in the 8. chapter O that they were wise and vnderstood this that they would consider the latter ende And in diuers other places he vseth this worde when he teacheth that they should do wisely in doing the commaundementes of god And Salomon in his Prouerbs doth often note a godly man by this title A man of vnderstanding The world magnifieth lifteth vp on high Policie knowledge of ordâ—â—ng a common wealth of conducting an army of getting great wealth and riches by marchandise But who remembreth the highest and most principall and â—oueraigne wisdome of all wisedomes to be godlines These are surely things very coÌ„mendable and necessary but if we make comparison these are not to be accompted of in respect of this wisdome Therefore this is called wisdome in the scripture after an excellent sorte as though other were falsly called wisdome or by leaue as it were Therefore Moyses often times repeateth vnto them in that exhortation made to the commauÌ„dementes that this shall be their wisdome before all people that for this cause other natioÌ„s shall acknowledge them to be a wise and vnderstanding people And in dede as God is only wise as the Apostle saith to Timothie so this treasure grace he giueth only to his children when other euen his enemies excell in other giftes of the mind Egypt hath bene famous for the Mathematikes And Athens the schole of eloquence in all the world In Lacedemon the tentes of souldiours and â—eates of cheualtie Phisitions in Italie Lawes in Fraunce Marchauntes in Venice Nowe as in old time in Tyrus in the lande of Hauilah are the mountaynes and vaynes of golde and precious stones scarlet silke and christall in Syria yuery and costly woode in Chrum best wines in Damascus tapestrie iâ—â—â—damus and so foorth might ye consâ—der other countreys with then chiefe marchandise But the feare of God the loue of his commaundementes which is onely wisedome and onely precious is onely founde in the Church of god Therefore all the faithfull which feare the Lorde are all marchaunts and occupiers of wisedome more famous then the Marchaunts and occupiers of Tyrus who were like the Princes of the earth and her chapmen as the Dukes and Nobles in the world For they are al kings priests as Peter and Moyses saith but our kingdom priesthood are spirituall it is not seene and therefore not esteemed But because time forceth me to breake of here I leaue the finishing of these two last verse to an other tyme. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2.3 Heb. 10.29 Heb. 12.12 Esay 35.3 Esay 12.4 Psal. 12. â— Psal. 119.62 Psal. 42.6 Psal. 6.6 Psal 42. 84. Exod. 5.3 Psal. 15.1 Psal. 24.6 Psal. 50.16.17 Iob. 1.1 Luk. 1.6 Gen. 7.1 Ps. 118.19 Gen. 3.24 Iob. 4.24 Luc. 20.36 Apo. 21.27 Gal. 4.30 Mat. 25.33 Rom. 1.19 1. Cor. 1.21 Act. 14.17 Rom. 1.21 Ier. 5.24 Act. 17.28 Iob. 40.10 1. Reg. 4.33 Cant. cant 1.41 Psal. 139. Psal. 19.1 Psa 104.2 Psal. 148. Iob. 38. and 39. 40. Iob. 40.5 Mat. 5.34 Psal. 112.3 Dan. 4.14 Psal. 136. Matt. 5.45 Psa 57.10 Psal. 91. Psa 60.19 Exod. 9. Psal. 78. Ps. 102.26 Ps. 36 19. Ps. 37.26 Esay 49.23 Deut. 4.34 Deut. 6.10 They which remember the fearfull example that fell out after in that Christmas as we call it may witnes that God by his seruaunts following direction of his word threatneth not in vain 1. Pet. 3.1 Coloss 3.16 NuÌ„ 17.10 Heb. 9.4 Ex. 33.19 Rom 9.15 Ezech. 16.6 Pro. 31.15 Exod. 7.19 Ioh. 2.6 Act. 12.23 Iob. 1. Exod. 12. Gen. 19.11 Gen. 10.23 Exod. 12. Ex. 12.36 Iob. 40.10 Prou 21.1 Gen. 41.38 Dan. 2.46 Dan 5.29 Dan. 6.28 Esdraâ— 1.1 Nehem. 2.8 Psa 50.21 2. King. 7.7 Iob. 27.16 Prou. 13.22 1. Tim. 5.24 2. thess. 1.5 Psal. 111.1 Psal. 50.5 Rom. 1.1 1. Cor. 1.2 Ephes 1.1 Prou. 1.10 Psal. 1.1 Gen. 15.13 Gen. 9.11 Ioh. 5.29 1. Sam. 4.11 Zachar. 12.10 Exod. 5.18 Exod. 7.7 Num. 13.29 Exo. 10.22 Exo. 12.29 Exod. 15. Ezech. 16.4 Psal. 105.45 Psal. 85.10 Gen. 47.29 Gen. 13.14 Gen. 26.24 Gen. 28.13 Gen. 35.11 Gen. 17.17 Heb. 11.12 Gen. 18.25 Exod. 1.10 Gen. 12.3 Eze. 16.3 Gen. 15.13 Rom. 2.4 Gene. 6.5 Gene. 8. Gen. 18.20 Amos. 8.1 Luke 13.7 Iob. 6.19 Psa 125.1 Dan. 6.12 Ieaâ— 1.17 Malac. 4.1 Iud. 14. Amos 9.7 Deut. 2.9 Rom. 3.1 Psal. 127. Ephes 5.30 Ezech. 19. Ex. 14.30 Ex. 16.13 1. Cor. 13.12 1. Sam. 6.19 Leu. 25. Ephes 5.30 Psal. 5.44 Esay 5. Tit. 2.11 Iere. 31.31 Ioel. 2.28 Exod. 20.5 Esay 11.2 1. Tim. 1.17
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
he had great consideration whereunto eche Psalme should serue So the wise and godly king appointed some to declare the vse of the Sabbath others to remember the benefits of their deliuerance some to celebrate the prouidence of God in all thinges and so many other Psalmes he wrote which he consecrated as tables to the honour of God and prayse of his mercie for his deliuerance out of his daungers and as glasses for the children of God to see their estate in This Psalme comprehendeth not one or two pointes but is left vs as a most beautifull and precious diamond wherein we might see almost all thinges For first he celebrateth the goodnes of God which appeareth in the whole world then particulerly the benefits bestowed on his Church Lastly the dutie of the children of God for these benefits with an exhortacion to the feare of God so that this Psalme is to vs as many Psalmes And for this cause it seemeth that he hath laboured to penne and write it artificially for it is made according to the Hebrewe letters euery halfe verse as they are in order beginning with a letter vnto the two last verses where he putteth three in a verse Which art and diligence which the spirit of God in him hath vsed exhorteth vs to giue diligent heede care to marke and vnderstand this Psalme For if it become all flesh to stand and giue care when God speaketh surely it becommeth vs to giue an excellent attentiuenes to the Lorde when he vseth a singular maner of writing or speaking and to adde to our accustomed diligence an artificial diligence where the Lorde speaketh by art and as it were to set our cares where he setteth his words This for vs that are hearers Further we are here to learne when God shall call vs to the ministerie of his worde in his Church that we ought not to come negligently to speake of the workes and mercies of God lest by our foolishnes and negligence the doctrine of God come into contempt But to stirre vp our mindes and senses and all the powers of our witts how we may in most excellent and frutefull kind of preaching speake and vtter it Therefore it behoueth vs now in the daies of our youth while the Lord of his mercy giueth vs time oportunitie that we omit not those good healpes which are fit for our furtherance profit in these studies neither idly negligently to let the daies months yeares passe ouer vs without consideration of ouâ— profiting from time to time lest we become but slubberers vnfit instruments for the Lords glory and praise by our owne naughty slothfulnes and idlenes Praise the Lord. This is the inscription or title of this Psalme where before he beginneth this song he calleth other into the fellowship of the same exercise with him Wherein we se what a notable zeale the Prophet of God had to the setting forthe of the Lordes glorye who is not content him selfe onely to prayse God alone but stirreth vppe other also thereunto Doe we thinke that such examples are left in the Scriptures that we shoulde ouerlooke them and not thinke that they are written for our example Nay doubt we not but the Lorde hath set such lights before vs that we should take light of them that we may also giue light to others that by our wordes and examples we shoulde also stirre vppe and inflame others to the prayse of God with vs For if we haue not that affection of calling others surely we deceiue our selues if we thinke we loue the Lorde Therefore not in this Prophet onely we see such excellent and so many exhortations to others to prayse the Lorde with him but also in many places of the Prophets and namely in the seconde of Esay where he prophesying of the kingdome of Christ bringeth in the people stirring one an other and saying Come and let vs goe vppe to the Mountayne of the Lorde to the house of the God of Iacob and he shall teache vs his vvayeâ— and we will walke in his pathes So thApostle to the Hebrewes sheweth that it becommeth the children of God to stirre vppe one an other to the feare of God wherevnto he applyeth that sentence Comfort one an other and strengthen the weake knees which is spoken of in the Prophet Esaye to all the faythfull So that we may not rest in our selues if we be in companye and heare and see the Lordes name abused or our brethren and companions abuse them selues in anye sorte but that in a Christian and godly manner we ought to admonishe them if not openly yet at the leaste secretely and not to be glad onely if we see their deformitie considering that it is well with vs in comparison but if we haue the spirite of God we are bounde to seeke their amendement also But what doe I speake of admonishing others Alaâ—â—yther we are mockers and vnpacient of all admonition or els we are not fit to speake to others being our selues so farre behinde Therefore we see heere what we ought to labour to attayne vnto euen to be filled with zeale and godlinesse with knowledge and wisdome that as the sea is full of waters so we mayn be full and plentifull in all goodnes so that we may water others with our fulnes And thus much the title of the Psalme teacheth vs for although it was then when the Psalme was made spoken to the singers yet now it is spoken to vs and all that since that time haue bene before vs or shall come after vs. I will praise the Lorde with my whole harte Here followeth nowe that noble and excellent protestation and profession of the praise of God which Dauid doth promise for the manifold mercies of god And although as I haue partly shewed the thing which he speaketh of are in deede wonderfull and excellent and worthy to be praysed yet Dauid had no more cause to praise God for them then any of vs For he remeÌ„breth no priuate benefite to him selfe but euen those which he hath common either with all the world or els with all the house of Israel It is therefore no lesse required of vs to whom these benefits doe equally belong or vnto whom the Lord hath shewed much more exceeding mercye then vpon Dauid and the house of Israell that we promise the same vowe and pay it to the lord For Dauid desired to see the dayes that we see yet God otherwise dispensed according to his wisedome that we shoulde see them who yet do not esteeme them But if Dauid had liued in these times wherein the kingdome of Iesus Christ is so manifest he woulde no doubt haue so farre passed that zeale and knowledge that he had then as we woulde haue bene worse if we had bene in those darker dayes Therefore let vs knowe that we all ought to make this protestation of the prayse of God euen as the benefites of God require of vs and be no
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
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