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
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
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
vs in truth and not in opinion in harte not in face in workes not in words then may we both for the common benefit of the realme and our owne grace lift vp our hands vnto heauen and blesse him that liueth for euer who hath of so great mercy called vs from so great damnation as we were in to life glory Oh that it would please him to make not onely an aultar in vs and in the realme for his worship but fully and perfectly to build his temple in such order perfectnes amongest vs that we might see his Church begin to flourishe spread her bowes ouer the whole land that all might haue a true knowledge of him and whome he hath sent Iesus Christ For this ignoraunce that is amongest vs and this vntowardnes that is in vs either to learne the good will of God or to put in practise that which we know maketh this blessing but halfe a blessing this grace halfe a grace this light halfe darke nay this blessing no blessing this grace no grace this light no light at all And I praye God we make it not a curse in th ende and extreame darkenes This in deede can not be denied but great grace is come vnto vs But as when the arke of God was with great gladnes receiued of the Bethsanits when it came from the Philistines but with litle reuerence vsed it caused a death and destruction of many euen fiftye thousand and seuenty men so it is to be feared and almost looked for that if generally an other way be not taken in hande for the furtheraunce of the Gospell and perticularly euery one frame him selfe after an other sorte to serue God the Gospell which should be our life will be the destruction and death both of vs of the realme And as Iesus Christ comming in the flesh vnto the Iewes although he was acknowledged of some to be the Sauiour of the world yet being generally contemned was enemye vnto them and the reuenger of his contempt So the Gospell if we receiue it not in al reuerence feare to our power labour that it may be likewise receiued of all that which otherwise should be and would be the water of life to saue vs wil be a sea to drowne vs the sweete powder of our health will be powder to our destruction meate to feede vs poyson to kill vs apparell to clothe and keepe vs will with vermin infect and â—ot vs last of all that which should be a Gospell vnto vs wil bring the heauiest and saddest newes that euer we heard Well howsoeuer we vse it the gospell of it selfe is the precious and excellent tree of life and happy is the garden wherein it is planted yea happy be the daye and blessed from aboue in which the Gospell came vnto vs let that moneth be respected of God and let it be the head of the yeare ioyful and pleasaunt may it be and let them that are ready to blesse blesse that day Let not darknes rise in it in it let no cloudes appeare but let his sonne be euer seene for blessed are the feete of theÌ„ that bring glad tidings of peace and life We celebrate as it were the natiuitie of the whole world euery daye but the natiuitie of the Gospell we ought to celebrate euery day seuen times yea to make it the beginning of the supputation of yeares as we read that the Iewes reckened their yeares from the yeare of the Iubilie and from the finding of the lawe in Iosaahs time for then commeth the true yeare of Iubilie the yeare of ioy freedom and deliueraunce from bondage when the Gospel commeth vnto vs We write in deed in all our letters and leases the yeare of the incarnation of Iesus Christ But I would we so often considered the benefit and vses of the incarnation deepely and wayed that in our mindes Well I neede labour no further to proue the benefit that we receiue by the Gospell to set forth the excellencie dignitie of it but if yet we knowe it not sufficiently by all these colours looke into the blacke countries of ignoraunce farre or neate in the olde time or at this day voyde of the light of the word of god Remember the blindnes of Sodome and Egypt wherof the darkenes and night that God sent vpon them was a visible signe argument Looke into the kingdom of Turky if for darkenes we can perceiue it what confusion and horrour is amongest them looke into the Church and Sinagogue of the Papistes if thorough gold and siluer stone and pearle silke and veluet and fine linnen we can see her horrible filthines that by thâ—â— blacke and darke colours of ignoraunce and blasphemies the beautifull and glorious face of the Gospel of God may appeare For they in deede and we howe many soeuer liue in ignoraunce and idlenes euen in this place are those Cymmerians that the Sunne shineth not vpon although we walke al the day in the Sunne Nay Cymmetâ—aÌ„s are not Cymmetians night no night and darkenes no darkenes to this darkenes The dragons and serpents that lye in the deepe caues cauernes of the earth the moles that are alwayes in then holes and batts that delight in the night are paterns and portratures vnto vs of then estate or rather they are already in confusion and hellish darkenes whiche in th ende they shall dwell in for euermore â—oâ— I beseeche you is not he dishonoured is not Iesus Christ mocked is not the spirit banished are not the godly hated and persecuted is not the word of God detested of some corrupt of other and despised of all such Then there is no affinitie betweene them and God who is light and holines no loue betweene them no affection no thought of eyther toward other but they are a farre of as the Apostle saith they are enemies they are two But they who receiue the worde are one with God one with Iesus Christ â–ª yea as I haue sayd bones of his bones flesh of his flesh Then to conclude this we see what an excellent and highe calling it is to haue the worde of God sent to any people what cause Dauid had to remeÌ„ber it as the chiefe and principall aboue the rest For in deede it is the ende and scope to the which all the rest are to be referred as the place wherin he reckeneth it well noteth it so â—oâ— do we thinke that their deliuerance tha then inriching by the iewells of Egypt that their inheritaunce in Canaan was bestowâ—d of them for their selues to mocke them â—oly fellowes rich braue and glorious No the Prophet Dauid and Esay appoint the ende thereof to be farre other For he sayth that he made them a vine for him self whiâ—h he brought out of Egypt I say in that notable song declareth how he planted thâ—m there that he might delight him selfe in the 〈◊〉 of it and as in another
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