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
he had great consideration whereunto eche Psalme should serue So the wise and godly king appointed some to declare the vse of the Sabbath others to remember the benefits of their deliuerance some to celebrate the prouidence of God in all thinges and so many other Psalmes he wrote which he consecrated as tables to the honour of God and prayse of his mercie for his deliuerance out of his daungers and as glasses for the children of God to see their estate in This Psalme comprehendeth not one or two pointes but is left vs as a most beautifull and precious diamond wherein we might see almost all thinges For first he celebrateth the goodnes of God which appeareth in the whole world then particulerly the benefits bestowed on his Church Lastly the dutie of the children of God for these benefits with an exhortacion to the feare of God so that this Psalme is to vs as many Psalmes And for this cause it seemeth that he hath laboured to penne and write it artificially for it is made according to the Hebrewe letters euery halfe verse as they are in order beginning with a letter vnto the two last verses where he putteth three in a verse Which art and diligence which the spirit of God in him hath vsed exhorteth vs to giue diligent heede care to marke and vnderstand this Psalme For if it become all flesh to stand and giue care when God speaketh surely it becommeth vs to giue an excellent attentiuenes to the Lorde when he vseth a singular maner of writing or speaking and to adde to our accustomed diligence an artificial diligence where the Lorde speaketh by art and as it were to set our cares where he setteth his words This for vs that are hearers Further we are here to learne when God shall call vs to the ministerie of his worde in his Church that we ought not to come negligently to speake of the workes and mercies of God lest by our foolishnes and negligence the doctrine of God come into contempt But to stirre vp our mindes and senses and all the powers of our witts how we may in most excellent and frutefull kind of preaching speake and vtter it Therefore it behoueth vs now in the daies of our youth while the Lord of his mercy giueth vs time oportunitie that we omit not those good healpes which are fit for our furtherance profit in these studies neither idly negligently to let the daies months yeares passe ouer vs without consideration of ouâ— profiting from time to time lest we become but slubberers vnfit instruments for the Lords glory and praise by our owne naughty slothfulnes and idlenes Praise the Lord. This is the inscription or title of this Psalme where before he beginneth this song he calleth other into the fellowship of the same exercise with him Wherein we se what a notable zeale the Prophet of God had to the setting forthe of the Lordes glorye who is not content him selfe onely to prayse God alone but stirreth vppe other also thereunto Doe we thinke that such examples are left in the Scriptures that we shoulde ouerlooke them and not thinke that they are written for our example Nay doubt we not but the Lorde hath set such lights before vs that we should take light of them that we may also giue light to others that by our wordes and examples we shoulde also stirre vppe and inflame others to the prayse of God with vs For if we haue not that affection of calling others surely we deceiue our selues if we thinke we loue the Lorde Therefore not in this Prophet onely we see such excellent and so many exhortations to others to prayse the Lorde with him but also in many places of the Prophets and namely in the seconde of Esay where he prophesying of the kingdome of Christ bringeth in the people stirring one an other and saying Come and let vs goe vppe to the Mountayne of the Lorde to the house of the God of Iacob and he shall teache vs his vvayeâ— and we will walke in his pathes So thApostle to the Hebrewes sheweth that it becommeth the children of God to stirre vppe one an other to the feare of God wherevnto he applyeth that sentence Comfort one an other and strengthen the weake knees which is spoken of in the Prophet Esaye to all the faythfull So that we may not rest in our selues if we be in companye and heare and see the Lordes name abused or our brethren and companions abuse them selues in anye sorte but that in a Christian and godly manner we ought to admonishe them if not openly yet at the leaste secretely and not to be glad onely if we see their deformitie considering that it is well with vs in comparison but if we haue the spirite of God we are bounde to seeke their amendement also But what doe I speake of admonishing others Alaâ—â—yther we are mockers and vnpacient of all admonition or els we are not fit to speake to others being our selues so farre behinde Therefore we see heere what we ought to labour to attayne vnto euen to be filled with zeale and godlinesse with knowledge and wisdome that as the sea is full of waters so we mayn be full and plentifull in all goodnes so that we may water others with our fulnes And thus much the title of the Psalme teacheth vs for although it was then when the Psalme was made spoken to the singers yet now it is spoken to vs and all that since that time haue bene before vs or shall come after vs. I will praise the Lorde with my whole harte Here followeth nowe that noble and excellent protestation and profession of the praise of God which Dauid doth promise for the manifold mercies of god And although as I haue partly shewed the thing which he speaketh of are in deede wonderfull and excellent and worthy to be praysed yet Dauid had no more cause to praise God for them then any of vs For he remeÌ„breth no priuate benefite to him selfe but euen those which he hath common either with all the world or els with all the house of Israel It is therefore no lesse required of vs to whom these benefits doe equally belong or vnto whom the Lord hath shewed much more exceeding mercye then vpon Dauid and the house of Israell that we promise the same vowe and pay it to the lord For Dauid desired to see the dayes that we see yet God otherwise dispensed according to his wisedome that we shoulde see them who yet do not esteeme them But if Dauid had liued in these times wherein the kingdome of Iesus Christ is so manifest he woulde no doubt haue so farre passed that zeale and knowledge that he had then as we woulde haue bene worse if we had bene in those darker dayes Therefore let vs knowe that we all ought to make this protestation of the prayse of God euen as the benefites of God require of vs and be no
These are our borders limites wherein to stay yet we thinke we are greatly learned in Philosophy if we knowe almost one of them or a few quiddities of materia prima and such like thinges Oh that we propounded vnto vs at the last true good knowledge souÌ„d profit absolute learning that man would with a cotage life seeke to labour to his power to attaine vnto it But Dauid here noteth our fault when he saith they are sought out of them that delight therin For wherein is our delight but in vanities but in play but in pride but in idlenes but in pleasures but in eating and drinking and losing the time Here is matter for Magistrates to looke vnto who are to be desired to heare by our actes exercises of learning how we go forwards and if they find vs not as the sonnes of the prophets but sonnes of Beliall to thrust vs out of the Colledge giue our places to those which will be better then we O Lorde kindle in vs the feare of thee that for coÌ„science we may behaue our selues diligently in our vocation in those studies whereby we may profit in the knowledge of thee That abandoning al vaine delights which as the lightning are soone extinguished we may set our mindes studies vppon such thinges as may serue to the setting forth of thy glory through Iesus Christ Amen Because of the singular notable zeale coÌ„cerning the praise of God in the congregation which Dauid professed promised in the first verse I haue entred the examinatioÌ„ of the whole Psalme to se the reasons causes the argumeÌ„ts proues which Dauid had Wherfore so to stir vp al his wits all his hart and soule in this songe The last time speakiÌ„g of the 2. verse at the which this praise of god beginneth as it were beginning this anatomye at the head looking nearely eueÌ„ for the beginning infancy of Dauids zeale coÌ„sidering the first scholes masters which he had I fouÌ„d theÌ„ al in this verse Great are the works of the Lord c. For here the Prophet fetcheth draweth eueÌ„ as from the furthest fouÌ„taines this prayse of god Now it followeth in this third verse Praise and glory are his workes c. which declareth vnto vs the same doctrine of the praise of the workes of God which we did see in the former verse For in these two sentences he comprehendeth that knoweledge of God which may be vnderstoode out of the creatures of God in the whole world but he speaketh here more particularly distinctly of that knowledge which may here be learned of those which looke diligently for them and delight in the consideration of them For it is requisite both because we are dimme of sight the Lorde workes haue like the courtaines of SalomoÌ„ their beautie within that we hold our eyes neare vnto them and put our heades as it were within them to coÌ„sider them if we will see those things in theÌ„ which Dauid a most excellent interpreter noteth and poynteth at Praise glory c. Let vs first examine this that he sayth praise and glorye c. the meaning of the Prophet is that the Lorde hath in such wisedom counsell made his works that euen by them may appeare to al that consider them the praise and glory of the Creator which doctrine he had in the verse before declared but not so clearly manifestly for here he expoundeth what he ment before when he called them great or excellent that is full of the praise and renowme of the maker perfect maisters of Gods wisedom excelleÌ„t teachers of his glory most sufficient witnesses of his praise This doctrine although it was declared partly before in the expositioÌ„ of the former verse yet it may not be either tedious to you nor greuous to me some thing more to speake of the same seeing the holy Ghost vouchsafeth â—o stand vppon it And we may thereby vnderstand that the doctrine of the praise of God taught by his workes is not lightly smally to be estemed seing the spirit of God witnesseth it vnto vs by repetitioÌ„ True it is that the word of God is the hie and principall maister of the knowledge of God in the Church of Christ as we shall see in the next verse the teÌ„ple wherein his glorye most appeareth but notwithstanding these are helps appointed of God to the raysing of our mindes to his glorye mouing vs being bodies with bodily things therfore vnles we be forgetfull of our weakenes we may not neglect the ordinary meanes The Prophets holy men of God whose loue zeale of the Lordes glory is left for our example haue labored in them profited by them to the praise of god Let vs therefore followe them and namely Dauid in this place Let vs followe the same steppes and wayes which he hath trode before vs Let vs stande with him as it were in the middest of the worlde and lifte vp our eyes to heauen and after caste them downe vpon the earth yea lette vs beholde euen our selues with those eyes which we see Dauid to haue done in the 139. Psalme shal we not then be amazed and astonied at the wisedome we shal finde in them and giue glory to the Lorde shall we not in meditating but of our selues finde a world of notable excellent works of God Let vs looke but a litle aboue vs into that shoppe of the Lords notable works where he maketh the rayne hayle and snow lightning thunder and consider from whence he sendeth rayne howe he hath powred it as into barrels or bottels till we neede it Consider aboue that the light of the sunne the moone the number and order of the starres the workmanship of the heauens that fayre and excellent courtayne whiche the Lorde hath draweÌ„ ouer vs theÌ„ also the power of winds the multitude of waters and the stretching out of the ayre the nature of beastes the fruits of the trees the smell of flowers the beauty and property of stones the vertue of herbes and of rootes and in a worde the whole earth and the heauens with all their hostes and furniture Haue they not as it were written and grauen vppon them in great and text letters prayse and glory to the Lord our Creator In the 19. Psalme the Prophet attributeth this same voyce of glory to the heauens The heauens sayth he speake the glory of god c. and maketh that noble and swifte grant the sunne the messenger of the same worde to all the world In the 104. Psalme he compareth the light to a robe of glory and honor that the Lorde couereth him selfe withall because the light declareth manifestly all the works of God which are glasses of his prayse And in the 148. Psalme he putteth this song of the prayse of God into the mouth of all creatures euen of the hilles and mountaynes of the soules of
the diuell with the intisementes of vanitie that haue solde all things for the precious iewel of the Gospel delite your selues therin that therfore bare the hate of the wicked the mockes of the scornefull the iniuries of the violent that grone and mourne and lament and sight and weepe vnder the burden of sinne power therof that would raigne in our mortall bodies let vs at this voyce of the Prophet when he sayth all the Lords decrees are sure let vs I say lift vp our heades and paciently and ioyfully looke for that day when the Lorde shall deliuer vs and all our fellowes from al oppression iniury of the wicked wheÌ„ Satan shall no more watch agaynst vs when the power of sinne shall not hinder the spirite of God to haue his full and perfect worke in vs That which foloweth in the neâ— verse is only a repetition of this that I haue already expounded for where hee haâ—â— sayâ—â— the workes of his hands are truth here more playnly he sayth They are established for euer and euer And where he said They were truth iudgement he now sayth They are done in truth equitie Therfore is a doctrine most necessary to knowe the truth of God in performing his promiseâ—â— his iudgement equity in the same seiâ—â— the Prophet so diligently noteth it that in thâ— short Psalm he giueth two verses to it knoting other thinges vp very briefly Let 〈◊〉 therfore for our seale to his truth iusâ—â—â— of god in â—l his works what sort soeuer thâ—â— are of and let them that know feare tâ—â— Lord say alwaies the Lord is true rightâ— ouâ— to him be glory for euer euer â—mâ—â— I am come by the grace of God to the end of the Cxj. Psalme which nowe almoste a yeare agoe I tooke in hand wherein I haue spoken first of the proeme which is in the first verse stirring vppe him selfe to the writing of it to the prayse of God then of the double matter inâ—t both of the worke of God appearinge in the whole worlde â—â—â—e they are witnesses vnto vs and maisters of the glorie and mercie of the creator who is blessed for euer Amen Then of his benefites bestowed vpon his church the creation of it their deliuerance their miraculous deliuerance their more miraculous enriching their most miraculous wonderfull placing in the lande of their inheritaunce All arguments of a most entire and tender loue affection that God had to his Church and seueritie iustice and truth towardes the Egyptians and Amoheans as I haue declared Nowe followeth the last and principall benefit that they receiued to be spokeÌ„ of He sent redemption vnto his people he coÌ„maunded his couenaunt for euer c. This benefit is the declaring opening of the will coÌ„maundements of the Lord vnto them Of the which to speake according as it is requisite by proportion and measure of this to the other which they before receiued I neede a more plentifull wisedom a mâ—â—e gracious tonge which the Lord graunt me For if in thother I haue spoken with the tongue of a man in this I haue neede of the tongue of an Angell For if we accompted of the other as precious excelleÌ„t heaueÌ„ly blessingâ— of this we ought to make much more accompt as by comparison shall appeare And first for their deliuerance out of Egypt you all are witnesses what a notable thing it was and how I haue laboured to set forth therein the hand and power of God and his loue to his people in it yet the scriptures doe lighten it in other places as we shall see For we read that the Lord did also bring the Philistines from Oaphtor and the Syrians from Tire as Amos declareth TheÌ„ we see that their deliueraunce out of Egypt was no singuler or proper thing which the L. wrought for them more then for other Also their placing in the land of CanaaÌ„ although so notable as I haue before shewed yet Moyses sheweth the like done for other people The Israelits were placed in the laÌ„d of Canaan the Ammonits and the Moabits those incestuous sonnes with their incestuous generations were likewise placed in the land of the Zamzonuns he destroyed the Enakymes for Israell likewise he destroyed these ZaÌ„zomias For the Amonits a people great tal as the Enâ—â—imes so the Lord destroied the Horymes brought in the sonnes of Esawe in their place And the Attins w dwelt in Horâ—rim euen vnto Aza Them the Caphtorims destroied dwelt in their places Where then is become the priuiledge of Israell or those great workes for them w we magnified so greatly and highly before What vehemence then is in this exhortation of the Prophets where they euer bringe in their deliuerance out of Egypt then placing in the laÌ„d their vse of the fructs which they planted not corne which they sowed not and houses which they builded not seing these haue bene no lesse done for Infidels then for his owne people Surely it can not be denied but although their deliuerance were commoÌ„ to them with other yet the maner of their deliuerance was not able singuler for so Moyses sayth was it euer heard before that God shoulde come as it were from heauen to deliuer one people out of an other that oppressed them with signes and tokens and wonders as he did to them as if he him selfe had bene oppressed with them as if he had burned in the furnace with them as if he had laboured vnder their burdeÌ„s as if he had fled out of the land with them yet notwithstanding all these thinges which were wrought for their deliueraunce were both maruelous and singuler yet they are but dead and idle without this which nowe the Prophet Dauid addeth as the life and perfection of the rest Euen as the Ap. S. Paule teacheth where he asketh what the perfermeÌ„t of the Iewes was aboue the Gentiles he aunswereth that it was very muche because that vnto them were committed the wordes of God the couenaunts the law the seruice of God the promises as also we haue in the 127. Psalme the testimony of the Prophet Dauid to this purpose he shewed sayth he his word vnto Iacob his statutes ordinaunces vnto Israell he hath not delt so with any nation neither haue the heathen knowledge of his lawes Thus then it appeareth that not in their deliueraunce neither in their inheritaunce but in the word of God reueiled vnto them their principall blessings and tokens of Gods fauour appeared From Horeb and Sinai and neither out of the riches of Egypt nor the inheritaunce of Canaan came their felicitie for although that the riches of Egypt and goods of the Caanits were greate and notable tokens of Gods fauour vnto them yet by them they were not ioyned coupled with the lord They were not made bones of Iesus Christ bones and flesh of his flesh as by the word and couenant and testimonies