a songe and Psalme wherein all the partes and powers of his minde and vnderstandinge shall bee ioyned together in as muche as a man is able For he meaneth not that thiâ— songe of prayse shall aunswer to the exactnes of the Lawe wherein we are commaunded with all our harte and soule to serue the Lorde But the whole harte in this place is opposed to a dissembling and hipocriticall harte and as he speaketh in an other place to a harte and a harte that is a double harte So that here is no holde for anye to take that man is able to fulfill the Lawe if we admitte the Holye Ghoste Interpreter of him selfe But alas what should I dispute that man is not able to fulfill that commaundement of the full loue of God which is required whâ— is he that dare dispute for it I aske no other witnesse agaynst himselfe then his owne conscience if he vouchsafe to looke into it Shall he not there see a sea of wicked thoughtes a world of vayne deuises a hell of blasphemies and foule imaginations shall he not see a slaue and seruaunt of the body or rather an infinite number euen so many bonde men to sinne and ministers to Satan as he hath partes and members O the depth length and breadth of that wickednesse that remayneth and dwelleth in vs Well the Prophet teacheth vs that knowe our selues that we come not before the Lorde before whose eyes all our hartes are open and manifest with a face only and shew of godlines but that together with our tongue our spirite and soule be ioyned and so to come to sing or pray vnto the Lorde For if we come before the Lorde eyther hipocritically or negligently let vs be assured that he whose honor we staine by our boldnesse and impudencie will require it of vs to the vttermost It followeth In the congregation and assembly of the iust that is openly and in the face of the Church For that inwarde and darke godlinesse that yet men loue so muche that they will prayse God in their chambers in their studies in their hartes that can not suffice Naye that is no godlinesse whiche in tyme and place will not openly shewe it selfe to the prayse and glory of god But yet this profession and declaration of our seruice that is required of vs is not so muche for the Lordes cause as for our owne certayntie touching our election and for the furtheraunce of the children of God to the lyke by our example And if we consider who this is and what a man he was that speaketh this we will easilye graunte that I woulde proue For who was more diligent earnest and often in priuate prayers then Dauid Howe many nightes are witnesses of his godlynesse in the wildernesse in the mountaynes and caues of the earth in his priuie chamber and in his bedde howe was he accustomed to powre out his spirite before the Lorde Yet we seâ— this godly and great Prophet exempteth not him selfe from publike and common assemblies where the children of God were according to the appoyntmente of God gathered to prayse him and confesse vnto him their sinnes and to heare his worde with other exercises for the encrease of hys fayth and godlynesse But what do I saye that he did not exempt him selfe whiche thought it the greatest benefite vnder heauen to haue a parte and portion in the Churche and communion of Sainctes Therefore in banishment he so be wayleth and lamenteth his state being as it were by tyrannie excommunicated from that Paradise from that earthly heauen I meane the temple when were manyfest signes of the presence of god Not that Dauid knewe not but that he moued and liued and had his beeing in God or that the Lorde would not heare his prayers out of the temple but for the same causes that euery one of vs ought to be so affected to the common places of prayer and hearing the worde and receyuing the Sacramentes was this earnest desire in Dauids heart because there the Lorde had appoynted to be worshipped there the sacrifices to be offred there the ministerie of the Priestes there was the fellowship of Gods children there was a Sacrament of the presence of God which all more fully and clearely and liuely now in euery faythfull congregation gathered according to the worde of God do appeare to vs then they did in the temple And yet who accompteth it as the least parte of his crosse when he is sicke or otherwise hindered from the seruice of God who considereth the happinesse of their feete that treade in the temple of God Who wisheth for his appearance before the Lorde as the Hart brayeth for the riuers of water in the congregation O the wonderfull contempt of the benefites of God and the singuler patience of the Lorde Moyses when the people were kepte with Pharaos hande as with a chayne
the destruction of their eldest children their might the beginning of their strength the excellency of their powers Could the Lord doe a more notable worke theÌ„ fight for theÌ„ froÌ„ heauen by the hand of his angel What then meaneth the Prophet to remeÌ„ber this of the spoile of their goods omitting other such fearful wonderful tokens as we see we shal see in the next peece of the verse a sufficient reason But yet in the very miracle and wonder it selfe sufficient cause why to remember it omittinge the rest For if we waye examine this spoile pray that the Lord gaue his childreÌ„ with the circuÌ„tances of the same we shall find that great and mighty power to haue wrought herein more theÌ„ in the rest For remeÌ„ber the hate the tyraÌ„nous hate that they beare vnto Israell all the iniuries and wrongs which they did vnto them First their counsell taking for the destroying of their men childreÌ„ priuily by the midwiues then their open cruelty in destroying them their exactions their greeuous exactions their anger their fierce anger their crueltye their vnnaturall crueltie which all in a moment the mighty hand of God turned to kindnes 〈◊〉 loue to gentlenes euen kindnes gentlenes and loue supernaturall For at a word and request of the Israelites all the Egyptian gaue vnto them their gold and siluer ther iewells and ornaments and whatsoeuer they had deare and precious Yea I think if they had asked they would not haue denyed them their owne eyes so mighty and aboue nature the hande of God wrought that he turned in a moment euen in thâ— twinckling of an eye their harts their stoâ— adamant harts into fleshly waxeÌ„ harts their eies their Crocadiles eies that wâ—â— sight would haue destroyed them into teâ—der womanish eies their hands eueÌ„ ther armed wat like haÌ„ds into liberal peace able hands in a word he made of wolues lambs of cruel Tigres fawning doggs an meeke doues of fiery and flying serpent which worke in my iudgemeÌ„t so notableâ— so wonderfull as you may perceaue passeâ— al thother miracles For by our own sinne 〈◊〉 cruell affections which neuerthelesse aâ— staied by the spirit of God in his childreÌ„ 〈◊〉 may well perceaue what strength poweâ— it needeth to resist ouercome them Thâ— sea â—ageth not with such rage nor Behemoth is not so stronge as the rage power of sinne is which dwelleth in vs so that maruel it is that it caÌ„ be staied Here in therfore appeared the mighty hand of God eueÌ„ of that God that is able to stay the raging of the seas fiercenes of cruel beasts that he not only staied their hatred but also turned it into loue and kindnes Wherefore let vs serue God be not carefull what man can thinke and imagine against vs Their harts are no lesse in the hand of God to moue theÌ„ to loue vs than to hate vs but he leadeth euen the kings hart as easily to his purpose as the water So Ioseph feared God and he gaue him grace with Pharao and al his nobles although they knew not god And Dauid often times in a moment perceaued Saules loue deare affection although other times he was purposed to kill him And to Daniell in the carying into captiuitie into Babel the Lord gaue not only in the eies of Nebuchadneser and Baltasar his sonne loue and fauour but also with the Persian kings Darius and Cyrus although a poore prisoner And the same Cyrus an other Darius and Artashasta were bended by the haÌ„d of God to loue further the interprise of Zorobabell Nehemias Esia and the rest that returned to the building of the temple of god Seeing then the Lord hath shewed suche light to them that serue him where they sawe nothing but darkenes desperation of all good things what shame sinne yea how great iust shall the condemnation of our fearfulnes be if in the Church of God amongest them that professe godlines with vs who are also appoynted for theâ—â— praise reward that do well if I say we dâ— not loue embrace and follow after godâ—â—nes Well here appeareth then first in thâ— miracle the hande power of God for oâ—r comfort calling forward to the seruice of god Here appeareth also a notable exaÌ„ple for the profe of the doctrine of the iustice of God who will not alwayes winke at the prosperitie of the wicked For although the Egyptians had heaped riches gold ieâ—els and ornaments of pearles and precioâ— stones which they had gotten by extorsioâ— exaction of the Israelits or els by otheâ— couetous crafty waies yet the pacient â—biding of the Lord as it were the holdinâ— of his peace as Dauid sayth in the 50. Psalâ— shall not continue for euer but some tiâ—â— he draweth the wicked vpon the high staâ—â— to be seene bothe of them that feare thâ— Lorde and also that follow the like wickednes and plucketh the praye out of their teeth and giueth it to his children Fâ—â— God comforteth his childreÌ„ by such iudgementes and feareth other by their examples So in the seconde of the Kinges seuenth Chapter the Aramites left their tentes beside Samaria and the children of God had a pray vessells and clothes siluer and golde corne and vittells as it is spoken by the mouth of the seruauntes of God. For Iob sayth though the wicked shoulde heape vp siluer as the dust and prepare rayment as clay he may prepare but the iust shall put it on and the innocent shall deuide the siluer And Salomon sayeth a good man shall geue inheritaunce vnto his children but the riches of the sinner are layed vppe for the iust And although this alway appeare not yet many such notable and excellent examples are in the Scriptures of Gods iust iudgementes whereby he vpholdeth the faith of his children that there feete slippe not and those wicked ones and sinners whom the Lorde lifteth vp all their life higher and higher and are not in this sorte spoyled are also lifted vppe that the triall of our faith in suche tentations may be more precious and theyr ruyne and fall the greater and more horrible Yet as in the punishment of other sinnes sometime the Lord exerciseth his iudgementes vpon thâ— earth so here also and leaueth other for the last iudgement as S. Paule declareth some meÌ„s sinnes are manifest before iudgement and some follow And this as the Apostle hath in an other place is a demonstration of his iustice to be reueiled in the last day Nowe let vs consider the epitheâ— or title which he geueth to them on whoâ— he bestowed this pray The Prophet sayâ—â— He gaue a pray to them that feare him He geueth this title to all the children of Israel as though their name were the fearers of God. So we see in the first verse that Dauid would praise the Lord
in the congregation of the iust meaning in the temple wheâ— the children of God were gathered together to teach them whom God hath called out of darknes into light that they are called euen to his feare to his seruice to iustice to godlines to sobernes to modestie to all partes of holynes Thus the Prophet Dauid in the 50. Psal. in the person of God calling all the Iewes together before whoâ— the Lord would reproue the wicked vngodly men that notwithstanding their vngodly liues yet tooke the name of God 〈◊〉 their mouthes calleth them Sainctes And thApostle S. Paule writing to the Romaneâ— sayth Beloued of God called Saincts vnto the Church of Corinth Saincts by calling And to the Ephes he exhorteth them to pray with watching and perseuerance for all Sainctes And in the end of his Epistles the Saincts salute you Euen as the Scripture speaking of the reprobate describeth them by those frutes and practises to the which the deuill hath framed them My sonne if sinners doe entise thee say come let vs lay in wayte for blood and 1. Psalme Happie is he that is not conuersaunt with the wicked with sinners with mockers of al godly and profitable instructions so that by those names which the Scripture geueth vnto vs we see our calling we see the ende of Gods mercies and benefites bestowed vpon vs Not as they which know not God to feare no godly maiestie to serue no diuine power to lead a carelesse and dissolute life to walke in licence and wantonnes to geue our mindes and bodies as seruauntes to sinne and vanities but in feare and reuerence of him who hath powred his benefits vpon vs in his seruice and will to walke all the dayes of our life This we learne by this title of the faithfull which the Prophet geueth to them and because it commeth to be spoken of againe in this Psalme I referre it till then Onely beseching you that we lay our owne hartes in this balance see whether we answere to them or no. Alas I know before we be put in what waight we haueâ— how light we should be found although we shoulde take euen any of the least of Gods benefites to be wayed withall Let vs onely remember this pray which the Lorde hath geuen vs and wrong it out of the handes and teeth of the Epicures and Papistes which enioyed these liuings before vs our knowledge of the Gospel is somthing more our light greater our conuersation no doâ— somethinge better But howe litle is ouâ— knowledge howe obscure is our light hoâ— farre is our godlinesse from that we mighâ— haue knowne and attayned to if we had loued the Gospell of God with all ouâ— soules and all our desires Who is not gâ—tie to him selfe that in fewe yeares within the yeares of a Maister of arte he might haue gotten as much learning as we commonly get in seuen yeares more added vnto them that in foure or fewer yeares might not get all the artes that we attayne to commonlie in eight or nine yeares thaâ— might not in a yeares studie get such knowledge of the Scriptures as we get not iâ— seauen yeares For we spende the good tyme God geueth vs in feasting often in the countrie in bedde in walkinge in gaminge in idle and vnprofitable exercises that oftentimes a whole moneth together some thinke not of any thinge but cunninge and rehearsinge of partes to play and God knowes the least time is geuen to our studies our profitable and frutefull our godlye and honest studies In playing we are of labour pacient whole nightes and dayes In godly exercises for the encrease of our faith and knowledge too too vnpacient to tarie a litle time earnest in vanities slacke and slowe in prayers and wearie in sermon time carefull wise and swift in attayning th end of our deuises but negligent foolish and slowe to any good thinge quicke in vnderstanding euill but deafe and doltishe and not able at twise telling to perceiue a godly instruction As Hasael or as the Roe of the fielde to ouer take a vayne man whome we propounde to vs to followe but heauie as the sande and slowe as the wormes or messengers of euill newes to followe a good and vertuous and learned example And yet we say wherein are we to be reproued It is but for fashions sake or because we find a fitte phrase in the Scripture yet we may haue grace commendacions An idle belly ah prophane hart ah Epicure ah the depth and bottom of sinne my hart telleth me there be such euill beasts in the Colledge Nay my eyes and my eares are witnesses of this my minde telleth me a great deale more which the iust God will to the shame of these idle beasts bring vppon their heades as he hath done vppon some already Wel these be the frutes of the Egyptians whose spoyle the Lord hath giueÌ„ to vs to feare and serue him which he will if we hinder him not by our securitie and carelesnes make more plentifull with new blessings or els as to this people will giue these and more too but to our condemnation onely for his promise sake For it followeth he wil alway remember his couenaunt Here the Prophet noteth the cause of this benefit which the Lord bestowed vpon the Israelits not their fathers deseruings For Abraham Isaac and Iacob had their many infirmities as appeareth in the Scriptures much lesse their owne being now as it were Egyptians Idolaters worshippers of oxen and calues and serpents and hauing forgot the God of their fathers but for the mercifull couenant and promise which he made to Abraham their father that after their bondage in a straunge land foure ages he would bring them forth with great substaÌ„ce Here is the ground of the ioy and comfort of the Sainctes euen the Lordes mercie in promising truth in performing We haue no other title to the least of Gods benefites but euen his truth to clame them by that the worlde shall be no more destroyed with water what assurance haue we that deserue euery momeÌ„t to be ouerwhelmed with waters but onely his couenaunt that according to his mercie he wil alway remember What certainty haue we for our resurrectioÌ„ to life but only the truth of Gods promise Seeing we haue deserued euen the best of vs to lye and rotte in the earth for euer But O Lorde thy faith endureth for euer Thou wilt for thy promise sake haue mercie vpon vs although our sinnes the bondes and chaines of our sinnes are able to kepe vs in hell without redemption It followeth in the next verse He hath declared the power of his workes vnto his people c. As the Lorde presenteth stil his blessings vpon his people so the Prophet followeth the commendation of them And as the Lord riseth in mercie and fauour so Dauid accoâ—ding to thâ—â— degree speaketh of them The benefit of their deliuerance was as we haue seene wonderfully
as we se in tragedies in the hands of furies we haue seene this mace although for a time faire bewtifull with crownes gold in his hande yet now almost burnt out of his hande The fire of the Gospell brake forth first one peece of his mace in Germany then it cracked of this side and then of that side the sea and nowe it cracketh in Fraunce and what is left in his hande but a stumpe of Italie and Spayne which the Lorde for his trueth and promise sake will burne also out of his hande Neither will 〈◊〉 thus leaue But I doubt not but as the other Antichrist of the East the Turke began together with him so he shall end together and hope that when the man of sinne is consumed the Lord wil also take his people out of his hand accomplish the number of the elect In Barbarie Grece and else where And when Lord how long shall thy foes triumphe ouer thee and make a mock of thy sonne Iesus our Sauiour whome we looke and waite for for the destruction of these Tirants that haue lift vp them selues against him and for the refreshing of thy wearye and faintye children Doubt ye not but the Lord numbreth the yeares of their captiuitie of their appoynted time for saluation when our Redemer will come and fulfill all thinges which haue bene spoken and determined by the Lorde of truth Thus may we 〈◊〉 comfort our selues in 〈◊〉 Gods promises which because it were 〈◊〉 to folow I wil rest on this one exaÌ„ple Which for all other may be a patterne to vs of the truth of god For in this verse is becâ—â—â— offred againe to speake of it The workes of 〈◊〉 hands are truth iudgement c. This second word which the Prophet vsed I haue already said is added to correct our wicked iudgements against God because such so great is our corruption so venimous poysenfull we are of nature that we coÌ„tent not our selues with equal enmities but our sinne breaketh out falleth vpon the iust and great god Therfore the Prophet attributeth this title to the Lords works that they are no lesse righteous iust then they are true sure Now he meaneth in this place that the punishments which he executed for his people vpon the Cananits Egyptians were most righteous iudgements as we haue seene therefore the truth of God in these workes so let vs consider now therin his righteousnes And first for the Egyptians I dispure not of the secret hid causes which are only knowne to the lord Why he set this people the other of Canaan aboue all other nations as it were vpon a stage in whose persons this tragedâ— should be seene which can not be vniustly 〈◊〉 by the Iudge of heauen and earth the 〈◊〉 of all the world as Abraham saith but I will onely remember those manifest reâ—aâ—ed reasons by the scripture which were the occasion of al their punishments wherâ—â— we may remember that Egypt most tyrannously cruelly handled this people Knowest thou not oh vnthaÌ„kful Egypt how to deale with thy patrons and benefactors was the benefite thou haddest by Ioseph forgotteÌ„ in whose hand was thy life in his wisdome thy glory in whose wil was thy destruction in his pleasure thy shame had ye forgotteÌ„ the law of nature oh Pharao al thy Senators al the people of the land of Egypt so vncurteously and vngently to handle straungers Came they to be your seruants boÌ„dmen or felows coÌ„panioÌ„s yet saide Come let vs take counsell against theÌ„ Knew you not last of al that they were gods people his heritage his childreÌ„ his priests kings whoÌ„ whosoeuer blessed he had promised he would blesse agayne curse theÌ„ that cursed them had not their God threatned smitteÌ„ euen kings for their fathers sakes AbrahaÌ„ Isaac eueÌ„ Pharao Abimelech had not Egipt a singuler benefit aboue all natioÌ„s to be the hosts of theÌ„ that were so deare to the Lord Were not they more theÌ„ Nilus in her highest deepest inundations profitable to the encrease of the fruites of the land The heate of the sunne the influence of the starres all other benefites that are required for the ryping of their fruites came out of no other heauen then euen this very people For as the Prophet describing the returne of the children of Israell out of Babilon for whom the Lorde would digge fountaynes euen in the wildernes turneth to the serpeÌ„ts exhorteth them to prayse God that had giuen waters in the wildernes because through the blessing of this people it was also common to them So these serpents tygers of Egypt receiue these blessings of God as by occasion that is for his peoples sake their corne their wine encrease of all things and yet they take counsell to slay some of them and to kepe the rest in perpetuall bondage Iust therefore were these thy iudgementes oh Lord and righteous was all thy counsell agaynst this cruel vnnatural people Thoâ— turnedst their waters into blood because they were a bloody people thy hand strokâ— theÌ„ with darknes because they were blind and ignorant of the benefites They hande brought botches sores vpon theÌ„ because they were full of veâ—â—n poyson frogges and hee vermin were sent amoÌ„gst them because they were a proud generatioÌ„ they â—â—re depriued of their substance and ornaments because they were gotten by cruelty and extortion their first borne slayne because they were the beginning of their wicked strength the king his hosts drowned in the sea because they were all malicious and obstinate The works therefore of thy hands in this people were iustice iudgement Nowe I will consider the Cananites and declare the Lord my God to haue bin in their destruction also most iust and most righteous This is ofteÌ„ declared in the prophets when they shew Israel of their Idolatrie diuinations crueltie and such like for they say the lande is full of abhominations as it was in the dayes when the Amorites â—ittits dwelled in it And Ezechiel declaring all their wickednes in two words saying AbrahaÌ„ was not their father nor Saray their mother but some AmorreaÌ„ begat theÌ„ and some Hittite surely bare theÌ„ Whereby the sinne abominatioÌ„s of this people are manifest And if we looke for the lord in his owne person to giue senteÌ„ce of theÌ„ behold he appoynteth 400. yeres to passe ere the seede of AbrahaÌ„ should enioy this land because the measure of the sinne of the Amorites was not then full their fruites 〈◊〉 ripe the waters of wickednes not yet oâ—â— their heads but theÌ„ very neare ripe though not fitte for the haruest For the mercyfull and gracious God doth so long beare with the wickednes of the world till it reache to the very heauens that his long patience as thapostle teacheth the Romans might driue them to the consideration of it