A LEARNED AND A VERY PROFITABLE EXPOSITION made upon the CXI. Psalm. Imprinted at London by Thomas Vautroullier dwelling in the Blackfriers. 15●9. TO THE RIGHT WORSHIPFUL, THE MA●TE●, fellows, SCHOLARS, and other Students of the College of the holy & undivided Trinity in Cambridge, Grace, mercy, and peace, from God our Father, and from our Lord jesus Christ. AGAINST grief conceived in the death of a worthy friend, often times succour is s●●ghte in a Tomb or other monument, thereby to deliver the deeds virtue & commendable life, from the unkind forgetfulness of unthankful men. Therefore with the family of the author of this book, and with me also which in good will to him in his life, and sorrow for his death come next unto them, it falleth out very well, that the solace which our poor estate denieth us, the learned diligence of our deceased friends, by making at unarares his own tomb in his life time, hath supplied unto us. Now if by dedication of it unto you, it be (as it were) set up in your College, it ●hall be (I hope) a thankful work: considering that whether you look to the kind of a tomb in general, or to this in particular, the work bringeth you commendations from them both. For whereas other tombs are often times the generation of full scissors, without company had with any great virtue or singular learning, this is the birth of the ●i●▪ sanctifying by the true fear and knowledge of God. And where others come out of the shop, this cometh out of the school, and that of Christ: Those may bring us some message of death, but these bring also the good tidings of life, and that in death: with a number such pre-eminences, for which as this kind of monument aught of right to have the right hand of the other, so aught it to have gladder eyes to look rather upon it, than upon the other. And as for the special matter which commendeth this tomb, it may be drawn from the workman of it most plentifully. He was first by a scholership, and after by a fellowship planted in your College: Therefore it will rellie the better that it is fruit of your own planting: The work was both made and uttered in your College, and for it alone: if you should not therefore prepare yourselves at the warning of others, be yet in a readiness at the voice of your own, and proper trumpet. It cost him the loss● of his fellowship, I might have said of his life: which by quietness in his College, should likely have been prolonged. So that herein it is provided even for them, to whom dainty things are not dedicated unless they be dear bought. If you look also that it should be far fetched, the principal and as it were the marble thereof was taken from the highest heaven, the graving from the utmost parts of the earth, whither by an unsatiable hunger of reading, he had (sitting in his study) travailed. For, beginning at Rome (I mean the old and eloquent, not this barbarous Rome) and from thence taking his iorne, into Greece, he landed in Canaan, where he had gotten not the bore & empty ●a●ke of the three, the Latin, Greek, and Hebrew tongues, but with them the good merchandise of arts & sciences contained in them. For although in the love which he bore to a simple and plain handling of the word of God he suppressed the show of them, yet, at the faces which are continually in the Sun can not but be tanned and slayned therewith, so his speech could not but carry some colour of the learning and knowledge wherein he was continually conversant. And as for the change of his life, if a good death do wash away the filth of the former life, his death (which was such as my soul wisheth, and hopeth for the like) must needs set a pleasant gl●● both upon the rest of his life that was holily led, and upon this work especially, which through conscience of a great duty discharged therein, caused him to go e●●●●●ragiously to meet with death, and (as i● were) to take it by the hand or ever it had taken him. Bring hither therefore your eyes: first, indifferent to judge of the sincerity of it▪ than discrete, that you may discern his spirit zealous with judgement and earnest in weighty matters: bring thirdly your learned eyes, that as in a piece of tapestry, you may see with the variety of colours, the diversity also of the knots and flowers not only to look on, but to take them out and make the like. So shall your profit be pleasant, and your pleasure profitable, so shall you of his loss get gain, & of his pain get pleasure: finally so shall that which was to him the valley of Anchor, be unto you the gate of hope. And I beseech that holy and blessed Trinity which is the patron of your College, that he would so fill you with all knowledge, especially of himself, that after you have brought many to this blessed society, yourselves may enter into that holy fellowship whereunto (in Christ) you were chosen before the beginning of the world. Amen. By him which in the reverend good will he beareth to you, hath taken an obligation of himself, daily to pray for you. THE VERSES OF M. Portus upon th'author. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I X. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PRAYER. THY word o Lord is holy and pure as thy majesty: and I of an unclean heart and unpart ●●ppes unworthy either to speak of it, or to profess thy name: yet because of thy merciful rotation I beseech thee so to sanctify me that I may speak of thy word reverently, and thy children bear fruitfully, not to death and condemnation, but to life & salvation through jesus Christ our Lord, etc. PSAL. CXI. Praise ye the Lord I will praise the Lord with all my heart, etc. I have chosen to interpret and speak of this CXI. Psal. for the excellency and perfectness of the same for although it be but little & short yet the holy Prophet comprehendeth in it the sum of many Psalms. And as when he gave his mind to the preparing of those things which should serve to the building of the material temple, he disposed in his mind unto what use this and that jewel or weight of gold and silver and a number of other things should be applied: So I doubt not but in these Psalms which this noble and worthy Prophet left for the ornaments of the Church of God which is his spiritual temple, he had great consideration whereunto each Psalm should serve. So the wise and godly king appointed some to declare the use of the Sabbath: others, to remember the benefits of their deliverance: some to celebrated the providence of God in all things: and so many other Psalms he wrote which he consecrated as tables to the honour of God and praise of his mercy for his deliverance out of his dangers, and as glasses for the children of God to see their estate in. This Psalm comprehendeth not one or two points, but is left us as a most beautiful and precious diamond, wherein we might see almost all things. For first, he celebrateth the goodness of God which appeareth in the whole world: then particularly the benefits bestowed on his Church: Lastly, the duty of the children of God for these benefits, with an exhortation to the fear of God: so that this Psalm is to us, as many Psalms. And for this cause it seemeth that he hath laboured to pen and writ it artificially. for it is made according to the Hebrew letters every half verse, as they are in order beginning with a letter unto the two last verses, where he putteth three in a verse. Which art and diligence which the spirit of God in him hath used exhorteth us to give diligent heed & care to mark and understand this Psalm. For if it become all flesh to stand and give care when God speaketh, surely it becometh us to give an excellent attentiveness to the Lord when he useth a singular manner of writing or speaking, and to add to our accustomed diligence, an artificial diligence, where the Lord speaketh by art, and, as it were, to set our cares, where he setteth his words. This for us that are hearers. Further we are here to learn when God shall call us to the ministery of his word in his Church, that we aught not to come negligently, to speak of the works and mercies of God: jest by our foolishness and negligence the doctrine of God come into contempt. But to stir up our minds and senses and all the powers of our wits how we may in most excellent, and fruitful kind of preaching speak and utter it. Therefore it behoveth us now in the days of our youth while the Lord of his mercy giveth us time & opportunity, that we omit not those good helps which are fit for our furtherance & profit in these studies, neither idly & negligently to let the days & months & years pass over us without consideration of ou● profiting from time to time: jest we become but slubberers & unfit instruments for the Lords glory and praise by our own naughty slothfulness and idleness. Praise the Lord This is the inscription or title of this Psalm: where before he beginneth this song he calleth other into the fellowship of the same exercise with him. Wherein we see what a notable zeal the Prophet of God had, to the setting forth of the lords glory, who is not content himself only to praise God alone, but stirreth up other also thereunto. Do we think that such examples are left in the Scriptures that we should overlook them, and not think that they are written for our example? Nay doubt we not, but the Lord hath set such lights before us, that we should take light of them, that we may also give light to others, that by our words and examples, we should also stir up and inflame others to the praise of God with us. For if we have not that affection of calling others, surely we deceive ourselves if we think we love the Lord. Therefore not in this Prophet only we see such excellent and so many exhortations to others to praise the Lord with him, but also in many places of the Prophets, and namely in the second of Esay, Esay. 2.3. where he prophesying of the kingdom of Christ, bringeth in the people stirring one an other, and saying: Come and let us go up to the Mountain of the Lord, to the house of the God of jacob, and he shall teach us his waye●, and we will walk in his paths. Heb. 10.29 So th'apostle to the Hebrews showeth that it becometh the children of God to stir up one an other to the fear of God, whereunto he applieth that sentence, Comfort one an other, and strengthen the weak knees (which is spoken of in the Prophet Esaye) to all the faithful. Heb. 12.12. Esay 35.3. So that we may not rest in ourselves, if we be in company, and hear and see the Lords name abused, or our brethren and companions abuse themselves in any sort, but that in a Christian and godly manner we aught to admonish them, if not openly, yet at the least secretly: and not to be glad only if we see their deformity, considering that it is well with us in comparison, but (if we have the spirit of God) we are bound to seek their amendment also. But what do I speak of admonishing others? Ala●●yther we are mockers, and unpatient of all admonition, or else we are not fit to speak to others, being ourselves so far behind. Therefore we see here what we aught to labour to attain unto, even to be filled with zeal and godliness, with knowledge and wisdom, that as the sea is full of waters, so we main be full and plentiful in all goodness, so that we may water others with our fullness. And thus much the title of the Psalm teacheth us, for although it was then (when the Psalm was made) spoken to the singers, yet now it is spoken to us and all that since that time have been before us, or shall come after us. I will praise the Lord with my whole heart. Here followeth now that noble and excellent protestation and profession of the praise of God which David doth promise for the manifold mercies of God. And although (as I have partly showed) the thing which he speaketh of are in deed wonderful and excellent, and worthy to be praised, yet David had no more cause to praise God for them, than any of us. For he remembreth no private benefit to himself, but even those which he hath common either with all the world, or else with all the house of Israel. It is therefore no less required of us to whom these benefits do equally belong, or unto whom the Lord hath showed much more exceeding mercy then upon David and the house of Israel, that we promise' the same vow and pay it to the Lord. For David desired to see the days that we see, yet God otherwise dispensed according to his wisdom that we should see them, who yet do not esteem them. But if David had lived in these times wherein the kingdom of jesus Christ is so manifest, he would no doubt have so far passed that zeal and knowledge that he had then, as we would have been worse if we had been in those darker days. Therefore let us know that we all aught to make this protestation of the praise of God even as the benefits of God require of us, and be no less earnest to sing this thanks giving unto him, than David was: and seeing the benefits be common, to join with him praising God for them. Further we may learn here, what lieth upon it if we take upon us to call other to the praise of God, it is that we ourselves first give example even as David, who as he called others, so he leadeth first and showeth the way to them. For if we call others and are deaf ourselves, if we bid other go, and we si●● still, if we pipe and sing to our neighbours, and we be not ourselves therewith delighted, what do woe but mock God and condemn ourselves. Therefore in the 12. Esay 12.4. of Esaye, the faithful do not only exhort other, but they begin the song of praise and thanks giving themselves: I will praise the Lord with my whole heart, etc. Here the Prophet teacheth us a notable doctrine, if we ascribe not to nature as the profane Philosophers, or to stars as vain men, or to fortune, as the blind and covetous, or to any other thing then to the Lord alone, this excellent order which we see in all the world, or that redemption and these benefits which were bestowed upon Israel at his departing out of Egypt, but that in both we acknowledge only the wisdom and mercy of our God, whose hand and power brought all these things to pass. Yea let other praise their Idols which they feign unto themselves with the dishonour of God, we will O Lord acknowledge thee, and make mention only of thy wisdom and loving kindness and truth that hath wrought this goodly order in all the world, such mercies and benefits for thy Church, and such judgements against the wicked, and them that know not thy name. I will praise the Lord with my whole heart. Here the Prophet declareth what kind of thanks giving and song this shall be that he purposeth to sing unto the Lord, not an outward and hypocritical praise, not in words only to come near unto him, not only in tongue and mouth: but an hearty, an earnest, a true song, a song and Psalm wherein all the parts and powers of his mind and understanding shall be joined together in as much as a man is able. For he meaneth not that thi● song of praise shall answer to the exactness of the Law, wherein we are commanded with all our heart and soul to serve the Lord: But the whole heart in this place is opposed to a dissembling and hypocritical heart, and as he speaketh in an other place, to a heart, and a heart that is a double heart. Psal. 12. ●. So that here is no hold for any to take, that man is able to fulfil the Law, if we admit the Holy Ghost Interpreter of himself. But alas, what should I dispute that man is not able to fulfil that commandment of the full love of God which is required, wh● is he that dare dispute for it? I ask no other witness against himself then his own conscience, if he vouchsafe to look into it. Shall he not there see a sea of wicked thoughts? a world of vain devices? a hell of blasphemies, and foul imaginations? shall he not see a slave and servant of the body, or rather an infinite number even so many bond men to sin, and ministers to Satan, as he hath parts and members? O the depth, length, and breadth of that wickedness that remaineth and dwelleth in us! Well the Prophet teacheth us that know ourselves, that we come not before the Lord, before whose eyes all our hearts are open and manifest with a face only and show of godliness, but that together with our tongue, our spirit and soul be joined, and so to come to sing or pray unto the Lord. For if we come before the Lord either hypocritically or negligently, let us be assured that he whose honour we stain by our boldness and impudency, will require it of us to the uttermost. It followeth: In the congregation and assembly of the just, that is openly and in the face of the Church. For that inward and dark godliness that yet men love so much, that they will praise God in their chambers, in their studies, in their hearts, that can not suffice. Nay, that is no godliness which in time and place will not openly show itself to the praise and glory of God. But yet this profession and declaration of our service, that is required of us, is not so much for the lords cause, as for our own certainty touching our election, and for the furtherance of the children of God to the like by our example. And if we consider who this is, and what a man he was that speaketh this, we will easily grant that I would prove. For who was more diligent, earnest, and often in private prayers than David? Psal. 119.62. Psal. 42.6. Psal. 6.6. How many nights are witnesses of his godliness? in the wilderness, in the mountains, and caves of the earth, in his privy chamber, and in his bed, how was he accustomed to power out his spirit before the Lord? Yet we se● this godly and great Prophet exempteth not himself from public and common assemblies, where the children of God were according to the appointment of God gathered to praise him, and confess unto him their sins, and to hear his word, with other exercises for the increase of his faith and godliness. But what do I say that he did not exempt him self, which thought it the greatest benefit under heaven to have a part and portion in the Church and communion of Saints. Therefore in banishment he so be waileth and lamenteth his state being as it were by tyranny excommunicated from that Paradise, Psal 42. &. 84. & from that earthly heaven, I mean the temple, when were manifest signs of the presence of God. Not that David knew not but that he moved, and lived, and had his being in God, or that the Lord would not hear his prayers out of the temple, but for the same causes that every one of us aught to be so affected to the common places of prayer and hearing the word, and receiving the Sacraments, was this earnest desire in David's heart, because there the Lord had appointed to be worshipped, there the sacrifices to be offered, there the ministery of the Priests, there was the fellowship of God's children, there was a Sacrament of the presence of God, which all more fully, and clearly, and lively now in every faithful congregation gathered according to the word of God, do appear to us than they did in the temple. And yet who accounteth it as the lest part of his cross, when he is sick or otherwise hindered from the service of God? who considereth the happiness of their feet that tread in the temple of God? Who wisheth for his appearance before the Lord, as the heart brayeth for the rivers of water, in the congregation? O the wonderful contempt of the benefits of God, and the singular patience of the Lord. Exod. 5.3. Moses when the people were kept with pharao's hand as with a chain in Egypt, asketh their deliverance of the king that they might serve the Lord in the wilderness at the day appointed, lest the Lord should slay them. And who is he that this day feareth the hand of the Lord, if he omit the service of God? I say not holden from it by Pharaoh, but tied with his own links and chains which he hath made unto himself either business or idleness▪ But a day will come when these deriders and contemners of his word, and the fellowship of his children, shall accounted it most extreme misery to be secluded from them, whom yet here they contemned. This doctrine is as plain as justification by faith, or no merits of works, and yet how few authors & approvers hath it? But herein appeareth our religion, that it is in imagination, not in faith: or opinion, not in judgement in the braynd, not in the heart, in word not in deed and effect. It followeth, In the assembly of the just. This is a title which David giveth to the Church of God, thereby declaring who they are that have in deed a place in the temple. For although all come both good and bad, both the swearer and he that feareth God, both the adulterer and he that made a covenant with his eyes, both the vain and idle person, & they that walk in their vocation diligently: yet David did see in the word of God who were right witnesses of the praise of God, and therefore as with a rod he standeth and severeth the wicked from this company. Psal. 15.1. So in the xv. Psalm he asketh of God seeing all go thither, who they be that shall devil and abide for ever in his tabernacle? that have their names as it were written in heaven, and belong unto that company? and he answereth himself, that such as are pure and clean in their works, he that is no extortioner, no usurer, he that feareth God and loveth and maketh much of them that fear the Lord. Psal. 24.6. And in the xxiv. Psalm, This is that generation of jacob of them that seek thy face. The rest are bastards, and not the true generation of jacob. And in the 50. Psalm the Lord doth as it were muster his true children from amongst all Israel, and severeth the wicked, and forbiddeth them to sacrifice or to do any thing whereby they professed that they served God, Psal. 50.16.17. seeing they hated to be reformed, and were fellows and companions of the wicked. All which places teach us how we aught to labour daily by prayer and those means that God hath left to profit us, that we may be counted before God of the number of his true children, he meaneth not that those only which are without sin are of the Church of God, but as it is taken in the Scripture in other places, for such as to their power serve God. job. 1.1. Luk. 1.6. Gen. 7.1. So job is called a just man, one that feared God: Elizabeth and Zachary are called just, and Noah a just man: which all yet, had their great and many sins: but those he calleth here just who propounded to themselves the fear of God to live after it: who walked before God in the ways of righteousness and holiness, although they sometime fell: so that unless we have this before our eyes to live according to the word of God, to come to the temple or congregation to profit, to put off daily some piece of our old man, 〈◊〉 to be enriched and decked with jesus Christ in Wisdom, justice, Redemption, Sanctification more and more, by our coming to the Church we pollute the congregation and infect the very place, and make it a witness against us in the day of judgement, and we despise the holy company of Angels, who are together present with the children of God witnessers of all their behaviour, and we much and provoke the Lord against us. It were better never to see the Church, never to set foot within the doors, than thus proudly & presumptuously to break into the temple of God with so great dishonour to his name. For what do we make of God, or how do we account of him otherwise then of an Idol, who neither seeth, heareth, nor knoweth us, when thus impudently we dare take place among the Saints of God? Therefore let every one that is wicked and purposed to remain in his wickedness, hear what I say unto him in the message of the Lord▪ These gates are the gates of righteousness, Ps. 118.19 as saith the Prophet, the righteousse shall enter into them: this house is the house of mine honour, the contemners and despisers of God have no inch of room therein: This company is the Church of God's Saints and children, there are no dogs or swine in this number. Know therefore that the very steps of the Church door are holy ground and therefore not to be profaned: know that there standeth at the door the Angel of the Lord with a sword in his hand to hinder thy entrance into this earthly paradise, who will surely smite thee at the last, Gen. 3.24. for all this despite against the Lord job. 4.24. As for us that by God's grace are not guilty of this contempt, let us still fear God and worship him in spirit and truth: let us be diligent, sincere, earnest, true and faithful in our duties to God, who will in the day appointed set us with his Angels for ever to praise him, Luc. 20.36. Apo. 21.27. and will cast out the polluted and unclean out of his Church. He will put their names out of the book of life where they seem to have been written, Gal. 4.30. Mat. 25.33 he will cast out with Ishmael all mockers and give them their portion with the goats. This great God & righteous judge save us & keep us from the temptations of Satan that we may ever stick unto him in truth & faith. Amen. Great are the works of God sought out of all that delight therein. This is the first verse of the Psalm of praise which David singeth to the Lord. For the former verse which I have spoken of is but a preface, and a preparing unto the Psalm, whereby he stirreth up himself & other to sing, and hear this song. In the beginning therefore of the Psalm let us examine and search the whole purpose and parts of it, that th'end being understood we may see what causes, reasons & arguments are the grounds thereof: which be the parts & the strings upon which he playeth & singeth this song that if they be common to us with him, if they be now as moving as ever they were, we join ourselves also unto this fellowship with him. First therefore he beginneth at the general and common works which are in the whole world to praise God. After these two verses he beginneth the remembrance of their deliverance with those benefits which together the Lord showed them, as the spoil of Egypt, the possession of the land of Canaan & the benefits of the knowledge of God by his word, and in these points consisteth this Psalm. We see therefore as I have showed already that here is no mention of any special and particular benefits bestowed only upon the Prophet, but that the causes pertain as well to the whole church of God as to him: whereupon it followeth that we understanding this song and seeing all the parts and veins of it, we give ourselves to no less hearty and earnest praise of God than David hath showed us example, but that we cast ou● eyes a● he doth here on every side to obtain some furtherance and help to stir us up to praise the Lord, let us then follow the Prophet, as it were step by step and school by school, that we may attain to the like zeal. Great are the works, etc. Here we see the first school, the first masters & doctors that David had even the works of God in the whole world. Whereby we see what school the spirit of God trained him up in, to learn to know the Lord: a school in deed most fit to learn the knowledge of God in, if we have the eyes that David had, and the diligence which from time to time the children of God have bestowed therein. Rom. 1.19. Therefore it is that 〈◊〉 Apostle in the first to the romans saith that which was to be known of God that is his eternal power and Godhead may be known by them. For which cause he condemneth all the wise men of the world even by these witnesses of the glory of God: who though they knew, yet learned not by them to worship God as become them, that is in spirits But they changed the glory of the everlasting and holy God into the similitude of mortal and unclean beasts. Therefore in the first Epistle to the Corinth. the Apostle calleth it wisdom, 1. Cor. 1.21. which God set before the world when they were without the word and had only his works for books to read upon. Act. 14.17. Therefore last of all the Apostle calleth these works of God the rain and seasonable weather, and joy of heart, witnesses of God. We see then that that is in deed a school of wisdom by the doctrine of the Scriptures which also may appear unto us by the effects of that excellent and high knowledge which the Philosophers attained even by them only. How many of them knew the providence of God? How many the immortality of the soul? the creation of the world, and many other truths, without the written word of God? But as th' Apostle saith they attained not to that point to worship him aright by these things, but they mingled their devices and imaginations together with the truth and their foolish hearts were darkened Rom. 1.21. that attained not to any profitable knowledge, further than to make their condemnation just. But they might have learned by them the fear and worship of God as jeremy also witnesseth accusing the jews that even by the blessings of God they did not learn to fear him who so mercifully blessed them. jer. 5.24. They might well have learned, Act. 17.28. seeing that we move and live and have our being in God, as certain of their own Poets taught them, that God's power is infinite & everlasting, that there is one God above all things to whom only honour and worship is due. They that require further to see what the Heathen have learned even by reason I refer them to justine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he setteth forth largely all that they understood by the works of God. If then the works of God so clearly and manifestly have showed unto men only wise and cunning in things not pertaining unto salvation, so much of the knowledge of God, it is a shame that we having not only the works of those men but also our own experience and the word of God which teacheth us further of these works that men of themselves use to seek, if we become not very excellently and perfectly learned in those things which the works of the Lord do teach us. For we may not think that the heavens were made to gape on, or the earth for to tread upon, the creatures of God for us, and we for ourselves, but we must even, out of all them learn much wisdom concerning the knowledge of God, and most out of ourselves. But we have not that mind to profit that other of the children of God have showed, and are le●t for our example. Why are we not all Salomons that be in Camb. that have such helps & means left and lent unto us of God for our furtherance in the knowledge of the things that God hath made? Nay we are as the most rude and ignorant men and yet seek not for better. If we look to the heavens, it is a sealed book unto us, we know nothing of those quarters, we can not hear that excellent sound and noise and same of God that they sound to his praise. If we look unto the earth, upon the fruits, herbs, & trees, we can not read, we know no more than is good for the pot & for our bellies, & greater knowledge we neither follow nor desire. I am persuaded that if that care had been in men that might and aught to have been, never a one of us when we were first bachelors had been so rude and ignorant in these most noble arts (which many yet know not almost by name) as we are now even after some years that we have taken the profession of them upon us, we may take heed by the ignorance & negligence of the days that are past, & if we have not such amongst us as can teach them, let us by rewards and liberal stipends provoke some to the study of them who may be after lights to other therein. Sure the lest piece of learning consisteth in understanding quiddities, and I think means might be found to have every scholar in this house within four years if men had humble minds that they would hearken to other (although then inferiors) not only well learned in the three noble tongues, but also in the seven liberal arts & sciences. This is peradventure unsavoury to some, and seemeth to have small edification, but to him that judgeth a right, he shall find that in Colleges and in Trinity College it should seem high time for men to lay their hands to it, if we look either for godliness or learning to flourish in it. For how shall we see into the works of God without eyes? how shall we hear without ears? and how shall we understand what they mean if they still lie hidden from us? They are all great, excellent, & notable, but as David saith sought out and searched and inquired into. And if we stand to consider them from Behemoth of whom we read in job to the Oistrich: job. 40.10. 1. Reg. 4.33 from the Eagle to the fly, from the Cedar of Libanus to the Isope that groweth upon the hill, from the stars of heaven to the dust of the earth, & from the Angels of God to the worms that creep upon the ground. These are the bounds of our knowledge in the works of God. These are our borders & limits wherein to stay, & yet we think we are greatly learned in Philosophy, if we know almost one of them, or a few quiddities of materia prima and such like things. O that we propounded unto us at the last true & good knowledge, sound profit & absolute learning, that man would with a cottage & life seek to labour to his power to attain unto it. But David here noteth our fault when he saith, they are sought out of them that delight therein. For wherein is our delight but in vanities, but in play, but in pride, but in idleness, but in pleasures, but in eating and drinking and losing the time? Here is matter for Magistrates to look unto who are to be desired to hear by our acts & exercises of learning how we go forwards: and if they found us not as the sons of the prophets but sons of Beliall, to thrust us out of the College & give our places to those which will be better than we. O Lord kindle in us the fear of thee that for conscience we may behave ourselves diligently in our vocation, in those studies whereby we may profit in the knowledge of thee: That abandoning all vain delights which as the lightning are soon extinguished, we may set our minds & studies upon such things as may serve to the setting forth of thy glory through jesus Christ. Amen. Because of the singular & notable zeal concerning the praise of God in the congregation which David professed & promised in the first verse, I have entered the examination of the whole Psalm to see the reasons & causes, the arguments & proves which David had. Wherefore so to stir up all his wits & all his heart and soul in this song. The last time speaking of the 2. verse at the which this praise of god beginneth, & as it were beginning this anatomy at the head, & looking nearly even for the beginning & infancy of David's zeal, & considering the first schools & masters which he had, I found them all in this verse: Great are the works of the Lord, etc. For here the Prophet fetcheth & draweth even as from the furthest fountains this praise of God. Now it followeth in this third verse. Praise and glory are his works, etc. which declareth unto us the same doctrine of the praise of the works of God which we did see in the former verse. For in these two sentences he comprehendeth that knowledge of God which may be understood 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 look diligently for them and delight in the consideration of them. For it is requisite both because we are dim of sight & the Lord works have like the curtains of Solomon their beauty within, Cant. cant. 1.41. that we hold our eyes near unto them and put our heads as it were within them to consider them if we will see those things in them which David a most excellent interpreter noteth and pointeth at Praise & glory, etc. Let us first examine this that he saith: praise and glory, etc. the meaning of the Prophet is that the Lord hath in such wisdom & counsel made his works that even by them may appear to all 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 meant before when he called them great or excellent, that is full of the praise and renown of the maker, perfect masters of God's wisdom, excellent teachers of his glory, & most sufficient witnesses of his praise. This doctrine although it was declared partly before in the exposition of the former verse, yet it may not be either tedious to you nor grievous to me some thing more to speak of the same, seeing the holy Ghost vouchsafeth ●o stand upon it. And we may thereby understand that the doctrine of the praise of God taught by his works is not lightly & smally to be esteemed, seeing the spirit of God witnesseth it unto us by repetition. True it is that the word of God is the high and principal master of the knowledge of God in the Church of Christ as we shall see in the next verse, the temple wherein his glory most appeareth: but notwithstanding these are helps appointed of God to the raising of our minds to his glory, moving us being bodies with bodily things & therefore unless we be forgetful of our weakness, we may not neglect the ordinary means. The Prophets & holy men of God whose love & zeal of the lords glory is left for our example, have laboured in them & profited by them to the praise of God. Let us therefore follow them and namely David in this place, Let us follow the same steps and ways which he hath trod before us: Let us stand with him as it were in the midst of the world, and lift up our eyes to heaven, and after cast them down upon the earth: yea let us behold even ourselves with those eyes which we see David to have done in the 139. Psalm. shall we not then be amazed and astonished at the wisdom we shall find in them, Psal. 139. and give glory to the Lord? shall we not in meditating but of ourselves, find a world of notable & excellent works of God? Let us look but a little above us into that shop of the Lords notable works, where he maketh the rain, hail, and snow, lightning & thunder, and consider from whence he sendeth rain, how he hath powered it as into barrels or bottles till we need it. Consider above that, the light of the sun, the moon, the number and order of the stars, the workmanship of the heavens, that fair and excellent curtain which the Lord hath drawn over us, them also the power of winds, the multitude of waters, and the stretching out of the air, the nature of beasts, the fruits of the trees, the smell of flowers, the beauty and property of stones, the virtue of herbs and of roots, and in a word the whole earth and the heavens, with all their hosts and furniture: Have they not as it were written and graven upon them in great and text letters praise and glory to the Lord our Creator? In the 19 Psalm the Prophet attributeth this same voice of glory to the heavens: Psal. 19.1 The heavens (saith he) speak the glory of God. etc. and maketh that noble and swift grant the sun the messenger of the same word to all the world. Psa. 104.2. In the 104. Psalm he compareth the light to a rob of glory and honour that the Lord covereth himself withal, because the light declareth manifestly all the works of God which are glasses of his praise. And in the 148. Psalm, Psal. 148. he putteth this song of the praise of God into the mouth of all creatures, even of the hills and mountains, of the souls of the air, trees of the wood, of the dragons and worms that creep upon the earth. job. 38. and 39 &. 40. So in the thirty eight and nine chapters of job, the Lord to the end that he might humble job, and bring him to the knowledge of the praise of God and his own confusion, he reckoneth the works of his hands in order, even the heavens and earth and beasts of the field. job. 40.5. And in the forty Chapter he biddeth job likewise to deck himself with glory and majesty, and to array hi● self with beauty and excellency, that i●, to make such works in which there may● appear his praise, and renown. Praise therefore and glory is his work, so that where so ever we cast our eyes, whether before us or behind us, above or beneath us, or within us, on the right hand or o● the left hand, all are full of the glory and praise of God: even as our Saviour Christ teacheth, Mat. 5.34. forbidding to swear by the heavens or earth, o● any the lest creature, because they are the lords seat, and this is his footstool, and seeing we can not make a very hear, we must confess that even there also is a mark and token of the lords glory and majesty. Wherefore let us with this wise and godly Prophet learn the beginning of our praising of God ever at these creatures, and know that it shall be shame and sin for us to be dumb, when they are so high and loud: but most of all to ou● grievous condemnation, if where they declare the glory of God, we bring by our wickedness, by our vain and ungodly behaviour, shame, reproach, and ignominy to his name. It followeth, And his goodness remaineth for ever. I translate the word so: although it properly signifieth righteousness, because I think that to be the prophets meaning. For in the next Psalm the Prophet hath this half verse in the same words speaking of the good and merciful man whose goodness is not soon dried but continueth for ever, that is, Psal. 112.3 all his life. Dan. 4.14. So Daniel exhorteth Nabuchad. to redeem his sins by mercy & liberality, & yet useth this word of justice. Here therefore the Prophet likewise meaneth the goodness and liberality & mercy of God which may be learned also out of his very ordinary & common works. Psal. 136. This piece of the verse is notably enlarged by the Prophet David in the 136. Psalm where he attributeth the creation of heavens, of the sun & moon, of the stars, of the day and night, of the placing of the earth upon the waters, to the everlasting mercy of God: making this the ground & foot of the Psalm or song: For his mercy endureth for ever. And our Saviour Christ also teaching his disciples to be good to their enemies bringeth in th'example of God the father whose sun and rain shineth and falleth upon his enemies also. Matt. 5.45. Where we see this doctrine of the Prophet confirmed & expounded, that is, that the creatures of God are witnesses unto all the world of his mercy and loving kindness. In this sense are the Prophet● to be expounded, when they speak ●f the darkening of the Sun, for the mean not that the Sun shall fail a fall but only by that which is unto us 〈◊〉 a testimony, and token of God's mercy when it shineth they describe the greatness of troubles and confusion of all things to come when the Lord ariseth to take vengeance of sin, which shall be so grea● and horrible confusion as if the Sun were fallen out of heaven. This goodness of God is not only manifest by the Sun & those excellent and high creatures, but even as I have showed in the last verse, his glory also appeareth his mercy and goodness even in the lest of all creatures: not only toward us for whose godly use he hath made them, but also to themselves. For first it is great goodness to them in that they are: secondly it is great glory to them in that they are the works of the glorious and eternal God: But especially and principally this goodness of God is toward us in all creatures, that in the use of them we may thankfully and humbly acknowledge the exceeding mercy of God. The earth that we tread upon, the houses that we devil in, the air which we live by, the bread which we eat, and water or wine which we drink, the fire that we warm us by, the clotheses which we wa●e, and to be short, all the creatures of God which we apply to our use, aught to lead us to, and admonish us of that goodness and mercy of God, by whose only bountiful grace and mercy we take and use them: without the feeling and knowledge o● which mercy of God, who so ever thou art that usest any creature of God, thou stealest it. The bread and drink which thou devoutest is worse than poison unto thee: for unless we rise to the consideration of the love of God towards us, a● a father towards his children, who provideth these things for us, by what right can we think that they pertain unto us▪ We see there●●●e that they are no less witnesses of God's mercy, then of his glory and praise: And that who so ever shall ●yse to accuse th● Lord of cruelty o● 〈◊〉, may be ●●th ●●●ntly by the creatures of God commanded. And how can not they be ashamed delay this upon the Lords, from whose only goodness and mercy it cometh that the world is, and we and all things hau● 〈◊〉 him life and being and moving. But the Lord● hath more excellently deel 〈◊〉 ●●s goodness to us by his creatures, as the Prophet● by this noteth in that he addeth [and continueth for ever.] No man can deny but that the Lord had showed great mercy and love towards us if he had made this world like unto a stage, and brought us in for a little time, and after a while as it were to have taken down the stage, and so with the clapping of hands to have gone away again. If he had made the use of all his excellent and noble creatures, the Angels the Sun, the Moon, and the Stars, the heaven and earth, and all their ornaments for a year, a month, a week, or a day, who can deny but the Lord had done us great honour and worship to vouchsafe us the use of them? Yea if he had brought us into the world but for a moment, and set us on a pinnacle to have seen these heavens and this earth, to have seen the creatures of God according to their kind, the benefit had been great, and the grace and favour more excellent than can be uttered. But how hath the Lord commended unto us his grace and favour, his love and m●rcy, in that he hath made them permanent and durable, & not like the smoke that per●●●●eth, o● like the grass that groweth up, and straightway withereth, but like the trees of eternity whose roots are stayed and nourished for ever. This grace and mercy even to Adam in his perfection had been worthy continual praise and remembrance, how much more now in this sinful and miserable life? For let us examine and try ourselves▪ let us say out lives to the rule of the Law of God, let us look and behold them in that glass which r●u●●l●th all things, and seeing we have the use of these creatures by no other condition but by the obedience of God's commandments, what grace and mercy may we see in that they are not every moment taken away from us. I marvel that the sun which is witness of so great and innumerable faults upon the earth standeth so long in the heavens: that the heavens melt not for the infection that ●●n them by our corruption: and that jesus Christ cometh not to burn them & the earth so polluted with our sins, to make that new heaven & that new earth wherein righteousness shall devil. Which of us is he that perceiveth not to ●ise out of him! If as out of a filthy bottomless pit, ●mo●● & infection that were able to darken the sun and cover all the compass of the heavens that may not justly wonder at the lords mercy i● that the earth is able to bear us so laden with ungodliness and unrighteousness? O Lord thy mercy reacheth unto the heavens, Psa. 57.10. & thy goodness unto the highest heavens. Thy pity and compassion is infinite & wonderful, and yet who is he that considereth these things▪ Thus I will leave the consideration of the mercy of God in this part to your godly meditation, and come to the more ne'er and perfect sight & knowledge o● God which appear th' m h s Church on●l● 〈◊〉 you by the gl●r● of God and lou● o● I●s●s Ch●●st th●t non-member s●eing the heaven's and ●arth, and s●eing all things in th●m are ours, 〈◊〉 the mercies of God they continued 〈…〉 〈◊〉 use, that we ma●● also ●e Christ ●s as th'apostle her●o● me●●●eth, that 〈…〉 to the love of his word and 〈…〉 his Gospel's, eu●n a● h●w ●s in all thing obedient to God. Thus we 〈…〉 the glory & mercy of God out of the creatives which h● hath apppointed 〈◊〉 witnesses thereof in the whol● world, 〈…〉 only one place, but all th● whole world may b●●all●d 〈◊〉, because th● Lord ●●●e●leth his glory & mercy in every part thereof but yet if we compare this knowledge ●● the glory & mercy of God learned here out of his creatures, to that which may be known out of his Church & out of his word, we shall perceive that in the creatures we see but his back & hinder parts, we see him but da●●ly as in a glass of steel●, but as in the neither & outward courts o● his temple, here in the church we shall 〈◊〉 his glory, as in the holiest place of all 〈◊〉 in the place of the oracles, is n a gl●ss●● Crystal, and as it were face to face Wherefore let us draw near & come unto the temple, let us look into this glass and behold his fatherly countenance. He hath made t● his w●nderfull work remembrances. The Prophet in this verse showeth the passing and wondered work● that he hath done for his Church, & the exceeding love that he beareth to his church. For although we have already seen the mercy & goodness which he hath declared aswell to them as to other even in the verse of his common creatures, yet because they are common to others with them, the particular & private love which the Lord beareth unto them above oth●rs, doth not so clearly appear. Therefore here the Prophet beginneth a Catalogue, although not with many words, yet full● 〈◊〉 remembering all, and calling them to mind b● general words. And first that this special and particular care which he hath of his Church may be known to pass the common and universal order of things, I think it may be noted out of the conferences of the words. In the second verse he saith, Great are his w●rkes, etc. Here he useth a greater word, and saith, they are wonderful, for although this Prophet in other places call the common works of God wonderful, and are so in deed in themselves considered, yet ●opa●ed with these they are great, and these wonderful so in half of the third verse he saith, his goodness remaineth, etc. But here he useth words which seem to come out of the Lords heart and bowels gracious and m●r●●full: and he doubleth them, because his love is double and triple and manifold upon them. This greatness of the woders of God he commendeth in these words, He hath made the remembrance or memorial of them, etc. Not that the goodness of God which riseth out of his creatures is to be forgotten o● negligently to be regarded, for we know therefore the Lord in the beginning to have instituted the Sabbath for a perpetual memory to us of his great love, & goodness, & mercy, and wisdom, which appeareth in the world: & David hath also made divers Psalms in their remembrance, whereof some, ●s that of the Sabbath was song in the temple. Psal. 91. But he speaketh after an excellent sort, 〈◊〉 principally & chief giving remembrance unto them, as if that in comparison of th●s●, tother be forgotten. ●o● as the Prophet speaking of the benefit of the deliverance o● rather resurrection of the jews out of Babylon, saith that it shall no more be said then, the Lord ●●ueth which brought the children of Israel out of Egypt, but they shall speak of the Lord thus, the Lord liveth which brought them out of Babylon, meaning that this shall be so excellent, that in respect thereof the former (although so notable and as it is here also thus highly commended should be no more spoken of, so in this place the benefits which he hath showed to his Church in their deliverance, after a sort maketh the other to be forgotten. Psa. 60.19 And Esay speaking of the light of the Gospel in the kingdom of Christ, saith, that in that day the sun shall give no light, nor the moon appear: meaning also that in comparison of the light which shall be seven times greater than the light of the sun, even the sun shall be darkened as the moon at his presence: so in this place the lord hath the remembrance of these his works so famous and glorious that the former benefit like the stars at the rising of the sun are obscured and hidden. For i● they were worthy once to be spoken of, these are worthy ●ften times: if those to be written with a pen in paper, these are worthy to be written in v●on and with an Adamant stone: if those with the hand of a man, these are to be printed with the singer of God. For as high as the heavens are in comparison of the earth, so much hath the ●●●d magnified the measure of his graces and benefits towards the Church above the rest of the son of men. But l●t us consider particularly what they were. The Prophet meaneth the signs & wonders which the Lord declared by the hand of Moses and Aron in the midst of the land of Egypt upon Pharaoh and all his servants, the turning of the water into blood, the destroying of trees and fruits of the earth by the caterpillars, the filling of the land full of frogs and he, & those other which are written of by Moses the 9 Exod. 9 Psal. 78. of Exod. and repeated in the Psalm. 78. but above all these, he understandeth the cause and the occasion of all these the na●●●●tie, and as it were the creation of the Church, which was a greater & more excellent work then the making of the whole world. For the heavens & earth as saith the Prophet, Ps. 102.26 shall wax old and perish, but his favour & grace to his church shall endure for evermore. Therefore the Lord in respect of jerusalem ma● t●●o account of the whole world, as ● say in the person of God reason ● with that proud Sanacharib, who thought that he could as easily have one 〈◊〉 ●d Ierusal●●, 〈◊〉 he had done Samaria and the other 〈…〉 desolation, Ps. 36 19 Ps. 37.26. Hast thou not heard (saith the how I have tourmed it of old, not naming but meaning and emphatical; noting jerusalem, Esay 49.23. whom he preferreth before all the whole world. And the prophet Esay prophesieth that the kings and monarchs of the earth shall like the dust of her feet, thereby noting what honour she shall be in even with her enemies. Seeing then the preservation of her, as appeareth, is so precious in the eyes of God, that in the respect thereof he conten●neth all things ●l●, the begetting and birth of it must needs be the greatest & most excellent work that ever was, and therefore the remembrance of it, & all those signs & wonders which the Lord wrought for it, turning the whole course of nature for his Church, aught perpetually to be with care and diligence celebrated. So Moses wondereth at it & saith, was eue● the like heard that God should come to a people & take them out of another people in such signs & tokens & wonders? Deut. 4.34. The Lord therefore hath printed the memory of his marvelous works, so that they cannot be forgotten. Nay Egypt shallbe a witness from generation to generation for ever, that the grace of God to his Church passeth all understanding. This mark shall remain for ever, which the Lords mighty hand & naked arm printed & sealed upon his enemies by ten strokes. The Prophet by this kind of speaking exhorteth all Israel, whom the Lord hath so marvelously delivered, to remember these works, & tell them further with gladness as in divers Psalms. This doctrine therefore of the remembrance of the wonderful works & benefits of God is something to be declared. For if ever there were need to speak of it, behold the days of joy and gladness, of security & ease, of sport and play, and of piping & dancing, of riot and wantonness, even the days of forgetfulness of God's benefits. And if ever there were fear of the fulfilling of the prophesy amongst the jews, that being full they would forget the Lord, Deut. 6.10. as Moses prophesied, this is the day & hour that Moses, as if he had sen● so long before, prophesied even of us. Every one of us sitteth under his vine and under his fig tree in his seeled and garnished chamber, and the troubles that are so great and many both in our own country and abroad, they touch us not by God's mercy. And why have we all this case of God? to abuse our time & other benefits? or rather to remember them perpetually, and use them lawfully to the praise of god. This is therefore our time of danger, our time of forgetting the goodness of our God, our time of falling away from the Lord. If you the lords ministers and watchmen make it not your time of care & diligence of holding and staying us, of remembering and repeating, and night and day remembering and repeating the goodness of our God upon us, his statutes and his ordinances, his laws and his commandments which he hath appointed for us to do them, what danger are we in? Therefore I wonder and marvel at it, that you see not the slippery places we stand on, and seek to help us. The goodness of God hath so provided that in this College there might be every morning at prayer a Sermon, every evening with prayers a sermon, every sunday of the forenoon & afternoon together with prayers the word of God preached, that the words of God perpetually sounding in our ears, may make this College as it is called trinity College, to be named the Lord is there. There be thirteen places appointed for Preachers, beside those that are not accounted for the house: and yet this is not done, whereas I am persuaded that three doing their office in care & zeal, in godliness & faithfulness, were able by God's grace to make this College together with the Magistrate a College of Saints, a College where no blasphemer, no idle, no profane person, no son of Belial, no Cananite could be found, And if so many can not in their course maintain this order in preaching, how many will do it? Is there any i● the places that are unworthy, that are not all able? then let the book & licence be takes out of his hand & given to his fellow that is better than he. I am sure there is none of the wise & godly sort, but wish and desire that which I say. For as the benefits of the Lord are perpetually & everlasting, so aught also the remembrance of them to be, but there be men of corrupt consciences, wicked children, ungodly & profane persons which content themselves with a face or vizard of religion who know not what it is to serve God, that will securely deride this and laugh it to scorn. Well the Lord would have his benefits to be remembered, let us look how we remember then▪ but it were an infinite thing to speak of all: let us consider the remembrance but of this one wondrous & marvelous benefit even the greatest that ever was, God manifested in the flesh. This I speak of, admonished by this time, of the feast of the Nativity that the word which was spoken the last day, may stand in the mouths of two witnesses. They which remember the fearful example that fell out after in that Christmas as we call it, may witness that God by his servants following direction of his word, threateneth not in vain And if neither you of yourselves neither at the word of God will give place, I pray God that a terrible & heavy judgement be not the third witness of this truth unto us. Hath jesus Christ comen into the flesh to lay the bridle of our necks to run after our vain devices? hath he obtained by his coming twelve days of God the Father for carding, dising, and lotting, for masking and mumming, for mocking & mowing, for crying and laughing, for the practising of every vain devise that cometh to our heads all the year, or do we think that this profaning of so holy a thing, this mocking of so earnest a matter, this turning of the grace of God into licence and wantonness, that it shall be unpunished? what is this but even to give a reed into th● hand of jesus Christ, and to mock h●● kingdom? What crowning of him is it 〈◊〉 this vain mirth and wantonness, b● with briars and thorns to prick his head Is this the joy spoken of by the Angel that came to declare his birth? told 〈◊〉 tidings of this gladness? Is this the benefit that thou hast purchased to us by the wondered mystery of thine incarnation of Emmanuel? o I am ashamed that it should ever be heard of amongst the jews an● Turks, that the Christians at that time of the year when their Saviour was borne, give the● selves for many days from their ordinary ●dest & shamefaced behaviour, from walki●● ordinarily in their vocation & studies, to v● modest & shameful practices, to watching 〈◊〉 waking, & all for vain & unfruitful works 〈◊〉 darkness. Wherein differeth our celebration 〈◊〉 the nativity of Christ from the popish Christmas? that it aught to differ as far as hea● even the highest heavens from the neither most hell. How do we look to call Papi●● from their vain conversation, when we a● not ourselves a foot from them? Is this th● conversation that shall strike men with a● admiration and love of virtue? 1. Pet. 3.1. If it be required of women so to behave themselves that other may be won thereby to God, doth it not more appertain to men who were first made to God's glory? but aught it not yet more to appear in scholars & those which are called scholars of the holy Trinity. I think if but thus much were spoken amongst the Heathen against so great an abuse, they would repent in sackcloth & ashes. And yet I know that this people will not be brought from this vain conversation, for they love it & delight in it, & will hide it and keep it as a jewel. For without these things they complain that it is but a dead Christmas. These men will never confess the truth of this doctrine, till God have sealed it with some plague or other. Well thus we aught not to remember the benefit of that unspeakable mystery, by the which we are joined to God and God to us, but in joy of the spirit that uttereth forth Psalms and Hymns, & spiritual songs, and such like. Coloss. 3.16 We aught also to keep in mind not this only, but all the other miracles which the Lord wrought for the defence, safgard & benefit of his Church, so that our hearts should be like the ark of witness: wherein as there was contained for a perpetual remembrance, a pot or cruse of manna & Aaron's rod for an everlasting witness of the care of G d for the provision Num. 17.10 Heb. 9.4. of his Church: & miracles, whereby 〈◊〉 testified his election of Aaron's posterity, 〈◊〉 to have in our hearts all those things which the Lord either worketh for all the church or particularly for any part thereof. In the rest of the verse he rendereth a reason o● these so great mercies: even the Lords p●● not desert, Ex. 33.19. Rome 9.15. but as he saith to Moses: I wi● have mercy on whom I will have mercy: making his mercy the cause of mercy. So here his pity is made the cause, and he useth tw● words doubling it, because his mercy 〈◊〉 manifold toward his. Ezech. 16.6 Ezechiel in his 16. cap doth notably set out this pity & free grac● of the Lord toward this people in comparing himself to a man that seeing a poo● helpless child new borne without any help● of midwife or other, wallowing in her blo●● of very pity and compassion washeth as cleanseth her: doth all things needful se● the succour of it in such a case: he than a●ter bringeth her up feeding and cherishing her till the be marriageable: he than clothe● her with all costly array, and setteth her o● with all precious jewels, and casting hi● love upon her taketh her to be his w●●● as more at large is to be seen: in that place It followeth: He hath given a pray, &c In the verse going before we have see● the exceeding love of God towards his Church testified by so many and such notable seals as he declared in the land of Egypt. Where for the deliverance of the Church, he changed the whole course of nature, & as it were in the bringing forth of a more excellent & precious thing then the whole world which was at a word made & furnished, he did as it were many days in pains & travels labour before the birth of the Church, so great a thing was it to make unto him a Church. We have also seen his only pity & compassion to have been the cause thereof. Now it followeth in the fift verse: He gave a prey etc. For although in the scripture sometime this word signifieth a portion or a part, as in the 31. of the Proverbs, Pro. 31.15. yet properly it signifieth a spoil which a lion getteth for himself, & the circumstance of this place needs forceth this sense. For he remembreth the notable benefit of the spoil of Egypt what time they went out of the land: which although it may seem at the first not to be so excellent or notable, & not to be spoken of particularly when the other are not severally reckoned, but together & as it were in one word bound up, yet we shall see this although not the only cause, why the prophet namely remembreth it passing tother briefly, yet a sufficient & just cause. Exod. 7.19. True it is that 〈◊〉 miracle of turning the waters of Epypt 〈◊〉 blood, joh. 2.6. was wonderful & a marvelous work. Fo● if we marvel at the turning of six great po● of water into wine in the 2. of john, what sh●● we say at the turning of whole rivers & fo●taines from their nature? And if we see in a few quarts of water the finger of God, sha●● not the hand & arm of the Lord appear 〈◊〉 turning the great river, that great river N●lus, & all the waters besides of Egypt, not 〈◊〉 fix earthen pots, but in sixteen times 〈◊〉 thousand pots of wood & stone? Act. 12.23. And if in the destruction of one man by louse or worms the wonderful power of God appeared, what and how marvelous is the power, that made s● many as were able to destroy a mighty kingdom & innumerable people for if the striking with botches & sores of one man: & destr●ction of his cattle astonisheth us in the 1. job. 1. Exod. 12. 〈◊〉 job, at the striking of all Egypt, both man 〈◊〉 beast, how shall we be affected? or if in the blinding of one city of Sodom, Gen. 19.11. Gen. 10.23. the marvelous hand of God showed itself, what is 〈◊〉 be thought in the blindness of all Egypt? The rest of the miracles may also in like manner be set out by comparing other iudgement● of God with them. But I let them pass. Consider only the destruction of the first borne, both of man & beast. Exod. 12. Can the Lord do a more marvelous work for the benefit of his Church, that would so pierce the heart of them as the destruction of their eldest children, their might, the beginning of their strength, & the excellency of their powers? Can the Lord do a more notable work than fight for than from heaven by the hand of his angel? What then meaneth the Prophet to remember this of the spoil of their goods omitting other such fearful & wondered tokens as we see? we shall see in the next piece of the verse a sufficient reason. But yet in the very miracle and wonder itself, sufficient cause why to remember it omitting the rest. For if we way & examine this spoil & pray that the Lord gave his children with the circumtances of the same, we shall found that great and mighty power to have wrought herein, more than in the rest. For remember the hate, the tyrannous hate that they bear unto Israel, all the injuries and wrongs which they did unto them. First their counsel taking for the destroying of their men children privily by the midwives, than their open cruelty in destroying them, their exactions, their grievous exactions, their anger, their fierce anger, their cruelty, their unnatural cruelty, which all in a moment the mighty hand of God turned to kindness, 〈◊〉 love, to gentleness, even kindness, gentleness and love supernatural. Ex. 12.36. For at a word and request of the Israelites, all the Egyptian gave unto them their gold and silver, their jewels and ornaments, and whatsoever they had dear and precious. Yea I think if they had asked, they would not have denied them their own eyes, so mighty and above nature the hand of God wrought that he turned in a moment even in th● twinkling of an eye their hearts, their sto● & adamant hearts into fleshly & waxed hearts & their eyes, their Crocodiles eyes that w●● sight would have destroyed them, into te●der & womanish eyes: their hands, even there armed & what like hands, into liberal & peace able hands: & in a word he made of wolves lambs: of cruel Tigers, fawning dogs, an meek doves, of fiery and flying serpent which work in my judgement so notable● so wonderful as you may perceive passe● all tother miracles. For by our own sin 〈◊〉 cruel affections which nevertheless a● stayed by the spirit of God in his children, 〈◊〉 may well perceive what strength & powe● it needeth to resist & overcome them. Th● sea ●ageth not with such rage: nor Behemoth is not so strong as the rage & power job. 40.10. of sin is which dwelleth in us: so that marvel it is that it can be stayed. Here in therefore appeared the mighty hand of God, even of that God that is able to stay the raging of the seas, & fierceness of cruel beasts, that he not only stayed their hatred, but also turned it into love and kindness. Wherefore let us serve God & be not careful what man can think and imagine against us. Their hearts are no less in the hand of God to move them to love us than to hate us, but he leadeth even the king's heart as easily to his purpose, as the water. So joseph feared God, Prou 21.1. Gen. 41.38 and he gave him grace with Pharaoh and all his nobles, although they knew not God. And David often times & in a moment perceived Saules love & dear affection, although other times he was purposed to kill him. Dan. 2.46. And to Daniel in the carrying into captivity into Babel, Dan 5.29. the Lord gave not only in the eyes of Nebuchadneser and Balthasar his son love and favour, Dan. 6.28. but also with the Persian kings Darius and Cyrus, although a poor prisoner. And the same Cyrus & an other Darius and Artashasta were bended by the hand of God to love & further the enterprise of Zorobabell, Nehemias, Esia, Esdra● 1.1. Nehem. 2.8 and the rest that returned to the building of the temple of God. Seeing then the Lord hath showed such light to them that serve him, where they saw nothing but darkness & desperation of all good things, what shame & sin, yea how great & just shall the condemnation of our fearfulness be, if in the Church of God amongst them that profess godliness with us, & who are also appointed for the●● praise & reward that do well, if (I say) we d● not love, embrace, and follow after god●●nes. Well, here appeareth then first in th● miracle the hand & power of God for o●r comfort & calling forward to the service of God. Here appeareth also a notable example for the proof of the doctrine of the justice of God, who will not always wink at the prosperity of the wicked. For although the Egyptians had heaped riches & gold, jewels and ornaments of pearls and precio● stones which they had gotten by extorsion & exaction of the israelites, or else by other covetous & crafty ways, yet the patient abiding of the Lord, & as it were the holding of his peace, Psa. 50.21. as David saith in the 50. Psalms shall not continued for ever, but some ti●● he draweth the wicked upon the high sta●● to be seen both of them that fear th● Lord, and also that follow the like wickedness, and plucketh the pray out of their teeth, and giveth it to his children. F●● God comforteth his children by such judgements, and feareth other by their examples. 2. King. 7.7. So in the second of the kings seventh Chapter, the Aramites left their tents beside Samaria, and the children of God had a pray vessels and clotheses, silver and gold, corn and victuals, as it is spoken by the mouth of the servants of God. job. 27.16. For job saith though the wicked should heap up silver as the dust, and prepare raiment as clay, he may prepare, but the just shall put it on: and the innocent shall divide the silver. And Solomon sayeth, Prou. 13.22 a good man shall give inheritance unto his children, but the riches of the sinner are laid up for the just. And although this always appear not, yet many such notable and excellent examples are in the Scriptures of Gods just judgements, whereby he upholdeth the faith of his children that there feet slip not: and those wicked ones and sinners whom the Lord lifteth up all their life higher and higher, and are not in this sort spoiled, are also lifted up that the trial of our faith in such temptations may be more precious, and their ruin and fall the greater and more horrible. Yet as in the punishment of other sins sometime the Lord exerciseth his judgements upon th● earth, so here also: and leaveth other for the last judgement as S. Paul declareth, 1. Tim. 5.24 some mens sins are manifest before judgement, and some follow. And this (as the Apostle hath in an other place) is a demonstration of his justice, 2. Thess. 1.5 to be revealed in the last day. Now let us consider the epithe● or title which he giveth to them on who● he bestowed this prey. The Prophet say●● He gave a prey to them that fear him. He giveth this title to all the children of Israel as though their name were the fearers of God. Psal. 111.1 So we see in the first verse that David would praise the Lord in the congregation of the just: meaning in the temple, whe● the children of God were gathered together: to teach them whom God hath called out of darkness into light, that they are called even to his fear, to his service, to justice, to godliness, to soberness, to modesty to all parts of holiness. Psal. 50.5. Thus the Prophet David in the 50. Psal. in the person of God calling all the jews together before who● the Lord would reprove the wicked & ungodly men, (that notwithstanding their ungodly lives yet took the name of God 〈◊〉 their mouths) calleth them Saints. And th'apostle S. Paul writing to the Romane● saith: Rom. 1.1. 1. Cor. 1.2. Ephes. 1.1. Beloved of God [called Saints] unto the Church of Corinth. [Saints by calling] Andrea to the Ephes. he exhorteth them to pray with watching and perseverance for all Saints. And in the end of his Epistles, [the Saints salute you. Even as the Scripture speaking of the reprobate, describeth them by those fruits and practices to the which the devil hath framed them. Prou. 1.10. My son if sinners do entice thee & say, come let us lay in wait for blood, and 1. Psalm. Happy is he that is not conversant with the wicked, with sinners, Psal. 1.1. with mockers of all godly and profitable instructions, so that by those names which the Scripture giveth unto us, we see our calling, we see the end of God's mercies and benefits bestowed upon us. Not as they which know not God, to fear no godly majesty, to serve no divine power, to lead a careless and dissolute life, to walk in licence and wantonness, to give our minds and bodies as servants to sin and vanities, but in fear and reverence of him who hath powered his benefits upon us, in his service and will to walk all the days of our life. This we learn by this title of the faithful which the Prophet giveth to them: and because it cometh to be spoken of again in this Psalm, I refer it till then. Only beseeching you that we lay our own hearts in this balance, & see whether we answer to them or no. Alas I know before we be put in, what weight we haue● how light we should be found, although we should take even any of the lest of God's benefits to be weighed withal. Let us only remember this pray which the Lord hath given us and wrong it out of the hands and teeth of the Epicures and Papists which enjoyed these livings before us: our knowledge of the Gospel is something more our light greater: our conversation no do● something better: But how little is ou● knowledge, how obscure is our light, ho● far is our godliness from that we might have known and attained to, if we had loved the Gospel of God with all ou● souls and all our desires? Who is not gitie to himself that in few years, (within the years of a Master of art) he might have gotten as much learning as we commonly get in seven years more added unto them, that in four or fewer years, might not get all the arts that we attain to commonly in eight or nine years, tha● might not in a years study get such knowledge of the Scriptures as we get not i● seven years? For we spend the good time God giveth us in feasting often in the country, in bed, in walking, in gaming, in idle and unprofitable exercises, that oftentimes a whole month together, some think not of any thing but cunning and rehearsing of parts to play: and God knows the lest time is given to our studies, our profitable and fruitful, our godly and honest studies. In playing, we are of labour patient whole nights and days: In godly exercises for the increase of our faith and knowledge, too too unpatient to tarry a little time: earnest in vanities, slack and slow in prayers, and weary in sermon time, careful, wise and swift in attaining th'end of our devices, but negligent, foolish and slow to any good thing, quick in understanding evil, but deaf and doltish and not able at twice telling to perceive a godly instruction: As Hasael or as the Roe of the field to over take a vain man whom we propound to us to follow, but heavy as the sand, and slow as the worms, or messengers of evil news to follow a good and virtuous and learned example. And yet we say, wherein are we to be reproved? It is but for fashion's sake or because we found a fit phrase in the Scripture, yet we may have grace & commendations. An idle belly, ah profane heart, ah Epicure, ah the depth and bottom of sin, my heart telleth me there be such evil beasts in the College. Nay my eyes and my ears are witnesses of this, & my mind telleth me a great deal more, which the just God will to the shame of these idle beasts bring upon their heads as he hath done upon some already. Well these be the fruits of the Egyptians whose spoil the Lord hath given to us to fear and serve him: which he will (if we hinder him not by our security and carelessness) make more plentiful with new blessings: or else as to this people will give these and more too, (but to our condemnation,) only for his promise sake. For it followeth [he will always remember his covenant] Hear the Prophet noteth the cause of this benefit which the Lord bestowed upon the israelites not their father's deservings. For Abraham, Isaac and jacob had their many infirmities, as appeareth in the Scriptures: much less their own, being now as it were Egyptians, Idolaters, worshippers of oxen, and calves, and serpents, and having forgot the God of their fathers, but for the merciful covenant and promise which he made to Abraham their father, that after their bondage in a strange land four ages he would bring them forth with great substance. Gen. 15.13. Here is the ground of the joy and comfort of the Saints even the lords mercy in promising, & truth in performing. We have no other title to the lest of God's benefits but even his truth to claim them by: that the world shall be no more destroyed with water, Gen. 9.11. what assurance have we that deserve every moment to be overwhelmed with waters: but only his covenant, that according to his mercy he will always remember? joh. 5.29. What certainty have we for our resurrection to life but only the truth of God's promise? Seeing we have deserved even the best of us to lie and rot in the earth for ever. But O Lord thy faith endureth for ever. Thou wilt for thy promise sake have mercy upon us, although our sins, the bonds and chains of our sins are able to keep us in hell without redemption. It followeth in the next verse. He hath declared the power of his works unto his people etc. As the Lord presenteth still his blessings upon his people, so the Prophet followeth the commendation of them. And as the Lord riseth in mercy and favour, so David according to th●● degree speaketh of them. The benefit of their deliverance was as we have seen wonderfully & miraculously brought to pass. These enriching more wonderfully: this which the Prophet now remembreth is more than the other. And therefore he saith the Lord showed the strength & power of his works in giving unto them the heritage of the Heathen. As if he should say although thus wonderfully and miraculously thy hand O Lord delivered thy children, although so mercifully thou broughtest them forth in great substance, yet these were little in thine eyes, thine hand & thine arm provided for them, besides all these a perpetual heritage. Let us therefore examine this miracle & see whether it so exceedeth as the Prophet speaketh. For thereby seeing the love, the tender & exceeding love that the Lord beareth to his Church, we may draw & receive 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 idolatry, their evil lusts, their many and sundry temptations, wherewith forty years together they provoked the Lord their redeemer, by their unfaithfulness, their rebellion to their Captains, & last of all their fear of these nations whom the Lord had already discomfited & destroyed in heaven, & their desire to return into Egypt (that was to hell) again, where so cruelly they had been handled: Consider all these sins and many more which the Lord saw in their hearts: And above all the miracles that we yet see, we shall wonder at this miracle of their bringing into the land of promise. Surely God is omnipotent, yet sin is able to close his hand & (I speak in reverence & fear) able to tie his arms that he give nothing. His face is seven times more favourable & gracious than the Sun, yet unfaithfulness is able to hide & covet it. His love is fire in deed, but the waters of ungodliness are able to quench it. His strength is wonderful for the destruction of our enemies, but our sin, our unfaithfulness, our wickedness, our rebellion, maketh him weaker than water. The Lord is a mighty Samson in deed, but our sins are sharper than any ra●er whereby we weaken the strength & (if I may so speak) shave the head of this great Samson our judge and defender. The Lord is invincible, 1. Sam. 4.11 yet our ungodliness hath made him been taken prisoner. His nature is invulnerable, yet by our sin we pierce him. He is life: Zachar. 12.10. & yet by our ungodliness (I speak an horrible thing) we slay him. Here is therefore the strength of the Lord revealed, that notwithstanding all these rocks and crags as the Prophet Amos speaketh the course of the Lords benefits was not hindered, his hands not bound, his light not darkened, his love not quenched, his strength not weakened, his will nothing changed, it repented him not of his promise as in the days of Noah, & that he made not an utter consumption of this sinful people. This may be well noted for the setting forth of this great benefit. Besides this we may also remember the unfitness of this people for battle. Exod. 5.18. They had been brought up in kilnes among the bricks, they were accustomed to bearing of burdens for the building of the Egyptian pyramids: not instituted or instructed in feats of war, not armed, not politic, yet in this infirmity the lords strength appeared: they were strangers in the country and therefore easily overthrown in unknown places they were but one people: their enemies cunning in the country: Exod. 7.7. and seven greater and mightier nations than they: they remained in tents: their enemies in strong & walled towns, Num. 13.29 whose walls reached unto the heavens: these were footmen: their enemies on horses and iron chariots: these without weapons of war, without any other outward help which all their enemies had in great abundance: yet for all these the hand of God brought them unto the land that he had promised and sworn to their fathers. So that the miracles in Egypt and their spoil may be forgotten, in respect of this great and wonderful work: Moses not spoken of in comparison of jehosua by whose hand the Lord brought this work to pass. In their deliverance he shook the earth: but in their placing he moved the heavens. Exo. 10.22. The day was turned into night in Egypt: But here the whole course and order of the world both in the heavens & earth was changed at the standing of the Sun, which as astonished at this work, at this great work stood and forgot to run his course. Exo. 12.29. The first borne were but destroyed in Egypt, but all their children from the first borne to the child in the womb were here destroyed. There they were spoiled only of their richesse and jewels: but here of their richesse and inheritance. There one King was destroyed: here the Lord scattered many Kings for their sake, and made jehosuah to tread upon their King's necks, and profane all their crowns. This did the wonderful zeal of the Lord of hosts bring to pass for his promise sake, and showed as the Prophet saith even his power and his strength in this work, Exod. 15. to give his people the heritage of the Heathen. Seeing then the hand of the Lord brought all these things to pass for them, not only to bring them out of the iron furnace but to place them in a paradise, not to begin to be merciful but to bring it to an end, and as the Prophet Ezechiel compareth it, Ezech. 16.4 not only to cut the navel of this woman child, to wash it, to salt it, to say unto it, live even in blood: to say unto it live, but to bring it up, to form her, to fashion her, to deck her with ornaments, and to give her an heritage, so large and goodly an heritage. What fear, what obedience what reverence is there that she aught not to give to God her redeemer that took her out of the jaws of death to be a peculiar, a dear, and beloved people above all the nations of the earth unto him. He passed that Lady of all the world, the Monarchis of Assiria so great in power, so excellent in glory, so famous in victories, or what other nation or Kingdom so ever was fair and excellent, he passed by them all to take unto him out of Egypt strangers, servants, and slaves of Pharaoh upon whom he would show his love and mercies, Therefore let them and us together with them magnify the Lord of heaven and earth, the God of Abraham, Isaac, and jacob, whose truth remaineth for ever and pray that as to them he gave such benefits to serve him, Psal. 105.45. to keep his statutes, and observe his laws as David saith, making this the end of these wonders and benefits, so the power of his works which he hath also showed towards us in infinite and innumerable benefits, may work an excellent kind of service, in the which, the power and the excellency of the fear and worship of God may appear to his glory and our comfort Amen. It followeth in the 7. verse: The works of his hand are verity and judgement, all his fla●●●es are true. I have heretofore declared the wonderful and notable works which the Lord executed in the placing of the people of Israel, in the land of the Cananits, Hitits, Heresits etc. and showed by it, that which the Prophet speaketh of the strength of God: which benefit (as hath appeared) was to be accounted of above the other of the deliverance and pray of Egypt: which notwithstanding were as I have showed wondrous & marvelous works. In this verse the Prophet rendereth a reason of this wonderful counsel of God. And first he declareth that it was so be●●● by God appointed. For he calleth the performance of it, ●●●eth. And because as flesh and and sin is proud and quickly leapeth into the throne of judgement even over God himself & his doings, (such vile and abominable devils are we) The Prophet giveth a further reason when as he saith the works of his hands are judgement. He saith not, ●●ger, lest any should think cruelty in God. The works of his hands are truth The Hebrews use this word when they speak of a sure and certain performance of that which is promised. Therefore they join these two words mercy and truth together, whether they speak of God or man. David praiseth God for mercy and truth: Psal. 85.10 that is, for his merciful promise and faithful and true performance. Gen. 47.29. And jacob sweareth joseph to do this mercy & truth to him, that he be carried to be buried in the land of promise. These examples shall suffice, although I might bring almost infinite. But this is enough to understand the meaning of David. Now that the work was truth, we shall understand if we remember the notable promise which the Lord made unto Abraham, and confirmed it unto Isaac and afterward to jacob that he would give to them and to their seed after them the land of these seven nations. Gen. 13.14. For the Lord after that Lot was departed from Abraham, commanded Abraham dwelling in the land of Canaan to lift up his eyes and look from the place he stood in, to the East, & the West, & the North, & South, & promised to give it unto his seed after him for ever. This was done five times to Abraham. And Abraham died and was buried in the land of Canaan. In the xxuj. Gen. 26.24. chap. the Lord promiseth Isaac to keep the same oath that he swore to his father Abraham. And in the xxviij. Gen. 28.13. chap. the Lord appeared to jacob in the way to Mesopotamia in a dream & promised to make his seed also to flourish and to spread even to the North and South & East & West, although he was then a stranger and alone. And the same also is in the xxxv. Gen. 35.11. chap. with this addition, that even Kings should come out of him. These are the promises & other which the Lord made & bound himself to keep to this people: which as we have seen after 400. years, the Lord accomplished. This truth which David speaketh of shall be more excellent & famous, if we consider those hinderances, which seemed to have been able to have made all these promises vain. First consider what dangers & perils that Abraham was often in, being but one man, and driven from country to country. And as David saith both of him and of Isaac and jacob, they were driven from one kingdom to an other people. And this came to Abraham what time he had no feed. So that by the enmity of the Philistians, by the danger he was in for his wife, the promise of God concerning his posterity was in great danger. Gen. 17.17. Heb. 11.12. Consider the barrenness of Sara● and so many years after this first promise so that it might have been thought he had forgotten his promise. After this what was the condition of Isaac in whom now all the hope of the promise rested? how far of from death was he when his father had already stretched out his hand for his death and that at the lords commandment? where then seemed any hope of this promise or of this truth that David commendeth in this place? After this the barrenness of Rebecca, which when it was taken away behold a new hindrance. The children fought in her womb together that she was in great fear that th'one would have destroyed tother. Then the fear of danger that jacob was in of his brother Esaw who had vowed his death. And after that he was returned out of Syria, when Simion and Levi destroyed the Shecamites, what hope was there then that one of all the ●●●cke should have been left alive? Which jacob also feared, and had not that God of truth (who to bring to pass his promise had before so miraculously preserved his father from his enemies) as it were holden him under his arm and kept him in his bosom, they had at that time been all destroyed. But the fear of them fell upon the nations about them and they escaped danger. Then followed also an other enemy for the hindrance of his promise, even the famine which was in the land of Canaan now risen as it were against the truth of God. After that the bondage of Egypt in which furnace much more hot than the furnace of Nebucadnesar, yet nevertheless they were not consumed. These circumstances considered which were as so many contrary winds against this purpose of God, or like so many read seas to their entrance into this land, or so many walls of iron & gates of brass thorough which they must break before they could come into this promised city, These circumstances of hindrance I say considered, which notwithstanding the great & mighty God for his promise sake removed, do make the arm of the glory & power of God so much more famous and glorious & more greatly to be praised, neither that only, but comfortable also unto all that wait for his promises in faith and patience. For here we see an example drawn before us by the finger of God to look upon, for the confirmation of our faith and hope, if we wait also for those things which the Lord of his mercy hath promised to us. We see that the Lord hath promised that he will give the Gospel free passage in the kingdom of Christ. And this we look for, & all they whose hearts are touched with the love of the glory of God wait & look for it till their eyes dazzle in their heads. For we see mountains, & hills, seas, & waters, kingdoms, & peoples, Kings, Princes, and Counsellors of the earth, lift up themselves & stand against it: yet we may comfort ourselves with these words, that the Lord of mercy is the God of truth and will bring this promise to pass as we see it begun this day. For we see these kingdoms of England, Scotland, Denmark, Germany, Polonia and divers other kingdoms which together with Italy, France, & Spain, were as a Sceptre or mace in the hand of the devil of Rome, (as we see in tragedies in the hands of furies) we have seen this mace although for a time fair & beautiful with crowns & gold in his hand, yet now almost burnt out of his hand. The fire of the Gospel broke forth first one piece of his mace in Germany: than it cracked of this side and then of that side the sea: and now it cracketh in France, and what is left in his hand but a stump of Italy and Spain which the Lord for his truth and promise sake will burn also out of his hand. Neither will 〈◊〉 thus leave. But I doubt not but as the other Antichrist of the East the Turk began together with him, so he shall end together: and hope that when the man of sin is consumed, the Lord will also take his people out of his hand & accomplish the number of the elect. In Barbary, Grece, and else where. And when Lord? how long shall thy foes triumph over thee and make a mock of thy son jesus our Saviour whom we look and wait for, for the destruction of these Tyrants that have lift up themselves against him, and for the refreshing of thy weary and faintye children? Doubt ye not but the Lord numbereth the years of their captivity & of their appointed time for salvation, when our Redeemer will come and fulfil all things which have been spoken and determined by the Lord of truth. Thus may we 〈◊〉 comfort ourselves in 〈◊〉 God's promises which because it were 〈◊〉 to follow, I will rest on this one example. Which for all other may be a pattern to us of the truth of God. For in this verse is bec●●● offered again to speak of it. The works of 〈◊〉 hands are truth & judgement etc. This second word which the Prophet used I have already said is added to correct our wicked judgements against God, because such & so great is our corruption, so venomous & poysenfull we are of nature that we content not ourselves with equal enmities, but our sin breaketh out & falleth upon the just and great God. Therefore the Prophet attributeth this title to the Lords works that they are no less righteous & just, than they are true & sure. Now he meaneth in this place that the punishments which he executed for his people upon the Cananits & Egyptians, were most righteous judgements as we have seen therefore the truth of God in these works, so let us consider now therein his righteousness. And first for the Egyptians. I dispute not of the secret & hid causes which are only known to the Lord. Why he set this people & the other of Canaan above all other nations as it were upon a stage in whose persons this tragedy should be seen, which can not be unjustly 〈◊〉 by the judge of heaven and earth, the 〈◊〉 of all the world, as Abraham saith, Gen. 18.25 but I will only remember those manifest & re●a●ed reasons by the scripture which were the occasion of all their punishments, wher●● we may remember that Egypt most tyrannously & cruelly handled this people. Knowest thou not, o unthankful Egypt, how to deal with thy patrons and benefactors? was the benefit thou hadst by joseph forgotten in whose hand was thy life, & in his wisdom thy glory? in whose will was thy destruction, & in his pleasure thy shame? had ye forgotten the law of nature, o Pharaoh & all thy Senators, & all the people of the land of Egypt, so uncourteously and ungently to handle strangers? Came they to be your servants & bondmen, or fellows & companions? & yet said, Come let us take counsel against them? Exod. 1.10. Known you not last of all that they were gods people, his heritage, his children, his priests & kings, whom whosoever blessed, Gen. 12.3. he had promised he would bless again, & curse than that cursed them? had not their God threatened & smitten even kings for their father's sakes Abraham & Isaac, even Pharaoh & Abimelech? had not Egypt a singular benefit above all nations to be the hosts of them that were so dear to the Lord? Were not they more than Nilus in her highest & deepest inundations profitable to the increase of the fruits of the land? The heat of the sun, the influence of the stars, & all other benefits that are required for the ryping of their fruits, came out of no other heaven then even this very people. For as the Prophet describing the return of the children of Israel out of Babylon, for whom the Lord would dig fountains even in the wilderness, turneth to the serpents, & exhorteth them to praise God that had given waters in the wilderness, because through the blessing of this people it was also common to them: So these serpents & tigers of Egypt receive these blessings of God as by occasion, that is, for his people's sake: their corn, their wine, & increase of all things, and yet they take counsel to slay some of them, and to keep the rest in perpetual bondage. Just therefore were these thy judgements, o Lord, and righteous was all thy counsel against this cruel & unnatural people. Tho● turnedst their waters into blood, because they were a bloody people: thy hand struck them with darkness, because they were blind and ignorant of the benefits: They hand brought botches & sores upon them, because they were full of ve●●n & poison: frogs and he & vermin were sent amongst them, because they were a proud generation: they ●●re deprived of their substance and ornaments, because they were gotten by cruelty and extortion: their first borne slain, 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 justice & judgement. Now I will consider the Canaanites and declare the Lord my God to have been in their destruction also most just and most righteous. This is often declared in the prophets, when they show Israel of their Idolatry, divinations, cruelty, and such like, for they say the land is full of abominations as it was in the days when the Amorites & hittites dwelled in it. And Ezechiel declaring all their wickedness in two words, saying, Abraham was not their father, nor Saray their mother, but some Amorrean begat than, Eze. 16.3. and some Hittite surely bore them. Whereby the sin & abominations of this people are manifest. And if we look for the lord in his own person to give sentence of them, Gen. 15.13 behold he appointeth 400. years to pass ere the seed of Abraham should enjoy this land because the measure of the sin of the Amorites was not then full, their fruits 〈◊〉 ripe, the waters of wickedness not yet o●● their heads, but then very near ripe, though not fit for the harvest. For the merciful and gracious God doth so long bear with the wickedness of the world till it reach to the very heavens: that his long patience (as th'apostle teacheth the Romans) might drive them to the consideration of it, Rom. 2.4. & to repentance. But the Lord hath all that long time that he spareth, his balance in his hand, wherewith he weigheth the beginning and increase & full weight of their sin, & then he casteth them out. He considereth them, and waiteth for the ripeness, before he sendeth messengers to pluck them of the tree, or cut them of the earth. He tarrieth till they be dry and fit for the fire before he throw them in: till they be far, before he slay them: till they be dry & withered, before he put the axe to hew them down. Therefore it is contained in the scripture that the earth was full of sin when the Lord sent the flood & destroyed the world, Gene. 6.5. and made it as before the distinction of light & darkness, Gene. 8. almost for a year. We read also that the sin of Sodom was great, & that the cry thereof ascended up to the ears of the Lord of hosts. Gen. 18.20 Thus also the Lord in a vision of ripe apples showeth Amos the time of the Israelites destruction to be at the door. Amos. 8.1. And our Saviour Christ teacheth this long ●●●●ing of the Lord by the parable of the husbandmen, who waiteth 3. Luke. 13.7. years after no fruit came, to see if any fruit would appear. But we see the lord not to have waited three years for the repentance of this people, or till they were ripe, Neither 120. years as in the days of Noy, But 400. years as he had declared before to Abraham. Therefore the works of his hands were not against this people unpatient in anger or fury, but righteous in justice & judgement. The sword whereby they were slain from the prince to all the people even women & children, was the sword of righteousness: & the fire that consumed their cities & destroyed their houses, was the fire of judgement the hail & tempest that fought against them, reason, justice & equiry. That God therefore destroyed the great & small, the old & young, & as it is said, the mother & her children, it was not cruel rage, not injury, but right & justice, in striking at the last: & patience & long suffering in forbearing them so long: finally great wisdom in destroying the leprous generation, jest it should still increase: & great mercy to his church. Thus then appeareth not only the truth & faith of the works of God in performing 〈…〉 which were so long spoken of before ●●●●ning the bringing of his people out of Egypt and placing them in Canaan, but also ●●●●ment, wisdom, and mercy. Now 〈◊〉 half of this verse which followeth, the Prophet teacheth that doctrine & fruit which is here to be gathered. For he saith, all his statutes are true, so that from these particular promises and judgements of God, the Prophet riseth and reasoneth for the surety of all God's promises, whether they be for the destruction of his enemies, or benefits promised to his Church. For by statutes it should appear by the circumstance of this place, that he understandeth all this. First therefore for the surety of the works of God in that behalf (for after we shall see it in the other part concerning the benefits towards his Church) he saith all his statutes are true: that is, all his appointed counsels are sure and faithful, whether they be a destruction and overthrow of the wicked, or a comfort to the godly. And how shall not they be most sure and most truly performed, seeing they are determined by him, whose hands made the world and all that is therein, who hath done what so●●●● he purposed & was good in his 〈◊〉, whose hand is the hand of power and 〈◊〉 almighty? Man in deed in vain and deceivable, and able to be hindered of that which he hath determined, but the lord the almighty God creator of heaven & earth, in whose power are all creatures, even kings and princes, and in whose hands are the chains and bit and bridle, whereby the very devils are at his word loosed & bound, sent out and called in again, is never deceived nor hindered from bringing his counsels to pass. The waters of Tema & Sheba, job. 6.19. as job saith, are with heat dried up, so that they which look for help at them, are confounded and ashamed; but the counsels of god are as l●●ing & springing waters, which shall continued faithful and sure & undried, though all the mountains & fountains from whence the rivers and floods do flow, yea though the sea should be dried up, for those run out of the earth, but the counsels of God flow from his hand which no sun can dry, nor wind drive away, till all be fulfilled that he hath determined. They are therefore like the springing waters, that is, continual and durable: like the great mountains that can not be removed, Psa. 125.1. as saith the Prophet● like the field that 〈◊〉 bringeth forth fruit, and can by no injury of weather be hindered: like the word and commandment of the Persian kings, Dan. 6.12. whose word is sure, as it is in Daniel or rather like the Lord himself, Iea●. 1.17. who is immutable and unchangeable. Cry therefore and weep, make a noise & howl ye contemners of the Lord, ye that delight in your vanities, & take pleasure in that that is abominable, Malac. 4.1 for behold the day cometh that shall burn as an oven, and all the proud, & all that do wickedness, shall be as stubble, and the day that cometh shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch. Hear ye drunkards and gluttons, ye Epicures, and idle bellies, jud. 14. and fear, for behold the Lord cometh with thousands of his Saints, to give judgement against you of all the wickedness you have committed, and of all the cruel words which wicked men have spoken against his word. For this is determined by the sentence of the mighty God, whose name is wonderful and power marvelous, whose decrees are sure and counsels unfallible. This fearful lesson the Prophet teacheth the wicked and abominable children, that dishonour the glorious and be ●●cifull name of the Lord our God, when he saith, all his appointments or decrees are sure. For they may be sure & certain, they may persuade themselves, & writ of it, that the judgement of God upon them in what sort soever the Lord have given sentence upon them, whether to their destruction by themselves or by other, whether immediately from heaven or by common death, or by some notable spectacle, or in what sort or kind soever it be, that it sleepeth not, but it cometh upon a chariot, whose horses are the winds, & whose wheels are the whirlwinds even speedily & hastily to their destruction. And now you that fear God & delight in his commandments, that frankly & freely g●●e your souls & bodies to the Lords service, that love his word●, his glory, and his children, that endeavour with all your power in that vocation whereto you are called, to sanctify & praise that holy name, that are in battle & field against temptations with sin, with the devil, with the enticements of vanity, that have sold all things for the precious jewel of the Gospel, & delight yourselves therein, that therefore bore the hate of the wicked, the mocks of the scornful, the injuries of the violent, that groan and mourn and lament, and sight and weep under the burden of sin & power thereof, that would reign in our mortal bodies, let us at this voice of the Prophet when he saith all the Lords decrees are sure, let us, I say, lift up our heads and patiently and joyfully look for that day when the Lord shall deliver us and all our fellows from all oppression & injury of the wicked: when Satan shall no more watch against us: when the power of sin shall not hinder the spirit of God to have his full and perfect work in us. That which followeth in the ne● verse is only a repetition of this that I have already expounded: for where he ha●● say●● the works of his hands are truth, here more plainly he saith, They are established for ever and ever. And where he said, They were truth & judgement, he now saith, They are done in truth & equity. Therefore: is a doctrine most necessary to know the truth of God in performing his promises his judgement, & equity in the same, sei●● the Prophet so diligently noteth it, that in th● short Psalm he giveth two verses to it, knoting other things up very briefly. Let 〈◊〉 therefore for our seal to his truth & ius●●● of god in ●l his works, what sort soever th●● are of: and let them that know & fear t●● Lord, say always the Lord is true & right● ou● to him be glory for ever & ever ●m●● I am come by the grace of God to the end of the Cxj. Psalm, which now almost a year ago I took in hand, wherein I have spoken first of the poem which is in the first verse, stirring up himself to the writing of it to the praise of God: then of the double matter in●t, both of the work of God appearing in the whole world, ●●●e they are witnesses unto us and masters of the glory and mercy of the creator who is blessed for ever Amen: Then of his benefits bestowed upon his church, the creation of it, their deliverance, their miraculous deliverance, their more miraculous enriching, & their most miraculous & wonderful placing in the land of their inheritance. All, arguments of a most entire and tender love & affection that God had to his Church, and severity, justice and truth towards the Egyptians and Amoheans as I have declared. Now followeth the last and principal benefit that they received, to be spoken of. He sent redemption unto his people, he commanded his covenant for ever etc. This benefit is the declaring & opening of the will & commandments of the Lord unto them. Of the which to speak according as it is requisite by proportion and measure of this to the other which they before received, I need a more plentiful wisdom, & a m●●e gracious tongue which the Lord grant me. For if in tother I have spoken with the tongue of a man, in this I have need of the tongue of an Angel: For if we accounted of the other as precious, excellent & heavenvly blessings, of this, we aught to make much more account as by comparison shall appear. And first for their deliverance out of Egypt, you all are witnesses what a notable thing it was, and how I have laboured to set forth therein the hand and power of God, and his love to his people in it: yet the scriptures do lighten it in other places, as we shall see. For we read that the Lord did also bring the Philistines from Oaphtor, and the Syrians from Tire, Amos 9.7. as Amos declareth. Then we see that their deliverance out of Egypt was no singular or proper thing which the L. wrought for them more than for other. Also their placing in the land of Canaan, although so notable as I have before showed, Deut. 2.9. yet Moses showeth the like done for other people. The israelites were placed in the land of Canaan, the Ammonits and the Moabits those incestuous sons with their incestuous generations were likewise placed in the land of the Zamzonuns. he destroyed the Enakymes, for Israel: likewise he destroyed these Zanzomias. For the Amonits, a people great & tall as the En●●imes so the Lord destroyed the Horymes & brought in the sons of Esawe in their place, And the Attins' w dwelled in Hor●rim even unto Aza. Them, the Caphtorims destroyed & dwelled in their places. Where then is become the privilege of Israel or those great works for them, which we magnified so greatly and highly before. What vehemence then is in this exhortation of the Prophets, where they ever bring in their deliverance out of Egypt, then placing in the land, their use of the fructs which they planted not, corn which they sowed not, and houses which they builded not, seeing these have been no less done for Infidels then for his own people? Surely it can not be denied but although their deliverance were common to them with other, yet the manner of their deliverance was not able & singular. for so Moses saith, was it ever heard before that God should come as it were from heaven to deliver one people out of an other that oppressed them with signs and tokens and wonders as he did to them, as if he himself had been oppressed with them? as if he had burned in the furnace with them? as if he had laboured under their burdens? as if he had fled out of the land with them? yet notwithstanding all these things which were wrought for their deliverance, were both marvelous and singular, yet they are but dead and idle without this which now the Prophet David addeth as the life and perfection of the rest. Rom. 3.1. Even as the Ap. S. Paul teacheth, where he asketh what the preferment of the jews was above the Gentiles? he answereth that it was very much, because that unto them were committed the words of God, the covenants, the law, the service of God, & the promises, as also we have in the 127. Psalm the testimony of the Prophet David to this purpose, Psal. 127. he showed saith he his word unto jacob, his statutes & ordinances unto Israel: he hath not dealt so with any nation, neither have the heathen knowledge of his laws. Thus than it appeareth that not in their deliverance, neither in their inheritance, but in the word of God revealed unto them, their principal blessings and tokens of God's favour appeared. From Horeb and Sinai, and neither out of the riches of Egypt, nor the inheritance of Canaan, came their felicity, for although that the riches of Egypt, and goods of the Caanits were great and notable tokens of God's favour unto them, yet by them they were not joined & coupled with the Lord. They were not made bones of jesus Christ bones, and flesh of his flesh, Ephes. 5.30 as by the word and covenant and testimonies of God they were. For Moses as a Mediator between the Lord and his people did in the giving of the law, bind the●e two, God and his people together: putting as it were the Lords hand into the hand of all Israel, and giving his likewise as a father into the power of God, making of two on: by jesus Christ the head. Therefore the Prophet Ezech. Ezech. 19 compareth all other benefits that God gave his people, to the ornaments of apparel, namely to her bracelits & billiments, to her rings and chains, and earrings, to her Crown of gold for her head, white silk for her body, and shoes of taxus for her feet, to honey, oil, and the finest flower of wheat for her diet, but the giving of his word and statute unto them, to his marriage with her. Therefore are all those complaints in this Ezechiel, and in the rest of the Prophets concerning her fornication, when she left the commandments of God, & followed after strange gods & new laws: And therefore also there is mention of divorcement between them. This was then the greatest and highest and heavenliest benefit that ever came unto them to be joined in league with God, to have him swear & bind himself unto them to be their God, that is their defender & maintainer, if they would be his people, he dealt not so with any nation, or kingdom, or city under the cope of heaven. O Israel, o house of jacob, what wast thou that the lord so rewarded thee, or what was Abraham thy father that he so visited him? he made for himself a people only out of Sem, & cast away Cham & japhet, Gebal & Ammon, and Amaleck he abhorred, but judah & Levi & joseph he loved he exalted & honoured, he made them of all the world his sons, and first begotten, all them he made Kings and Priests unto him as Melchisedech, he made them all little inferiors to the Angels, & joined them with the son of God. Ex. 14.30. The night then that they departed out of Egypt was a day of love unto them, the day that Mannah first fell from the heavens, Ex. 16.13. was in deed a day of joy and great gladness unto them: But that day that they received the laws & ordinances & statutes of God, although it was a cloudy & a dark day, a day of tribulation & anguish, of fear & sorrow, of a noise & sound of a terrible trumpet and thunder, which all caused to the outward man heaviness and sadness, yet in deed if we consider what good that day brought to his people, what honour, what pre-eminence, what state, what majesty, what as it were familiarity even with God, that cloudy and misty, that dark and dreadful day was the blesseddest day that ever rose over them. A sort of poor and sinful men to be joined in league, and as it were in marriage with God, and to have the company of Angels as it were bridemen at the marriage. My eyes are not so dazzled with beholding the brightness of the Sun, nor mine ears so astonished with the thunder, not my mind so with joy ever confounded, as my understanding at the consideration of this so great mercy, yea my words are swallowed in it, and my judgement vanisheth and melteth before it. But the Lord as Moses saith, in deed loved his people. Well we see then what just cause David had to remember this benefit in the Catalogue of the Lords mercies. He sent redemption to his people, he commanded his covenants for ever. Now also let us a little leave them & think of ourselves and the revelation of the word and will of God unto us: that in knowing the goodness of God towards us in this part, we may labour to love the Lord and embrace his gracious calling thankfully. What the● is England this little poor corner of the world to Italy and Spain, to the great and rich countries of Asia and Africa under the Turk, and other barbarous and blind Princes, that God should from heaven look as it were and cast aside his eye to this little hole, passing over and contemning such glorious and famous Monarchies, & kingdoms, to cast the seed of his word and the precious stone of his glory amongst us, to make us while other labour and travel for earthly and corruptible wares, to be Merchants of this such a jewel, buyers of such a treasure wherein life and salvation is contained, and to lighten us with the blessed beams of the glorious Gospel of jesus Christ. O before how many goodly & rich nations hath he preferred us? how hath he loved and honoured us before other kingdoms, that in glory and riches do far exceed us? O whom shall they sand to heaven to fetch the word of God? or whom shall they send to the deep places of the earth or beyond the seas that may bring thence this treasure? for the Lord hath blinded them most justly that they can not see the Sun, & stopped their ears that they may not smell the body of the Gospel, neither follow the Eagles that fly unto it. We were a far of as they are, strangers from God and his covenants with them, sinners of the Gentiles as they, uncircumcised, untaught, unholy, nay dogs as our Saviour Christ saith, and swine, and tigers: but we are illuminated, we are taught, we are sanctified, we are made near, even Citizens of jerusalem, sons of the kingdom, & heirs of the promises, and coheirs with jesus Christ, who is God blessed for ever. Amen. Now no more unholy, no more blind, no more cruel, no more idle, no more abominable before God. for we are if the kingdom of God be in deed come unto us and into us, that is even into our minds and consciences, than we are the lambs and doves & ants of the Lord, in all holiness and patience and diligence, waiting for the coming of Christ our Saviour. For unless we walk in these and such like fruits of godliness, though the Sun be risen in the Realm, surely it hath not shined upon us, but we remain yet in ignorance as we did. Yea surely it is an undoubted truth that so much we know, as we practise. Otherwise let us talk of the Gospel never so much, we are still dead in sin and ignorance. let us exalt it never so high, it exalteth not us, but rather thrusteth us down to hell, but if in deed we have received the Gospel, so that we both know the glory and mercy of God, & also seek by all our power to glorify & set forth the same in our life & studies, then are we truly lightened, and the light of God shall continued with us and increase in us more and more till the day star that is the full and perfect knowledge of jesus Christ arise in our hearts, 1. Cor. 13.12 when we shall know no more in part, but fully and absolutely as we shall be taught, as thAp. saith: for so I think that sentence is to be interpreted. Thus I say if the kingdom of God be come unto us in truth, and not in opinion, in heart not in face, in works not in words, then may we both for the common benefit of the realm, and our own grace, lift up our hands unto heaven and bless him that liveth for ever, who hath of so great mercy called us from so great damnation as we were in, to life & glory. O that it would please him to make not only an altar in us and in the realm for his worship, but fully and perfectly to build his temple in such order & perfectness amongst us, that we might see his Church begin to flourish & spread her bows over the whole land: that all might have a true knowledge of him and whom he hath sent jesus Christ. For this ignorance that is amongst us, and this untowardness that is in us either to learn the good will of God, or to put in practice that which we know, maketh this blessing but half a blessing, this grace half a grace, this light half dark, nay this blessing no blessing, this grace no grace, this light no light at all. And I pray God we make: it not a curse in th'end and extreme darkness. This in deed can not be denied but great grace is come unto us. But as when the ark of God was with great gladness received of the Bethsanits, 1. Sam. 6.19 when it came from the Philistines, but with little reverence used, it caused a death and destruction of many, even fifty thousand and seventy men, so it is to be feared and almost looked for, that if generally an other way be not taken in hand for the furtherance of the Gospel, and particularly every one frame himself after an other sort to serve God, the Gospel which should be our life, will be the destruction and death both of us & of the realm. And as jesus Christ coming in the flesh unto the jews, although he was acknowledged of some to be the Saviour of the world, yet being generally contemned, was enemy unto them, and the revenger of his contempt, So the Gospel if we receive it not in all reverence & fear, & to our power labour that it may be likewise received of all, that which otherwise should be and would be the water of life to save us, will be a sea to drown us: the sweet powder of our health, will be powder to our destruction: meat to feed us, poison to kill us: apparel to cloth and keep us, will with vermin infect and ●ot us: last of all that which should be a Gospel unto us, will bring the heaviest and saddest news that ever we heard. Well howsoever we use it, the gospel of itself is the precious and excellent tree of life: and happy is the garden wherein it is planted: yea happy be the day and blessed from above, in which the Gospel came unto us: let that month be respected of God, and let it be the head of the year, joyful and pleasant may it be, and let them that are ready to bless, bless that day: Let not darkness rise in it, & in it let no clouds appear, but let his son be ever seen: for blessed are the feet of them that bring glad tidings of peace and life. We celebrated as it were the nativity of the whole world every day: but the nativity of the Gospel we aught to celebrated every day seven times yea to make it the beginning of the supputation of years, as we read that the jews reckoned their years from the year of the jubilee, Leu. 25. and from the finding of the law in Iosaah's time: for than cometh the true year of jubilee, the year of joy & freedom, and deliverance from bondage, when the Gospel cometh unto us. We writ in deed in all our letters and leases the year of the incarnation of jesus Christ. But I would we so often considered the benefit and uses of the incarnation deeply, and weighed that in our minds. Well I need labour no further to prove the benefit that we receive by the Gospel to set forth the excellency & dignity of it: but if yet we know it not sufficiently by all these colours, look into the black countries of ignorance far or neat in the old time, or at this day void of the light of the word of God. Remember the blindness of Sodom and Egypt, whereof the darkness and night that God sent upon them was a visible sign & argument. Look into the kingdom of Turkey, if for darkness we can perceive it what confusion and horror is amongst them: look into the Church and Synagogue of the Papists, if through gold and silver, stone, and pearl, silk and velvet, and fine linen, we can see her horrible filthiness: that by th●● black and dark colours of ignorance, and blasphemies, the beautiful and glorious face of the Gospel of God may appear. For they in deed and we (how many soever live in ignorance and idleness even in this place) are those Cymmerians that the Sun shineth not upon although we walk all the day in the Sun. Nay Cymmet●ās are not Cymmetians, night no night, and darkness no darkness to this darkness. The dragons and serpents that lie in the deep caves & caverns of the earth, the moles that are always in than holes, and bats that delight in the night, are patterns and portraitures unto us of then estate: or rather they are already in confusion and hellish darkness which in th'end they shall devil in for evermore. ●o● I beseech you is not he dishonoured is not jesus Christ mocked, is not the spirit banished? are not the godly hated and persecuted? is not the word of God detested of some, corrupt of other, and despised of all such? Then there is no affinity between them and God, who is light and holiness: no love between them, no affection, no thought of either toward other, but they are a far of as the Apostle saith: they are enemies, they are two. But they who receive the word, are one with God, & one with jesus Christ▪ yea as I have said, bones of his bones, Ephes. 5.30 & flesh of his flesh. Then to conclude this, we see what an excellent and high calling it is, to have the word of God sent to any people: & what cause David had to remember it, as the chief and principal above the rest. For in deed it is the end and scope to the which all the rest are to be referred: as the place wherein he reckoneth it, well noteth it so. ●o● do we think that their deliverance, that then enriching by the jewels of Egypt, that their inheritance in Canaan was bestowed of them for their selves to mock them ●oly fellows, rich, brave and glorious? Psal. 5.44. No the Prophet David and Esay appoint the end thereof to be far other. For he saith that he made them a vine for himself whi●h he brought out of Egypt, Esay 5. & I say in that notable song declareth how he planted th●m there, that he might delight himself in the 〈◊〉 of it, and as in another place he saith that he made a people for himself. So th●n it was and now is much more: even so much more, as the grace of God is more abundant than it was at that t●me. For the grace of God hath appeared in these latter days, as th' Apostle saith, Tit. 2.11. that bringeth salvation unto all men: it hath appeared instructing us that denying ungodliness and worldly lusts, we should live soberly & justly and holily in this life, wishing for the blessed hope and revelation of the glory of the great God and our Saviour jesus Christ who gave himself for us that he might deliver us from all unrighteousness, and purge us unto himself a peculiar people, servantly and earnestly following good works, and in deed most justly: jere. 31.31. for he speaketh of those days whereof jeremy prophesied, that the Lord would strike a new covenant with his people, not as he had done with then fathers, from the which they started, but he would not put his laws in than hearts to do them. Then seeing the grace of God hath been so marvelous, so excellent, and superabundant in these days above the other, by proportion and reason there is greater thankfulness required of us to whom such grace and mercy hath been showed. So that if they meet once for the praise of God, we aught to meet seven times: if they had one preacher of it in one city, we in one city should have seven: if they had charge that they should put the commandments and the words of God into their hearts & souls, & to bind them for a sign upon their hands, to be a perpetual warning in their eyes, to teach them their children, to talk of them walking in the way, and sitting in the house, and rising in the morning, and l●ing down in the night, to writ them upon the door posts and corner of the house, we surely aught not to perform this alone, but even to dream of them in the night: day and night to meditate with ourselves of them. And if their love to this merciful God was as the love of children towards their father, or as the love of wife towards her husband with whom she is one flesh, our love my brethren aught to be as the love of a friend who is with his friend one soul. For without doubt unspeakable is the grace and mercy that is revealed by the Gospel. The eye of none can not see, nor ear hear, nor heart understand it, but such as have the spirit of God who knoweth the secrets of God. Now in that the Prophet David say the he commanded his covenant for ever: he doth not only praise it for the perpetuity and continuance of it in respect of God, but also in a word exhorteth all men to faithful and continual obedience in performing the conditions of their covenant of their part also. And of God's behalf it had been great love if with Abraham alone the father of the people he had stricken this covenant or with his generation after him, for some hundredth years: but to make it to rest upon the head of his seed so long after him, even from generation to generation for ever, to grant him this inheritance, the riches and fountain of his mercy appeareth. For although that some now are fallen away and their body in a manner dead, yet notwithstanding the truth of the covenant remaineth at this day. And if they had continued faithful, it had never been broken: for God remained still sure of the one party for the performance of the old covenant. Then think a little of this benefit, or rather let it occupy all ou● whole minds in consideration of it that perpetually with one people (as in an ark that should never be broken) the Lord laid the precious treasure of his commandments. Although he departed from Siloth & left also Zion at the last, yet he never clean cast away the root & branches of Israel, but kept and keepeth thousands to himself, & we look for the rest to be called even thousands & ten thousands in every tribe. This people thorough their much iniquity vaned and vanished as the moon: & oftentimes hath b●ne & now is in a dangerous & fearful eclipse. But by the grace and mercy of God and his word appearing near unto them, they have gotten and do get some light & shall in th'end be in the full, when God grant our unthankfulness that be of the Gentiles, breed not great confusion to us which have had them our example but would not learn. He raised amongst them by his word that remained with them, not one in one age, but many in many ages as it were Angels, even out of their bodies: I mean, the wise Prophets, noble judges and deliverers, holy Priests and levites, godly Kings and Angelic Nazarits. joel. 2.28. Even of your young men I raised Prophets unto you saith the Lord, and of your children Doctors, I powered my spirit upon your servants, and upon your daughters from time to time. And last of all as I opened my conduits in the days of Noah for destruction, so the conduits of grace were revealed unto you from heaven: yea the windows of heaven were opened at the ascension of jesus Christ and wisdom & understanding reigned upon all flesh, even to thend of the world. Thus we may remember the commendations of this covenant that David comprehendeth in one word. And seeing there is also now come to us like grace, the same is also to be understood in ourselves. Now of the other part in that he sayeth, he commanded his covenant for ever, Beside this praise of the mercy of God, I have said that he exhorted them & us to continual faithfulness, in keeping the lords covenant with us. Now if we agreed with ourselves one of us with an other, a man with his fellow, if we after break our faith, we can not but condemn ourselves of great wickedness. But if we break with our betters as some Prince or King it is more both wickedness and shame: but if the covenant that we made with God in the beginning by our fathers & have renewed it in our baptism since, be by our sins broken of, what misery and shame what sin and death hangeth over us? It behoveth therefore in respect of the covenant itself, first that we keep faith & truth to the commandments: and that not for an hour or the time while we hear the word, or when we come to the communion, or for a day we hung down our heads & some mortified & consecrat to God in saith and holiness, not only to please ourselves if we see a good motion in us though it be sooner quenched then the lightning, but to labour to follow it, to nourish it, to blow it up, to make a fire of it, that we be not as the unfaithful waters which in the summer are dried up, or as the dead trees which perish in the winter, but that we remain whole, and sound, & perfect as the living waters and Olives of the Lord that ever shed forth their sweetness and fatness: that we make a covenant with God even binding ourselves as it were in statute merchant for performance: that we make as the Scripture speaketh a covenant of salt durable & perpetual with the Lord to live before him in holiness and righteousness all the days of our life: that our hands and hearts and knees be never weary of praying, our ears never weary in hearing the word of God, our minds ever occupied in our vocation or something furthering our knowledge & godliness. All this we are bound to in respect only of our covenant. Now if we think of him who hath stricken this league with us, we can not choose but do it. For as David saith here, holy and fearful is his name. In which words two arguments are contained and forcible reasons to draw us and drive us to the performance of it. ●irst in that he is a holy, Secondly a fearful God. This reason you know is set almost at th'end of every commandment in Moses. ●ot he concludeth them thus always: This I command you for I am the Lord that is an holy God which would not command, were it not both good in itself & good for you: & a fearful God which will visit the sins of the fathers upon the children unto the third & fourth generation of them that hate me. Exod. 20.5. Then we see whether to look for help if we be slack or weak or ready to fall in the breach of the commandments of God. Art thou weak and overcome almost with anger, with the affections of adultery in thy heart or in thine eyes? Then remember that the holy God whose thou art & whom thou oughst to serve hath forbidden them both. Art thou acquainted with sin, art thou an old adulterer, an old backebiter and procuter of hate against them that fear God? Know that the fearful God will knock thy pate if thou go on still in thy wickedness. These reasons I leave for you to think of, because I will be short and make an end of the Psalm, and because the next and last verse hangeth on this, namely to declare unto us how to come to the keeping of the covenant with God. The fear of God is the beginning of wisdom, as if he should say: Art thou desirous to follow the will of God and keep his commandments? Remember that god is an holy & fearful God, with whom thou hast a covenant, the beginning whereof is the keeping of his commandments, and the root of this wisdom is the fear of him. This is the first step, & this is that which when thou hast gotten, promise' thy soul rest. The fear of the Lord is the beginning of wisdom, whither then shall he go to get this fear of the Lord, whose end is so pleasant & fruit so precious? shall we go to mount Sinai & Horeb again, where we shall hear the thunder, and terrible voice of a trumphet, where fire and smoke & darkness appeareth without, and horror and fear within? Or shall the Lord give into my hand a fearful sleep to send, upon you to prepare you to hear the word of God? Nay these days are past, and God now speaketh to us by his beloved son. Him let us hear, let us look unto him, let us consider the faithful in the scripture & company of Angels which fear him. For jesus Christ himself although the one & only son, yet he feared God, as Esay saith, Esay. 11.2. and was obedient to him, he feared him, & was diligent in prayer unto him in the night, and exercised in his vocation all the day, he feared God, & preached the Gospel diligently for the salvation of the souls of men, and carefully & pitifully considering their misery, delivered them from infirmity of their bodies. The Angels that are in heaven they fear god & reverence his power, they hide their faces at his glory, and worship him at his feet: joseph and Io●ias, Samuel & Daniel among the young men, and Noah and Abraham, Moses & job, among the fathers, David & Ezechias among the kings, feared him, and walked in his commandments. These examples are set before us. Now Solomon he exhorteth in his Proverbs to the fear of God, who seeth & considereth all our doings, before whom we & all our inmost cogitations are naked & open: from whom no shadow, no cloud, no wood, no dungeon, no enchantment, can hide us, for he seeth us that made us: and how can he not know us now, that knew us in our mother's womb, as David saith. And th'apostle to the Hebrews hereupon exhorteth to the reverence and fear of God, seeing we call him father who judgeth every man according to justice without respect of person. And to them that will occupy themselves in the scriptures, many other fountains will appear from which this fear of God will slow. Now seeing it is the beginning or rather the principal part of wisdom, yea even half of it, we must cast by what means soonest we may obtain it. For if we he wooer's & lovers of wisdom, this is the mother which must give her unto us: if we be merchants and travelers for her, this is the key and haven where we must first arrive: if we be Gardeners, this the first herb that is to be got & set in our minds: if we be scholars, this is the first form: if we seek for her, she will bring them to her. O ye Tutors hear how all our labour is in vain, if we seek not to set this before all. We call the liberal arts and sciences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but in deed preposterously. For the first knowledge of all knowledge, is a true & grounded knowledge in the will and word of God. And in deed if we look for fruit at any time of good arts & knowledge of good tongues, let our first care be, that they fear & serve God: that they be both brought up in such exercises, & trained up in such studies as increase godliness: and led so & governed by our example and diligence in our vocations to follow us, as children their fathers. These are the means for the spirit of God to be get fear of God which is the beginning of wisdom: Nay which is the whole half of wisdom, or rather as job saith, perfect wisdom: without which all knowledge in heaven and earth is vain & foolish: but with which it is, I dare say, with Solomon the chiefest holiness. Now hear what commendation the Prophet giveth unto them that have it. He saith, that they have good understanding, and that their praise remaineth for ever, where we see what is thought in heaven of all such as fear God, notwithstanding they be contemned & condemned in our Colleges, and in the world ab●●●●. ●●t a good understanding (saith the Prophet ●●ue a● su●h as do thereafter. This commendation is drawn out of the law where Moses often & many times useth the same verb, whereof this now cometh. For thus he saith in the 8. chapter: O that they were wise and understood this, that they would consider the latter end. And in divers other places he useth this word, when he teacheth that they should do wisely in doing the commandments of God. And Solomon in his Proverbs doth often note a godly man by this title, A man of understanding. The world magnifieth & lifteth up on high, Policy, & knowledge of ordering a common wealth, of conducting an army, of getting great wealth and riches by merchandise: But who remembreth the highest and most principal and sovereign wisdom of all wisdoms to be godliness? These are surely things very commendable and necessary, but if we make comparison, these are not to be accounted of in respect of this wisdom. Therefore this is called wisdom in the scripture after an excellent sort, as though other were falsely called wisdom, or by leave as it were. Therefore Moses often times repeateth unto them in that exhortation made to the commandments, that this shall be their wisdom before all people: that for this cause other nations shall acknowledge them to be a wise and understanding people. And in deed as God is only wise, 1. Tim. 1.17. as the Apostle saith to Timothy, so this treasure & grace he giveth only to his children, when other even his enemies excel in other gifts of the mind. Egypt hath been famous for the Mathematics. And Athens the school of eloquence in all the world: In Lacedaemon the tents of soldiers and ●eates of chevaltie: Physicians in Italy: Laws in France: Merchants in Venice: Now (as in old time) in Tyrus, in the land of Havilah are the mountains and veins of gold and precious stones, scarlet, silk, and crystal in Syria, ivory and costly wood in Chrum, best wines in Damascus, tapestry i●●●damus, and so forth might ye consider other countries with then chief merchandise: But the fear of God, the love of his commandments, which is only wisdom, and only precious, is only found in the Church of God. Therefore all the faithful which fear the Lord are all merchants and occupiers of wisdom, more famous than the Merchants 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 all kings & priests, as Peter and Moses saith, but our kingdom & priesthood are spiritual: it is not seen: and therefore not esteemed. But because time forceth me to break of here, I leave the finishing of these two last verse to an other tyme. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.