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
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
declared by the hand of Moyses and Aron in the middest of the lande of Egypt vpon Pharao and al his seruantes the turning of the water into blood the destroying of trees and fruites of the earth by the caterpillers the filling of the lande full of frogges and hee those other which are written of by Moyses the 9. of Exod. and repeated in the Psalme 78. but aboue all these he vnderstandeth the cause and the occasion of all these the naâ—â—â—â—tie and as it were the creation of the Church which was a greater more excellent worke then the making of the whole world For the heauens earth as sayth the Prophet shall waxe olde and perish but his fauour grace to his church shall endure for euermore Therefore the Lord in respect of Ierusalem maâ— tâ—â—o accompt of the whole worlde as â— say in the person of God reasone â— with that proude Sanacharib who thought that he could as easily haue one 〈◊〉 â—d Ierusalâ—◠〈◊〉 he had done Samaria and the other 〈…〉 desolation Hast thou not heard sayth the how I haue tourmed it of olde not naming but meaning and emphaticall noting Ierusalem whom he preferreth before all the whole worlde And the prophet Esay prophesieth that the kinges and Monarches of the earth shall like the dust of her feete thereby noting what honour she shall be in euen with her enemies Seeing then the preseruation of her as appeareth is so precious in the eyes of God that in the respect therof he contenâ—neth al things â—lâ— the begettâ—ng and birth of it must needes be the gâ—eatest most excellent worke that euer was and therfore the remembrance of it all those signes wonders which the Lord wrought for it turning the whole course of nature for his Church ought perpetually to be with care and diligence celebrated So Moyses wondreth at it sayth was eueâ— the like heard that God should come to a people take theÌ„ out of another people in such signes tokens wonders The Lord therefore hath printed the memorie of his maruelous works so that they caÌ„not be forgotten Nay Egypt shal be a witnesse froÌ„ generation to generation for euer that the grace of God to his Church passeth all vnderstanding This marke shall remayne for euer which the Lords mighty hand naked arme printed sealed vpoÌ„ his enemies by ten strokes The Prophet by this kind of speaking exhorteth all Israel whoÌ„ the Lord hath so maruelously deliuered to remeÌ„ber these works tell them further with gladnes as in diuers Psalmes This doctrine therefore of the remembrance of the wonderfull workes benefites of God is something to be declared For if euer there were nede to speake of it behold the dayes of ioy and gladnes of security ease of sport and play and of piping dauncing of riote and wantonnes euen the dayes of forgetfulnes of Gods benefites And if euer there were feare of the fulfilling of the prophesie amoÌ„gst the Iewes that being ful they would forget the Lord as Moyses prophesied this is the day howre that Moyses as if he had senâ— so long before prophesied euen of vs Euery one of vs sitteth vnder his vine and vnder his figge tree in his seeled and garnished chamber and the troubles that are so greate and manye bothe in our owne countrey and abrode they touch vs not by Gods mercy And why haue we all this case of God to abuse our time other benefits or rather to remember them perpetually and vse them lawfully to the prayse of god This is therefore our time of daunger our time of forgetting the goodnes of our God our time of falling away from the Lorde If you the Lordes ministers and watchemen make it not your time of care diligence of holding and staying vs of remembring and repeating and night and daye remembring and repeating the goodnes of our God vpon vs his statutes and his ordinances his lawes and his coÌ„maundements which he hath appoynted for vs to do theÌ„ what daunger are we in Therfore I woÌ„der and maruell at it that you see not the slippery places we stand on and seeke to helpe vs The goodnes of God hath so prouyded that in this Colledge there might be euery morning at prayer a SermoÌ„ euery euening with prayers a sermon euery sonday of the forenoone afternoone together with prayers the word of God preached that the words of God perpetually sounding in our eares maye make this Colledge as it is called Trinitye Colledge to be named the Lorde is there There be thirteene places appointed for Preachers beside those that are not accompted for the house and yet this is not done whereas I am perswaded that three doing their office in care zeale in godlines faithfulnes were able by Gods grace to make this Colledge together with the Magistrat a Colledge of Saincts a Colledge where no blasphemer no idle no prophane person no sonne of Belial no Cananite could be found And if so many can not in their course maintaine this order in preaching how many wil doe it Is there any iâ— the places that are vnworthy that are not al able theÌ„ let the booke licence be takes out of his hand giuen to his fellow that is better theÌ„ he I am sure there is none of the wise godly sort but wishe and desire that which I say For as the benefits of the Lord are perpetually euerlasting so ought also the remeÌ„brance of them to be but there be men of corrupt coÌ„sciences wicked childreÌ„ vngodly prophane persons which conteÌ„t them selues with a face or visard of religioâ— who know not what it is to serue God that will securely deride this and laughe it to scorne Wel the Lord would haue his benefits to be remembred let vs looke how we remember then â–ª but it were an infinit thing to speake of all let vs consider the remembraunce but of this one wonderous maruelous benefit euen the greatest that euer was God manifested in the fleshe This I speake of admonished by this time of the feast of the Natiuity that the worde which was spoken the last daye may stande in the mouths of two witnesses And if neither you of your selues neither at the word of God wil giue place I pray God that a terrible heauy iudgement be not the third witnes of this truth vnto vs Hath Iesus Christ comen into the flesh to lay the bridle of our necks to runne after our vayne deuises hath he obtayned by his comming twelue dayes of God the Father for carding dising and lotting for masking and mumming for mocking mowing for crying and laughing for the practising of euery vayne deuise that commeth to our heades all the yeare or doe we thinke that this prophaning of so holye a thinge this mocking of so earnest a matter this tâ—rning of the grace of God into licence and wantonnesse that it shall
had bene worthy continuall prayse and remembraunce howe muche more nowe in this sinnefull and miserable lyfe For let vs examine and trie our selues â–ª let vs laye out liues to the rule of the Lawe of God let vs looke and beholde them in that glasse which râ—uâ—â—lâ—th all thinges and seeing we haue the vse of these creatures by no other condition but by the obedien e of Gods commaundementes what grace and mercy may we see in that they are not euery moment taken away from vs I maruell that the sunne which is witnesse of so great and innumerable faultes vppon the earth standeth so long in the heauens that the heauens melt not for the infection that â—â—n them by our corruption and that Iesus Christe commeth not to burne them the earth so polluted with our sinnes to make that newe heauen that nâ—we earth wherein righteousnes shall dwell Which of vs is he that perceiueth not to â—ise out of him If as out of a filthy bottomlesse pitte â—moâ—â— infection that were able to darkeÌ„ the sunne and couer al the coÌ„passe of y heauens that may not iustly wonder at the Lordes mercy iâ— that the earth is able to beare vs so laden with vngodlinesse and vnrighteousnesse O Lord thy mercy reacheth vnto the heaueÌ„s thy goodnes vnto the highest heauens Thy pity and compassion is infinite wonderfull and yet who is he that considereth these things â–ª Thus I will leaue the consideration of the mercy of God in this parte to your godly meditation and come to the more nâ—â—e and perfect sight knowledge oâ— God which appeare th m h s Church onâ—l◠〈◊〉 you by the glâ—râ— of God and louâ— oâ— Iâ—sâ—s Châ—â—st thâ—t â—â—â—â—member sâ—eing the hâ—â—uens and â—arth and sâ—eing all things in thâ—m are ours 〈◊〉 the mercies of God they continue 〈…〉 〈◊〉 vse that we maâ—â— also â—e Christ â—s as thapostle herâ—oâ— meâ—â—â—eth that 〈…〉 to the loue of his worde and 〈…〉 his Gâ—spâ—ll euâ—n aâ— hâ—w â—s in all thing obedient to god Thus we 〈…〉 the glory mercy of God out of the creatiues whichâ— hâ— hath appâ—yntâ—d 〈◊〉 witnesses thereof in the wholâ— world 〈…〉 only one place but al thâ— whole world may bâ—â—allâ—d 〈◊〉 because thâ— Lord â—â—â—eâ—leth his glory mercy in euery part therof but yet if we compare this knowledge â—â— the glory mercy of God lerned here out of his creatures to that which may be knowen out of his Church out of his worde we shall perceiue that in the creatures we see but his backe hinder parts we see him but daâ—â—ly as in a glasse of steelâ— but as in the nether outward courtes oâ— his temple here in the church we shall 〈◊〉 his glory as in the holiest place of all 〈◊〉 in the place of the oraclâ—s is n a glâ—ssâ—â— Christall and as it were face to face Wherefore let vs draw neare come vnto the temple let vs looke into this glasse and bâ—hold his fatherly countenance He hath made tâ— his wâ—nderfull worke remembrances The Prophet in this verse sheweth the passing and wonderful workâ— that he hath done for his Church the exceeding loue that he beareth to his church For although we haue already seene the mercy goodnes which he hath declared aswel to them as to other euen in the verse of his coÌ„mon creatures yet because they are coÌ„mon to others with theÌ„ the particuler priuate loue which the Lord beareth vnto theÌ„ aboue othâ—rs doth not so clearly appeare Therefore here the Prophet beginneth a Catalog although not with many words yet full◠〈◊〉 remeÌ„bring all and calling them to minde bâ— generall wordes And first that this speciall and partiâ—ular care which he hath of his Churche may be knowen to passe the common and vniuersall order of things I thinke it may be noted out of the conferences of the words In the seconde verse he sayth Great are his wâ—rkes c. Here he vseth a greater worde and sayth they are wonderfull for although this Prophet in other places call the common workes of God wonderfull and are so in deede in them selues considered yet â—opaâ—ed with these they are great and these wonderfull so in halfe of the third verse he sayth his goodnes remayneth c. But here he vseth wordes which seeme to come out of the Lords heart and bowellâ—s gracious and mâ—râ—â—full and he doubleth them because his loue is double and triple and manyfolde vpon them This greatnes of the woders of God he coÌ„mendeth in these words He hath made the remembrance or memoriall of them c. Not that the goodnes of God which riseth out of his creatures is to be forgotten oâ— negligently to be regarded for we know therefore the Lord in the beginning to haue instituted the Sabboth for a perpetuall memory to vs of his great loue goodnes mercy and wiâ—dome which appeareth in the world Dauid hath also made diuers Psalmes in their remeÌ„brance whereof some â—s that of the Sabboth was song in the temple But he speaketh after an excellent sort 〈◊〉 principally chiefly giuing remembranâ—e vnto theÌ„ as if that in coÌ„parison of thâ—sâ— thother be forgotten â—oâ— as the Prophet speaking of the benefite of the deliueraÌ„ce oâ— rather resurrection of the Iewes out of Babilon sayth that it shall no more be sayd then the Lord â—â—ueth which brought the children of Israel out of Egypt but they shall speake of the Lord thus the Lord liueth which brought them out of Babilon meaning that this shall be so excellent that in respect thereof the former although so notable and as it is here also thus highly coÌ„mended should be no more spokeÌ„ of so in this place the benefites which he hath shewed to his Church in their deliueraÌ„ce after a sort maketh the other to be forgotten And Esay speaking of the light of the Gospel in the kingdome of Christ saith that in that day the sunne shall giue no light nor the moone appeare meaning also that in coÌ„parison of the light which shal be seueÌ„ times greater theÌ„ the light of the sunne eueÌ„ the sunne shal be darkned as the moone at his presence so in this place the lord hath the remeÌ„braÌ„ce of these his works so famous and glorious that the former benefite like the starrs at the rising of the sunne are obscured and hidden For iâ— they were woâ—thy once to be spoken of these are worthy â—ften times if those to be written with a pen in paper these are worthy to be written in vâ—on and with an Adâ—mant stone if those with the hand of a man these are to be printed with the singer of god For as high as the heauens are in coÌ„parisâ—n of the earth so muche hath the â—â—â—d magnified the measure of his graces and benefites towardes the Churche aboue the rest of the sonne of men But lâ—t vs consider particularly what they were The Prophet meaneth the signes wonders which the Lord
the destruction of their eldest children their might the beginning of their strength the excellency of their powers Could the Lord doe a more notable worke theÌ„ fight for theÌ„ froÌ„ heauen by the hand of his angel What then meaneth the Prophet to remeÌ„ber this of the spoile of their goods omitting other such fearful wonderful tokens as we see we shal see in the next peece of the verse a sufficient reason But yet in the very miracle and wonder it selfe sufficient cause why to remember it omittinge the rest For if we waye examine this spoile pray that the Lord gaue his childreÌ„ with the circuÌ„tances of the same we shall find that great and mighty power to haue wrought herein more theÌ„ in the rest For remeÌ„ber the hate the tyraÌ„nous hate that they beare vnto Israell all the iniuries and wrongs which they did vnto them First their counsell taking for the destroying of their men childreÌ„ priuily by the midwiues then their open cruelty in destroying them their exactions their greeuous exactions their anger their fierce anger their crueltye their vnnaturall crueltie which all in a moment the mighty hand of God turned to kindnes 〈◊〉 loue to gentlenes euen kindnes gentlenes and loue supernaturall For at a word and request of the Israelites all the Egyptian gaue vnto them their gold and siluer ther iewells and ornaments and whatsoeuer they had deare and precious Yea I think if they had asked they would not haue denyed them their owne eyes so mighty and aboue nature the hande of God wrought that he turned in a moment euen in thâ— twinckling of an eye their harts their stoâ— adamant harts into fleshly waxeÌ„ harts their eies their Crocadiles eies that wâ—â— sight would haue destroyed them into teâ—der womanish eies their hands eueÌ„ ther armed wat like haÌ„ds into liberal peace able hands in a word he made of wolues lambs of cruel Tigres fawning doggs an meeke doues of fiery and flying serpent which worke in my iudgemeÌ„t so notableâ— so wonderfull as you may perceaue passeâ— al thother miracles For by our own sinne 〈◊〉 cruell affections which neuerthelesse aâ— staied by the spirit of God in his childreÌ„ 〈◊〉 may well perceaue what strength poweâ— it needeth to resist ouercome them Thâ— sea â—ageth not with such rage nor Behemoth is not so stronge as the rage power of sinne is which dwelleth in vs so that maruel it is that it caÌ„ be staied Here in therfore appeared the mighty hand of God eueÌ„ of that God that is able to stay the raging of the seas fiercenes of cruel beasts that he not only staied their hatred but also turned it into loue and kindnes Wherefore let vs serue God be not carefull what man can thinke and imagine against vs Their harts are no lesse in the hand of God to moue theÌ„ to loue vs than to hate vs but he leadeth euen the kings hart as easily to his purpose as the water So Ioseph feared God and he gaue him grace with Pharao and al his nobles although they knew not god And Dauid often times in a moment perceaued Saules loue deare affection although other times he was purposed to kill him And to Daniell in the carying into captiuitie into Babel the Lord gaue not only in the eies of Nebuchadneser and Baltasar his sonne loue and fauour but also with the Persian kings Darius and Cyrus although a poore prisoner And the same Cyrus an other Darius and Artashasta were bended by the haÌ„d of God to loue further the interprise of Zorobabell Nehemias Esia and the rest that returned to the building of the temple of god Seeing then the Lord hath shewed suche light to them that serue him where they sawe nothing but darkenes desperation of all good things what shame sinne yea how great iust shall the condemnation of our fearfulnes be if in the Church of God amongest them that professe godlines with vs who are also appoynted for theâ—â— praise reward that do well if I say we dâ— not loue embrace and follow after godâ—â—nes Well here appeareth then first in thâ— miracle the hande power of God for oâ—r comfort calling forward to the seruice of god Here appeareth also a notable exaÌ„ple for the profe of the doctrine of the iustice of God who will not alwayes winke at the prosperitie of the wicked For although the Egyptians had heaped riches gold ieâ—els and ornaments of pearles and precioâ— stones which they had gotten by extorsioâ— exaction of the Israelits or els by otheâ— couetous crafty waies yet the pacient â—biding of the Lord as it were the holdinâ— of his peace as Dauid sayth in the 50. Psalâ— shall not continue for euer but some tiâ—â— he draweth the wicked vpon the high staâ—â— to be seene bothe of them that feare thâ— Lorde and also that follow the like wickednes and plucketh the praye out of their teeth and giueth it to his children Fâ—â— God comforteth his childreÌ„ by such iudgementes and feareth other by their examples So in the seconde of the Kinges seuenth Chapter the Aramites left their tentes beside Samaria and the children of God had a pray vessells and clothes siluer and golde corne and vittells as it is spoken by the mouth of the seruauntes of God. For Iob sayth though the wicked shoulde heape vp siluer as the dust and prepare rayment as clay he may prepare but the iust shall put it on and the innocent shall deuide the siluer And Salomon sayeth a good man shall geue inheritaunce vnto his children but the riches of the sinner are layed vppe for the iust And although this alway appeare not yet many such notable and excellent examples are in the Scriptures of Gods iust iudgementes whereby he vpholdeth the faith of his children that there feete slippe not and those wicked ones and sinners whom the Lorde lifteth vp all their life higher and higher and are not in this sorte spoyled are also lifted vppe that the triall of our faith in suche tentations may be more precious and theyr ruyne and fall the greater and more horrible Yet as in the punishment of other sinnes sometime the Lord exerciseth his iudgementes vpon thâ— earth so here also and leaueth other for the last iudgement as S. Paule declareth some meÌ„s sinnes are manifest before iudgement and some follow And this as the Apostle hath in an other place is a demonstration of his iustice to be reueiled in the last day Nowe let vs consider the epitheâ— or title which he geueth to them on whoâ— he bestowed this pray The Prophet sayâ—â— He gaue a pray to them that feare him He geueth this title to all the children of Israel as though their name were the fearers of God. So we see in the first verse that Dauid would praise the Lord
in the congregation of the iust meaning in the temple wheâ— the children of God were gathered together to teach them whom God hath called out of darknes into light that they are called euen to his feare to his seruice to iustice to godlines to sobernes to modestie to all partes of holynes Thus the Prophet Dauid in the 50. Psal. in the person of God calling all the Iewes together before whoâ— the Lord would reproue the wicked vngodly men that notwithstanding their vngodly liues yet tooke the name of God 〈◊〉 their mouthes calleth them Sainctes And thApostle S. Paule writing to the Romaneâ— sayth Beloued of God called Saincts vnto the Church of Corinth Saincts by calling And to the Ephes he exhorteth them to pray with watching and perseuerance for all Sainctes And in the end of his Epistles the Saincts salute you Euen as the Scripture speaking of the reprobate describeth them by those frutes and practises to the which the deuill hath framed them My sonne if sinners doe entise thee say come let vs lay in wayte for blood and 1. Psalme Happie is he that is not conuersaunt with the wicked with sinners with mockers of al godly and profitable instructions so that by those names which the Scripture geueth vnto vs we see our calling we see the ende of Gods mercies and benefites bestowed vpon vs Not as they which know not God to feare no godly maiestie to serue no diuine power to lead a carelesse and dissolute life to walke in licence and wantonnes to geue our mindes and bodies as seruauntes to sinne and vanities but in feare and reuerence of him who hath powred his benefits vpon vs in his seruice and will to walke all the dayes of our life This we learne by this title of the faithfull which the Prophet geueth to them and because it commeth to be spoken of againe in this Psalme I referre it till then Onely beseching you that we lay our owne hartes in this balance see whether we answere to them or no. Alas I know before we be put in what waight we haueâ— how light we should be found although we shoulde take euen any of the least of Gods benefites to be wayed withall Let vs onely remember this pray which the Lorde hath geuen vs and wrong it out of the handes and teeth of the Epicures and Papistes which enioyed these liuings before vs our knowledge of the Gospel is somthing more our light greater our conuersation no doâ— somethinge better But howe litle is ouâ— knowledge howe obscure is our light hoâ— farre is our godlinesse from that we mighâ— haue knowne and attayned to if we had loued the Gospell of God with all ouâ— soules and all our desires Who is not gâ—tie to him selfe that in fewe yeares within the yeares of a Maister of arte he might haue gotten as much learning as we commonly get in seuen yeares more added vnto them that in foure or fewer yeares might not get all the artes that we attayne to commonlie in eight or nine yeares thaâ— might not in a yeares studie get such knowledge of the Scriptures as we get not iâ— seauen yeares For we spende the good tyme God geueth vs in feasting often in the countrie in bedde in walkinge in gaminge in idle and vnprofitable exercises that oftentimes a whole moneth together some thinke not of any thinge but cunninge and rehearsinge of partes to play and God knowes the least time is geuen to our studies our profitable and frutefull our godlye and honest studies In playing we are of labour pacient whole nightes and dayes In godly exercises for the encrease of our faith and knowledge too too vnpacient to tarie a litle time earnest in vanities slacke and slowe in prayers and wearie in sermon time carefull wise and swift in attayning th end of our deuises but negligent foolish and slowe to any good thinge quicke in vnderstanding euill but deafe and doltishe and not able at twise telling to perceiue a godly instruction As Hasael or as the Roe of the fielde to ouer take a vayne man whome we propounde to vs to followe but heauie as the sande and slowe as the wormes or messengers of euill newes to followe a good and vertuous and learned example And yet we say wherein are we to be reproued It is but for fashions sake or because we find a fitte phrase in the Scripture yet we may haue grace commendacions An idle belly ah prophane hart ah Epicure ah the depth and bottom of sinne my hart telleth me there be such euill beasts in the Colledge Nay my eyes and my eares are witnesses of this my minde telleth me a great deale more which the iust God will to the shame of these idle beasts bring vppon their heades as he hath done vppon some already Wel these be the frutes of the Egyptians whose spoyle the Lord hath giueÌ„ to vs to feare and serue him which he will if we hinder him not by our securitie and carelesnes make more plentifull with new blessings or els as to this people will giue these and more too but to our condemnation onely for his promise sake For it followeth he wil alway remember his couenaunt Here the Prophet noteth the cause of this benefit which the Lord bestowed vpon the Israelits not their fathers deseruings For Abraham Isaac and Iacob had their many infirmities as appeareth in the Scriptures much lesse their owne being now as it were Egyptians Idolaters worshippers of oxen and calues and serpents and hauing forgot the God of their fathers but for the mercifull couenant and promise which he made to Abraham their father that after their bondage in a straunge land foure ages he would bring them forth with great substaÌ„ce Here is the ground of the ioy and comfort of the Sainctes euen the Lordes mercie in promising truth in performing We haue no other title to the least of Gods benefites but euen his truth to clame them by that the worlde shall be no more destroyed with water what assurance haue we that deserue euery momeÌ„t to be ouerwhelmed with waters but onely his couenaunt that according to his mercie he wil alway remember What certainty haue we for our resurrectioÌ„ to life but only the truth of Gods promise Seeing we haue deserued euen the best of vs to lye and rotte in the earth for euer But O Lorde thy faith endureth for euer Thou wilt for thy promise sake haue mercie vpon vs although our sinnes the bondes and chaines of our sinnes are able to kepe vs in hell without redemption It followeth in the next verse He hath declared the power of his workes vnto his people c. As the Lorde presenteth stil his blessings vpon his people so the Prophet followeth the commendation of them And as the Lord riseth in mercie and fauour so Dauid accoâ—ding to thâ—â— degree speaketh of them The benefit of their deliuerance was as we haue seene wonderfully
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
as we se in tragedies in the hands of furies we haue seene this mace although for a time faire bewtifull with crownes gold in his hande yet now almost burnt out of his hande The fire of the Gospell brake forth first one peece of his mace in Germany then it cracked of this side and then of that side the sea and nowe it cracketh in Fraunce and what is left in his hande but a stumpe of Italie and Spayne which the Lorde for his trueth and promise sake will burne also out of his hande Neither will 〈◊〉 thus leaue But I doubt not but as the other Antichrist of the East the Turke began together with him so he shall end together and hope that when the man of sinne is consumed the Lord wil also take his people out of his hand accomplish the number of the elect In Barbarie Grece and else where And when Lord how long shall thy foes triumphe ouer thee and make a mock of thy sonne Iesus our Sauiour whome we looke and waite for for the destruction of these Tirants that haue lift vp them selues against him and for the refreshing of thy wearye and faintye children Doubt ye not but the Lord numbreth the yeares of their captiuitie of their appoynted time for saluation when our Redemer will come and fulfill all thinges which haue bene spoken and determined by the Lorde of truth Thus may we 〈◊〉 comfort our selues in 〈◊〉 Gods promises which because it were 〈◊〉 to folow I wil rest on this one exaÌ„ple Which for all other may be a patterne to vs of the truth of god For in this verse is becâ—â—â— offred againe to speake of it The workes of 〈◊〉 hands are truth iudgement c. This second word which the Prophet vsed I haue already said is added to correct our wicked iudgements against God because such so great is our corruption so venimous poysenfull we are of nature that we coÌ„tent not our selues with equal enmities but our sinne breaketh out falleth vpon the iust and great god Therfore the Prophet attributeth this title to the Lords works that they are no lesse righteous iust then they are true sure Now he meaneth in this place that the punishments which he executed for his people vpon the Cananits Egyptians were most righteous iudgements as we haue seene therefore the truth of God in these workes so let vs consider now therin his righteousnes And first for the Egyptians I dispure not of the secret hid causes which are only knowne to the lord Why he set this people the other of Canaan aboue all other nations as it were vpon a stage in whose persons this tragedâ— should be seene which can not be vniustly 〈◊〉 by the Iudge of heauen and earth the 〈◊〉 of all the world as Abraham saith but I will onely remember those manifest reâ—aâ—ed reasons by the scripture which were the occasion of al their punishments wherâ—â— we may remember that Egypt most tyrannously cruelly handled this people Knowest thou not oh vnthaÌ„kful Egypt how to deale with thy patrons and benefactors was the benefite thou haddest by Ioseph forgotteÌ„ in whose hand was thy life in his wisdome thy glory in whose wil was thy destruction in his pleasure thy shame had ye forgotteÌ„ the law of nature oh Pharao al thy Senators al the people of the land of Egypt so vncurteously and vngently to handle straungers Came they to be your seruants boÌ„dmen or felows coÌ„panioÌ„s yet saide Come let vs take counsell against theÌ„ Knew you not last of al that they were gods people his heritage his childreÌ„ his priests kings whoÌ„ whosoeuer blessed he had promised he would blesse agayne curse theÌ„ that cursed them had not their God threatned smitteÌ„ euen kings for their fathers sakes AbrahaÌ„ Isaac eueÌ„ Pharao Abimelech had not Egipt a singuler benefit aboue all natioÌ„s to be the hosts of theÌ„ that were so deare to the Lord Were not they more theÌ„ Nilus in her highest deepest inundations profitable to the encrease of the fruites of the land The heate of the sunne the influence of the starres all other benefites that are required for the ryping of their fruites came out of no other heauen then euen this very people For as the Prophet describing the returne of the children of Israell out of Babilon for whom the Lorde would digge fountaynes euen in the wildernes turneth to the serpeÌ„ts exhorteth them to prayse God that had giuen waters in the wildernes because through the blessing of this people it was also common to them So these serpents tygers of Egypt receiue these blessings of God as by occasion that is for his peoples sake their corne their wine encrease of all things and yet they take counsell to slay some of them and to kepe the rest in perpetuall bondage Iust therefore were these thy iudgementes oh Lord and righteous was all thy counsell agaynst this cruel vnnatural people Thoâ— turnedst their waters into blood because they were a bloody people thy hand strokâ— theÌ„ with darknes because they were blind and ignorant of the benefites They hande brought botches sores vpon theÌ„ because they were full of veâ—â—n poyson frogges and hee vermin were sent amoÌ„gst them because they were a proud generatioÌ„ they â—â—re depriued of their substance and ornaments because they were gotten by cruelty and extortion their first borne slayne because they were the beginning of their wicked strength the king his hosts drowned in the sea because they were all malicious and obstinate The works therefore of thy hands in this people were iustice iudgement Nowe I will consider the Cananites and declare the Lord my God to haue bin in their destruction also most iust and most righteous This is ofteÌ„ declared in the prophets when they shew Israel of their Idolatrie diuinations crueltie and such like for they say the lande is full of abhominations as it was in the dayes when the Amorites â—ittits dwelled in it And Ezechiel declaring all their wickednes in two words saying AbrahaÌ„ was not their father nor Saray their mother but some AmorreaÌ„ begat theÌ„ and some Hittite surely bare theÌ„ Whereby the sinne abominatioÌ„s of this people are manifest And if we looke for the lord in his owne person to giue senteÌ„ce of theÌ„ behold he appoynteth 400. yeres to passe ere the seede of AbrahaÌ„ should enioy this land because the measure of the sinne of the Amorites was not then full their fruites 〈◊〉 ripe the waters of wickednes not yet oâ—â— their heads but theÌ„ very neare ripe though not fitte for the haruest For the mercyfull and gracious God doth so long beare with the wickednes of the world till it reache to the very heauens that his long patience as thapostle teacheth the Romans might driue them to the consideration of it
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
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
be vnpunished what is this but euen to giue a reede into thâ— hande of Iesus Christ and to mocke hâ—â— kingdom What crowning of him is it 〈◊〉 this vayne mirthe and wantonnesse bâ— with bryers and thornes to pricke his head Is this the ioye spoken of by the Angel that came to declare his birthe tolde 〈◊〉 tydinges of this gladnes Is this the benefite that thou hast purchased to vs by the wonderful misterie of thyne incarnation of Emmanuel oh I am ashamed that it should euer be hearde of amongest the Iewes anâ— Turks that the ChristiaÌ„s at that time of the yere wheÌ„ their Sauiour was borne giue theâ— selues for many daies froÌ„ their ordinary â—dest shamefaced behauiour from walkiâ—â— ordinarily in their vocatioÌ„ studies to vâ— modest shameful practises to watching 〈◊〉 waking al for vaine vnfruteful works 〈◊〉 darknes Wherin differeth our celebratioÌ„ 〈◊〉 the natiuity of Christ froÌ„ the popish Christmas that it ought to differ as farre as heaâ— euen the highest heauens from the nether most hel Howe doe we looke to call Papiâ—â— from their vaine conuersation when we aâ— not our selues a foote froÌ„ them Is this thâ— conuersation that shall strike men with aâ— admiration and loue of vertue If it be required of women so to behaue them selueâ— that other may be wonne thereby to God doth it not more appertaine to men who were first made to Gods glory but ought it not yet more to appeare in schollers those which are called schollers of the holy Trinity I thinke if but thus much were spoken amongst the Heathen against so great an abuse they would repeÌ„t in sackcloth ashes And yet I know that this people will not be brought from this vaine conuersation for they loue it delight in it wil hide it and keepe it as a iewel For without these things they complaine that it is but a dead Christmas These men will neuer confesse the truth of this doctrine till God haue sealed it with some plague or other Well thus we ought not to remember the benefit of that vnspeakeable misterye by the which we are ioyned to God and God to vs but in ioy of the spirit that vttereth forth Psalmes and Hymnes spiritual songs and such l ke We ought also to keepe in mind not this onely but all the other miracles which the Lorde wrought for the defeÌ„ce safgard benefit of his Church so that our harts should be like the arke of witnes wherin as ther was coÌ„tayned for a perpetuall remembrauÌ„ce a pot or cruse of manna Arons rod for an euerlastig witnes of the care of G d for the prouision of his Church miracles whereby 〈◊〉 testified his election of Arons posteritie 〈◊〉 to haue in our harts all those thinges which the Lord either worketh for all the church or particularly for any part thereof In the rest of the verse he rendreth a reason oâ— these so great mercies euen the Lords pâ—â— not desert but as he sayth to Moyses I wiâ— haue mercy on whoÌ„ I will haue mercy making his mercy the cause of mercy So here his pity is made the cause and he vseth twâ— wordes doubling it because his mercye 〈◊〉 manifold toward his Ezechiel in his 16. cap doth notably set out this pitie free gracâ— of the Lorde toward this people in comparing him selfe to a man that seeing a pooâ— helples child new borne without any helpâ— of midwife or other wallowing in her bloâ—â— of very pitie and compassion washeth as clenseth her doth all thinges needefull seâ— the succour of it in such a case he then aâ—ter bringeth her vp feeding and cherishinâ— her til the be mariageable he then clotheâ— her with all costly aray and setteth her oâ— with all precious iewells and casting hiâ— loue vppon her taketh her to be his wâ—â—â— as more at large is to be seen in that place It followeth He hath giuen a praye c In the verse going before we haue seeâ— the exceeding loue of God towardes his Church testified by so many and such notable seales as he declared in the land of Egypt Where for the deliueraunce of the Church he chaunged the whole course of nature as it were in the bringing forth of a more excellent precious thing then the whole world which was at a worde made furnished he did as it were many dayes in paynes trauels labour before the birth of the Church so great a thing was it to make vnto him a Church We haue also seene his onely pitie compassion to haue bene the cause thereof Nowe it followeth in the fift verse He gaue a pray c. For although in the scripture somtime this word signifieth a portion or a part as in the 31. of the Prouerbs yet properly it signifieth a spoile which a lion getteth for him self the circuÌ„stance of this place needes forceth this sense For he remeÌ„breth the notable benefit of the spoile of Egypt what time they weÌ„t out of the laÌ„d which although it may seeme at the first not to be so excelleÌ„t or notable not to be spokeÌ„ of particularly wheÌ„ the other are not seuerally reckened but together as it were in one word bouÌ„d vp yet we shal see this although not the only cause why the prophet namely remeÌ„breth it passing thother briefly yet a sufficieÌ„t iust cause True it is that 〈◊〉 miracle of turning the waters of Epypt 〈◊〉 blod was woÌ„derful a maruelous work Foâ— if we maruel at the turning of six great poâ— of water into wine in the 2. of Iohn what shâ—â— we say at the turning of whole riuers foâ—taines from their nature And if we see in a few quarts of water the finger of God shaâ—â— not the haÌ„d arme of the Lord appeare 〈◊〉 turning the great riuer that great riuer Nâ—lus all the waters besides of Egypt not 〈◊〉 fix earthen pots but in sixteene tymes 〈◊〉 thousaÌ„d pots of wood stone And if in the destructioÌ„ of one maÌ„ by lice or wormes the woÌ„derful power of God appeared what and how maruelous is the power that made sâ— many as were able to destroy a mighty kingdoÌ„ innumerable people for if the striking with botches sores of one man destrâ—ction of his catle astonisheth vs in the 1. 〈◊〉 Iob at the striking of all Egypt both man 〈◊〉 beast how shall we be affected or if in the blinding of one citye of Sodom the maruelous hand of God shewed it selfe what is 〈◊〉 be thought in the blindnes of al Egypt The rest of the miracles may also in like maner be set out by comparing other iudgementâ— of God with them But I let them passe CoÌ„sider only the destruction of the first borne both of man beast Could the Lord doe a more maruelous worke for the benefite of his Church that would so pearce the hart of them as