mighty hand to her great comfort to his glory and to the perpetuall ouerthrow of his and her enemies that haue assailed her No doubt but some singular and particular deliuery hath giuen occasion to this notable song albeit the forme of the song is generall and may serue well to the vse of the Church in all ages following to the end of the world For these benefits wherefore the Psalmist praiseth God in this Psalme they haue bene common they are common and shall be common benefites to the Church so long as she is absent in the body from the Lord For he hath giuen the custody of his word to no other society in the earth but to his Church he dwelleth with no other company of men but with the company of faithfull men and women he taketh the defence of no other sort of people in the earth but of these faithfull men These people haue felt in experience his inward outward deliueries both in soule body the Church of this country at this day that she standeth on foote and that she hath liberty to assemble and that now she hath a mouth and voice to praise him she hath this God to thanke onely and not any flesh vnder the Sunne Therfore I say addres your hearts euery one of you in some measure to do this for surely ye had neuer better occasion theÌ„ ye haue at this time All men I know are not alike disposed yet were neuer more vnfit For I know there is a sort of men who thinke themselues by this deliuery disappointed who in their hearts are as sorowful of the Sparniards case as they theÌ„selues are of these I look for no praying There is another sort of men who were neuer touched with the danger and these men cannot be moued with the deliuery for he that saw not the perill it is not possible that he can esteeme of the deliuery There is thirdly another sort of men who both saw the perill sighed for the perill and desired the deliuery This sort of men will praise God for the benefite of deliuery Surely in this we haue all occasion to thank God that commandement hath passed from Church and King that all knees shal bow and do reuerence to this God whether they do it fainedly or truly to themselues be it said whether they do it vnder pretence or sincerity to themselues be it said for the weale and profite will redound to themselues onely Although we that feare God haue great occasion to praise him that his name is glorified this day suppose it be feinedly This Psalme hath three speciall parts In the first part he propoundeth certaine benefites in the which the Lord shewed himselfe both gracious mercifull to his Church In the second part he praiseth God for a singular deliuery for a worke more then wonderfull a worke in the which the Lord shewed himselfe to be a mighty preseruer of his owne and a terrible reuenger on his enemies a worke accomplished by his owne vertue and force onely without the support of any creature liuing In the third part he setteth downe an exhortation to the Church to grow in thankefulnesse towards God to grow in thankefulnesse towards him that he may grow in mercy and sauour towards her and that he may grow in anger and hatred towardes his and her enemies These are the parts of this Psalme In the first part there is first propounded a chiefe and principall benefite wherein still the Lord sheweth himselfe exceeding gracious towards his people the benefite is this that he hath reuealed himselfe so plainly and so familiarly to her besides all the rest of the world In such sort that he hath made her acquainted with him and made himselfe well knowne to her For first the Lord hath reuealed himselfe to his Church by a speciall and particular reuelation beside that generall reuelation which is knowne in the whole worlde for as to this generall reuelation which is knowne to the world it serueth nothing to our instruction profite nor erudition but serueth rather to our conuiction that the Lord may haue within vs a testimony of our iust condemnation And therefore beside this generall reuelation whereby he hath reuealed himselfe vnto all flesh he hath manifested himselfe to his Church by a speciall and particular reuelation beside that common light and naturall vnderstanding he hath opened himselfe to vs by an heauenly light supernaturall vnderstanding which heauenly light vndâ—rstanding maketh vs first the children of light and of the day which heauenly light discerneth vs from the rest of the world who are darkenesse and the children of the night as the Apostle calleth them For this heaenly light and supernaturall vnderstanding whereby we see God is proper onely to the true members of Christ Iesus who are his Church none hath this eye of Faith but they onely It is so proper to them that it seuereth them from all other societies in the earth whether they take vnto themselues the name of the Church or are altogether enemies therunto This supernaturall light and vnderstanding is offered by the word is giuen vnto vs by the Spirit of God for the naturall man as long as he remaineth in his naturall estate caÌ„not perceiue the things of God For why the greatest light and greatest wit that is in our nature is the greatest enemy that this heauenly light wit can haue as we haue in the Apostle writing Rom. 8. The best wit yea that which we call the bâ—st wit that is in a naturall man it counteth the word of God foolishnes And therfore seeing the world by her own wisdome yea the greatest Philosopher in it by his owne knowledge could not know God this God was moued by that same light and wit which the world counteth foolishnesse to make men to know him in Christ Iesus to their eternall saluation This wit I say is offered to vs by his word and giuen by his Spirit onely For as there is no man knoweth what is the minde of man toward hm except the spirit of the mans selfe or he to whom this spirit reuealeth it so there is none knoweth the wisedome of God nor knoweth his mind toward him except the Spirit of God and they to whom this Spirit communicateth the matter Of this Spirit he hath powred vpon his owne Church whereby he hath reuealed himselfe more plainely to her and giuen her a clearer sight of him then all the rest of the world can haue For as to that sight which we haue of God which is common to vs with the rest of the world in the mirrour of his workes it faileth vs in the very entry we lose it in the threshold it is choked and suffocate by the mischiefe of our affections within vs. Againe as to that sight which we haue in his word take once his Spirit from the word that this word be but a slaying letter and not a quickning Spirit the
the Lord his trust and regardeth not the proud nor such as turne aside to lies 5 O Lord my God thou hast made thy wonderfull works so many that none can count in order to thee thy thoughts toward vs I would declare and speake of them but they are moe then I am able to expresse 6 Sacrifice and offering thou didst not desire for mine eares hast thou prepared burnt offering and sinne offering hast thou not required 7 Thou said I Loe I am come for in the rolle of the booke it is written of me 8 I desired to do thy good wil O my God yea thy law is within mine heart 9 I haue declared thy righteousnesse in the great Congregation Loe I will not refraine my lips O Lord thou knowest 10 I haue not hid thy righteousnesse within my heart but I haue declared thy truth and thy saluation I haue not concealed thy mercie and thy truth from the great Congregation 11 Withdraw not thy tender mercie from me O Lord let thy mercie and thy truth alway preserue me 12 For innumerable troubles haue compassed me my sinnes haue taken such hold vpon me that I am not able to looke vp yea they are moe in number then the haires of mine head therefore mine heart hath failed me 13 Let it please thee O Lord to deliuer me make haste O Lord to helpe me 14 Let them be confounded and put to shame together that seeke my soule to destroy it let them be driuen backward and put to rebuke that desire mine hurt 15 Let them be destroyed for a reward of their shame which say vnto me Aha aha 16 Let all them that seeke thee reioyce and be glad in thee and let them that loue thy saluation say alway The Lord be praised 17 Though I be poore and needy the Lord thinketh on me thou art mine helper and my deliuerer my God make no tarying THis Psalme for the most part tendeth to praise and thankesgiuing For the Author of it Dauid partly praiseth God from his owne late experience and partly from the publike experience of the whole Church Therefore for this his experience he offereth his seruice to God protesting to be thankefull to him as he had bene thankfull in times past And in the end of the Psalme he retireth himselfe to prayer and commendeth his estate to the protection of God that as he had deliuered him in time past so he would continue the same in mercy to him in time to come This I take to be the summe of this Psalme Touching the parts of it we haue three in the first wherof we haue the praise and commendation of the mercy and kindnesse of God whereby it commeth to passe that he reiecteth not them that depend vpon him In the second for this experience that he hath found he offereth his seruice to God as he had proclaimed his iustice mercy in time past so he protesteth that he is ready to do the same in time to come In the third as I spake before he retireth to prayer he commendeth his estate to God that as it had pleased him to preserue him in time past so it would please him to preserue him in time to come Following the literall meaning this is the effect of the Psalme If you take it otherwise there is a notable prophecy concerning the office of Christ Iesus concerning the abolishing of the old couenant and establishing of the new and concerning the sacrifice of our high Priest the Priest of the new Testament Christ Iesus Then to returne to the first part therein we haue a singular experience set downe Indeed if the circumstances were well considered his experience is more then singular for by the last Psalme the estate and care wherein he was at this time may be easily gathered He was pursued by the treason of his owne sonne Absalon he was pursued by the skornes and Iests of his owne seruants In this great extremity he bursteth out into prayer beggeth of God that he would withdraw his hand from him for a space and why He was consumed with his owne iniquity he desireth that at the last he would incline his eares to his prayers and keepe no longer silence at his teares in respect he knew he was but a soiourner and a pilgrime in the earth as the rest of his fathers were he sayth Withdraw thine heauie hand O Lord and let the mercy that I looked for appeare to me Now in this Psalme he letteth vs see what issue and end his long wayting obteined to wit a most blessed and happy end For in this Psalme we see that the Lord at last inclined his eare vnto him and shewed in experience that though he answereth him not at first yet he was not deafe but accomplished his desire in drawing him out of his misery in the which he lay which misery he describeth by two proper similitudes The first similitude is taken from the pit The second is taken from the myre of clay At the last the Lord drew him out of this horrible pit and placed him vpon the shore he opposeth the rocke vnto the pit and the faire way to the myrie clay and placed him vpon a plaine and faire way and directed his iourney So his long expectation obtayned a most happy issue In this his experience there are three things that offer themselues to be considered First what was this that he susteyned in this long wayting what was it that made him to continue without despaire Secondly what was Dauids exercise all the time of this long wayting Thirdly what issue end this long wayting obtayned As for the wayting there was no other thing that susteined him but that same which we Christians call a Christian hope or a Christian expectation which hope is the worke of the holy Spirit wrought in vs by the power therof whereby it cometh to passe that we with great patience abide the performance of the Lords promises In this hope there are two things inclosed There is first the absence of the thing hoped for yet notwithstanding a certaine expectation of the same This hope of ours is different from our faith though it rise and spring thereof in two speciall points For the nature of faith taketh hold on the promise for nothing can be beleeued but the promise promises are propounded to be beleeued and commandements to be obeyed The nature of faith then taketh hold of the promise The nature of hope looketh not so much to the promise as to the thing promised The nature of hope is to looke continually vntil it possesse the thing that is promised The nature of faith maketh the thing which is absent in it selfe and in very deede to be present as if it were extant and subsisting before thy senses and therefore faith is called the ground substance of things absent for faith maketh them as sure by the promise as if the thing promised were in my hand It maketh me
exercise of patience For if the heart vnderstand that the Lord hath reiected our prayer altogether it is not possible to continue in prayer so when we know that the Lord heareth vs suppose he delay let vs desire patience to abide his good will The third thing that I marke is this his crying and weeping obteineth a prosperous issue for by his long crying he is drawn out of a terrible pit by his long crying he is drawn out of the myre and deepe clay There is no pit so deepe take it as thou wilt that can stay the eare of the euerliuing God There is no distance of place nor thicknesse of impediments that can stay the voyce of any suppliant Be the pit neuer so deepe wilt thou cry truly thou shalt be heard And it is as true on the other side whosoeuer cryeth and showteth if his pit were neuer so deepe he is not drowned hast thou this liberty to cry in crying thou risest the more thou continuest the nearer is deliuery Theâ—efore onely he is in a miserable estate who being throwne downe in a deepe and horrible pit knoweth not notwithstanding that he is there nor feeleth not his misery For as long as we haue the knowledge and some feeling of our misery be the pit as vgly as it will we are in danger but not lost but where knowledge feeling is away there we are drowned there is not one of vs all but so long as we are here we are in one pit or other The pit of iniquity circleth vs so long as we are here there is no meanes to be deliuered but by feeling our misery for feeling maketh vs to cry and by crying we are heard Thus much for the Prophets first experience Vpon this in the third verse he taketh occasion to praise God by reason of this his singular experience which gaue him the matter argument of a new song This song is called a new song by reason of the new occasion of the new deliuery which occasioneth to him the matter of new praise In the end of the verse he setteth downe two speciall vses of this praise whereunto it tendeth The first vse is it tendeth to stirre vp the Church to follow his example in praysing God The second vse of it tendeth to the edification of euery member of the Church in the feare and worshipping of God Of this verse I gather shortly two lessons and so I shall go forward The first who is it that putteth this song of praise in our mouth who maketh vs to sing this new song in our heart onely God putteth the song of praise in our mouth and maketh vs to sing this new song in our heart for by nature none hath knowledge to praise him nor will praise him The way and manner how to praise him is by a taste and feeling of his sweetnesse It is not possible that the heart can praise him except it haue a taste thereof All the benefites of the Lord whether they be spirituall or temporall should be as many occasions of praise but this silence is an argument of the hardnesse of our heart for surely if we were touched with a feeling of this sweetnesse we would burst forth in praise but our slothfulnesse sheweth the hardnesse of our heart And where this foule death continueth there is no reconciliation with God The second thing that I marke is vpon the end of this verse It is not enough to praise God thy selfe it is not enough to thanke him in thine owne heart But if thou be a true member of the Church thou must propose this benefit to the Church for benefites are not giuen as particular priuiledges to particular persons but as publicke testimonies of the fauour of God towards his Church Therefore euery benefit should be proposed to the Church that the Church may haue occasion to praise God in it Now vpon this third verse he bursteth forth into that notable sentence which we haue in the fourth verse Blessed is the man that maketh the Lord his trust and regardeth not the proude Surely that man is exceedingly blessed who is not caried with the example of the proud and vaine in the earth for why by nature there is neuer a one of vs but we are all proud vaine Secondly how forcible euill example is all men by experience know Thirdly we know the multitude accounteth common custome and example for law Therefore of necessitie that man must be exceedinglie blessed that in such a sight of euill examples putteth his trust in God Surely these few in number that depend vpon God if they be compared with the rest of the world of all men of the earth they will be counted most miserable and vnhappy and as the Apostle sayth they were the ofscourings and sweepings of the world For as long as they are here beneath in the kingdome of patience their life is hid with Christ and will not appeare vntill the Lord appeare to be maruellous in his Saints 2. Thes. 1. At the which time their bodies shall shine as the Sunne and their soules shall shine as the Angels In hope of this estate the poore members of the Church repose in the present peregrination There are here two waies set downe There is a broad and an open way wherein rhe proud and vaine men of the earth walke There is a narrow and a strait way wherein the simple and they that depend on God walke Indeed the broad way is large easie and pleasant there is no throng nor trouble in it as would appeare for a while but the end of it is straitnesse euerlasting and terrible straitnesse On the other side the other way is strait in the entry and many impediments are in that way yet the end is large and pleasant and bringeth a ioyfull eternity I thinke that the soiourner that is certaine of a good lodging may well endure the difficulties of the way And therefore seeing we are certaine of our lodging that the way is short let euery one striue to enter into it how strait so euer it be the end is large The Lord of his mercy worke in euery one of vs that we may both know the way and walke in it till our liues end The last thing that I marke vpon this experience ye see two ends why the Lord delayeth to helpe his seruants The first and speciall end is that he may be the more glorified the more that he differeth The second end is that these hasty men that will not abide the leasure of the Lord may see themselues disappointed when they see the seruants of the the Lord so mightily deliuered For there is not one amongst a thousand that in patience will wait vpon the deliuerance of the Lord but runne to this or those meanes vnto vnlawfull meanes and euer seeke helpe for the present although it be with the hurt of conscience And these vnlawfull sorts of deliueries bring euer shame
Diuers opinions concerning the presence of Christs body in the Sacrament How a thing is said to be absent and present How the body of Christ is present Our difference with the Papists to whom the words ought to be directed c. SERM. VI. Out of Isaiah 38. Intreating of Hezechiahs Sickenesse v. 1.2.3 Sheweth that the greatest are not exempt from great and sore trials That Hezechiahs disease was though not in the greatest extremity that which we by an emphasis call the Sickenesse Why God thus visiteth his children The time when the King fell into this disease What is our duty in the like case of distresse from the Prophets plaine dealing with the King That the Prophet as appeareth was not too rigorous in his denuntiation in adding affliction vpon affliction to the King The Kings excellent behauiour in this Sicknesse His gesture in the same expressing the signes of a good conscience His recourse in extremitie to the same great power which now did smite him seeme to be his enemy our lesson from thence SERM. VII On Isa. 38.4.5.6 Intreating of Hezechiahs Sicknesse sheweth The speedy issue and hearing of the Kings prayer our lessons from thence It is a mercy to be visited at home as this King was The author of the Kings comfort was God vsing the meanes of his minister and word Why mention is made of Dauid in this comfort the King receiued Why Dauid is called the Kings Father Our lessons from this preface That the Lord is neare the prayers of his children That as this King receiued more then he asked from God so for the most part do all the Saints SERM. VIII On Isaiah 38.7.8.9.10.11 Intreating of Hezechiahs sicknesse Sheweth why the King sought a signe how some refuse signes How the signe was shewed Why the Signe was wrought in the Diall Why in the bodie of the Sunne What profit is to be gathered of signes By whose power this signe was wrought The force of prayer The Kings thankfulnesse for the benefit receiued A short summe of the Kings life Our lesson from thence The Kings song shewing first when he was troubled The diuersitie of the feare of death in the godly and wicked The way to eschue the feare of death The reasons why death seemes now so grieuous to the King A censure of these his reasons SERM. IX Out of Isaiah 38.12.13.14 Intreating of Hezechiahs sicknesse Sheweth the similitudes whereby the King amplified his present lamentation Why the Patriarks conuersed in tents Our vses thence The extremitie of the Kings disease Why God suffereth his children to fall into such extremities Our lessons thence By what meanes the King in this extremitie seeketh vnto God Why the King sought the prorogation of his dayes In what respect it is lawfull to seeke the prolonging of our dayes That faith and doubting may remaine in one soule If Christ in his agonie had contrarie voyces no maruell this King had also How this King teacheth vs to pray in extremitie SERM. X. On Isaiah 38.15.16 Intreating of Hezechiahs sicknesse Sheweth the Kings thankefulnesse in three things That a good conscience giueth thankes for euery thing receiued How the King expresseth the greatnesse of the mercy receiued What effects this mercy did breede in him How the sweetnesse of this mercy did make him burst forth in praise of the word How a man shall know if the Spirit of life be begun in him How the Spirit is saiâ— to be nourished in vs and how banished c. SERM. XI On Isaiah 38.16 to the end of the chapter Intreating of Hezechias sicknesse Sheweth how from the other effects of the word the King continueth to extoll the same The time when this King did thus fall sicke The manner of the Kings deliuery That sin is the onelie thing punished in the wicked and purged in the godly That remission of sinnes cureth all diseases That when God forgiueth sinnes he also forgetteth them That God onely forgiueth sinnes The cause and reasons why God did forgiue this King his sinnes Doctrine from thence why the Lord worketh by meanes and secondary causes SERM. XII Out of Psalme 76 From 1. to the 8. ver Intreating of the great deliuery in 88. from the Spanish tyranny Sheweth the purpose of the Prophet in this Psalme what is meant by the name of God That the true knowledge and praises of God accompany each other The profite which cometh to vs by thankesgiuing That it is a mercy to haue God neare vs and to dwell with vs. The place of this ouerthrow What that is which driueth God from any place How this victory was obtained How the Lord is said to rebuke Gods former dealing with his Church To what end the Lord appointeth enemies vnto his Church How of Gods great mercyes followeth admiration SERM. XIII On Psalme 76.8.9.10.11.12 Intreating of the former subiect Sheweth that God onely did this great worke The effects that this great work brought forth One lesson from thence The time of this great iudgment The times of Gods sitting and rising To what end God commonly riseth An obiection of the Church preuented Exhortation to thankefulnesse That we should vpon extraordinary mercyes chiefly stirre vp our selues to the same SERM. XIIII On Psalme 40. preached in a publike fast enioyned by authority The parts of this Psalme In the 1. part from Dauids experience diuerse obseruations How Hope differeth from Faith The life of hope Hope and mourning may stand together How to obtaine patience in trouble How to know when God heareth our prayer though he grant not instantly our sute How constant mourning in trouble vnto God argueth certaine deliuerance Why the Lord delayeth to helpe his seruants The end why our prayers are heard Two sorts of abusing the grace of God SERM. XV. Out of 2. Tim. 2.22 preached at the publike Repentance of the Earle Bothwell in the Church of Edinborough Sheweth the summe and meaning of the words what these things be which all yong men should flie What is meant by the lusts of youth Whence the restraint of sinne doth come By what meanes the Lord restraineth sinne in vs. What things yong men should seeke after The definition and sorts of Repentance In what respects wordly sorrow is called a blind terror What godly sorrow is A caution to be obserued in Repentance What the greatest sinne a a man can commit is The effects of godly sorrow The manner of Repentance Why some parts of Repentance haue the name of Mortification and Viuification That in the worke of Repentance the diuell stayeth nothing more then our sincere confession of Sinnes A caution to beware of Presumption That there be two sortes of Repentance c. SERM. XVI Out of 2. Tim. 2.13 In way of an Exhortation to a Prouinciall Assembly Sheweth at whose hands the Pastor ought chiefly to seeke approbation How to obtaine true approbation The weight of ministeriall function The groundworke of the ministery Whereupon it consisteth What it is to rule in the
not remained with any nation without error or heresie to long as he hath done with vs So that of all nations we may be counted most vnworthie for this entertainment which we giue to God it is not possible that he can continue his â—esidence with vs if he be handled after this sort For we all King Priest and people haue made defection from God Well the Lord will not wearie himselfe still with vs he will not vexe his righteous Spirit in offering pearles to dogs swine he cannot dwell here Now ye see he is beginning to giue a great part of this nation ouer to a strange delusion ye see by reason they loued not the truth he hath made them to prefer the leauen of the Pharisies to the truth and this is the righteous iudgement of God And whereunto see ye all things worke but vnto an vniuersall confusion So we haue this petition to desire of God That he in his mercie would preuent this vtter extermination which the confusion both in Church and policie visibly portendeth and that he would put it in the hearts of the Magistrates to set to their hand to disburthen the earth of this horrible confusion Now in the second part of this Psalme he testifieth that he made his residence at Shalem by a wonderfull miracle a worke wrought by himselfe onely Againe in the 4. verse we see the place noted where this ouerthrow was giuen As to the place he noteth it by an aduerbe of place There he brake pointing it out with his finger as it were It was done there where God dwelleth there where he hath chosen a lodging to himselfe there this notable ouerthrow was giuen Ye know this and nature hath taught it there is no man will be cast out of his dwelling place willingly but if they presume to cast him foorth he will stand to the defence of his lodging So when these men came to cast God out of his dwelling place he stood to the defence thereof I compared like with like and I shewed that this question flieth in all mens mouthes Where was yonder great ouerthrow giuen It is answered and will be answered about the coasts of the Lords dwelling place there yonder nauie perished They came to cast God out of his Isle but he stood to the defence thereof and shewed he was not ready to remooue And it is certaine there is no external force in the earth that can cast out God except we cast him out by our wicked liues diuellish conuersations he will neuer be cast foorth What great comfort commoditie we haue by this dwelling of God with vs iudge ye Would God he had good neighbourhood For suppose he maketh his residence with vs yet he getteth euill neighbourhood and greater vnquietnesse is not out of hell then he getteth on all sides Well I tell you it is not possible that the Lord can be dislodged by any externall force except we dislodge him by our wicked liues and conuersations he will neuer be dislodged And how farre we are gone forward in this worke the doings of this countrey clearely testifie Let vs see where he may rest where he may make his residence where the cries of murther and blood shall not amaze him Where shall he sit where the clamours of bloud the great complaints cries of oppression shall not astonish him What part is cleane let vs see without horrible blasphemies Wel how is it possible but this way we must lose God and losing God we lose all I shewed you the readie way to entertaine him was that seeing he hath chosen his dwelling place in the hearts and consciences of his owne it is not possible he can be entertained except we take vp a new fashion of doing The manner of doing that we ought to take vp is this Looke what reuerence thou bearest vnto any Prince or Magistrate in the earth externally let the like reuerence be giuen to God inwardly although there be no proportion betweene these two And if the externall reuerence which thou bearest vnto a man be of such force that it will make thee to compose thy gesture and refraine thy tongue that thou burst not foorth into euill speech which may offend him How much more ought the reuerence which we beare to God dwelling within vs by his holy Spirit make vs to refraine from euill thoughts and from wicked and filthie affections For the affections of the heart are as good language to God as the words of the mouth are to any Prince Then I say should not our third petition be this that the Lord would rule our hearts so by his presence that the cogitations thereof molest him not nor the canker of our affections disturbe him not If this be done then God shall make his residence with you Now after he hath noted the place in the 5. verse he enlargeth this worke by a notable comparison in the which he letteth vs see that there is no maiestie nor power in heauen or earth that can come neare in glorie maiestie or power to our great God that is there are no armes force counsell nor endeuour that can preuaile against God So the nations that haue God vpon their side haue moe with them then be against them Vpon this I desired you seeing we haue such an aduantage of the dwelling of God to prepare a cleane chamber where he may make his residence he maketh his residence onely in the hearts of his owne The heart is onely made cleane by faith therefore let vs beg faith that God may rest with vs and God being with vs the enemie shall find moe with vs then with them surprise vs when they will In the 6. and 7. verses he setteth downe more particularly the manner of this great ouerthrow after what sort how easily he accomplished this great worke he letteth vs see all this great victorie did cost him but a word it cost him no more trauell but he commanded the winds and the winds did vndoe them For the Lords rebukes are euer effectuall he proffereth not against his enemies but he layeth on Sâ— this great victorie cost him not 14. or 15. yeares preparation it cost him not millions of gold and leuyings of men part in Spaine and part in the Low-countries it cost him but one word So it could not be that this worke which was so mightily easily done could haue bene done except the Lord had done it Thus farre we proceeded in our last lesson Now to come to our text After that he hath shewed in particular the manner of this deliuerie and letten vs see after what sort and how easily God hath done this worke and after he hath cried out Thou thou art terrible being rauished by the greatnesse of the worke and after that he hath shewed the great infirmitie and weakenesse of the creature so oft as it dare presume to oppose it selfe and match it selfe with the great Creator after he hath done this he insisteth