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
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 ayre trees of the wodde of the dragons and wormes that creepe vppon the earth So in the thirtie eyght and nine chapters of Iob the Lorde to the ende that he might humble Iob and bring him to the knowledge of the prayse of God and his owne confusion he reckoneth the works of his hands in order euen the heauens and earth and beastes of the fielde And in the fortie Chapter he byddeth Iob likewise to decke him selfe with glory and maiestie and to array hiâ— selfe with beautie and excellencie that iâ— to make such workes in whiche there mayâ— appeare his prayse and renowme Prayse therefore and glory is his worke so that where so euer we cast our eyes whether before vs or behinde vs aboue or beneath vs or within vs on the right hande or oâ— the left hande all are full of the glory and prayse of God euen as our Sauiour Christ teacheth forbidding to sweare by the heauens or earth oâ— any the least creature because they are the Lordes seate and this is his footestoole and seeing we can not make a very heare we muste confesse that euen there also is a marke and token of the Lordes glory and maiestie Wherefore let vs with this wise and godly Prophet learne the beginning of our praysing of God euer at these creatures and knowe that it shal be shame and sinne for vs to be dumme when they are so hye and loude but moste of all to ouâ— grieuous condemnation if wher they declare the glory of God we bring by ouâ—e wickednesse by oure vayne and vngodly behauiour shame reproche and ignominie to his name It followeth And his goodnes remayneth for euer I translate the worde so although it properly signifieth righteousnes because I thinke that to be the Prophetes meaning For in the next Psalme the Prophet hath this halfe verse in the same wordes speaking of the good and mercifull man whose goodnes is not soone dried but continueth for euer that is all his life So Daniell exhorteth Nabuchad to redeeme his sinnes by mercie liberalitie yet vseth this word of iustice Here therfore the Prophet likewise meaneth the goodnes and liberalitie mercie of God which may be learned also out of his verie ordinarie common workes This peece of the verse is notably enlarged by the Prophet Dauid in the 136. Psalme where he attributeth the creation of heauens of the sunne moone of the starres of the day and night of the placing of the earth vpon the waters to the euerlasting mercie of God making this the ground foote of the Psalme or song For his mercie indureth for euer And our Sauiour Christ also teaching his disciples to be good to their enemies bringeth in thexample of God the father whose sunne and raine shineth and falleth vpon his enemies also Where we see this doctrine of the Prophet confirmed expounded that is that the creatures of God are witnesses vnto all the world of his mercie and louing bindnesse In this sense are the Prophetâ— to be expounded when they speake â—f the darkeninge of the Sunne for the meane not that the Sunne shall fayle a fall but onely by that whiche is vnto vs 〈◊〉 a testimonie and token of Gods mercie when it shineth they describe the greatneâ— of troubles and confussion of all things to come when the Lorde ariseth to take vengeaunce of sinne which shall be so greaâ— and horrible confusion as if the Sunne were fallen out of heauen This goodnes of God is not onely manifest by the Sunne those excellent and high creatures but euen as I haue shewed in the last verse his glory also appeareth his mercie and goodnes euen in the least of all creatures not only toward vs for whose godly vse he hath made them but also to them selues For first it is great goodnesse to them in that they are Secondlie it is great glorie to them in that they are the workes of the glorious and eternall God But especiallie and principallie this goodnesse of God is towarde vs in all creatures that in the vse of them we may thankefullie and humblie acknowledge the exceeding mercie of god The earth that we treade vpon the houses that we dwell in the ayer which we liue by the breade which we eate and water or wine which we drinke the fire that we warme vs by the clothes which we waâ—e and to be short all the creatures of God which we applie to our vse ought to leade vs to and admonish vs of that goodnes and mercy of God by whose onely bountifull grace and mercy we take and vse them without the feling and knowledge oâ— which mercy of God who so euer thou arte that vsest any creature of God thou stealest it The bread and drinke which thou deuouâ—est is worse then poyson vnto thee for vnlesse we rise to the consideration of the loue of God towards vs aâ— a father towards his children who prouideth these thinges for vs by what right can we thinke that they pertâ—ine vnto vs â–ª We see thereâ—â—â—e that they are no lesse witnesses of Gods mercy then of his glory and prayse And that who so euer shall â—yse to accuse thâ— Lorde of câ—ueltie o◠〈◊〉 maye be â—â—th â—â—â—ntly by the creatures of God commandâ—d And howe can not they be ashamed â—â—laye this vppon the Lords from whose onely goodnes and mercy it commeth that the world is and we and all thinges hau◠〈◊〉 him lyfe and beeing and mouing But the Lordâ— hath more excellently deel 〈◊〉 â—â—s goodnes to vs by his creatures as the Prophetâ— by this noteth in that he addeth and continueth for euer No man can denie but that the Lord had shewed great mercy and loue towards vs if he had made this world like vnto a stage and brought vs in for a little time and after a whyle as it were to haue taken downe the stage and so with the clapping of handes to haue gone away agayne If he had made the vse of all his excellent and noble creatures the Angels the Sunne the Moone and the Starres the heauen and earth and all their ornaments for a yeare a moneth a weeke or a day who can denie but the Lorde had done vs great honour and worshippe to vouchsafe vs the vse of them Yea if he hadde brought vs into the worlde but for a moment and sette vs on a pinnacle to haue seene these heauens and this earth to haue seene the creatures of God according to their kinde the benefite had bene great and the grace and fauour more excellent then can be vttered But howe hath the Lorde commended vnto vs his grace and fauour his loue and mâ—rcy in that he hath made them permanent and durable not like the smoke that perâ—â—â—â—eth oâ— lyke the grasse that groweth vp and straightwaye withereth but like the trees of eternitie whose rootes are stayed and nourished for euer This grace and mercy euen to Adam in his perfection
to repentance But the Lord hath all that loÌ„g time that he spareth his ballaunce in his hande wherwith he wayeth the beginning and encrease full weight of their sinne then he casteth them out He considereth theÌ„ and wayteth for the ripenes before he sendeth messengers to plucke them of the tree or cut them of the earth He tarieth till they be dry and fit for the fire before he throw them in till they be farre before he slay them till they be dry withered before he put the axe to hewe them downe Therfore it is conteyned in the scripture that the earth was full of sinne when the Lorde sent the flood destroyed the worlde and made it as before the distinction of light darknes almost for a yere We reade also that the sinne of Sodome was great that the cry therof ascended vp to the eares of the Lord of hostes Thus also the Lorde in a vision of ripe apples sheweth Amos the time of the Israelites destruction to be at the dore And our Sauiour Christ teacheth this long â—â—â—â—ing of the Lorde by the parable of the husbandmen who wayteth 3. yeres after no fruite came to see if any fruite would appeare But we see the lord not to haue wayted three yeres for the repentance of this people or till they were ripe Neither 120. yeres as in the dayes of Noy But 400. yeres as he had declared before to Abraham Therefore the works of his hands were not against this people vnpacient in anger or fury but righteous in iustice iudgement The sword wherby they were slayne froÌ„ the prince to al the people euen womeÌ„ childreÌ„ was the sword of righteousnes the fire that coÌ„sumed their cities destroyed their houses was the fire of iudgement the hayle teÌ„pest that fought against theÌ„ reason iustice equiry That God therfore destroyed the great smal the old yong as it is sayd the mother her childreÌ„ it was not cruell rage not iniury but right iustice in strikiÌ„g at the last patieÌ„ce loÌ„g suffring in forbearing theÌ„ so loÌ„g finally great wisdome in destroying the leprous generatioÌ„ lest it shuld stil encrease great mercy to his church Thus theÌ„ appeareth not only the truth faith of the workes of God in performing 〈…〉 which were so long spokeÌ„ of before â—â—â—â—ning the bringing of his people out of Egypt and placing theÌ„ in Canaan but also â—â—â—â—ment wisedome and mercy Nowe 〈◊〉 halfe of this verse which foloweth the Prophet teacheth that doctrine fruite which is here to be gathered For he sayth all his statutes are true so that from these perticuler promises and iudgementes of God the Prophet ryseth and reasoneth for the surety of all Gods promises whether they be for the destruction of his enemies or benefites promised to his Church For by statutes it should appeare by the circumstance of this place that he vnderstandeth all this First therefore for the suretie of the workes of God in that behalfe for after we shall see it in the other part concerning the benefites towards his Church he sayth all his statutes are true that is all his appoynted counsels are sure and faythfull whether they be a destruction and ouerthrowe of the wicked or a comfort to the godly And howe shall not they be most sure and most truely performed seeing they are determined by him whose handes made the world and all that is therin who hath done what soâ—â—â—â— he purposed was good in his 〈◊〉 whose hand is the hand of power and 〈◊〉 almightie Man in dede in vayne and deceiuable and able to be hindered of that which he hath determined but the lord the almighty God creator of heauen earth in whose power are al creatures euen kings and princes and in whose handes are the chaynes and bitte and bridle whereby the very diuels are at his word losed bound sent out and called in agayne is neuer deceiued nor hindred froÌ„ bringing his counsels to passe The waters of Tema Sheba as Iob sayth are with heate dried vp so that they which looke for helpe at them are coÌ„founded and ashamed but the counsels of god are as lâ—â—ing springing waters which shall continue faithfull and sure vndried though all the mountaynes fountaynes from whence the riuers and floods do flow yea though the sea should be dried vp for those runne out of the earth but the counsels of God flowe from his hande which no sunne can drie nor winde driue away till al be fulfilled that he hath determined They are therfore like the springing waters that is continuall and durable like the great mountaynes that can not be remoued as sayth the Prophetâ— like the fielde that 〈◊〉 bringeth forth fruite and can by no iniurie of weather be hindred like the worde and commaundement of the Persian kinges whose worde is sure as it is in Daniel or rather like the Lord himselfe who is immutable and vnchangeable Crye therefore and weepe make a noyse howle ye contemners of the Lorde ye that delight in your vanities take pleasure in that that is abhominable for behold the day coÌ„meth that shall burne as an ouen and al the proude al that do wickednes shal be as stubble and the day that coÌ„meth shall burne them vp sayth the Lord of hostes and shall leaue theÌ„ neither roote nor braunch Heare ye drunkards and gluttons ye Epicures and idle bellies and feare for beholde the Lorde coÌ„meth with thousandes of his Sainctes to giue iudgement agaynst you of al the wickednes you haue coÌ„mitted and of all the cruell words which wicked men haue spoken agaynst his worde For this is determined by the sentence of the mightie God whose name is wonderfull and power marueilous whose decrees are sure and counsells vnfallible This fearefull lesson the Prophet teacheth the wicked and abhominable children that dishonour the glorious and be â—â—cifull name of the Lord our God when he sayth all his appoyntments or decrees are sure For they may be sure certaine they may perswade theÌ„selues write of it that the iudgement of God vpon them in what sort soeuer the Lord haue giueÌ„ sentence vpon theÌ„ whether to their destructioÌ„ by theÌ„ selues or by other whether immediatly froÌ„ heauen or by common death or by some notable spectacle or in what sort or kind soeuer it be that it sleepeth not but it coÌ„meth vpoÌ„ a chariot whose horses are the winds whose wheeles are the whirlwinds euen spedily hastily to their destruction And now you that feare God delight in his coÌ„maundements that frankely freely gâ—â—e your soules bodies to the Lords seruice that loue his wordâ— his glory and his children that indeuour with al your power in that vocation wherto you are called to sanctifie prayse that holy name that are in battaile field against temptations with sinne with