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
lesse earnest to sing this thankes giuing vnto him than Dauid was and seeing the benefites be common to ioyne with him praysing God for them Further we may learne here what lyeth vppon it if we take vppon vs to call other to the prayse of God it is that we our selues first giue example euen as Dauid who as he called others so he leadeth first and sheweth the way to them For if we call others and are deafe our selues if we bid other goe and we siâ—â— still if we pipe and singe to our neighbours and we be not our selues therewith delighted what doe woe but mocke God and condemne our selues Therefore in the 12. of Esaye the faythefull doe not onely exhorte other but they beginne the songe of prayse and thankes giuing them selues I will prayse the Lorde with my whole harte c. Here the Prophet teachethe vs a notable doctrine if we ascribe not to nature as the prophane Philosophers or to starres as vayne men or to fortune as the blinde and couetous or to any other thinge then to the Lorde alone this excellent order which we see in all the worlde or that redemption and these benefites which were bestowed vppon Israell at his departinge out of Egypt but that in bothe we acknowledge onely the wisedome and mercye of our God whose hande and power brought all these thinges to passe Yea let other prayse their Idolls which they fayne vnto them selues with the dishonour of God we will O Lorde acknowledge thee and make mention onely of thy wisedome and louing kindnes and truth that hath wrought this goodly order in all the worlde suche mercies and benefites for thy Churche and suche iudgementes againste the wicked and them that knowe not thy name I will prayse the Lorde with my whole harte Here the Prophet declareth what kinde of thankes giuing and songe this shall be that he purposeth to singe vnto the Lorde not an outwarde and hipocriticall prayse not in wordes onely to come neare vnto him not onely in tongue and mouthe but an hartie an earnest a true songe a songe and Psalme wherein all the partes and powers of his minde and vnderstandinge shall bee ioyned together in as muche as a man is able For he meaneth not that thiâ— songe of prayse shall aunswer to the exactnes of the Lawe wherein we are commaunded with all our harte and soule to serue the Lorde But the whole harte in this place is opposed to a dissembling and hipocriticall harte and as he speaketh in an other place to a harte and a harte that is a double harte So that here is no holde for anye to take that man is able to fulfill the Lawe if we admitte the Holye Ghoste Interpreter of him selfe But alas what should I dispute that man is not able to fulfill that commaundement of the full loue of God which is required whâ— is he that dare dispute for it I aske no other witnesse agaynst himselfe then his owne conscience if he vouchsafe to looke into it Shall he not there see a sea of wicked thoughtes a world of vayne deuises a hell of blasphemies and foule imaginations shall he not see a slaue and seruaunt of the body or rather an infinite number euen so many bonde men to sinne and ministers to Satan as he hath partes and members O the depth length and breadth of that wickednesse that remayneth and dwelleth in vs Well the Prophet teacheth vs that knowe our selues that we come not before the Lorde before whose eyes all our hartes are open and manifest with a face only and shew of godlines but that together with our tongue our spirite and soule be ioyned and so to come to sing or pray vnto the Lorde For if we come before the Lorde eyther hipocritically or negligently let vs be assured that he whose honor we staine by our boldnesse and impudencie will require it of vs to the vttermost It followeth In the congregation and assembly of the iust that is openly and in the face of the Church For that inwarde and darke godlinesse that yet men loue so muche that they will prayse God in their chambers in their studies in their hartes that can not suffice Naye that is no godlinesse whiche in tyme and place will not openly shewe it selfe to the prayse and glory of god But yet this profession and declaration of our seruice that is required of vs is not so muche for the Lordes cause as for our owne certayntie touching our election and for the furtheraunce of the children of God to the lyke by our example And if we consider who this is and what a man he was that speaketh this we will easilye graunte that I woulde proue For who was more diligent earnest and often in priuate prayers then Dauid Howe many nightes are witnesses of his godlynesse in the wildernesse in the mountaynes and caues of the earth in his priuie chamber and in his bedde howe was he accustomed to powre out his spirite before the Lorde Yet we seâ— this godly and great Prophet exempteth not him selfe from publike and common assemblies where the children of God were according to the appoyntmente of God gathered to prayse him and confesse vnto him their sinnes and to heare his worde with other exercises for the encrease of hys fayth and godlynesse But what do I saye that he did not exempt him selfe whiche thought it the greatest benefite vnder heauen to haue a parte and portion in the Churche and communion of Sainctes Therefore in banishment he so be wayleth and lamenteth his state being as it were by tyrannie excommunicated from that Paradise from that earthly heauen I meane the temple when were manyfest signes of the presence of god Not that Dauid knewe not but that he moued and liued and had his beeing in God or that the Lorde would not heare his prayers out of the temple but for the same causes that euery one of vs ought to be so affected to the common places of prayer and hearing the worde and receyuing the Sacramentes was this earnest desire in Dauids heart because there the Lorde had appoynted to be worshipped there the sacrifices to be offred there the ministerie of the Priestes there was the fellowship of Gods children there was a Sacrament of the presence of God which all more fully and clearely and liuely now in euery faythfull congregation gathered according to the worde of God do appeare to vs then they did in the temple And yet who accompteth it as the least parte of his crosse when he is sicke or otherwise hindered from the seruice of God who considereth the happinesse of their feete that treade in the temple of God Who wisheth for his appearance before the Lorde as the Hart brayeth for the riuers of water in the congregation O the wonderfull contempt of the benefites of God and the singuler patience of the Lorde Moyses when the people were kepte with Pharaos hande as with a chayne
shewed already that here is no mention of any speciall and particuler benefits bestowed onely vppon the Prophet but that the causes pertaine as wel to the whole church of God as to him whereuppon it followeth that we vnderstanding this songe and seeing all the partes and vaynes of it we giue our selues to no lesse hartye and earnest praise of God then Dauid hath shewed vs example but that we cast ouâ— eyes aâ— he doth here on euery side to obtaine some furtheraunce and helpe to stirre vs vppe to praise the Lorde let vs then followe the Prophet as it were steppe by steppe and schole by schole that we may attaine to the like zeale Great are the workes c. Here we see the first schole the first maisters doctors that Dauid had eueÌ„ the works of God in the whole worlde Whereby we see what schole the spirit of God trained him vp in to learne to knowe the Lorde a schole in deede most fit to learne the knowledge of God in if we haue the eyes that Dauid had and the diligence which from tyme to time the children of God haue bestowed therein Therefore it is that 〈◊〉 Apostle in the first to the Romaines sayth that which was to be knowen of God that is his eternall power and Godhead may be knowen by them For which cause he condemneth all the wise men of the world euen by these witnesses of the glory of God who though they knew yet learned not by them to worship God as became them that is in spirites But they chaunged the glory of the euerlasting and holy God into the similitude of mortall and vncleane beastes Therefore in the first Epistle to the Corinth the Apostle calleth it wisedome which God set before the worlde when they were without the word and had onely his workes for bookes to read vpon Therefore last of all the Apostle calleth these workes of God the rayne and seasonable weather and ioy of harte witnesses of god We see then that that is in deede a schoole of wisedome by the doctrine of the Scriptures which also may appeare vnto vs by the effectes of that excellent and high knowledge which the Philosophers attained euen by them onely How many of them knewe the prouidence of God Howe many the immortalitie of the soule the creation of the world and many other truthes without the written worde of God But as th Apostle sayth they attained not to that poynt to worshippe him aright by these things but they mingled their deuises and imaginations together with the truth and their foolish harts were darkened that attained not to any profitable knowledge further then to make their condemnation iust But they might haue learned by them the feare and worship of God as Ieremy also witnesseth accusing the Iewes that euen by the blessinges of God they did not learne to feare him who so mercifully blessed them They might well haue learned seeing that we moue and liue and haue our being in God as certaine of their owne Poets taught them that Gods power is infinite euerlasting that there is one God aboue all things to whom onely honor and worshippe is due They that require further to see what the Heathen haue learned euen by reason I referre them to Iustine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he setteth forth largely all that they vnderstoode by the workes of god If then the workes of God so clearely and manifestly haue shewed vnto men onely wise and cunning in thinges not pertayninge vnto saluation so muche of the knowledge of God it is a shame that we hauinge not onely the workes of those men but also our owne experience and the worde of God which teacheth vs further of these workes that men of them selues vse to seeke if we become not verie excellentlie and perfectlie learned in those things which the workes of the Lord do teach vs For we may not thinke that the heaueÌ„s were made to gape on or the earth for to tread vpon the creatures of God for vs and we for our selues but we must euen out of all them learne much wisedom concerning the knowledge of God and most out of our selues But we haue not that mind to profit that other of the children of God haue shewed and are leâ—t for our example Why are we not all SalomoÌ„s that be in Camb. that haue such helpes meanes left and lent vnto vs of God for our furtheraunce in the knowledge of the things that God hath made Nay we are as the most rude and ignoraunt men and yet seeke not for better If we looke to the heauens it is a sealed booke vnto vs we know nothing of those quarters we can not heare that excellent sound and noyce and same of God that they sound to his praise If we looke vnto the earth vpon the fruts herbs trees we can not read we knowe no more then is good for the pot for our bellies greater knowledge we neither folow nor desire I am perswaded that if that care had bene in men that might and ought to haue bene neuer a one of vs wheÌ„ we were first bachelers had bene so rude and ignorant in these most noble arts which many yet know not almost by name as we are nowe euen after some yeares that we haue taken the profession of them vpon vs we may take heede by the ignorance negligence of the daies that are past if we haue not such amongst vs as can teach them let vs by rewards and liberall stipends prouoke some to the study of them who may be after lightes to other therein Sure the least pece of learning coÌ„sisteth in vnderstanding quiddities and I thinke meanes might be fouÌ„d to haue euery scholler in this house within foure yeares if men had humble mindes that they woulde harken to other although then inferiours not onely well learned in the three noble tongues but also in the seuen liberall artes sciences This is peraduenture vnsauery to some and seemeth to haue small edification but to him that iudgeth a right he shall finde that in Colledges and in Trinity Colledge it should seeme hye time for men to lay their handes to it if we looke either for godlines or learning to florishe in it For howe shall we see into the workes of God without eyes howe shall we heare without eares and howe shall we vnderstand what they meane if they still lye hidden from vs They are all great excellent notable but as Dauid sayth sought out and searched and inquired into And if we stand to consider them from Behemoth of whom we read in Iob to the Oistrich from the Egle to the flie from the Cedar of Libanus to the Isope that groweth vpon the hill from the starres of heauen to the dust of the earth from the Angells of God to the wormes that creepe vpon the grouÌ„d These are the bouÌ„ds of our knowledge in the workes of god
These are our borders limites wherein to stay yet we thinke we are greatly learned in Philosophy if we knowe almost one of them or a few quiddities of materia prima and such like thinges Oh that we propounded vnto vs at the last true good knowledge souÌ„d profit absolute learning that man would with a cotage life seeke to labour to his power to attaine vnto it But Dauid here noteth our fault when he saith they are sought out of them that delight therin For wherein is our delight but in vanities but in play but in pride but in idlenes but in pleasures but in eating and drinking and losing the time Here is matter for Magistrates to looke vnto who are to be desired to heare by our actes exercises of learning how we go forwards and if they find vs not as the sonnes of the prophets but sonnes of Beliall to thrust vs out of the Colledge giue our places to those which will be better then we O Lorde kindle in vs the feare of thee that for coÌ„science we may behaue our selues diligently in our vocation in those studies whereby we may profit in the knowledge of thee That abandoning al vaine delights which as the lightning are soone extinguished we may set our mindes studies vppon such thinges as may serue to the setting forth of thy glory through Iesus Christ Amen Because of the singular notable zeale coÌ„cerning the praise of God in the congregation which Dauid professed promised in the first verse I haue entred the examinatioÌ„ of the whole Psalme to se the reasons causes the argumeÌ„ts proues which Dauid had Wherfore so to stir vp al his wits all his hart and soule in this songe The last time speakiÌ„g of the 2. verse at the which this praise of god beginneth as it were beginning this anatomye at the head looking nearely eueÌ„ for the beginning infancy of Dauids zeale coÌ„sidering the first scholes masters which he had I fouÌ„d theÌ„ al in this verse Great are the works of the Lord c. For here the Prophet fetcheth draweth eueÌ„ as from the furthest fouÌ„taines this prayse of god Now it followeth in this third verse Praise and glory are his workes c. which declareth vnto vs the same doctrine of the praise of the workes of God which we did see in the former verse For in these two sentences he comprehendeth that knoweledge of God which may be vnderstoode out of the creatures of God in the whole world but he speaketh here more particularly distinctly of that knowledge which may here be learned of those which looke diligently for them and delight in the consideration of them For it is requisite both because we are dimme of sight the Lorde workes haue like the courtaines of SalomoÌ„ their beautie within that we hold our eyes neare vnto them and put our heades as it were within them to coÌ„sider them if we will see those things in theÌ„ which Dauid a most excellent interpreter noteth and poynteth at Praise glory c. Let vs first examine this that he sayth praise and glorye c. the meaning of the Prophet is that the Lorde hath in such wisedom counsell made his works that euen by them may appeare to al that consider them the praise and glory of the Creator which doctrine he had in the verse before declared but not so clearly manifestly for here he expoundeth what he ment before when he called them great or excellent that is full of the praise and renowme of the maker perfect maisters of Gods wisedom excelleÌ„t teachers of his glory most sufficient witnesses of his praise This doctrine although it was declared partly before in the expositioÌ„ of the former verse yet it may not be either tedious to you nor greuous to me some thing more to speake of the same seeing the holy Ghost vouchsafeth â—o stand vppon it And we may thereby vnderstand that the doctrine of the praise of God taught by his workes is not lightly smally to be estemed seing the spirit of God witnesseth it vnto vs by repetitioÌ„ True it is that the word of God is the hie and principall maister of the knowledge of God in the Church of Christ as we shall see in the next verse the teÌ„ple wherein his glorye most appeareth but notwithstanding these are helps appointed of God to the raysing of our mindes to his glorye mouing vs being bodies with bodily things therfore vnles we be forgetfull of our weakenes we may not neglect the ordinary meanes The Prophets holy men of God whose loue zeale of the Lordes glory is left for our example haue labored in them profited by them to the praise of god Let vs therefore followe them and namely Dauid in this place Let vs followe the same steppes and wayes which he hath trode before vs Let vs stande with him as it were in the middest of the worlde and lifte vp our eyes to heauen and after caste them downe vpon the earth yea lette vs beholde euen our selues with those eyes which we see Dauid to haue done in the 139. Psalme shal we not then be amazed and astonied at the wisedome we shal finde in them and giue glory to the Lorde shall we not in meditating but of our selues finde a world of notable excellent works of God Let vs looke but a litle aboue vs into that shoppe of the Lords notable works where he maketh the rayne hayle and snow lightning thunder and consider from whence he sendeth rayne howe he hath powred it as into barrels or bottels till we neede it Consider aboue that the light of the sunne the moone the number and order of the starres the workmanship of the heauens that fayre and excellent courtayne whiche the Lorde hath draweÌ„ ouer vs theÌ„ also the power of winds the multitude of waters and the stretching out of the ayre the nature of beastes the fruits of the trees the smell of flowers the beauty and property of stones the vertue of herbes and of rootes and in a worde the whole earth and the heauens with all their hostes and furniture Haue they not as it were written and grauen vppon them in great and text letters prayse and glory to the Lord our Creator In the 19. Psalme the Prophet attributeth this same voyce of glory to the heauens The heauens sayth he speake the glory of god c. and maketh that noble and swifte grant the sunne the messenger of the same worde to all the world In the 104. Psalme he compareth the light to a robe of glory and honor that the Lorde couereth him selfe withall because the light declareth manifestly all the works of God which are glasses of his prayse And in the 148. Psalme he putteth this song of the prayse of God into the mouth of all creatures euen of the hilles and mountaynes of the soules of
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