sitting and they were filled with the Holy Ghost here was a mighty glorious blessed breathing that came in upon the Apostles with this mighty rushing Wind although there cannot bee expected such a filling with the Holy Ghost accompanying this mighty rushing wind that we have had yet if God blesseth this his Word added to it there may be some worke of the Holy Ghost upon the hearts of some not onely at this time but occasioned by this thing yea the worke of God in the Wind making way for the Word and Spirit to enter into you hearts Thus you see what use the Scripture makes of the Windes to set out the glory of God by But further there are sixe things wherein the Name of God is to bee praised in the Wind. 1. If wee consider the nature of it what it is it is a creature heard felt but little understood some guessings there are at it but what it is is a great secret in nature some say it is only air moved up and downe others vapours raised up to the middle Region and there by the cold beaten back and so moving in the aire collaterally hence there are no winds above some mountains which reach beyond where these vapours ascend and are beaten back as that mountaine Olympus where the footsteps of ashes strowed abide from yeere to yeere vapors thickned are clouds vapors in the clouds rowling when they are heat incensed and break forth they are lightning and the breaking of the clouds by them the Thunder-crack if the vapour be beat backe before it be thickned then it is Wind if after the thickning then it is raine if congealed on high then it is snow if not congealed till it come to the lower part of the ayre then it is hayle The reason that is given of the collaterall motion is the vapors being so light as they cannot descend farre yet being beat downe and likewise met with by other vapors hence they are forced to move in a collaterall motion in the ayre Plinie a great searcher out of secrets of nature in his naturall History l. 2. c. 45. speaks very doubtfully of the Wind whether it be saith he the spirit of Nature that ingendreth all things wandring to and fro as it were in some wombe or rather the ayre broken and driven by the severall influences and rayes of the straying Starres and Planets and the multiplicitie of their beames plaine it is that they are guided by a rule of nature not altogether unknowne although it be not yet unknowne This great Diver into Natures secrets confesses ignorance in this of the Winds although he had not confessed it yet that which he sayeth of the nature of them would have discovered all his knowledge of them to be but a wilde guessing There is much wisdome in finding out the nature of creatures so farre as they may be knowne God may have much glory by our sight of his workings in them Pliny in the 46. chap. of the forenamed Booke speaking further of the Winds marvels that in so blessed and joyous a time of peace as he saith his was wherin they had a Prince that took such delight in the progresse of all good arts gave such great rewards to learning that yet men searched after the knowledge of things no more then they did whereas others before thē sought out the secrets of nature for no other reward then to do good unto posterity but now saith he mens manners are waxen old decay the minds of men are blinded and bent upon nothing but covetousnesse This is his complaint much more cause have wee to take up this complaint against Christians who have other manner of motives to provoke them to take paines to finde out the glory of God in the creature then Heathens could have and if wee labour to see God in his creatures so as to give glory to him to feare him to magnifie him there is another manner of reward that we may expect then any they could have to encourage them howsoever if we cannot get the knowledge of the secrets of Nature in this creature wherein certainely there would be much of God discovered unto us yet we may all behold so much of the power and Majesty of God in it as to cause us to feare him and this is true wisdome beyond all the knowledge of the secrets of Nature for so wee have it Job 28. v. 8. after the glory of God was shewne in the Winds v. 25. as in other creatures The conclusion is unto man hee said Behold the feare of the Lord that is wisdome and to depart from evill is understanding 2. God is to be praised in the rise of them The raising of the Winds is a great worke of God wee can see no cause of the sudden raisings of them how calme and still is the ayre for the present and how suddenly doe the Winds arise Psal. 107. 25. Hee raiseth the stormy Wind. Our Saviour saith Joh. 3. They blow where they list no man knowes whence they come nor whither they goe We see the Winds arise many times when there are no clouds to beat backe any vapors by the thicknesse and coldnesse of them the second causes that God uses in this are hidden from us onely wee are sure of the supreme cause it is hee that raiseth the stormy Wind. 3. God is to bee praised in the power of them they are of mighty force Psal. 48. 3. Thou breakest the ships of Tarshis with an east Wind of power and force to turne over ships houses rend Trees to raise dreadfull waves yea they rend the very Earth the Mountaines and the Rockes as 1 King 19. 11. There was a strong Wind that rent the Mountaines and tore in pieces the Rockes This is the hand of God whereby hee overturneth the Mountaines by the rootes of which Job speakes Chap. 28. 9. This is that voyce of the Lord that breaketh the Cedars yea the Cedars in Lebanon the strongest Cedars of all This is the voyce of the Lord that shaketh the Wildernesse of which the Psalmist speakes Psal. 29. 5 8. Sabellicus an Historian tells of many thousands of Cambyses his Souldiers being at dinner in a sandy place of a sudden a tempest arose and covered them over with sand and choaked them that they perished That a vapor should have such strength sets forth the mighty power of God what is weaker then a vapor therefore mans life is compared to a vapor and yet many together how dreadfull are they The waters are called the mighty waters and yet what is weaker then water but much congregated hath a mighty force that carries with it as much majesty almost as any creature whatsoever yet a vapor is a weaker thing then water yet many of these joyned how fearefull is the force of them in the Wind God is able to use them for great things to daunt the proudest stoutest spirit under Heaven to shake as the Psalmist saith
of thee by fulfilling my word upon thee by this tempest then expect from thee what thou wilt doe to the fulfilling of it It may be some of you have heretofore in your distresse thus promised the Lord and the Lord hath heard your cryes and hath spared you if God hath beene gracious to you doe not now returne to folly The first time as I remember that Pharaoh acknowledged that he had sinned was upon the dreadfulnesse of the Tempest Exo. 9. 27. Though I have sinned the Lord is righteous I and my people are wicked So it may bee you have done but take heed now it be not with you as it was with Pharaoh vers. 34. when he saw the tempest was over hee sinned yet more and hardned his heart you are delivered from the tempest doe not now sinne more doe not now harden your hearts Oh let conscience now pleade with you for the fulfilling your owne word take heede now doe not thrust away conscience when it comes to you to put you upon what you have promised to God in your distresse 1 Tim. 1. 19. the Scripture speakes of some who make shipwracke of faith and put away their conscience when you have escaped one ship-wracke take heed of a worse ship-wrack namely that of faith and of putting away conscience the word that is there translated put away is more then putting it is thrusting away casting off with violence the same word that is translated in Rom. 1. 12. 13. cast off the workes of darknesse when temptations to the worke of darknesse come it is good thrusting them away with violence but take heed you doe not so with your consciences when they come upon you urging on you the performance of what you engaged your selfe to God in the time of danger It may be in time of danger you cast out your goods to save your lives now cast out your lusts to save your soules either your sinnes or your soules must perish know that though you forget your promises yet God lookes after them and vvill call to account what becomes of them they are to be seeds of a godly life now then take heed that when you vowe to and covenant with God you doe not sowe the Wind that phrase the Scripture useth for losing our labour when nothing comes of our endeavours as Hos. 8. 7. but that is not all that no good comes of our promises but certainly if in them you sowe the Wind there will something come of them if not a harvest of a reformed life yet reape you shall you shall reape the Whirl-wind they will be the seedes of most dreadfull miseries to you afterwards That which one Theodericus answered to Sigismund the Emperour when he would know of him what he should doe to be happy may I say to you Consider sayes he what you would wish you had done at such and such times when you had grievous paine of the stone and gout and doe that now so I unto you would you bee happy consider then when you have been in grievous storms and dangerous tempests what would you wish you had done doe that now when company when temptations drawes to evill consider then will this be my joy if ever God brings mee into the like grievous tempests againe would I have done thus at that time at such times then men are convinced of the wayes of God and could wish themselves godly Yea I remember I have read of an expression that Xenophon hath that all men in their sailings desire for their companions to have men rather religious then Atheists because of their often dangers and feares by reason of Tempests now your hearts rise against them but at such a time you could bee glad to bee with them and to bee as they are except you be Atheists your selves O labour now to be such as then you are convinced is the best and most safest to be religious if it be good then it is good now There hath beene much feare struck into your hearts at such times but know there may be much trembling at Gods great workes and yet God not feared As at the giving of the Law the people were terrified vvhen they saw and heard those terrible things at Mount Sinai and yet afterwards God sayes Oh that there were a heart in this people to feare me God does not owne all that skaring of theirs before for any true feare of his Name the Lord therefore grant that that feare which in such times hath possessed your hearts may prove and appeare to bee not so much the feare of dangers as the true feare of the great God appearing to you in such great and dreadfull workes of his that if there were any stirrings in your consciences before now by such a sight of God causing his feare to be upon you those beginnings may be brought forth to a good and blessed issue that though your hearts stucke before and could not be brought off without much adoe to any thing that was good yet that now this vvorke of God may bring them off and now there may be an everlasting divorce between your hearts and those evils which before did cleave so close and fast unto you As we read Psal. 29. That the voyce of the Lord in tempest causeth the Hindes to calve now they are creatures that doe not calve without great difficulty but the feare that is upon them at such times causeth them to bring forth their young you have had many stirrings of heart but yet nothing hath come of them the Lord cause the feare of his great name now to be effectuall that those stirrings may bring forth something for the honour of God and your owne peace 5. Let us take notice of Gods fulfilling his Word by this stormy Wind what word of his was fulfilled amongst us whatsoever hurt hath beene done by it whatsoever judgement hath befalne any upon this it is for the fulfilling some word of the Lord the Lord give you all hearts to fulfill that worke of humiliation and obedience that this worke of the Lord calls for from you there hath not beene knowne in these parts in the memory of man the like effect of a stormy Wind as this hath brought forth We read of that wind 1 King 19. where the Text saith God was not in the Wind wee cannot say so of this for verily God was in this wind and that very remarkably O that hee might bee honoured in it that as in nature strong Winds cleare the ayre from corruption so this may bee so blessed by God to cleanse your conscience from some defilement 6. From the fourth particular the word of his promise When you have prosperous winds looke at them as comming to fulfill a word of mercy Psal. 89. 8 9. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee Thou rulest the raging of the Sea the waters thereof arise thou stillest them The Psalmist acknowledgeth the worke of God in
the praise of God in one of his great workes of Nature the worke of God in the wind the stormy wind fulfilling his word Wherein we have these two things 1. What it is wherein God is to bee praised the subject of his praise the stormy wind 2 The reason why from the effect Fulfilling his Word For the first Stormy wind the Wind of storme or tempest so the words are the tempestuous Wind the word is sometimes used for a whirl-wind Dan. 11. 40. The Wind especially when it is in its strength tempestuous and stormy hath much in it to set out the glory of God God is to be praised in this great work of his God glories much in this creature The Scripture makes much use of it to set out the greatnesse and Majesty of God by it as 1. God challenges his propriety in this he calls it his Wind Psal. 147 18. Hee causeth his wind to blow it is Gods Wind and therefore the glory of it is peculiar to him hee it is that is to bee acknovvledged in it vvee are to rise higher then the naturall causes of it It is said of the earth that God hath given it to the children of men Psal. 15. 16. but he keepes the propriety of the Windes in his ovvne hand they move in the Heavens and depend upon the Heavens so that the Heavens vvith all that in them is are the Lords in a speciall manner but the earth hath hee given to man to subdue unto himselfe for his use this vvay or that way as he pleaseth he hath not given any such power over any thing in the Heavens nor over the wind them he reserves in his owne hands 2 The Wind is one of the wonders of the Lord in which his Name is wonderfull Psal. 107. 24. 25. they that goe downe to the Sea see the workes of the Lord and his wonders in the deepe what wonders he commandeth and raiseth the stormy wind Although something may be knowne of this creature in the naturall causes of it yet it is a wonder above all that we can know of it 3 Hee is said to walke upon the wings of the Wind Psal. 104. 3. and this is made one expression wherein God appeares very great clothed with honour and Majesty 4. God is said to ride upon the wings of the Wind 2 Sam. 22. 11. and to flye upon the wings of the Wind Psal. 18. 10. this is spoken after the manner of men to shew his glorying in this creature although God moves not from one place to another much lesse hath need of any thing to move upon or to further any motion In that it is said hee rode upon the Cherub some thinkes it implies Gods governing of the force of the Winds by the Angels for the Angels are represented by the figure of Cherubins as Gen. 3. 24. God placed Cherubins to keep the way of the tree of life Besides he is said to ride upon the Cherub alluding unto the Arke of the Covenant where Gods speciall presence with his people in covenant with him was where there were two Cherubins covering the Mercy seat which was the place where God promised to meet with his people and to commune with them Exod. 25. 20 21 22. So that this expression here in the Psalme is to declare that that God which appeares so glorious in the Wind is the same God that sits upon the Cherubins upon the Mercy-seate that God that is in covenant with his people to be their God and to doe them good for ever it is a very usefull note to consider of when the people of God see his glory in his great workes and particularly in this of the Wind they should looke higher then other people and see more of God in it then others can doe others can see and acknowledge God to bee the supreme cause of it but those who are godly should looke upon God as their God betweene the Cherubins upon the Mercy-seate this power this glory is the power and the glory of that God that is in covenant with me my reconciled Father in Jesus Christ here would be a comfortable beholding God in the winds indeed And further here in a Song of praise in the day when David was delivered from the hands of all his enemies God is said to ride upon the Cherub and to flye upon the wings of the Wind to shew the readinesse and the swiftnesse of Gods working for the helpe of his people he rides upon his chariot yea he flyes swiftly to their deliverance our motion is dull and heavie in our duty towards God but God is lively and swift in his wayes of mercy to us Hence we have that notable expression Isa. 31. 5. As Birds flying so will the Lord of Hosts defend Jerusalem defending also hee will deliver it As a Bird that sees her young one in danger flyes hastily to deliver it So the Lord hasteth to defend Jerusalem Againe he rides upon the Cherub this notes the worke of God governing them this way or that way as one riding in a Chariot thus the Heathens feigned their God Aeolus to bridle the windes and bring them up and downe whither he would 5. He holds the Winds in his fists Prov. 30. 4. The glory of God Isay 40. 12. is set out by measuring the waters in the hollow of his hand and meting out the Heavens with his span it is as great in this that hee holds the Winds in his fist for what is more uncapable of holding then the Wind yet so powerfull and mighty is the hand of God that hee holds the Winds themselves as it were in his fist The Seventie translate the words in his bosome and this is sutable to a sixth impression the Scripture hath to set out the glory of God in the Wind. 6. He brings the Winds out of his treasuries Psal. 135. 7. He causeth the vapours to ascend from the ends of the earth hee maketh Lightning for the Raine hee bringeth the Wind out of his Treasuries That which wee treasure up is of some worth and wee therefore treasure it because wee would keepe it sure and secret Thus the Wind is a creature in which there is much excellencie much of God in it of great use as wee shall further heare and God keeps it sure although nothing seemes to be more uncertaine then the Wind yet God hath every blast locked up in his treasury and it cannot stirre without him and the nature and the motions of the Wind are very secret and hidden things All the workes of Nature are in Gods treasury God hath a treasury of Nature as well as a treasury of grace The snow and the haile are said to come out of Gods treasuries Job 38. 22. Hast thou seene the treasures of the snow or hast thou seene the treasures of the haile which I have reserved against the time of trouble The Lord promises in the 28. of Deut. 22. to them that obey him
the Cedars in Lebanon not onely literally but metaphorically the highest and loftiest spirit that is How dreadfull then is the power of God himselfe which hath nothing in it but infinite and so much as no addition can be made of many of the weakest things in the world hath such an amazing strength then that which is so great as no addition can be made and all in it infinite oh how full of glory and Majesty is that power The naturall cause of the power of the Winds that men give is from the kind of vapour of which they are the more earthy vapors are and hot the stronger the Winds Hence many times Summer Winds are exceeding strong and many times in hot countries because the earth is more open and the Sun having power to draw up more grosse earthy vapors there are mighty tempestuous Winds exceeding strong whirle-winds according to that Job 37. 11. Out of the South commeth the whirle-wind the southerne parts are hot 4. God is to be praised in the variety of the motions of the Winds Eccles. 1. 6. The Wind goeth toward the South and turneth about unto the North it whirleth about continually and returneth againe according to its circuits It hath its various circuits appointed by God which way it shall turne although their motion seemes exceeding unsteady and changeable up and downe without any certaine rule yet they observe their circuits wherein they runne their compasse as God appoints them In some places of the World their motions are steady and constant which Mariners call their Trade Wind. 5. God is to be praised in the use of the Winds God hath made them to be of great use in the World Seneca calls them a mighty benefit of Nature although many times much hurt comes by them as hee sayes De Caesare majore it was wont to bee said of him and hee brings in Livy for an Author that it was uncertaine whether it had beene more profitable for the Common-wealth that ever he was borne or that he had not beene borne so saith he of the Winds in regard of that harme comes by them it may be questioned whether the good or the hurt be the greater but hee meanes principally the hurt that comes by the abuse of them in Navigation for instead of furthering men to passe up and downe into one anothers countrey they carry them to warre one with another God gave the Wind that the good of Countries might bee made common not to carry Armies Horsmen weapons pernitious to Nations thus he but howsoever as himselfe saith we must not account those things to be good which by ill use turne to hurt it is true of this worke of God as in all other creatures they are of speciall use many wayes as great blessings to us as 1. For purging the ayre much infection of the ayre is driven away by them the ayre is cleansed and kept sweet with the motions of thē which otherwise would corrupt as the standing Waters do Job 37. 21. The wind passeth and cleanseth so Jer. 4. 11. A dryed wind toward the daughter of my people not to fan nor to cleanse God threatens afflictions to come in wrath not as the Wind comes to fan and cleanse the ayre but as a whirlewind to destroy 2. For the scattering of the clouds here and there up and downe in the World by them God shakes as it were his Waterpots by which he waters the Garden of the Earth as Job 37. 11. Also by watering hee wearieth the thicke cloud he scattereth his bright cloud and it is turned round about by his counsels and this is done by the breath of God as it is vers. 10. 3. For altering of seasons for bringing in cold or heare as Job 37. 9 10. Out of the South commeth the whirlewind and cold out of the North by the breath of God frost is given and vers. 17. He quieteth the earth by the South wind he brings warmth that way 4. For Navigation in vvhich Art there is much of the Wisdome of God seene and if it bee rightly used the goodnesse of God to mankind is very great in it In the 28. of Esa. from the 24. v to the end the Lord challenges to himself the glory of teaching the Plow-man the art of plowing the ground and threshing out the corne his God saith the Text vers. 26. doth instruct him to discretion and doth teach him and vers. 29 This also commeth forth from the Lord of Hosts which is wonderfull in councell and excellent in working Now if this art be from the Lord and if God shewes himselfe wonderfull in counsell and excellent in working of this how much more is that excellent Art of Navigation whereby men come even to subdue the Seas to themselves to finde out and draw forth the riches of them whereby they passe up and downe over the whole World to see the wayes of God and the riches of God throughout the Earth whereby the severall parts of the world are knowne each to other and communicate each to other the wonderfull blessings of God surely it is God that instructs men in this it is he that gives them understanding and in this much more is the Lord wonderfull in counsell and excellent in working How little of God in the great workes of Nature should we know and enjoy were it not for the Art of Navigation but what were mans skill or industry therein if God did not further it by the use of the Winds the worke of God is very observable in these two workes of Nature The one in scattering of Springs and currents of waters up and down in secret veines and in open passages of the earth to make fit for habitation and the other in appointing the various motion of the Winds to work up and downe upon the Seas to make them fit for Navigation 5. That use that we have here mentioned in the Text Fulfilling his word of which in the next point 6. A great worke of God appeares in stilling the Winds and calming them as hee pleaseth no man knowes whither they goe when Christ rebuked the Winds and bad them be still Mark 4. 39. The Wind ceased and there was a great calme Isa. 27. 8. Hee stayeth the rough Wind Many times when it is most rough and boisterous he staies it on a sudden so as Mariners may see much of the hand of God in it towards them in which God is much to be praised for by this the Lord ruleth the raging of the Sea when the waves thereof arise hee stilleth them and marke how the Psalmist magnifies God in this worke Psal. 89. 8 9. O Lord God of Hosts who is a strong Lord like unto thee or to thy faithfulnesse round about thee Thou rulest the raging of the Sea when the waves thereof arise thou stillest them How soever naturall causes may be used by God for this yet we must acknowledge God in them and his worke above them in stilling
the Winds and seas The naturall causes that are given are the spending the vapors or the vanishing of those clouds that beate them downe or the consuming of those vapors they meet with that kept them From falling or constringing the earth that no more arise something there is in these Hence raine often asswages the Winds by condensing and pressing downe those vapors that before moved collaterally but let God still bee praised and have the glory above these For Application first If God be so glorious in this creature hence those are justly rebuked who heare and feele yea and see in the effect of it so much of God and yet doe not give him the glory of it they doe not praise him in the stormy Wind they can speake of it and tell you how it was how suddenly it came how strong it blew how it rent their sailes and split their Masts and tore their Cables and burst their Anchors how it smote upon their houses and made their beds shake under them how dreadfull the noise of it was with what violence it came as if the house would have falne upon them how their hearts did even shake within them for feare but not a word of God in all this they say not in their heart Let us now feare this God that raiseth continueth calmeth these Winds let us now feare him howsoever heretofore wee did not feare him although heretofore we were prophane and vile and have lived without God in the World yet let us now feare this God who is great in power glorious and excellent in his workings in the Heavens and Earth and Seas when doth there any word come from men to put one another on to the feare of God upon this Brethren God is to bee honoured in the least of his workes much more in those that have power and majesty in them wee take Gods name in vaine if when he appeares in his great workes wee adore him not we feare him not wee magnifie him not we praise him not in them wee are much led by sense and if we take not notice of his glory to have our hearts wrought upon when hee comes to our senses and that in such a powerfull and glorious way it is a signe that our hearts are exceedingly stupid that they are much estranged from God Those workes that we see the second causes of wee scarce minde God in them at all although God should not be the lesse minded because of second causes seeing all the work all the power and efficacie of the second cause is in the vertue of the first as it hath no being but by it so it is not able to stirre without it but now as for this creature the stormy Wind wee know but very little scarce any thing of the second causes and therefore if God bee not acknowledged and praised in this in what shall he be acknowledged and praised workes that are ordinary wee little minde God in them which is a great evill in us hence the Lord because he would be minded by us hee comes many times in strange and terrible waies to us in his creatures raising them higher then ordinary putting more Majesty and terrour in them then ordinary as he hath done in this and shall he not be magnified and praised in this It is the lowest honour that wee can give to God to be moved by such workes wherein his glory comes apparently and powerfully to sense there are other manner of things of the glory of God that appeares to raised reason were it that the eye of reason were cleare and but elevated in a naturall way to that height it is capable of yea to that height it might be were it not so much drowned in sense as it is there were high and glorious things of God to be seen by it that might make us fall downe upon our faces and adore him But how great then are the things that appeare to the eye of Faith those are things to take up the heart indeed to fill the heart with astonishment to draw it up with ravishment to over-power it with the glory and divine lustre of them to satisfie it with admirable infinite contentment those are things fit for Angels to pry into for the most spirituall raised heart to contemplate in for the most enlarged spirit to fill it selfe with for by them the Saints are filled with all the fulnesse of God as the Scripture speakes Ephes. 3. 19. In those things especially a Christian should be exercised The glory of God in these creatures is for the lowest the meanest the dullest of all for children for those who are not out of the Schoole of Nature yea for those who are in the lowest forme of Natures Schoole and therefore it is a good observation of Jerome upon that place Mat. 8. when Christ rebuked the winds and calmed them the Text saith the men were afraid The men saith Jerome that is the Mariners and others which were in the Ship not the Disciples or if any shall contend and think they were the Disciples yet they are called the men because yet they knew not our Saviour The Workes of God have a voyce as well as his Words as Exod. 4. 8. If they will not hearken to the voyce of the first signe they will hearken to the voyce of the latter God speakes by this voyce to these who are the most dull of hearing God hath another voyce to speake to his Saints by the voyce of his Word yea a more inward secret voyce the voyce of his Spirit although hee speakes to them likewise by his other voyce wherefore not to heare the voice of his works this argues a heart desperately sottish and even altogether living as without a God in the World Those who are exercised in the highest things of God should not neglect these but they must be spirituall in beholding the glory of God in them in a higher way then others are or can be they should fill their hearts with spirituall Meditations raised from them they should looke upon the power and glory of God in them as the power and glory of that God in whom their soules have speciall interest the power and glory of their Father as Psal. 48. 14. This God is our God for ever and ever the beginning of the Psalme is Great is the Lord and greatly to be praised and amongst other subjects of his praises vers. 7. he instances in this Thou breakest the ships of Tarshish with an East wind and his conclusion is this God is our God for ever and ever This power is that which is engaged to work all the good that God intends or hath promised unto his people this glory is that which shall put glory upon his Saints for ever all contained in this This God is our God for ever Quest But how are wee to praise God in this stormy Wind Answ. The Name of God is great in it and therefore surely hee is greatly to be praised