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
in Egypt asketh their deliueraunce of the king that they might serue the Lorde in the wildernesse at the day appoynted least the Lorde should slea them And who is he that this daye feareth the hande of the Lorde if he omitte the seruice of God I say not holden from it by Pharaoh but tyed with his owne linkes and chaynes which he hath made vnto himselfe eyther busines or ydlenes ▪ But a day wil come when these deriders and contemners of his worde and the felowship of his children shall account it most extreme myserie to be secluded from them whom yet heere they contemned This doctrine is as playne as iustificatiō by fayth or no merits of works and yet how few authors approuers hath it But herein appeareth our religion that it is in imagination not in fayth or opinion not in iudgement in the braynd not in the heart in worde not in deede and effect It followeth In the assembly of the iust This is a title whiche Dauid giueth to the Church of God therby declaring who they are that haue in deede a place in the temple For although all come both good and badde both the swearer and he that feareth God both the adulterer and he that made a couenaunt with his eyes both the vayne and idle person they that walke in their vocation diligently yet Dauid did see in the worde of God who were right witnesses of the prayse of God and therefore as with a rodde he standeth and seuereth the wicked from this company So in the xv Psalme he asketh of God seeing all go thither who they be that shall dwell and abide for euer in his tabernacle that haue their names as it were written in heauen and belong vnto that companie and he aunswereth himselfe that suche as are pure and cleane in their workes he that is no extortioner no vserer he that feareth God and loueth and maketh muche of them that feare the Lorde And in the xxiiij Psalme This is that generation of Iacob of them that seeke thy face The rest are bastardes and not the true generation of Iacob And in the 50. Psalme the Lorde doth as it were muster his true children from amongst all Israell and seuereth the wicked and forbiddeth them to sacrifice or to do any thing whereby they professed that they serued God seeing they hated to be refourmed and were fellowes and companions of the wicked All which places teache vs how we ought to labour dayly by prayer and those meanes that God hath lefte to profite vs that we maye be counted before God of the number of his true children he meaneth not that those onely whiche are without sinne are of the Churche of God but as it is taken in the Scripture in other places for suche as to their power serue God. So Iob is called a iuste man one that feared God Elizabeth and Zachary are called iust and Noah a iuste man whiche all yet had their great and many sinnes but those he calleth heere iuste who propounded to them selues the feare of God to lyue after it who walked before God in the wayes of righteousnesse and holynesse althoughe they sometime fell so that vnlesse we haue this before our eyes to lyue according to the worde of God to come to the temple or congregation to profite to putte off dayly some peece of our olde man 〈◊〉 to bee enriched and decked with Iesus Christe in Wisedome Iustice Redemption Sanctification more and more by our comming to the Churche we pollute the congregation and infect the verye place and make it a witnesse against vs in the day of iudgemente and we despise the holy company of Angelles who are together present with the children of God witnessers of all their behauiour and we moche and prouoke the Lorde agaynst vs It were better neuer to see the Church neuer to sette foote within the doores then thus proudly presumptuously to breake into the temple of God with so great dishonour to his name For what do we make of God or how do we accompt of him otherwise then of an Idoll who neyther seeth heareth nor knoweth vs when thus impudently we dare take place among the Sainctes of God Therefore lette euery one that is wicked and purposed to remayne in his wickednesse heare what I saye vnto him in the message of the Lord ▪ These gates are the gates of righteousnesse as sayth the Prophet the righteousse shall enter into thē this house is the house of mine honor the contemners and despisers of God haue no inche of roome therein This companie is the Church of Gods Sainctes and children there are no dogges or swine in this number Knowe therefore that the verie steppes of the Church dore are holie grounde and therefore not to be prophaned knowe that there standeth at the dore the Angell of the Lorde with a sword in his hand to hinder thy entraunce into this earthly paradise who will surely smite thee at the last for all this dispite against the Lord. As for vs that by Gods grace are not giltie of this contempt let vs still feare God and worshippe him in spirit and truth let vs be diligent sincere earnest true and faithfull in our duties to God who will in the day appoynted set vs with his Angells for euer to praise him and will cast out the polluted and vncleane out of his Church He will put their names out of the booke of life where they seeme to haue bene wrytten he will cast out with Ismaell all mockers and geue them their portion with the goates This great God righteous iudge saue vs keepe vs from the temptations of Sathan that we may euer sticke vnto him in truth faith Amen Great are the workes of God sought out of all that delight therein This is the first verse of the Psalme of praise which Dauid singeth to the Lorde For the former verse which I haue spoken of is but a preface and a preparing vnto the Psalme whereby he stirreth vp him selfe other to singe and heare this songe In the beginning therefore of the Psalme let vs examine and search the whole purpose and parts of it that th end being vnderstood we may see what causes reasons arguments are the grounds therof which be the parts the strings vpon which he playeth singeth this song that if they be common to vs with him if they be now as mouing as euer they were we ioyne our selues also vnto this fellowship with him First therefore he beginneth at the generall and common workes which are in the whole worlde to praise god After these two verses he beginneth the remembraunce of their deliuerance with those benefits which togither the Lorde shewed them as the spoyle of Egypt the possession of the land of Canaan the benefits of the knowledge of God by his worde and in these pointes consisteth this Psalme We see therefore as I haue
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
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
shewed already that here is no mention of any speciall and particuler benefits bestowed onely vppon the Prophet but that the causes pertaine as wel to the whole church of God as to him whereuppon it followeth that we vnderstanding this songe and seeing all the partes and vaynes of it we giue our selues to no lesse hartye and earnest praise of God then Dauid hath shewed vs example but that we cast ouâ— eyes aâ— he doth here on euery side to obtaine some furtheraunce and helpe to stirre vs vppe to praise the Lorde let vs then followe the Prophet as it were steppe by steppe and schole by schole that we may attaine to the like zeale Great are the workes c. Here we see the first schole the first maisters doctors that Dauid had eueÌ„ the works of God in the whole worlde Whereby we see what schole the spirit of God trained him vp in to learne to knowe the Lorde a schole in deede most fit to learne the knowledge of God in if we haue the eyes that Dauid had and the diligence which from tyme to time the children of God haue bestowed therein Therefore it is that 〈◊〉 Apostle in the first to the Romaines sayth that which was to be knowen of God that is his eternall power and Godhead may be knowen by them For which cause he condemneth all the wise men of the world euen by these witnesses of the glory of God who though they knew yet learned not by them to worship God as became them that is in spirites But they chaunged the glory of the euerlasting and holy God into the similitude of mortall and vncleane beastes Therefore in the first Epistle to the Corinth the Apostle calleth it wisedome which God set before the worlde when they were without the word and had onely his workes for bookes to read vpon Therefore last of all the Apostle calleth these workes of God the rayne and seasonable weather and ioy of harte witnesses of god We see then that that is in deede a schoole of wisedome by the doctrine of the Scriptures which also may appeare vnto vs by the effectes of that excellent and high knowledge which the Philosophers attained euen by them onely How many of them knewe the prouidence of God Howe many the immortalitie of the soule the creation of the world and many other truthes without the written worde of God But as th Apostle sayth they attained not to that poynt to worshippe him aright by these things but they mingled their deuises and imaginations together with the truth and their foolish harts were darkened that attained not to any profitable knowledge further then to make their condemnation iust But they might haue learned by them the feare and worship of God as Ieremy also witnesseth accusing the Iewes that euen by the blessinges of God they did not learne to feare him who so mercifully blessed them They might well haue learned seeing that we moue and liue and haue our being in God as certaine of their owne Poets taught them that Gods power is infinite euerlasting that there is one God aboue all things to whom onely honor and worshippe is due They that require further to see what the Heathen haue learned euen by reason I referre them to Iustine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he setteth forth largely all that they vnderstoode by the workes of god If then the workes of God so clearely and manifestly haue shewed vnto men onely wise and cunning in thinges not pertayninge vnto saluation so muche of the knowledge of God it is a shame that we hauinge not onely the workes of those men but also our owne experience and the worde of God which teacheth vs further of these workes that men of them selues vse to seeke if we become not verie excellentlie and perfectlie learned in those things which the workes of the Lord do teach vs For we may not thinke that the heaueÌ„s were made to gape on or the earth for to tread vpon the creatures of God for vs and we for our selues but we must euen out of all them learne much wisedom concerning the knowledge of God and most out of our selues But we haue not that mind to profit that other of the children of God haue shewed and are leâ—t for our example Why are we not all SalomoÌ„s that be in Camb. that haue such helpes meanes left and lent vnto vs of God for our furtheraunce in the knowledge of the things that God hath made Nay we are as the most rude and ignoraunt men and yet seeke not for better If we looke to the heauens it is a sealed booke vnto vs we know nothing of those quarters we can not heare that excellent sound and noyce and same of God that they sound to his praise If we looke vnto the earth vpon the fruts herbs trees we can not read we knowe no more then is good for the pot for our bellies greater knowledge we neither folow nor desire I am perswaded that if that care had bene in men that might and ought to haue bene neuer a one of vs wheÌ„ we were first bachelers had bene so rude and ignorant in these most noble arts which many yet know not almost by name as we are nowe euen after some yeares that we haue taken the profession of them vpon vs we may take heede by the ignorance negligence of the daies that are past if we haue not such amongst vs as can teach them let vs by rewards and liberall stipends prouoke some to the study of them who may be after lightes to other therein Sure the least pece of learning coÌ„sisteth in vnderstanding quiddities and I thinke meanes might be fouÌ„d to haue euery scholler in this house within foure yeares if men had humble mindes that they woulde harken to other although then inferiours not onely well learned in the three noble tongues but also in the seuen liberall artes sciences This is peraduenture vnsauery to some and seemeth to haue small edification but to him that iudgeth a right he shall finde that in Colledges and in Trinity Colledge it should seeme hye time for men to lay their handes to it if we looke either for godlines or learning to florishe in it For howe shall we see into the workes of God without eyes howe shall we heare without eares and howe shall we vnderstand what they meane if they still lye hidden from vs They are all great excellent notable but as Dauid sayth sought out and searched and inquired into And if we stand to consider them from Behemoth of whom we read in Iob to the Oistrich from the Egle to the flie from the Cedar of Libanus to the Isope that groweth vpon the hill from the starres of heauen to the dust of the earth from the Angells of God to the wormes that creepe vpon the grouÌ„d These are the bouÌ„ds of our knowledge in the workes of god
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
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
miraculously brought to passe These enriching more wonderfully this which the Prophet now remembreth is more then the other And therfore he sayth the Lord shewed the streÌ„gth power of his workes in giuing vnto them the heritage of the Heathen As if he shoulde say although thus wonderfully and miraculously thy hande O Lorde deliuered thy children although so mercifullie thou broughtest them forth in great substaunce yet these were litle in thine eies thine hand thine arme prouided for them besides all these a perpetual heritage Let vs therefore examine this miracle see whether it so excedeth as the Prophet speaketh For therby seing the loue the teÌ„der excediÌ„g loue that the Lorde beareth to his Church we may draw receaue great comfort if we also be of the same body For the Lord did nothing then which now he will not do for his people or rather in more excellent notable manner First therefore consider the murmurings of this people their idolatrie their euill lustes their many and sundrie tentations wherewith forty yeares together they prouoked the Lord their redeemer by their vnfaithfulnes their rebellion to their Captaines last of al their feare of these natioÌ„s whom the Lord had already discomfited destroied in heaueÌ„ their desire to returne into Egypt that was to hell againe where so cruelly they had bene handled Consider all these sinnes and many more which the Lord sawe in their harts And aboue all the miracles that we yet see we shall wonder at this miracle of their bringing into the laÌ„d of promise Surely God is omnipoteÌ„t yet sinne is able to close his hand I speake in reuerence feare able to tye his armes that he geue nothing His face is seuen times more fauourable gracious then the Sunne yet vnfaithfulnes is able to hide couet it His loue is fire in dede but the waters of vngodlines are able to quenche it His strength is wonderfull for the destruction of our enemies but our sinne our vnfaithfulnes our wickednes our rebellioÌ„ maketh him weaker then water The Lord is a mighty SaÌ„pson in dede but our sins are sharper theÌ„ any raâ—er wherby we weakeÌ„ the streÌ„gth if I may so speake shaue the head of this great SaÌ„pson our Iudge and defender The Lord is inuincible yet our vngodlines hath made him bin takeÌ„ prisoner His nature is invulnerable yet by our sin we pearse him He is life yet by our vngodlines I speake an horrible thing we slea him Here is therefore the strength of the Lord reuealed that notwithstanding all these rocks and cragges as the Prophet Amos speaketh the course of the Lords benefits was not hindred his hands not bouÌ„d his light not darkened his loue not quenched his strength not weakened his wil nothing chaunged it repented him not of his promise as in the dayes of Noah that he made not an vtter coÌ„sumption of this sinnefull people This may be well noted for the setting forth of this great benefit Besides this we may also remember the vnfitnes of this people for battle They had bene brought vp in kilnes among the bricks they were accustomed to bearing of burthens for the building of the Egyptian piramides not instituted or instructed in feates of warre not armed not politike yet in this infirmity the Lordes strength appeared they were straungers in the countrie and therefore easely ouerthrowne in vnknowne places they were but one people their enemies cunning in the countrie and seuen greater and mightier nations then they they remained in tents their enemies in strong walled townes whose walls reached vnto the heauens these were footemen their enemies on horses and iron chariots these without weapons of warre without any other outward help which all their enemies had in great abundance yet for all these the hande of God brought them vnto the lande that he had promised and sworne to their fathers So that the miracles in Egypt and their spoyle may be forgotten in respect of this great and wonderfull worke Moises not spoken of in comparison of Iehosua by whose hande the Lorde brought this worke to passe In their deliueraunce he shooke the earth but in their placing he moued the heauens The day was turned into night in Egypt But here the whole course and order of the worlde both in the heauens earth was chaunged at the standing of the Sunne which as astonished at this worke at this great worke stoode and forgot to runne his course The first borne were but destroyed in Egypt but all their children from the first borne to the childe in the wombe were here destroyed There they were spoyled onely of their richesse and iewells but here of their richesse and inheritaunce There one Kinge was destroyed here the Lorde scattered many Kinges for their sake and made Iehosuah to treade vpon their Kings neckes and prophane all their crownes This did the wonderfull zeale of the Lorde of hostes bring to passe for his promise sake and shewed as the Prophet sayth euen his power and his streÌ„gth in this worke to giue his people the heritage of the Heathen Seeing then the hand of the Lord brought all these thinges to passe for them not only to bring theÌ„ out of the iron furnace but to place them in a paradice not to begin to be mercifull but to bring it to an end and as the Prophet Ezechiel coÌ„pareth it not only to cut the nauell of this woman child to wash it to salt it to say vnto it liue euen in blood to say vnto it liue but to bring it vp to forme her to fashion her to decke her with ornaments and to geue her an heritage so large and goodly an heritage What feare what obedience what reuerence is there that she ought not to geue to God her redemer that tooke her out of the iawes of death to be a peculiar a deare and beloued people aboue all the nations of the earth vnto him He passed that Ladie of all the worlde the Monarchis of Assiria so great in power so excellent in glorie so famous in victories or what other nation or Kingdome so euer was fayre and excellent he passed by them all to take vnto him out of Egypt straungers seruauntes and slaues of Pharao vpon whom he woulde showe his loue and mercies Therefore let them and vs together with them magnifie the Lorde of heauen and earth the God of Abraham Isaac and Iacob whose trueth remayneth for euer and praye that as to them he gaue suche benefites to serue him to keepe his statutes and obserue his lawes as Dauid sayth making this the ende of these wonders and benefites so the power of his workes which he hath also shewed towardes vs in infinite and innumerable benefites may worke an excellent kind of seruice in the which the power and the excellencie of the feare and worship of God may appeare to his glorie and our comfort
Amen It followeth in the 7. verse The workes of his hande are veritie and iudgement all his flaâ—â—â—es are true I haue heretofore declared the wonderfull and notable workes which the Lorde executed in the placing of the people of Israell in the land of the Cananits Hitits Heresits c. and shewed by it that which the Prophete speaketh of the strength of God which benefit as hath appeared was to be accounted of aboue the other of the deliueraunce and pray of Egypt which notwithstanding were as I haue shewed wondrous maruelous workes In this verse the Prophet rendreth a reason of this wonderfull counsell of god And first he declareth that it was so beâ—â—â— by God appoynted For he calleth the performance of it â—â—â—eth And because as fleshe and and sinne is prowde and quickely leapeth into the throne of iudgement euen ouer God him selfe his doings such vile and abhominable deuills are we The Prophet giueth a further reason when as he saith the works of his hands are iudgement He saith not â—â—ger least any shoulde thinke crueltie in god The workes of his hands are truth The Hebrewes vse this worde when they speake of a sure and certaine performance of that which is promised Therefore they ioyne these two words mercy and truth together whether they speake of God or man Dauid praiseth God for mercie and truth that is for his mercifull promise and faithfull and true performance And Iacob sweareth Ioseph to do this mercy truth to him that he be caried to be buried in the land of promise These examples shall suffise although I might bring almost infinit But this is enough to vnderstande the meaning of Dauid Nowe that the worke was truth we shall vnderstand if we remeÌ„ber the notable promise which the Lorde made vnto Abraham and confirmed it vnto Isaac and afterward to Iacob that he woulde geue to them and to their seede after them the lande of these seuen nations For the Lord after that Lot was departed from Abraham coÌ„maunded Abraham dwelling in the lande of Canaan to lift vp his eyes and looke from the place he stoode in to the East the West the North Sowth promised to giue it vnto his sede after him for euer This was done fiue times to Abraham And Abraham died and was buried in the land of Canaan In the xxvj chap. the Lord promiseth Isaac to kepe the same oth that he sware to his father Abraham And in the xxviij chap. the Lorde appeared to Iacob in the way to Mesopotamia in a dreame promised to make his seede also to florishe and to spread euen to the North and Sowth East West although he was then a straunger and alone And the same also is in the xxxv chap. with this addition that euen Kings should come out of him These are the promises other which the Lord made bound him selfe to kepe to this people which as we haue seene after 400. yeares the Lorde accomplished This truth which Dauid speaketh of shal be more excelleÌ„t famous if we coÌ„sider those hinderaunces which seemed to haue bene able to haue made all these promises vaine First consider what daungers perills that Abraham was often in being but one man and dâ—iuen from country to countrie And as Dauid saith both of him and of Isaac and Iacob they were driuen from one kingdom to an other people And this came to Abraham what time he had no feede So that by the enmity of the Philistians by the daunger he was in for his wife the promise of God concerning his posteritie was in great daunger Consider the barennesse of Saraâ— and so many yeares after this first promise so that it might haue bene thought he had forgotten his promise After this what was the condition of Isaac in whom now all the hope of the promise rested howe farre of from death was he when his father had already stretched out his hande for his death and that at the Lordes commaundement where then seemed any hope of this promise or of this trueth that Dauid commendeth in this place After this the barennes of Rebecca which when it was taken away behold a newe hinderaunce The children fought in her wombe together that she was in great feare that th one woulde haue destroyed thother Then the feare of daunger that Iacob was in of his brother Esaw who had vowed his death And after that he was returned out of Siria when Simion and Leui destroyed the Shecamites what hope was there then that one of all the â—â—â—cke shoulde haue bene left aliue Which Iacob also feared and had not that God of trueth who to bring to passe his promise had before so miraculously preserued his father from his enemies as it were holden him vnder his arme and kept him in his bosome they had at that time beene all destroyed But the feare of them fell vppon the nations about them and they escaped daunger Then followed also an other enemie for the hinderaunce of his promise euen the famine which was in the lande of Canaan nowe risen as it were against the trueth of god After that the bondage of Egypt in whiche fornace muche more hotte then the fornace of Nebucadnesar yet neuerthelesse they were not consumed These circumstaunces considered which were as so many contrarie windes against this purpose of God or like so many red seas to their entrance into this lande or so many walls of iron gates of brasse thorowe which they must breake before they coulde come into this promised city These circuÌ„stances of hinderaÌ„ce I say considered which notwithstanding the great mighty God for his promise sake remoued doe make the arme of the glory power of God so much more famous and glorious more greatly to be praised neither that onely but comfortable also vnto all that waite for his promises in faith and pacience For here we see an exaÌ„ple drawn before vs by the finger of God to looke vpon for the confirmation of our faith and hope if we waite also for those thinges which the Lord of his mercie hath promised to vs We see that the Lorde hath promised that he will giue the Gospell free passage in the kingdom of Christ And this we looke for all they whose harts are touched with the loue of the glorie of God waite looke for it till their eyes dasell in their heads For we see mountaines hills seas waters kingdoms peoples Kings Princes and Counselers of the earth lift vp them selues stand against it yet we may coÌ„fort our selues with these words that the Lord of mercie is the God of truth and will bring this promise to passe as we see it begun this day For we see these kingdoms of England Scotland Denmarke Germany Polonia and diuers other kingdoms which together with Italy Fraunce Spayne were as a Scepter or mace in the hand of the deuill of Rome
to repentance But the Lord hath all that loÌ„g time that he spareth his ballaunce in his hande wherwith he wayeth the beginning and encrease full weight of their sinne then he casteth them out He considereth theÌ„ and wayteth for the ripenes before he sendeth messengers to plucke them of the tree or cut them of the earth He tarieth till they be dry and fit for the fire before he throw them in till they be farre before he slay them till they be dry withered before he put the axe to hewe them downe Therfore it is conteyned in the scripture that the earth was full of sinne when the Lorde sent the flood destroyed the worlde and made it as before the distinction of light darknes almost for a yere We reade also that the sinne of Sodome was great that the cry therof ascended vp to the eares of the Lord of hostes Thus also the Lorde in a vision of ripe apples sheweth Amos the time of the Israelites destruction to be at the dore And our Sauiour Christ teacheth this long â—â—â—â—ing of the Lorde by the parable of the husbandmen who wayteth 3. yeres after no fruite came to see if any fruite would appeare But we see the lord not to haue wayted three yeres for the repentance of this people or till they were ripe Neither 120. yeres as in the dayes of Noy But 400. yeres as he had declared before to Abraham Therefore the works of his hands were not against this people vnpacient in anger or fury but righteous in iustice iudgement The sword wherby they were slayne froÌ„ the prince to al the people euen womeÌ„ childreÌ„ was the sword of righteousnes the fire that coÌ„sumed their cities destroyed their houses was the fire of iudgement the hayle teÌ„pest that fought against theÌ„ reason iustice equiry That God therfore destroyed the great smal the old yong as it is sayd the mother her childreÌ„ it was not cruell rage not iniury but right iustice in strikiÌ„g at the last patieÌ„ce loÌ„g suffring in forbearing theÌ„ so loÌ„g finally great wisdome in destroying the leprous generatioÌ„ lest it shuld stil encrease great mercy to his church Thus theÌ„ appeareth not only the truth faith of the workes of God in performing 〈…〉 which were so long spokeÌ„ of before â—â—â—â—ning the bringing of his people out of Egypt and placing theÌ„ in Canaan but also â—â—â—â—ment wisedome and mercy Nowe 〈◊〉 halfe of this verse which foloweth the Prophet teacheth that doctrine fruite which is here to be gathered For he sayth all his statutes are true so that from these perticuler promises and iudgementes of God the Prophet ryseth and reasoneth for the surety of all Gods promises whether they be for the destruction of his enemies or benefites promised to his Church For by statutes it should appeare by the circumstance of this place that he vnderstandeth all this First therefore for the suretie of the workes of God in that behalfe for after we shall see it in the other part concerning the benefites towards his Church he sayth all his statutes are true that is all his appoynted counsels are sure and faythfull whether they be a destruction and ouerthrowe of the wicked or a comfort to the godly And howe shall not they be most sure and most truely performed seeing they are determined by him whose handes made the world and all that is therin who hath done what soâ—â—â—â— he purposed was good in his 〈◊〉 whose hand is the hand of power and 〈◊〉 almightie Man in dede in vayne and deceiuable and able to be hindered of that which he hath determined but the lord the almighty God creator of heauen earth in whose power are al creatures euen kings and princes and in whose handes are the chaynes and bitte and bridle whereby the very diuels are at his word losed bound sent out and called in agayne is neuer deceiued nor hindred froÌ„ bringing his counsels to passe The waters of Tema Sheba as Iob sayth are with heate dried vp so that they which looke for helpe at them are coÌ„founded and ashamed but the counsels of god are as lâ—â—ing springing waters which shall continue faithfull and sure vndried though all the mountaynes fountaynes from whence the riuers and floods do flow yea though the sea should be dried vp for those runne out of the earth but the counsels of God flowe from his hande which no sunne can drie nor winde driue away till al be fulfilled that he hath determined They are therfore like the springing waters that is continuall and durable like the great mountaynes that can not be remoued as sayth the Prophetâ— like the fielde that 〈◊〉 bringeth forth fruite and can by no iniurie of weather be hindred like the worde and commaundement of the Persian kinges whose worde is sure as it is in Daniel or rather like the Lord himselfe who is immutable and vnchangeable Crye therefore and weepe make a noyse howle ye contemners of the Lorde ye that delight in your vanities take pleasure in that that is abhominable for behold the day coÌ„meth that shall burne as an ouen and al the proude al that do wickednes shal be as stubble and the day that coÌ„meth shall burne them vp sayth the Lord of hostes and shall leaue theÌ„ neither roote nor braunch Heare ye drunkards and gluttons ye Epicures and idle bellies and feare for beholde the Lorde coÌ„meth with thousandes of his Sainctes to giue iudgement agaynst you of al the wickednes you haue coÌ„mitted and of all the cruell words which wicked men haue spoken agaynst his worde For this is determined by the sentence of the mightie God whose name is wonderfull and power marueilous whose decrees are sure and counsells vnfallible This fearefull lesson the Prophet teacheth the wicked and abhominable children that dishonour the glorious and be â—â—cifull name of the Lord our God when he sayth all his appoyntments or decrees are sure For they may be sure certaine they may perswade theÌ„selues write of it that the iudgement of God vpon them in what sort soeuer the Lord haue giueÌ„ sentence vpon theÌ„ whether to their destructioÌ„ by theÌ„ selues or by other whether immediatly froÌ„ heauen or by common death or by some notable spectacle or in what sort or kind soeuer it be that it sleepeth not but it coÌ„meth vpoÌ„ a chariot whose horses are the winds whose wheeles are the whirlwinds euen spedily hastily to their destruction And now you that feare God delight in his coÌ„maundements that frankely freely gâ—â—e your soules bodies to the Lords seruice that loue his wordâ— his glory and his children that indeuour with al your power in that vocation wherto you are called to sanctifie prayse that holy name that are in battaile field against temptations with sinne with
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
place he sayth that he made a people for himselfe So thâ—n it was and nowe is muche more euen so muche more as the grace of God is more aboundaunt then it was at that tâ—me For the grace of God hath appeared in these latter daies as th Apostle saith that bringeth saluation vnto all men it hath appeared instructing vs that denying vngodlines and worldly lustes we should liue soberly iustly and holily in this life wishing for the blessed hope and reuelation of the glory of the great God and our Sauiour Iesus Christ who gaue him selfe for vs that he might deliuer vs from all vnrighteousnes and purge vs vnto him selfe a peculier people seruently and earnestly following good works and in deed most iustly for he speaketh of those dayes whereof Ieremy prophesied that the Lord would strike a new couenaunt with his people not as he had done with then fathers from the which they started but he would not put his lawes in then harts to do them Then seeing the grace of God hath bene so maruelous so excellent and superabundant in these dayes aboue the other by proportion and reason there is greater thankfulnes required of vs to whome such grace and mercy hath bene shewed So that if they meete once for the praise of God we ought to meete seuen times if they had one preacher of it in one citie we in one citie should haue seuen if they had charge that they should put the commaundements and the words of God into their harts soules to bind them for a signe vpon their haÌ„ds to be a perpetuall warning in their eyes to teach them their children to talke of them walking in the way and sitting in the house and rising in the morning and lâ—ing downe in the night to write them vppon the dore postes and corner of the house we surely ought not to performe this alone but euen to dreame of them in the night Daye and night to meditate with our selues of them And if their loue to this mercifull God was as the loue of childreÌ„ towards their father or as the loue of wife towards her husband with whome she is one fleshe our loue my brethren ought to be as the loue of a friend who is with his friend one soule For without doubt vnspeakeable is the grace and mercy that is reueiled by the Gospell The eye of none can not see nor eare heare nor hart vnderstand it but such as haue the spirite of God who knoweth the secretes of god Now in that the Prophet Dauid say the he commaunded his couenant for euer he doth not onely prayse it for the perpetuitie and continuance of it in respect of God but also in a word exhorteth all men to faithfull and continuall obedience in performing the conditions of their couenaunt of their part also And of Gods behalfe it had bene great loue if with Abraham alone the father of the people he had striken this couenaunt or with his generation after him for some hundreth yeares but to make it to rest vpon the head of his seede so long after him euen from generation to generation for euer to graunt him this inheritance the riches and fountaine of his mercie appeareth For although that some now are fallen away and their body in a maner dead yet notwithstaÌ„ding the truth of the couenaunt remaineth at this day And if they had continued faithfull it had neuer bene broken for God remayned still sure of the one partie for the performaunce of the old couenaunt Then thinke a litle of this benefit or rather let it occupy al ouâ— whole minds in coÌ„sideration of it that perpetually with one people as in an arke that shoulde neuer be broken the Lord laid the precious treasure of his commaundements Although he departed from Siloth left also Sion at the last yet he neuer cleane cast away the roote branches of Israell but kept and kepeth thowsands to him selfe we looke for the rest to be called euen thowsands ten thowsandes in euery tribe This people thorow their much iniqu ty vaned and vanished as the moone oftentimes hath bâ—ne nowe is in a dauÌ„gerous fearefull eclipse But by the grace and mercy of God and his word appearing neare vnto them they haue gotten and doe get some light shal in th end be in the full when God grauÌ„t our vnthankfulnes that be of the Gentiles breede not great confusion to vs which haue had them our exaÌ„ple but would not learne He raised amongest them by his worde that remayned with them not one in one age but many in many ages as it were Angells euen out of their bodies I meane the wise Prophets noble Iudges and deliuerers holy Priestes and Leuits godly Kings and Angellike Nazarits Euen of your young men I raised Prophets vnto you saith the Lorde and of your children Doctors I powred my spirit vpon your seruaunts and vppon your daughters from time to time And last of al as I opened my coÌ„duits in the dayes of Noah for destruction so the conduits of grace were reueiled vnto you from heauen yea the windowes of heauen were opened at the ascention of Iesus Christ and wisedom vnderstanding rained vppon all flesh euen to thends of the world Thus we may remember the commendations of this couenaunt that Dauid comprehendeth in one word And seing there is also now come to vs like grace the same is also to be vnderstoode in our selues Now of the other parte in that he sayeth he commaunded his couenaunt for euer Beside this praise of the mercie of God I haue sayd that he exhorted theÌ„ vs to continual faithfulnes in keeping the Lordes couenaunt with vs Nowe if we agree with our selues one of vs with an other a man with his fellowe if we after breake our faith we can not but condemne our selues of great wickednes But if we breake with our betters as some Prince or King it is more both wickednes and shame but if the couenant that we made with God in the beginning by our fathers haue renewed it in our baptisme since be by our sinnes broken of what miserie and shame what sinne and death hangeth ouer vs It behoueth therefore in respect of the couenant it selfe first that we kepe faith truth to the commaundements and that not for an hower or the time while we heare the word or when we come to the communion or for a day we hang downe our heades some mortified consecrat to God in saith and holinesse not only to please our selues if we see a good motion in vs though it be sooner quenched then the lightning but to labour to followe it to nourish it to blowe it vp to make a fire of it that we be not as the vnfaithfull waters which in the sommer are dried vp or as the dead trees which perish in the winter but that we remayne whole and sound perfit as the liuing waters and
in the 8. chapter O that they were wise and vnderstood this that they would consider the latter ende And in diuers other places he vseth this worde when he teacheth that they should do wisely in doing the commaundementes of god And Salomon in his Prouerbs doth often note a godly man by this title A man of vnderstanding The world magnifieth lifteth vp on high Policie knowledge of ordâ—â—ng a common wealth of conducting an army of getting great wealth and riches by marchandise But who remembreth the highest and most principall and â—oueraigne wisdome of all wisedomes to be godlines These are surely things very coÌ„mendable and necessary but if we make comparison these are not to be accompted of in respect of this wisdome Therefore this is called wisdome in the scripture after an excellent sorte as though other were falsly called wisdome or by leaue as it were Therefore Moyses often times repeateth vnto them in that exhortation made to the commauÌ„dementes that this shall be their wisdome before all people that for this cause other natioÌ„s shall acknowledge them to be a wise and vnderstanding people And in dede as God is only wise as the Apostle saith to Timothie so this treasure grace he giueth only to his children when other euen his enemies excell in other giftes of the mind Egypt hath bene famous for the Mathematikes And Athens the schole of eloquence in all the world In Lacedemon the tentes of souldiours and â—eates of cheualtie Phisitions in Italie Lawes in Fraunce Marchauntes in Venice Nowe as in old time in Tyrus in the lande of Hauilah are the mountaynes and vaynes of golde and precious stones scarlet silke and christall in Syria yuery and costly woode in Chrum best wines in Damascus tapestrie iâ—â—â—damus and so foorth might ye consâ—der other countreys with then chiefe marchandise But the feare of God the loue of his commaundementes which is onely wisedome and onely precious is onely founde in the Church of god Therefore all the faithfull which feare the Lorde are all marchaunts and occupiers of wisedome more famous then the Marchaunts and occupiers of Tyrus who were like the Princes of the earth and her chapmen as the Dukes and Nobles in the world For they are al kings priests as Peter and Moyses saith but our kingdom priesthood are spirituall it is not seene and therefore not esteemed But because time forceth me to breake of here I leaue the finishing of these two last verse to an other tyme. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2.3 Heb. 10.29 Heb. 12.12 Esay 35.3 Esay 12.4 Psal. 12. â— Psal. 119.62 Psal. 42.6 Psal. 6.6 Psal 42. 84. Exod. 5.3 Psal. 15.1 Psal. 24.6 Psal. 50.16.17 Iob. 1.1 Luk. 1.6 Gen. 7.1 Ps. 118.19 Gen. 3.24 Iob. 4.24 Luc. 20.36 Apo. 21.27 Gal. 4.30 Mat. 25.33 Rom. 1.19 1. Cor. 1.21 Act. 14.17 Rom. 1.21 Ier. 5.24 Act. 17.28 Iob. 40.10 1. Reg. 4.33 Cant. cant 1.41 Psal. 139. Psal. 19.1 Psa 104.2 Psal. 148. Iob. 38. and 39. 40. Iob. 40.5 Mat. 5.34 Psal. 112.3 Dan. 4.14 Psal. 136. Matt. 5.45 Psa 57.10 Psal. 91. Psa 60.19 Exod. 9. Psal. 78. Ps. 102.26 Ps. 36 19. Ps. 37.26 Esay 49.23 Deut. 4.34 Deut. 6.10 They which remember the fearfull example that fell out after in that Christmas as we call it may witnes that God by his seruaunts following direction of his word threatneth not in vain 1. Pet. 3.1 Coloss 3.16 NuÌ„ 17.10 Heb. 9.4 Ex. 33.19 Rom 9.15 Ezech. 16.6 Pro. 31.15 Exod. 7.19 Ioh. 2.6 Act. 12.23 Iob. 1. Exod. 12. Gen. 19.11 Gen. 10.23 Exod. 12. Ex. 12.36 Iob. 40.10 Prou 21.1 Gen. 41.38 Dan. 2.46 Dan 5.29 Dan. 6.28 Esdraâ— 1.1 Nehem. 2.8 Psa 50.21 2. King. 7.7 Iob. 27.16 Prou. 13.22 1. Tim. 5.24 2. thess. 1.5 Psal. 111.1 Psal. 50.5 Rom. 1.1 1. Cor. 1.2 Ephes 1.1 Prou. 1.10 Psal. 1.1 Gen. 15.13 Gen. 9.11 Ioh. 5.29 1. Sam. 4.11 Zachar. 12.10 Exod. 5.18 Exod. 7.7 Num. 13.29 Exo. 10.22 Exo. 12.29 Exod. 15. Ezech. 16.4 Psal. 105.45 Psal. 85.10 Gen. 47.29 Gen. 13.14 Gen. 26.24 Gen. 28.13 Gen. 35.11 Gen. 17.17 Heb. 11.12 Gen. 18.25 Exod. 1.10 Gen. 12.3 Eze. 16.3 Gen. 15.13 Rom. 2.4 Gene. 6.5 Gene. 8. Gen. 18.20 Amos. 8.1 Luke 13.7 Iob. 6.19 Psa 125.1 Dan. 6.12 Ieaâ— 1.17 Malac. 4.1 Iud. 14. Amos 9.7 Deut. 2.9 Rom. 3.1 Psal. 127. Ephes 5.30 Ezech. 19. Ex. 14.30 Ex. 16.13 1. Cor. 13.12 1. Sam. 6.19 Leu. 25. Ephes 5.30 Psal. 5.44 Esay 5. Tit. 2.11 Iere. 31.31 Ioel. 2.28 Exod. 20.5 Esay 11.2 1. Tim. 1.17