the ayre trees of the wodde of the dragons and wormes that creepe vppon the earth So in the thirtie eyght and nine chapters of Iob the Lorde to the ende that he might humble Iob and bring him to the knowledge of the prayse of God and his owne confusion he reckoneth the works of his hands in order euen the heauens and earth and beastes of the fielde And in the fortie Chapter he byddeth Iob likewise to decke him selfe with glory and maiestie and to array hiâ— selfe with beautie and excellencie that iâ— to make such workes in whiche there mayâ— appeare his prayse and renowme Prayse therefore and glory is his worke so that where so euer we cast our eyes whether before vs or behinde vs aboue or beneath vs or within vs on the right hande or oâ— the left hande all are full of the glory and prayse of God euen as our Sauiour Christ teacheth forbidding to sweare by the heauens or earth oâ— any the least creature because they are the Lordes seate and this is his footestoole and seeing we can not make a very heare we muste confesse that euen there also is a marke and token of the Lordes glory and maiestie Wherefore let vs with this wise and godly Prophet learne the beginning of our praysing of God euer at these creatures and knowe that it shal be shame and sinne for vs to be dumme when they are so hye and loude but moste of all to ouâ— grieuous condemnation if wher they declare the glory of God we bring by ouâ—e wickednesse by oure vayne and vngodly behauiour shame reproche and ignominie to his name It followeth And his goodnes remayneth for euer I translate the worde so although it properly signifieth righteousnes because I thinke that to be the Prophetes meaning For in the next Psalme the Prophet hath this halfe verse in the same wordes speaking of the good and mercifull man whose goodnes is not soone dried but continueth for euer that is all his life So Daniell exhorteth Nabuchad to redeeme his sinnes by mercie liberalitie yet vseth this word of iustice Here therfore the Prophet likewise meaneth the goodnes and liberalitie mercie of God which may be learned also out of his verie ordinarie common workes This peece of the verse is notably enlarged by the Prophet Dauid in the 136. Psalme where he attributeth the creation of heauens of the sunne moone of the starres of the day and night of the placing of the earth vpon the waters to the euerlasting mercie of God making this the ground foote of the Psalme or song For his mercie indureth for euer And our Sauiour Christ also teaching his disciples to be good to their enemies bringeth in thexample of God the father whose sunne and raine shineth and falleth vpon his enemies also Where we see this doctrine of the Prophet confirmed expounded that is that the creatures of God are witnesses vnto all the world of his mercie and louing bindnesse In this sense are the Prophetâ— to be expounded when they speake â—f the darkeninge of the Sunne for the meane not that the Sunne shall fayle a fall but onely by that whiche is vnto vs 〈◊〉 a testimonie and token of Gods mercie when it shineth they describe the greatneâ— of troubles and confussion of all things to come when the Lorde ariseth to take vengeaunce of sinne which shall be so greaâ— and horrible confusion as if the Sunne were fallen out of heauen This goodnes of God is not onely manifest by the Sunne those excellent and high creatures but euen as I haue shewed in the last verse his glory also appeareth his mercie and goodnes euen in the least of all creatures not only toward vs for whose godly vse he hath made them but also to them selues For first it is great goodnesse to them in that they are Secondlie it is great glorie to them in that they are the workes of the glorious and eternall God But especiallie and principallie this goodnesse of God is towarde vs in all creatures that in the vse of them we may thankefullie and humblie acknowledge the exceeding mercie of god The earth that we treade vpon the houses that we dwell in the ayer which we liue by the breade which we eate and water or wine which we drinke the fire that we warme vs by the clothes which we waâ—e and to be short all the creatures of God which we applie to our vse ought to leade vs to and admonish vs of that goodnes and mercy of God by whose onely bountifull grace and mercy we take and vse them without the feling and knowledge oâ— which mercy of God who so euer thou arte that vsest any creature of God thou stealest it The bread and drinke which thou deuouâ—est is worse then poyson vnto thee for vnlesse we rise to the consideration of the loue of God towards vs aâ— a father towards his children who prouideth these thinges for vs by what right can we thinke that they pertâ—ine vnto vs â–ª We see thereâ—â—â—e that they are no lesse witnesses of Gods mercy then of his glory and prayse And that who so euer shall â—yse to accuse thâ— Lorde of câ—ueltie o◠〈◊〉 maye be â—â—th â—â—â—ntly by the creatures of God commandâ—d And howe can not they be ashamed â—â—laye this vppon the Lords from whose onely goodnes and mercy it commeth that the world is and we and all thinges hau◠〈◊〉 him lyfe and beeing and mouing But the Lordâ— hath more excellently deel 〈◊〉 â—â—s goodnes to vs by his creatures as the Prophetâ— by this noteth in that he addeth and continueth for euer No man can denie but that the Lord had shewed great mercy and loue towards vs if he had made this world like vnto a stage and brought vs in for a little time and after a whyle as it were to haue taken downe the stage and so with the clapping of handes to haue gone away agayne If he had made the vse of all his excellent and noble creatures the Angels the Sunne the Moone and the Starres the heauen and earth and all their ornaments for a yeare a moneth a weeke or a day who can denie but the Lorde had done vs great honour and worshippe to vouchsafe vs the vse of them Yea if he hadde brought vs into the worlde but for a moment and sette vs on a pinnacle to haue seene these heauens and this earth to haue seene the creatures of God according to their kinde the benefite had bene great and the grace and fauour more excellent then can be vttered But howe hath the Lorde commended vnto vs his grace and fauour his loue and mâ—rcy in that he hath made them permanent and durable not like the smoke that perâ—â—â—â—eth oâ— lyke the grasse that groweth vp and straightwaye withereth but like the trees of eternitie whose rootes are stayed and nourished for euer This grace and mercy euen to Adam in his perfection
miraculously brought to passe These enriching more wonderfully this which the Prophet now remembreth is more then the other And therfore he sayth the Lord shewed the streÌ„gth power of his workes in giuing vnto them the heritage of the Heathen As if he shoulde say although thus wonderfully and miraculously thy hande O Lorde deliuered thy children although so mercifullie thou broughtest them forth in great substaunce yet these were litle in thine eies thine hand thine arme prouided for them besides all these a perpetual heritage Let vs therefore examine this miracle see whether it so excedeth as the Prophet speaketh For therby seing the loue the teÌ„der excediÌ„g loue that the Lorde beareth to his Church we may draw receaue great comfort if we also be of the same body For the Lord did nothing then which now he will not do for his people or rather in more excellent notable manner First therefore consider the murmurings of this people their idolatrie their euill lustes their many and sundrie tentations wherewith forty yeares together they prouoked the Lord their redeemer by their vnfaithfulnes their rebellion to their Captaines last of al their feare of these natioÌ„s whom the Lord had already discomfited destroied in heaueÌ„ their desire to returne into Egypt that was to hell againe where so cruelly they had bene handled Consider all these sinnes and many more which the Lord sawe in their harts And aboue all the miracles that we yet see we shall wonder at this miracle of their bringing into the laÌ„d of promise Surely God is omnipoteÌ„t yet sinne is able to close his hand I speake in reuerence feare able to tye his armes that he geue nothing His face is seuen times more fauourable gracious then the Sunne yet vnfaithfulnes is able to hide couet it His loue is fire in dede but the waters of vngodlines are able to quenche it His strength is wonderfull for the destruction of our enemies but our sinne our vnfaithfulnes our wickednes our rebellioÌ„ maketh him weaker then water The Lord is a mighty SaÌ„pson in dede but our sins are sharper theÌ„ any raâ—er wherby we weakeÌ„ the streÌ„gth if I may so speake shaue the head of this great SaÌ„pson our Iudge and defender The Lord is inuincible yet our vngodlines hath made him bin takeÌ„ prisoner His nature is invulnerable yet by our sin we pearse him He is life yet by our vngodlines I speake an horrible thing we slea him Here is therefore the strength of the Lord reuealed that notwithstanding all these rocks and cragges as the Prophet Amos speaketh the course of the Lords benefits was not hindred his hands not bouÌ„d his light not darkened his loue not quenched his strength not weakened his wil nothing chaunged it repented him not of his promise as in the dayes of Noah that he made not an vtter coÌ„sumption of this sinnefull people This may be well noted for the setting forth of this great benefit Besides this we may also remember the vnfitnes of this people for battle They had bene brought vp in kilnes among the bricks they were accustomed to bearing of burthens for the building of the Egyptian piramides not instituted or instructed in feates of warre not armed not politike yet in this infirmity the Lordes strength appeared they were straungers in the countrie and therefore easely ouerthrowne in vnknowne places they were but one people their enemies cunning in the countrie and seuen greater and mightier nations then they they remained in tents their enemies in strong walled townes whose walls reached vnto the heauens these were footemen their enemies on horses and iron chariots these without weapons of warre without any other outward help which all their enemies had in great abundance yet for all these the hande of God brought them vnto the lande that he had promised and sworne to their fathers So that the miracles in Egypt and their spoyle may be forgotten in respect of this great and wonderfull worke Moises not spoken of in comparison of Iehosua by whose hande the Lorde brought this worke to passe In their deliueraunce he shooke the earth but in their placing he moued the heauens The day was turned into night in Egypt But here the whole course and order of the worlde both in the heauens earth was chaunged at the standing of the Sunne which as astonished at this worke at this great worke stoode and forgot to runne his course The first borne were but destroyed in Egypt but all their children from the first borne to the childe in the wombe were here destroyed There they were spoyled onely of their richesse and iewells but here of their richesse and inheritaunce There one Kinge was destroyed here the Lorde scattered many Kinges for their sake and made Iehosuah to treade vpon their Kings neckes and prophane all their crownes This did the wonderfull zeale of the Lorde of hostes bring to passe for his promise sake and shewed as the Prophet sayth euen his power and his streÌ„gth in this worke to giue his people the heritage of the Heathen Seeing then the hand of the Lord brought all these thinges to passe for them not only to bring theÌ„ out of the iron furnace but to place them in a paradice not to begin to be mercifull but to bring it to an end and as the Prophet Ezechiel coÌ„pareth it not only to cut the nauell of this woman child to wash it to salt it to say vnto it liue euen in blood to say vnto it liue but to bring it vp to forme her to fashion her to decke her with ornaments and to geue her an heritage so large and goodly an heritage What feare what obedience what reuerence is there that she ought not to geue to God her redemer that tooke her out of the iawes of death to be a peculiar a deare and beloued people aboue all the nations of the earth vnto him He passed that Ladie of all the worlde the Monarchis of Assiria so great in power so excellent in glorie so famous in victories or what other nation or Kingdome so euer was fayre and excellent he passed by them all to take vnto him out of Egypt straungers seruauntes and slaues of Pharao vpon whom he woulde showe his loue and mercies Therefore let them and vs together with them magnifie the Lorde of heauen and earth the God of Abraham Isaac and Iacob whose trueth remayneth for euer and praye that as to them he gaue suche benefites to serue him to keepe his statutes and obserue his lawes as Dauid sayth making this the ende of these wonders and benefites so the power of his workes which he hath also shewed towardes vs in infinite and innumerable benefites may worke an excellent kind of seruice in the which the power and the excellencie of the feare and worship of God may appeare to his glorie and our comfort
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
in Egypt asketh their deliueraunce of the king that they might serue the Lorde in the wildernesse at the day appoynted least the Lorde should slea them And who is he that this daye feareth the hande of the Lorde if he omitte the seruice of God I say not holden from it by Pharaoh but tyed with his owne linkes and chaynes which he hath made vnto himselfe eyther busines or ydlenes ▪ But a day wil come when these deriders and contemners of his worde and the felowship of his children shall account it most extreme myserie to be secluded from them whom yet heere they contemned This doctrine is as playne as iustificatiō by fayth or no merits of works and yet how few authors approuers hath it But herein appeareth our religion that it is in imagination not in fayth or opinion not in iudgement in the braynd not in the heart in worde not in deede and effect It followeth In the assembly of the iust This is a title whiche Dauid giueth to the Church of God therby declaring who they are that haue in deede a place in the temple For although all come both good and badde both the swearer and he that feareth God both the adulterer and he that made a couenaunt with his eyes both the vayne and idle person they that walke in their vocation diligently yet Dauid did see in the worde of God who were right witnesses of the prayse of God and therefore as with a rodde he standeth and seuereth the wicked from this company So in the xv Psalme he asketh of God seeing all go thither who they be that shall dwell and abide for euer in his tabernacle that haue their names as it were written in heauen and belong vnto that companie and he aunswereth himselfe that suche as are pure and cleane in their workes he that is no extortioner no vserer he that feareth God and loueth and maketh muche of them that feare the Lorde And in the xxiiij Psalme This is that generation of Iacob of them that seeke thy face The rest are bastardes and not the true generation of Iacob And in the 50. Psalme the Lorde doth as it were muster his true children from amongst all Israell and seuereth the wicked and forbiddeth them to sacrifice or to do any thing whereby they professed that they serued God seeing they hated to be refourmed and were fellowes and companions of the wicked All which places teache vs how we ought to labour dayly by prayer and those meanes that God hath lefte to profite vs that we maye be counted before God of the number of his true children he meaneth not that those onely whiche are without sinne are of the Churche of God but as it is taken in the Scripture in other places for suche as to their power serue God. So Iob is called a iuste man one that feared God Elizabeth and Zachary are called iust and Noah a iuste man whiche all yet had their great and many sinnes but those he calleth heere iuste who propounded to them selues the feare of God to lyue after it who walked before God in the wayes of righteousnesse and holynesse althoughe they sometime fell so that vnlesse we haue this before our eyes to lyue according to the worde of God to come to the temple or congregation to profite to putte off dayly some peece of our olde man 〈◊〉 to bee enriched and decked with Iesus Christe in Wisedome Iustice Redemption Sanctification more and more by our comming to the Churche we pollute the congregation and infect the verye place and make it a witnesse against vs in the day of iudgemente and we despise the holy company of Angelles who are together present with the children of God witnessers of all their behauiour and we moche and prouoke the Lorde agaynst vs It were better neuer to see the Church neuer to sette foote within the doores then thus proudly presumptuously to breake into the temple of God with so great dishonour to his name For what do we make of God or how do we accompt of him otherwise then of an Idoll who neyther seeth heareth nor knoweth vs when thus impudently we dare take place among the Sainctes of God Therefore lette euery one that is wicked and purposed to remayne in his wickednesse heare what I saye vnto him in the message of the Lord ▪ These gates are the gates of righteousnesse as sayth the Prophet the righteousse shall enter into thē this house is the house of mine honor the contemners and despisers of God haue no inche of roome therein This companie is the Church of Gods Sainctes and children there are no dogges or swine in this number Knowe therefore that the verie steppes of the Church dore are holie grounde and therefore not to be prophaned knowe that there standeth at the dore the Angell of the Lorde with a sword in his hand to hinder thy entraunce into this earthly paradise who will surely smite thee at the last for all this dispite against the Lord. As for vs that by Gods grace are not giltie of this contempt let vs still feare God and worshippe him in spirit and truth let vs be diligent sincere earnest true and faithfull in our duties to God who will in the day appoynted set vs with his Angells for euer to praise him and will cast out the polluted and vncleane out of his Church He will put their names out of the booke of life where they seeme to haue bene wrytten he will cast out with Ismaell all mockers and geue them their portion with the goates This great God righteous iudge saue vs keepe vs from the temptations of Sathan that we may euer sticke vnto him in truth faith Amen Great are the workes of God sought out of all that delight therein This is the first verse of the Psalme of praise which Dauid singeth to the Lorde For the former verse which I haue spoken of is but a preface and a preparing vnto the Psalme whereby he stirreth vp him selfe other to singe and heare this songe In the beginning therefore of the Psalme let vs examine and search the whole purpose and parts of it that th end being vnderstood we may see what causes reasons arguments are the grounds therof which be the parts the strings vpon which he playeth singeth this song that if they be common to vs with him if they be now as mouing as euer they were we ioyne our selues also vnto this fellowship with him First therefore he beginneth at the generall and common workes which are in the whole worlde to praise god After these two verses he beginneth the remembraunce of their deliuerance with those benefits which togither the Lorde shewed them as the spoyle of Egypt the possession of the land of Canaan the benefits of the knowledge of God by his worde and in these pointes consisteth this Psalme We see therefore as I haue
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
place he sayth that he made a people for himselfe So thâ—n it was and nowe is muche more euen so muche more as the grace of God is more aboundaunt then it was at that tâ—me For the grace of God hath appeared in these latter daies as th Apostle saith that bringeth saluation vnto all men it hath appeared instructing vs that denying vngodlines and worldly lustes we should liue soberly iustly and holily in this life wishing for the blessed hope and reuelation of the glory of the great God and our Sauiour Iesus Christ who gaue him selfe for vs that he might deliuer vs from all vnrighteousnes and purge vs vnto him selfe a peculier people seruently and earnestly following good works and in deed most iustly for he speaketh of those dayes whereof Ieremy prophesied that the Lord would strike a new couenaunt with his people not as he had done with then fathers from the which they started but he would not put his lawes in then harts to do them Then seeing the grace of God hath bene so maruelous so excellent and superabundant in these dayes aboue the other by proportion and reason there is greater thankfulnes required of vs to whome such grace and mercy hath bene shewed So that if they meete once for the praise of God we ought to meete seuen times if they had one preacher of it in one citie we in one citie should haue seuen if they had charge that they should put the commaundements and the words of God into their harts soules to bind them for a signe vpon their haÌ„ds to be a perpetuall warning in their eyes to teach them their children to talke of them walking in the way and sitting in the house and rising in the morning and lâ—ing downe in the night to write them vppon the dore postes and corner of the house we surely ought not to performe this alone but euen to dreame of them in the night Daye and night to meditate with our selues of them And if their loue to this mercifull God was as the loue of childreÌ„ towards their father or as the loue of wife towards her husband with whome she is one fleshe our loue my brethren ought to be as the loue of a friend who is with his friend one soule For without doubt vnspeakeable is the grace and mercy that is reueiled by the Gospell The eye of none can not see nor eare heare nor hart vnderstand it but such as haue the spirite of God who knoweth the secretes of god Now in that the Prophet Dauid say the he commaunded his couenant for euer he doth not onely prayse it for the perpetuitie and continuance of it in respect of God but also in a word exhorteth all men to faithfull and continuall obedience in performing the conditions of their couenaunt of their part also And of Gods behalfe it had bene great loue if with Abraham alone the father of the people he had striken this couenaunt or with his generation after him for some hundreth yeares but to make it to rest vpon the head of his seede so long after him euen from generation to generation for euer to graunt him this inheritance the riches and fountaine of his mercie appeareth For although that some now are fallen away and their body in a maner dead yet notwithstaÌ„ding the truth of the couenaunt remaineth at this day And if they had continued faithfull it had neuer bene broken for God remayned still sure of the one partie for the performaunce of the old couenaunt Then thinke a litle of this benefit or rather let it occupy al ouâ— whole minds in coÌ„sideration of it that perpetually with one people as in an arke that shoulde neuer be broken the Lord laid the precious treasure of his commaundements Although he departed from Siloth left also Sion at the last yet he neuer cleane cast away the roote branches of Israell but kept and kepeth thowsands to him selfe we looke for the rest to be called euen thowsands ten thowsandes in euery tribe This people thorow their much iniqu ty vaned and vanished as the moone oftentimes hath bâ—ne nowe is in a dauÌ„gerous fearefull eclipse But by the grace and mercy of God and his word appearing neare vnto them they haue gotten and doe get some light shal in th end be in the full when God grauÌ„t our vnthankfulnes that be of the Gentiles breede not great confusion to vs which haue had them our exaÌ„ple but would not learne He raised amongest them by his worde that remayned with them not one in one age but many in many ages as it were Angells euen out of their bodies I meane the wise Prophets noble Iudges and deliuerers holy Priestes and Leuits godly Kings and Angellike Nazarits Euen of your young men I raised Prophets vnto you saith the Lorde and of your children Doctors I powred my spirit vpon your seruaunts and vppon your daughters from time to time And last of al as I opened my coÌ„duits in the dayes of Noah for destruction so the conduits of grace were reueiled vnto you from heauen yea the windowes of heauen were opened at the ascention of Iesus Christ and wisedom vnderstanding rained vppon all flesh euen to thends of the world Thus we may remember the commendations of this couenaunt that Dauid comprehendeth in one word And seing there is also now come to vs like grace the same is also to be vnderstoode in our selues Now of the other parte in that he sayeth he commaunded his couenaunt for euer Beside this praise of the mercie of God I haue sayd that he exhorted theÌ„ vs to continual faithfulnes in keeping the Lordes couenaunt with vs Nowe if we agree with our selues one of vs with an other a man with his fellowe if we after breake our faith we can not but condemne our selues of great wickednes But if we breake with our betters as some Prince or King it is more both wickednes and shame but if the couenant that we made with God in the beginning by our fathers haue renewed it in our baptisme since be by our sinnes broken of what miserie and shame what sinne and death hangeth ouer vs It behoueth therefore in respect of the couenant it selfe first that we kepe faith truth to the commaundements and that not for an hower or the time while we heare the word or when we come to the communion or for a day we hang downe our heades some mortified consecrat to God in saith and holinesse not only to please our selues if we see a good motion in vs though it be sooner quenched then the lightning but to labour to followe it to nourish it to blowe it vp to make a fire of it that we be not as the vnfaithfull waters which in the sommer are dried vp or as the dead trees which perish in the winter but that we remayne whole and sound perfit as the liuing waters and
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