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
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
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
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
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
Amen It followeth in the 7. verse The workes of his hande are veritie and iudgement all his flaâ—â—â—es are true I haue heretofore declared the wonderfull and notable workes which the Lorde executed in the placing of the people of Israell in the land of the Cananits Hitits Heresits c. and shewed by it that which the Prophete speaketh of the strength of God which benefit as hath appeared was to be accounted of aboue the other of the deliueraunce and pray of Egypt which notwithstanding were as I haue shewed wondrous maruelous workes In this verse the Prophet rendreth a reason of this wonderfull counsell of god And first he declareth that it was so beâ—â—â— by God appoynted For he calleth the performance of it â—â—â—eth And because as fleshe and and sinne is prowde and quickely leapeth into the throne of iudgement euen ouer God him selfe his doings such vile and abhominable deuills are we The Prophet giueth a further reason when as he saith the works of his hands are iudgement He saith not â—â—ger least any shoulde thinke crueltie in god The workes of his hands are truth The Hebrewes vse this worde when they speake of a sure and certaine performance of that which is promised Therefore they ioyne these two words mercy and truth together whether they speake of God or man Dauid praiseth God for mercie and truth that is for his mercifull promise and faithfull and true performance And Iacob sweareth Ioseph to do this mercy truth to him that he be caried to be buried in the land of promise These examples shall suffise although I might bring almost infinit But this is enough to vnderstande the meaning of Dauid Nowe that the worke was truth we shall vnderstand if we remeÌ„ber the notable promise which the Lorde made vnto Abraham and confirmed it vnto Isaac and afterward to Iacob that he woulde geue to them and to their seede after them the lande of these seuen nations For the Lord after that Lot was departed from Abraham coÌ„maunded Abraham dwelling in the lande of Canaan to lift vp his eyes and looke from the place he stoode in to the East the West the North Sowth promised to giue it vnto his sede after him for euer This was done fiue times to Abraham And Abraham died and was buried in the land of Canaan In the xxvj chap. the Lord promiseth Isaac to kepe the same oth that he sware to his father Abraham And in the xxviij chap. the Lorde appeared to Iacob in the way to Mesopotamia in a dreame promised to make his seede also to florishe and to spread euen to the North and Sowth East West although he was then a straunger and alone And the same also is in the xxxv chap. with this addition that euen Kings should come out of him These are the promises other which the Lord made bound him selfe to kepe to this people which as we haue seene after 400. yeares the Lorde accomplished This truth which Dauid speaketh of shal be more excelleÌ„t famous if we coÌ„sider those hinderaunces which seemed to haue bene able to haue made all these promises vaine First consider what daungers perills that Abraham was often in being but one man and dâ—iuen from country to countrie And as Dauid saith both of him and of Isaac and Iacob they were driuen from one kingdom to an other people And this came to Abraham what time he had no feede So that by the enmity of the Philistians by the daunger he was in for his wife the promise of God concerning his posteritie was in great daunger Consider the barennesse of Saraâ— and so many yeares after this first promise so that it might haue bene thought he had forgotten his promise After this what was the condition of Isaac in whom now all the hope of the promise rested howe farre of from death was he when his father had already stretched out his hande for his death and that at the Lordes commaundement where then seemed any hope of this promise or of this trueth that Dauid commendeth in this place After this the barennes of Rebecca which when it was taken away behold a newe hinderaunce The children fought in her wombe together that she was in great feare that th one woulde haue destroyed thother Then the feare of daunger that Iacob was in of his brother Esaw who had vowed his death And after that he was returned out of Siria when Simion and Leui destroyed the Shecamites what hope was there then that one of all the â—â—â—cke shoulde haue bene left aliue Which Iacob also feared and had not that God of trueth who to bring to passe his promise had before so miraculously preserued his father from his enemies as it were holden him vnder his arme and kept him in his bosome they had at that time beene all destroyed But the feare of them fell vppon the nations about them and they escaped daunger Then followed also an other enemie for the hinderaunce of his promise euen the famine which was in the lande of Canaan nowe risen as it were against the trueth of god After that the bondage of Egypt in whiche fornace muche more hotte then the fornace of Nebucadnesar yet neuerthelesse they were not consumed These circumstaunces considered which were as so many contrarie windes against this purpose of God or like so many red seas to their entrance into this lande or so many walls of iron gates of brasse thorowe which they must breake before they coulde come into this promised city These circuÌ„stances of hinderaÌ„ce I say considered which notwithstanding the great mighty God for his promise sake remoued doe make the arme of the glory power of God so much more famous and glorious more greatly to be praised neither that onely but comfortable also vnto all that waite for his promises in faith and pacience For here we see an exaÌ„ple drawn before vs by the finger of God to looke vpon for the confirmation of our faith and hope if we waite also for those thinges which the Lord of his mercie hath promised to vs We see that the Lorde hath promised that he will giue the Gospell free passage in the kingdom of Christ And this we looke for all they whose harts are touched with the loue of the glorie of God waite looke for it till their eyes dasell in their heads For we see mountaines hills seas waters kingdoms peoples Kings Princes and Counselers of the earth lift vp them selues stand against it yet we may coÌ„fort our selues with these words that the Lord of mercie is the God of truth and will bring this promise to passe as we see it begun this day For we see these kingdoms of England Scotland Denmarke Germany Polonia and diuers other kingdoms which together with Italy Fraunce Spayne were as a Scepter or mace in the hand of the deuill of Rome
as we se in tragedies in the hands of furies we haue seene this mace although for a time faire bewtifull with crownes gold in his hande yet now almost burnt out of his hande The fire of the Gospell brake forth first one peece of his mace in Germany then it cracked of this side and then of that side the sea and nowe it cracketh in Fraunce and what is left in his hande but a stumpe of Italie and Spayne which the Lorde for his trueth and promise sake will burne also out of his hande Neither will 〈◊〉 thus leaue But I doubt not but as the other Antichrist of the East the Turke began together with him so he shall end together and hope that when the man of sinne is consumed the Lord wil also take his people out of his hand accomplish the number of the elect In Barbarie Grece and else where And when Lord how long shall thy foes triumphe ouer thee and make a mock of thy sonne Iesus our Sauiour whome we looke and waite for for the destruction of these Tirants that haue lift vp them selues against him and for the refreshing of thy wearye and faintye children Doubt ye not but the Lord numbreth the yeares of their captiuitie of their appoynted time for saluation when our Redemer will come and fulfill all thinges which haue bene spoken and determined by the Lorde of truth Thus may we 〈◊〉 comfort our selues in 〈◊〉 Gods promises which because it were 〈◊〉 to folow I wil rest on this one exaÌ„ple Which for all other may be a patterne to vs of the truth of god For in this verse is becâ—â—â— offred againe to speake of it The workes of 〈◊〉 hands are truth iudgement c. This second word which the Prophet vsed I haue already said is added to correct our wicked iudgements against God because such so great is our corruption so venimous poysenfull we are of nature that we coÌ„tent not our selues with equal enmities but our sinne breaketh out falleth vpon the iust and great god Therfore the Prophet attributeth this title to the Lords works that they are no lesse righteous iust then they are true sure Now he meaneth in this place that the punishments which he executed for his people vpon the Cananits Egyptians were most righteous iudgements as we haue seene therefore the truth of God in these workes so let vs consider now therin his righteousnes And first for the Egyptians I dispure not of the secret hid causes which are only knowne to the lord Why he set this people the other of Canaan aboue all other nations as it were vpon a stage in whose persons this tragedâ— should be seene which can not be vniustly 〈◊〉 by the Iudge of heauen and earth the 〈◊〉 of all the world as Abraham saith but I will onely remember those manifest reâ—aâ—ed reasons by the scripture which were the occasion of al their punishments wherâ—â— we may remember that Egypt most tyrannously cruelly handled this people Knowest thou not oh vnthaÌ„kful Egypt how to deale with thy patrons and benefactors was the benefite thou haddest by Ioseph forgotteÌ„ in whose hand was thy life in his wisdome thy glory in whose wil was thy destruction in his pleasure thy shame had ye forgotteÌ„ the law of nature oh Pharao al thy Senators al the people of the land of Egypt so vncurteously and vngently to handle straungers Came they to be your seruants boÌ„dmen or felows coÌ„panioÌ„s yet saide Come let vs take counsell against theÌ„ Knew you not last of al that they were gods people his heritage his childreÌ„ his priests kings whoÌ„ whosoeuer blessed he had promised he would blesse agayne curse theÌ„ that cursed them had not their God threatned smitteÌ„ euen kings for their fathers sakes AbrahaÌ„ Isaac eueÌ„ Pharao Abimelech had not Egipt a singuler benefit aboue all natioÌ„s to be the hosts of theÌ„ that were so deare to the Lord Were not they more theÌ„ Nilus in her highest deepest inundations profitable to the encrease of the fruites of the land The heate of the sunne the influence of the starres all other benefites that are required for the ryping of their fruites came out of no other heauen then euen this very people For as the Prophet describing the returne of the children of Israell out of Babilon for whom the Lorde would digge fountaynes euen in the wildernes turneth to the serpeÌ„ts exhorteth them to prayse God that had giuen waters in the wildernes because through the blessing of this people it was also common to them So these serpents tygers of Egypt receiue these blessings of God as by occasion that is for his peoples sake their corne their wine encrease of all things and yet they take counsell to slay some of them and to kepe the rest in perpetuall bondage Iust therefore were these thy iudgementes oh Lord and righteous was all thy counsell agaynst this cruel vnnatural people Thoâ— turnedst their waters into blood because they were a bloody people thy hand strokâ— theÌ„ with darknes because they were blind and ignorant of the benefites They hande brought botches sores vpon theÌ„ because they were full of veâ—â—n poyson frogges and hee vermin were sent amoÌ„gst them because they were a proud generatioÌ„ they â—â—re depriued of their substance and ornaments because they were gotten by cruelty and extortion their first borne slayne because they were the beginning of their wicked strength the king his hosts drowned in the sea because they were all malicious and obstinate The works therefore of thy hands in this people were iustice iudgement Nowe I will consider the Cananites and declare the Lord my God to haue bin in their destruction also most iust and most righteous This is ofteÌ„ declared in the prophets when they shew Israel of their Idolatrie diuinations crueltie and such like for they say the lande is full of abhominations as it was in the dayes when the Amorites â—ittits dwelled in it And Ezechiel declaring all their wickednes in two words saying AbrahaÌ„ was not their father nor Saray their mother but some AmorreaÌ„ begat theÌ„ and some Hittite surely bare theÌ„ Whereby the sinne abominatioÌ„s of this people are manifest And if we looke for the lord in his owne person to giue senteÌ„ce of theÌ„ behold he appoynteth 400. yeres to passe ere the seede of AbrahaÌ„ should enioy this land because the measure of the sinne of the Amorites was not then full their fruites 〈◊〉 ripe the waters of wickednes not yet oâ—â— their heads but theÌ„ very neare ripe though not fitte for the haruest For the mercyfull and gracious God doth so long beare with the wickednes of the world till it reache to the very heauens that his long patience as thapostle teacheth the Romans might driue them to the consideration of it
A LEARNED AND A VERY PROFITABLE EXPOSITION made vpon the CXI Psalme Imprinted at London by Thomas Vautroullier dwelling in the Blackfriers 15â—9 TO THE RIGHT WORSHIPFVLL THE MAâ—TEâ— FELOVVES SCHOLLERS and other Students of the Colledge of the holy vndiuided Trinity in Cambridge Grace mercy and peace from God our Father and from our Lorde Iesus Christ AGAINST griefe conceiued in the death of a vvorthy friende often times succour is sâ—â—ghte in a Tombe or other monument thereby to deliuer the deades vertue coÌ„mendable life from the vnkinde forgetfulnesse of vnthankfull men Therefore vvith the familie of the author of this booke and vvith me also vvhich in good vvill to him in his life and sorow for his death come next vnto them it falleth out very well that the solâ—ce which our poore estate denieth vs the learned diligence of our deceased friends by making at vnarares his owne tombe in his life time hath supplied vnto vs Now if by dedication of it vnto you it be as it were sette vp in your Colledge it â—hall be I hope a thankefull worke considering that whether you looke to the kinde of a tombe in generall or to this in particuler the worke bringeth you commendations from them both For wheras other tombes are often times the generatioÌ„ of full câ—sers without coÌ„pany had with any great vertue or singuler learning this is the birth of the â—iâ— â–ª sanctifying by the true feare and knowledge of god And where others come out of the â—hoppe this coÌ„meth out of the schole and that of Christ Those may bring vs some message of death but these bring also the good tidings of life and that in death vvith a number such preheminences for which as this kinde of monument ought of right to haue the right haÌ„d of the other so ought it to haue gladder eyes to looke rather vpon it theÌ„ vpon the other And as for the speciall matter which commendeth this tombe it may be draweÌ„ from the workeman of it most plentifully He was first by a scholership and after by a felowship planted in your Colledge Therefore it will rellie the better that it is frute of your owne planting The worke was both made and vttered in your Colledge and for it alone if you shoulde not therefore prepare your selues at the warning of others be yet in a readines at the voyce of your owne and proper trumpet It cost him the lossâ— of his felowship I might haue sayde of his life which by quietnes in his Colledge should likely haue bene proloÌ„ged So that herein it is prouided euen for them to whom dayntie things are not dedicate vnlesse they be deare bought If you looke also that it shoulde be farre fetched the principall and as it were the marble thereof was taken from the highest heauen the grauing from the vtmost parts of the earth whither by an vnsatiable hunger of reading he had sitting in his study trauailed For beginning at Rome I meane the olde and eloquent not this barbarous Rome and from thence taking his iorne into Greece he landed in Canaan where he had gotten not the bare empty â—aâ—ke of the three the Latine Greeke and Hebrue tongues but with them the good marchandise of arts sciences contained in them For although in the loue which he bare to a simple and plaine handling of the word of God he suppressed the shewe of them yet at the faces which are continually in the Sunne can not but be tanned and slayned therewith so his speach could not but cary some colour of the learning and knowledge wherein he was continually conuersant And as for the chaunge of his life if a good death doe wash away the filth of the former life his death which was such as my soule wisheth and hopeth for the like must needes set a pleasaunt glâ—â— both vppon the rest of his life that was holily led and vppon this worke especially which thorough conscience of a great dutie discharged therein caused him to goe eâ—â—â—â—â—ragiously to meete with death and as iâ— were to take it by the hande or euer it had taken him Bring hither therefore your eyes first indifferent to iudge of the sinceritie of it â–ª then discrete that you may discerne his spirite zelous with iudgement and earnest in waighty matters bring thirdly your learned eyes that as in a peece of tapestrie you may see with the varietie of colours the diuersitie also of the knottes and flowers not onely to looke on but to take them out and make the like So shall your profite be pleasant and your pleasure profitable so shall you of his losse get gayne of his payne get pleasure finally so shall that which was to him the valley of Achor be vnto you the gate of hope And I beseech that holy and blessed Trinitie whiche is the patron of your Colledge that he would so fill you with al knowledge especially of himselfe that after you haue brought many to this blessed societie your selues may enter into that holy felowship whervnto in Christ you were chosen before the beginning of the world Amen By him which in the reuerende good will he beareth to you hath taken an obligation of himselfe dayly to pray for you THE VERSES OF M. Portus vpon thautor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. X. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PRAYER THY worde ô Lorde is holy and pure as thy maiestie and I of an vncleane hart and vnpâ—rt â—â—ppes vnworthy either to speake of it or to professe thy name yet because of thy mercifull rotation I beseeche thee so to sanctifie me that I may speake of thy word reuerently and thy children beare fruitfully not to death and condemâ—â—tion but to life saluation through Iesus Christ our Lord c. PSAL. CXI Praise ye the Lord. I will praise the Lorde with all my hart c. I haue chosen to interprete and speake of this CXI Psal. for the excellencie and perfitnes of the same for although it be but litle short yet the holy Prophet comprehendeth in it the summe of many Psalmes And as when he gaue his minde to the preparing of those thinges which shoulde serue to the building of the materiall temple he disposed in his mind vnto what vse this and that iewell or waight of gold and siluer and a number of other things should be applied So I doubt not but in these Psalmes which this noble and worthy Prophet left for the ornaments of the Church of God which is his spirituall temple
declared by the hand of Moyses and Aron in the middest of the lande of Egypt vpon Pharao and al his seruantes the turning of the water into blood the destroying of trees and fruites of the earth by the caterpillers the filling of the lande full of frogges and hee those other which are written of by Moyses the 9. of Exod. and repeated in the Psalme 78. but aboue all these he vnderstandeth the cause and the occasion of all these the naâ—â—â—â—tie and as it were the creation of the Church which was a greater more excellent worke then the making of the whole world For the heauens earth as sayth the Prophet shall waxe olde and perish but his fauour grace to his church shall endure for euermore Therefore the Lord in respect of Ierusalem maâ— tâ—â—o accompt of the whole worlde as â— say in the person of God reasone â— with that proude Sanacharib who thought that he could as easily haue one 〈◊〉 â—d Ierusalâ—◠〈◊〉 he had done Samaria and the other 〈…〉 desolation Hast thou not heard sayth the how I haue tourmed it of olde not naming but meaning and emphaticall noting Ierusalem whom he preferreth before all the whole worlde And the prophet Esay prophesieth that the kinges and Monarches of the earth shall like the dust of her feete thereby noting what honour she shall be in euen with her enemies Seeing then the preseruation of her as appeareth is so precious in the eyes of God that in the respect therof he contenâ—neth al things â—lâ— the begettâ—ng and birth of it must needes be the gâ—eatest most excellent worke that euer was and therfore the remembrance of it all those signes wonders which the Lord wrought for it turning the whole course of nature for his Church ought perpetually to be with care and diligence celebrated So Moyses wondreth at it sayth was eueâ— the like heard that God should come to a people take theÌ„ out of another people in such signes tokens wonders The Lord therefore hath printed the memorie of his maruelous works so that they caÌ„not be forgotten Nay Egypt shal be a witnesse froÌ„ generation to generation for euer that the grace of God to his Church passeth all vnderstanding This marke shall remayne for euer which the Lords mighty hand naked arme printed sealed vpoÌ„ his enemies by ten strokes The Prophet by this kind of speaking exhorteth all Israel whoÌ„ the Lord hath so maruelously deliuered to remeÌ„ber these works tell them further with gladnes as in diuers Psalmes This doctrine therefore of the remembrance of the wonderfull workes benefites of God is something to be declared For if euer there were nede to speake of it behold the dayes of ioy and gladnes of security ease of sport and play and of piping dauncing of riote and wantonnes euen the dayes of forgetfulnes of Gods benefites And if euer there were feare of the fulfilling of the prophesie amoÌ„gst the Iewes that being ful they would forget the Lord as Moyses prophesied this is the day howre that Moyses as if he had senâ— so long before prophesied euen of vs Euery one of vs sitteth vnder his vine and vnder his figge tree in his seeled and garnished chamber and the troubles that are so greate and manye bothe in our owne countrey and abrode they touch vs not by Gods mercy And why haue we all this case of God to abuse our time other benefits or rather to remember them perpetually and vse them lawfully to the prayse of god This is therefore our time of daunger our time of forgetting the goodnes of our God our time of falling away from the Lorde If you the Lordes ministers and watchemen make it not your time of care diligence of holding and staying vs of remembring and repeating and night and daye remembring and repeating the goodnes of our God vpon vs his statutes and his ordinances his lawes and his coÌ„maundements which he hath appoynted for vs to do theÌ„ what daunger are we in Therfore I woÌ„der and maruell at it that you see not the slippery places we stand on and seeke to helpe vs The goodnes of God hath so prouyded that in this Colledge there might be euery morning at prayer a SermoÌ„ euery euening with prayers a sermon euery sonday of the forenoone afternoone together with prayers the word of God preached that the words of God perpetually sounding in our eares maye make this Colledge as it is called Trinitye Colledge to be named the Lorde is there There be thirteene places appointed for Preachers beside those that are not accompted for the house and yet this is not done whereas I am perswaded that three doing their office in care zeale in godlines faithfulnes were able by Gods grace to make this Colledge together with the Magistrat a Colledge of Saincts a Colledge where no blasphemer no idle no prophane person no sonne of Belial no Cananite could be found And if so many can not in their course maintaine this order in preaching how many wil doe it Is there any iâ— the places that are vnworthy that are not al able theÌ„ let the booke licence be takes out of his hand giuen to his fellow that is better theÌ„ he I am sure there is none of the wise godly sort but wishe and desire that which I say For as the benefits of the Lord are perpetually euerlasting so ought also the remeÌ„brance of them to be but there be men of corrupt coÌ„sciences wicked childreÌ„ vngodly prophane persons which conteÌ„t them selues with a face or visard of religioâ— who know not what it is to serue God that will securely deride this and laughe it to scorne Wel the Lord would haue his benefits to be remembred let vs looke how we remember then â–ª but it were an infinit thing to speake of all let vs consider the remembraunce but of this one wonderous maruelous benefit euen the greatest that euer was God manifested in the fleshe This I speake of admonished by this time of the feast of the Natiuity that the worde which was spoken the last daye may stande in the mouths of two witnesses And if neither you of your selues neither at the word of God wil giue place I pray God that a terrible heauy iudgement be not the third witnes of this truth vnto vs Hath Iesus Christ comen into the flesh to lay the bridle of our necks to runne after our vayne deuises hath he obtayned by his comming twelue dayes of God the Father for carding dising and lotting for masking and mumming for mocking mowing for crying and laughing for the practising of euery vayne deuise that commeth to our heades all the yeare or doe we thinke that this prophaning of so holye a thinge this mocking of so earnest a matter this tâ—rning of the grace of God into licence and wantonnesse that it shall
of God they were For Moyses as a Mâ—diator betweene the Lorde and his people did in the giuing of the lawe binde theâ—e two God and his people together putting as it were the Lords hand into the hand of all Israell and giuing his likewise as a father into the power of God making of two on by Iesus Christ the head Therfore the Prophet Ezech. coÌ„pareth all other benefits that God gaue his people to the ornaments of apparel namely to her bracelits billiments to her rings and cheynes and earings to her Crowne of gold for her head white silke for her body and shooes of taxus for her feete to hony oyle and the finest flower of wheate for her diet but the giuing of his word and statutâ— vnto them to his mariage with her Therefore are all those complaints in this Ezechiel and in the rest of the Prophets concerning her fornication when she left the commaundements of God followed after straunge gods new lawes And therefore also there is mention of diuorcement betwene them This was then the greatest and highest and heauenliest benefit that euer came vnto them to be ioyned in league with God to haue him sweare binde him self vnto them to be their God that is their defender mainteiner if they would be his people he delt not so with any nation or kingdoÌ„ or city vnder the cope of heaueÌ„ Oh Israell oh house of Iacob what wast thou that the lord so rewarded thee or what was Abraham thy father that he so visited him he made for him selfe a people onely out of Sem cast away Cham Iaphet Gebal Ammon and Amaleck he abhorred but Iudah Leui Ioseph he loued he exalted honoured he made them of all the world his sonnes and first begotten all them he made Kings and Priestes vnto him as Melchisedech he made them all litle inferiors to the Angells ioyned theÌ„ with the sonne of God. The night then that they departed out of Egypt was a day of loue vnto theÌ„ the day that Mannah first fel from the heauens was in deede a day of ioy and great gladnes vnto them But that day that they receiued the lawes ordinaunces statuts of God although it was a cloudye a darke daye a day of tribulation anguish of feare sorrow of a noise sound of a terrible trumpet and thunder which all caused to the outward man heauines and sadnes yet in deed if we consider what good that day brought to his people what honor what preheminence what state what maiestie what as it were familiaritie euen with God that cloudye and mystye that darke and dreadefull daye was the blesseddest day that euer rose ouer them A sorte of poore and sinnefull men to be ioyned in league and as it were in mariage with God and to haue the companye of Angells as it were bridemen at the mariage My eyes are not so daseled with beholding the brightnes of the Sunne nor myne eares so astonished with the thunder not my minde so with ioy euer confounded as my vnderstanding at the consideration of this so greate mercye yea my wordes are swallowed in it and my iudgement vanisheth and melteth before it But the Lord as Moyses sayth in deede loued his people Well we see then what iust cause Dauid had to remember this benefit in the Catalogue of the Lords mercies He sent redemption to his people he commauÌ„ded his couenaunts for euer Nowe also let vs a litle leaue them thinke of our selues and the reuelation of the worde and will of God vnto vs that in knowing the goodnes of God towardes vs in this parte we may labour to loue the Lorde and embrace his gracious calling thankfully What theâ— is Englande this litle poore corner of the world to Italy and Spayne to the great and riche countries of Asia and Africa vnder the Turke and other barbarous and blinde Princes that God should from heaueÌ„ looke as it were and cast aside his eye to this litle hole passing ouer and contemning suche glorious and famous Monarchies kingdoms to cast the seede of his word and the precious stone of his glory amongest vs to make vs while other labour and trauell for earthly and corruptible wares to be Marchaunts of this such a iewell buyers of such a treasure wherein life and saluation is contayned and to lighten vs with the blessed beames of the glorious Gospell of Iesus Christ Oh before how many goodly rich nations hath he preferred vs how hath he loued and honoured vs before other kingdoms that in glory and riches doe farre exceede vs Oh whom shall they send to heauen to fetch the worde of God or whome shall they sende to the deepe places of the earth or beyonde the seas that may bringe thence this treasure for the Lord hath blinded them most iustly that they can not see the Sunne stopped their eares that they may not smell the body of the Gospell neyther follow the Egles that flye vnto it We were a farre of as they are straungers from God and his couenaunts with them sinners of the Gentiles as they vncircumcised vntaught vnholy nay dogges as our Sauiour Christ sayth and swine and tigers but we are illuminated we are taught we are sanctified we are made neare euen Citizens of Ierusalem sonnes of the kingdom heires of the promises and coheires with Iesus Christ who is God blessed for euer Amen Now no more vnholy no more blinde no more cruell no more idle no more abominable before god for we are if the kingdom of God be in deede come vnto vs and into vs that is euen into our mindes and consciences then we are the lambes and doues antes of the Lorde in all holines and pacience and diligence wayting for the comming of Christ our Sauiour For vnles we walke in these and such like fruites of godlines though the Sunne be risen in the Realme surely it hath not shined vppon vs but we remayne yet in ignoraunce as we did Yea surely it is an vndoubted truth that so much we know as we practise Otherwise let vs talke of the Gospell neuer so much we are still deade in sinne and ignoraunce let vs exalt it neuer so high it exalteth not vs but rather thrusteth vs downe to hel but if in deede we haue receiued the Gospel so that we both knowe the glory and mercy of God also seeke by all our power to glorifie set forth the same in our life studies then are we truely lightned and the light of God shall continue with vs and encrease in vs more and more till the day starre that is the ful and perfit knowledge of Iesus Christ arise in our hartes when we shall knowe no more in part but fully and absolutely as we shall be taught as thAp sayth for so I thinke that senteÌ„ce is to be interpreted Thus I say if the kingdome of God be come vnto
Oliues of the Lorde that euer shed forth their sweetenes and fatnesse that we make a couenaunt with God euen binding our selues as it were in statute marchaunt for performaunce that we make as the Scripture speaketh a couenaunt of salt durable perpetual with the Lord to liue before him in holines and righteousnes all the dayes of our life that our hands and harts and knees be neuer weary of praying our eares neuer wearie in hearing the worde of God our mindes euer occupied in our vocation or somthing furthering our knowledge godlinesse All this we are bounde to in respect only of our couenaunt Now if we thinke of him who hath striken this league with vs we can not chose but doe it For as Dauid sayth here holy and fearefull is his name In which words two arguments are contained and forceable reasons to draw vs and driue vs to the performaunce of it â—irst in that he is a holy Secondly a fearefull god This reason you know is set almost at th end of euerie commaundement in Moises â—ot he concludeth them thus alway This I commaund you for I am the Lord that is an holy God which would not commaund were it not both good in it selfe good for you a fearefull God which will visit the sinnes of the fathers vppon the children vnto the third fourth generation of them that hate me Then we see whether to looke for helpe if we be slacke or weake or readie to fall in the breach of the commaundemeÌ„ts of god Art thou weake and ouercome almost with anger with the affections of adultery in thy hart or in thine eyes Then remember that the holy God whose thou art whom thou oughst to serue hath forbidden them both Art thou acquainted with sinne art thou an olde adulterer an olde backebiter and procuter of hate against them that feare God Knowe that the fearefull God will knocke thy pate if thou goe on still in thy wickednesse These reasons I leaue for you to thinke of because I will be short and make an ende of the Psalme and because the next and last verse hangeth on this namely to declare vnto vs how to come to the keping of the couenant with god The feare of God is the beginning of wisedom as if he should say Art thou desirous to followe the will of God and keepe his commaundementes RemeÌ„ber that god is an holy fearful God with whom thou hast a couenaÌ„t the beginning wherof is the keping of his commaundementes and the roote of this wisdome is the feare of him This is the first step this is that which wheÌ„ thou hast gotten promise thy soule rest The feare of the Lord is the beginning of wisdome whither then shall he go to get this feare of the Lorde whose ende is so pleasant fruite so precious shall we go to mount Sinai Horeb agayne where we shall heare the thunder and terrible voyce of a trumphet where fire and smoke darknesse appeareth without and horror and feare within Or shal the Lord giue into my hande a fearefull sleepe to sende vpon you to prepare you to heare the worde of God Nay these dayes are past and God nowe speaketh to vs by his beloued sonne Him let vs heare let vs looke vnto him let vs coÌ„sider the faythfull in the scripture company of Angels which feare him For Iesus Christ him selfe although the one onely sonne yet he feared God as Esay sayth and was obedient to him he feared him was diligeÌ„t in prayer vnto him in the night and exercised in his vocation al the day he feared God preached the Gospell diligently for the saluation of the soules of men and carefully pitifully considering their miserie deliuered them from infirmitie of their bodies The Angels that are in heauen they feare god reuerence his power they hide their faces at his glory and worship him at his feete Ioseph and Ioâ—ias Samuell Daniell among the yong men and Noah and Abraham Moyses Iob among the fathers Dauid Ezechias among the kings feared him and walked in his commaundements These examples are set before vs Now Salomon he exhorteth in his Prouerbs to the feare of God who seeth considereth al our doings before whoÌ„ we al our inmost cogitations are naked opeÌ„ froÌ„ whoÌ„ no shadow no cloude no wood no dungeon no enchauÌ„tment can hide vs for he seeth vs that made vs and howe can he not know vs now that knewe vs in our mothers wombe as Dauid saith And thapostle to the Hebrews herevpon exhorteth to the reuerence and feare of God seeing we call him father who iudgeth euery man according to iustice without respect of person And to them that will occupie themselues in the scriptures many other fountaynes will appeare from which this feare of God will slowe Nowe seeing it is the beginning or rather the principall part of wisedome yea euen halfe of it we must cast by what meanes soonest we maye obteine it For if we he woâ—ers louers of wisdome this is the mother which must giue her vnto vs if we be marchantes and trauellers for her this is the key and hauen where we muste first ariue if we be Gardners this the first herbe that is to be got set in our mindes if we be schollers this is the first forme if we seeke for her she will bring them to her Oh ye Tutors heare how al our labour is in vayne if we seeke not to set this before all We call the liberall artes and sciences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in deede preposterously For the first knowledge of all knowledge is a true grounded knowledge in the will and worde of god And in dede if we looke for fruite at any time of good arts knowledge of good tongues let our first care be that they feare serue God that they be both brought vp in suche exercises trayned vp in such studies as encrease godlines and led so gouerned by our example and diligence in our vocations to follow vs as childreÌ„ their fathers These are the meanes for the spirite of God to be get feare of God which is the beginning of wisedome Nay which is the whole halfe of wisdome or rather as Iob sayth perfect wisdome without which al knowledge in heauen and earth is vayne foolish but with which it is I dare say with Salomon the chiefest holynes Now heare what commendation the Prophet giueth vnto them that haue it He sayth that they haue good vnderstanding and that their prayse remayneth for euer where we see what is thought in heauen of all such as feare God notwithstanding they be contemned condemned in our Colleges and in the world abâ—â—â—â— â—â—t a good vnderstaÌ„ding sayth the Prophet â—â—ue aâ— suâ—h as do therafter This commendation is drawne out of the law where Moyses often many times vseth the same verb wherof this now commeth For thus he sayth