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
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
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
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