PSAL.
CXI
.
Praise
ye
the
Lord.
I
will
praise
the
Lorde
with
all
my
hart
,
&c.
I
haue
chosen
to
interprete
and
speake
of
this
CXI
.
Psal.
for
the
excellencie
and
perfitnes
of
the
same
for
although
it
be
but
litle
&
short
yet
the
holy
Prophet
comprehendeth
in
it
the
summe
of
many
Psalmes
.
And
as
when
he
gaue
his
minde
to
the
preparing
of
those
thinges
which
shoulde
serue
to
the
building
of
the
materiall
temple
,
he
disposed
in
his
mind
vnto
what
vse
this
and
that
iewell
or
waight
of
gold
and
siluer
and
a
number
of
other
things
should
be
applied
:
So
I
doubt
not
but
in
these
Psalmes
which
this
noble
and
worthy
Prophet
left
for
the
ornaments
of
the
Church
of
God
which
is
his
spirituall
temple
,
he
had
great
consideration
whereunto
eche
Psalme
should
serue
.
So
the
wise
and
godly
king
appointed
some
to
declare
the
vse
of
the
Sabbath
:
others
,
to
remember
the
benefits
of
their
deliuerance
:
some
to
celebrate
the
prouidence
of
God
in
all
thinges
:
and
so
many
other
Psalmes
he
wrote
which
he
consecrated
as
tables
to
the
honour
of
God
and
prayse
of
his
mercie
for
his
deliuerance
out
of
his
daungers
,
and
as
glasses
for
the
children
of
God
to
see
their
estate
in
.
This
Psalme
comprehendeth
not
one
or
two
pointes
,
but
is
left
vs
as
a
most
beautifull
and
precious
diamond
,
wherein
we
might
see
almost
all
thinges
.
For
first
,
he
celebrateth
the
goodnes
of
God
which
appeareth
in
the
whole
world
:
then
particulerly
the
benefits
bestowed
on
his
Church
:
Lastly
,
the
dutie
of
the
children
of
God
for
these
benefits
,
with
an
exhortacion
to
the
feare
of
God
:
so
that
this
Psalme
is
to
vs
,
as
many
Psalmes
.
And
for
this
cause
it
seemeth
that
he
hath
laboured
to
penne
and
write
it
artificially
.
for
it
is
made
according
to
the
Hebrewe
letters
euery
halfe
verse
,
as
they
are
in
order
beginning
with
a
letter
vnto
the
two
last
verses
,
where
he
putteth
three
in
a
verse
.
Which
art
and
diligence
which
the
spirit
of
God
in
him
hath
vsed
exhorteth
vs
to
giue
diligent
heede
&
care
to
marke
and
vnderstand
this
Psalme
.
For
if
it
become
all
flesh
to
stand
and
giue
care
when
God
speaketh
,
surely
it
becommeth
vs
to
giue
an
excellent
attentiuenes
to
the
Lorde
when
he
vseth
a
singular
maner
of
writing
or
speaking
,
and
to
adde
to
our
accustomed
diligence
,
an
artificial
diligence
,
where
the
Lorde
speaketh
by
art
,
and
,
as
it
were
,
to
set
our
cares
,
where
he
setteth
his
words
.
This
for
vs
that
are
hearers
.
Further
we
are
here
to
learne
when
God
shall
call
vs
to
the
ministerie
of
his
worde
in
his
Church
,
that
we
ought
not
to
come
negligently
,
to
speake
of
the
workes
and
mercies
of
God
:
lest
by
our
foolishnes
and
negligence
the
doctrine
of
God
come
into
contempt
.
But
to
stirre
vp
our
mindes
and
senses
and
all
the
powers
of
our
witts
how
we
may
in
most
excellent
,
and
frutefull
kind
of
preaching
speake
and
vtter
it
.
Therefore
it
behoueth
vs
now
in
the
daies
of
our
youth
while
the
Lord
of
his
mercy
giueth
vs
time
&
oportunitie
,
that
we
omit
not
those
good
healpes
which
are
fit
for
our
furtherance
&
profit
in
these
studies
,
neither
idly
&
negligently
to
let
the
daies
&
months
&
yeares
passe
ouer
vs
without
consideration
of
ou●
profiting
from
time
to
time
:
lest
we
become
but
slubberers
&
vnfit
instruments
for
the
Lords
glory
and
praise
by
our
owne
naughty
slothfulnes
and
idlenes
.
Praise
the
Lord.
This
is
the
inscription
or
title
of
this
Psalme
:
where
before
he
beginneth
this
song
he
calleth
other
into
the
fellowship
of
the
same
exercise
with
him
.
Wherein
we
se
what
a
notable
zeale
the
Prophet
of
God
had
,
to
the
setting
forthe
of
the
Lordes
glorye
,
who
is
not
content
him selfe
onely
to
prayse
God
alone
,
but
stirreth
vppe
other
also
thereunto
.
Doe
we
thinke
that
such
examples
are
left
in
the
Scriptures
that
we
shoulde
ouerlooke
them
,
and
not
thinke
that
they
are
written
for
our
example
?
Nay
doubt
we
not
,
but
the
Lorde
hath
set
such
lights
before
vs
,
that
we
should
take
light
of
them
,
that
we
may
also
giue
light
to
others
,
that
by
our
wordes
and
examples
,
we
shoulde
also
stirre
vppe
and
inflame
others
to
the
prayse
of
God
with
vs
.
For
if
we
haue
not
that
affection
of
calling
others
,
surely
we
deceiue
our selues
if
we
thinke
we
loue
the
Lorde
.
Therefore
not
in
this
Prophet
onely
we
see
such
excellent
and
so
many
exhortations
to
others
to
prayse
the
Lorde
with
him
,
but
also
in
many
places
of
the
Prophets
,
and
namely
in
the
seconde
of
Esay
,
Come
and
let
vs
goe
vppe
to
the
Mountayne
of
the
Lorde
,
to
the
house
of
the
God
of
Iacob
,
and
he
shall
teache
vs
his
waye●
,
and
we
will
walke
in
his
pathes
.
I
will
praise
the
Lorde
with
my
whole
harte
.
Here
followeth
nowe
that
noble
and
excellent
protestation
and
profession
of
the
praise
of
God
which
Dauid
doth
promise
for
the
manifold
mercies
of
God
.
And
although
(
as
I
haue
partly
shewed
)
the
thing
which
he
speaketh
of
are
in
deede
wonderfull
and
excellent
,
and
worthy
to
be
praysed
,
yet
Dauid
had
no
more
cause
to
praise
God
for
them
,
then
any
of
vs
.
For
he
remembreth
no
priuate
benefite
to
him selfe
,
but
euen
those
which
he
hath
common
either
with
all
the
world
,
or
els
with
all
the
house
of
Israel
.
It
is
therefore
no
lesse
required
of
vs
to
whom
these
benefits
doe
equally
belong
,
or
vnto
whom
the
Lord
hath
shewed
much
more
exceeding
mercye
then
vpon
Dauid
and
the
house
of
Israell
,
that
we
promise
the
same
vowe
and
pay
it
to
the
Lord
.
For
Dauid
desired
to
see
the
dayes
that
we
see
,
yet
God
otherwise
dispensed
according
to
his
wisedome
that
we
shoulde
see
them
,
who
yet
do
not
esteeme
them
.
But
if
Dauid
had
liued
in
these
times
wherein
the
kingdome
of
Iesus
Christ
is
so
manifest
,
he
woulde
no
doubt
haue
so
farre
passed
that
zeale
and
knowledge
that
he
had
then
,
as
we
woulde
haue
bene
worse
if
we
had
bene
in
those
darker
dayes
.
Therefore
let
vs
knowe
that
we
all
ought
to
make
this
protestation
of
the
prayse
of
God
euen
as
the
benefites
of
God
require
of
vs
,
and
be
no
lesse
earnest
to
sing
this
thankes
giuing
vnto
him
,
than
Dauid
was
:
and
seeing
the
benefites
be
common
,
to
ioyne
with
him
praysing
God
for
them
.
Further
we
may
learne
here
,
what
lyeth
vppon
it
if
we
take
vppon
vs
to
call
other
to
the
prayse
of
God
,
it
is
that
we
our selues
first
giue
example
euen
as
Dauid
,
who
as
he
called
others
,
so
he
leadeth
first
and
sheweth
the
way
to
them
.
For
if
we
call
others
and
are
deafe
our selues
,
if
we
bid
other
goe
,
and
we
si●●
still
,
if
we
pipe
and
singe
to
our
neighbours
,
and
we
be
not
our selues
therewith
delighted
,
what
doe
woe
but
mocke
God
and
condemne
our selues
.
Therefore
in
the
12.
I
will
prayse
the
Lorde
with
my
whole
harte
,
&c.
Here
the
Prophet
teachethe
vs
a
notable
doctrine
,
if
we
ascribe
not
to
nature
as
the
prophane
Philosophers
,
or
to
starres
as
vayne
men
,
or
to
fortune
,
as
the
blinde
and
couetous
,
or
to
any
other
thinge
then
to
the
Lorde
alone
,
this
excellent
order
which
we
see
in
all
the
worlde
,
or
that
redemption
and
these
benefites
which
were
bestowed
vppon
Israell
at
his
departinge
out
of
Egypt
,
but
that
in
bothe
we
acknowledge
onely
the
wisedome
and
mercye
of
our
God
,
whose
hande
and
power
brought
all
these
thinges
to
passe
.
Yea
let
other
prayse
their
Idolls
which
they
fayne
vnto
them selues
with
the
dishonour
of
God
,
we
will
O
Lorde
acknowledge
thee
,
and
make
mention
onely
of
thy
wisedome
and
louing
kindnes
and
truth
that
hath
wrought
this
goodly
order
in
all
the
worlde
,
suche
mercies
and
benefites
for
thy
Churche
,
and
suche
iudgementes
againste
the
wicked
,
and
them
that
knowe
not
thy
name
.
I
will
prayse
the
Lorde
with
my
whole
harte
.
Here
the
Prophet
declareth
what
kinde
of
thankes
giuing
and
songe
this
shall
be
that
he
purposeth
to
singe
vnto
the
Lorde
,
not
an
outwarde
and
hipocriticall
prayse
,
not
in
wordes
onely
to
come
neare
vnto
him
,
not
onely
in
tongue
and
mouthe
:
but
an
hartie
,
an
earnest
,
a
true
songe
,
a
songe
and
Psalme
wherein
all
the
partes
and
powers
of
his
minde
and
vnderstandinge
shall
bee
ioyned
together
in
as
muche
as
a
man
is
able
.
For
he
meaneth
not
that
thi●
songe
of
prayse
shall
aunswer
to
the
exactnes
of
the
Lawe
,
wherein
we
are
commaunded
with
all
our
harte
and
soule
to
serue
the
Lorde
:
But
the
whole
harte
in
this
place
is
opposed
to
a
dissembling
and
hipocriticall
harte
,
and
as
he
speaketh
in
an
other
place
,
to
a
harte
,
and
a
harte
that
is
a
double
harte
.
In
the
congregation
and
assembly
of
the
iust
,
that
is
openly
and
in
the
face
of
the
Church
.
For
that
inwarde
and
darke
godlinesse
that
yet
men
loue
so
muche
,
that
they
will
prayse
God
in
their
chambers
,
in
their
studies
,
in
their
hartes
,
that
can
not
suffice
.
Naye
,
that
is
no
godlinesse
whiche
in
tyme
and
place
will
not
openly
shewe
it selfe
to
the
prayse
and
glory
of
God
.
But
yet
this
profession
and
declaration
of
our
seruice
,
that
is
required
of
vs
,
is
not
so
muche
for
the
Lordes
cause
,
as
for
our
owne
certayntie
touching
our
election
,
and
for
the
furtheraunce
of
the
children
of
God
to
the
lyke
by
our
example
.
And
if
we
consider
who
this
is
,
and
what
a
man
he
was
that
speaketh
this
,
we
will
easilye
graunte
that
I
woulde
proue
.
For
who
was
more
diligent
,
earnest
,
and
often
in
priuate
prayers
then
Dauid
?
In
the
assembly
of
the
iust
.
This
is
a
title
whiche
Dauid
giueth
to
the
Church
of
God
,
therby
declaring
who
they
are
that
haue
in
deede
a
place
in
the
temple
.
For
although
all
come
both
good
and
badde
,
both
the
swearer
and
he
that
feareth
God
,
both
the
adulterer
and
he
that
made
a
couenaunt
with
his
eyes
,
both
the
vayne
and
idle
person
,
&
they
that
walke
in
their
vocation
diligently
:
yet
Dauid
did
see
in
the
worde
of
God
who
were
right
witnesses
of
the
prayse
of
God
,
and
therefore
as
with
a
rodde
he
standeth
and
seuereth
the
wicked
from
this
company
.
Great
are
the
workes
of
God
sought
out
of
all
that
delight
therein
.
This
is
the
first
verse
of
the
Psalme
of
praise
which
Dauid
singeth
to
the
Lorde
.
For
the
former
verse
which
I
haue
spoken
of
is
but
a
preface
,
and
a
preparing
vnto
the
Psalme
,
whereby
he
stirreth
vp
him selfe
&
other
to
singe
,
and
heare
this
songe
.
In
the
beginning
therefore
of
the
Psalme
let
vs
examine
and
search
the
whole
purpose
and
parts
of
it
,
that
th
end
being
vnderstood
we
may
see
what
causes
,
reasons
&
arguments
are
the
grounds
therof
:
which
be
the
parts
&
the
strings
vpon
which
he
playeth
&
singeth
this
song
that
if
they
be
common
to
vs
with
him
,
if
they
be
now
as
mouing
as
euer
they
were
,
we
ioyne
our selues
also
vnto
this
fellowship
with
him
.
First
therefore
he
beginneth
at
the
generall
and
common
workes
which
are
in
the
whole
worlde
to
praise
God
.
After
these
two
verses
he
beginneth
the
remembraunce
of
their
deliuerance
with
those
benefits
which
togither
the
Lorde
shewed
them
,
as
the
spoyle
of
Egypt
,
the
possession
of
the
land
of
Canaan
&
the
benefits
of
the
knowledge
of
God
by
his
worde
,
and
in
these
pointes
consisteth
this
Psalme
.
We
see
therefore
as
I
haue
shewed
already
that
here
is
no
mention
of
any
speciall
and
particuler
benefits
bestowed
onely
vppon
the
Prophet
,
but
that
the
causes
pertaine
as
wel
to
the
whole
church
of
God
as
to
him
:
whereuppon
it
followeth
that
we
vnderstanding
this
songe
and
seeing
all
the
partes
and
vaynes
of
it
,
we
giue
our selues
to
no
lesse
hartye
and
earnest
praise
of
God
then
Dauid
hath
shewed
vs
example
,
but
that
we
cast
ou●
eyes
a●
he
doth
here
on
euery
side
to
obtaine
some
furtheraunce
and
helpe
to
stirre
vs
vppe
to
praise
the
Lorde
,
let
vs
then
followe
the
Prophet
,
as
it
were
steppe
by
steppe
and
schole
by
schole
,
that
we
may
attaine
to
the
like
zeale
.
Great
are
the
workes
,
&c.
Here
we
see
the
first
schole
,
the
first
maisters
&
doctors
that
Dauid
had
euen
the
works
of
God
in
the
whole
worlde
.
Whereby
we
see
what
schole
the
spirit
of
God
trained
him
vp
in
,
to
learne
to
knowe
the
Lorde
:
a
schole
in
deede
most
fit
to
learne
the
knowledge
of
God
in
,
if
we
haue
the
eyes
that
Dauid
had
,
and
the
diligence
which
from
tyme
to
time
the
children
of
God
haue
bestowed
therein
.
sought
out
and
searched
and
inquired
into
.
And
if
we
stand
to
consider
them
from
Behemoth
of
whom
we
read
in
Iob
to
the
Oistrich
:
they
are
sought
out
of
them
that
delight
therin
.
For
wherein
is
our
delight
but
in
vanities
,
but
in
play
,
but
in
pride
,
but
in
idlenes
,
but
in
pleasures
,
but
in
eating
and
drinking
and
losing
the
time
?
Here
is
matter
for
Magistrates
to
looke
vnto
who
are
to
be
desired
to
heare
by
our
actes
&
exercises
of
learning
how
we
go
forwards
:
and
if
they
find
vs
not
as
the
sonnes
of
the
prophets
but
sonnes
of
Beliall
,
to
thrust
vs
out
of
the
Colledge
&
giue
our
places
to
those
which
will
be
better
then
we
.
O
Lorde
kindle
in
vs
the
feare
of
thee
that
for
conscience
we
may
behaue
our selues
diligently
in
our
vocation
,
in
those
studies
whereby
we
may
profit
in
the
knowledge
of
thee
:
That
abandoning
al
vaine
delights
which
as
the
lightning
are
soone
extinguished
,
we
may
set
our
mindes
&
studies
vppon
such
thinges
as
may
serue
to
the
setting
forth
of
thy
glory
through
Iesus
Christ
.
Amen
.
Because
of
the
singular
&
notable
zeale
concerning
the
praise
of
God
in
the
congregation
which
Dauid
professed
&
promised
in
the
first
verse
,
I
haue
entred
the
examination
of
the
whole
Psalme
to
se
the
reasons
&
causes
,
the
arguments
&
proues
which
Dauid
had
.
Wherfore
so
to
stir
vp
al
his
wits
&
all
his
hart
and
soule
in
this
songe
.
The
last
time
speaking
of
the
2.
verse
at
the
which
this
praise
of
god
beginneth
,
&
as
it
were
beginning
this
anatomye
at
the
head
,
&
looking
nearely
euen
for
the
beginning
&
infancy
of
Dauids
zeale
,
&
considering
the
first
scholes
&
masters
which
he
had
,
I
found
them
al
in
this
verse
:
Great
are
the
works
of
the
Lord
,
&c.
For
here
the
Prophet
fetcheth
&
draweth
euen
as
from
the
furthest
fountaines
this
prayse
of
God
.
Now
it
followeth
in
this
third
verse
.
Praise
and
glory
are
his
workes
,
&c.
which
declareth
vnto
vs
the
same
doctrine
of
the
praise
of
the
workes
of
God
which
we
did
see
in
the
former
verse
.
For
in
these
two
sentences
he
comprehendeth
that
knoweledge
of
God
which
may
be
vnderstoode
out
of
the
creatures
of
God
in
the
whole
world
,
but
he
speaketh
here
more
particularly
&
distinctly
of
that
knowledge
which
may
here
be
learned
of
those
which
looke
diligently
for
them
and
delight
in
the
consideration
of
them
.
For
it
is
requisite
both
because
we
are
dimme
of
sight
&
the
Lorde
workes
haue
like
the
courtaines
of
Salomon
their
beautie
within
,
Cant.
cant.
1.41
.
that
we
hold
our
eyes
neare
vnto
them
and
put
our
heades
as
it
were
within
them
to
consider
them
if
we
will
see
those
things
in
them
which
Dauid
a
most
excellent
interpreter
noteth
and
poynteth
at
Praise
&
glory
,
&c.
Let
vs
first
examine
this
that
he
sayth
:
praise
and
glorye
,
&c.
the
meaning
of
the
Prophet
is
that
the
Lorde
hath
in
such
wisedom
&
counsell
made
his
works
that
euen
by
them
may
appeare
to
al
that
consider
them
the
praise
and
glory
of
the
Creator
,
which
doctrine
he
had
in
the
verse
before
declared
but
not
so
clearly
&
manifestly
:
for
here
he
expoundeth
what
he
ment
before
when
he
called
them
great
or
excellent
,
that
is
full
of
the
praise
and
renowme
of
the
maker
,
perfect
maisters
of
Gods
wisedom
,
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
greuous
to
me
some
thing
more
to
speake
of
the
same
,
seeing
the
holy
Ghost
vouchsafeth
●o
stand
vppon
it
.
And
we
may
thereby
vnderstand
that
the
doctrine
of
the
praise
of
God
taught
by
his
workes
is
not
lightly
&
smally
to
be
estemed
,
seing
the
spirit
of
God
witnesseth
it
vnto
vs
by
repetition
.
True
it
is
that
the
word
of
God
is
the
hie
and
principall
maister
of
the
knowledge
of
God
in
the
Church
of
Christ
as
we
shall
see
in
the
next
verse
,
the
temple
wherein
his
glorye
most
appeareth
:
but
notwithstanding
these
are
helps
appointed
of
God
to
the
raysing
of
our
mindes
to
his
glorye
,
mouing
vs
being
bodies
with
bodily
things
&
therfore
vnles
we
be
forgetfull
of
our
weakenes
,
we
may
not
neglect
the
ordinary
meanes
.
The
Prophets
&
holy
men
of
God
whose
loue
&
zeale
of
the
Lordes
glory
is
left
for
our
example
,
haue
labored
in
them
&
profited
by
them
to
the
praise
of
God
.
Let
vs
therefore
followe
them
and
namely
Dauid
in
this
place
,
Let
vs
followe
the
same
steppes
and
wayes
which
he
hath
trode
before
vs
:
Let
vs
stande
with
him
as
it
were
in
the
middest
of
the
worlde
,
and
lifte
vp
our
eyes
to
heauen
,
and
after
caste
them
downe
vpon
the
earth
:
yea
lette
vs
beholde
euen
our selues
with
those
eyes
which
we
see
Dauid
to
haue
done
in
the
139.
Psalme
.
shal
we
not
then
be
amazed
and
astonied
at
the
wisedome
we
shal
finde
in
them
,
And
his
goodnes
remayneth
for
euer
.
I
translate
the
worde
so
:
although
it
properly
signifieth
righteousnes
,
because
I
thinke
that
to
be
the
Prophetes
meaning
.
For
in
the
next
Psalme
the
Prophet
hath
this
halfe
verse
in
the
same
wordes
speaking
of
the
good
and
mercifull
man
whose
goodnes
is
not
soone
dried
but
continueth
for
euer
,
that
is
,
He
hath
made
t●
his
w●nderfull
worke
remembrances
.
The
Prophet
in
this
verse
sheweth
the
passing
and
wonderful
work●
that
he
hath
done
for
his
Church
,
&
the
exceeding
loue
that
he
beareth
to
his
church
.
For
although
we
haue
already
seene
the
mercy
&
goodnes
which
he
hath
declared
aswel
to
them
as
to
other
euen
in
the
verse
of
his
common
creatures
,
yet
because
they
are
common
to
others
with
them
,
the
particuler
&
priuate
loue
which
the
Lord
beareth
vnto
them
aboue
oth●rs
,
doth
not
so
clearly
appeare
.
Therefore
here
the
Prophet
beginneth
a
Catalog
,
although
not
with
many
words
,
yet
full●
〈◊〉
remembring
all
,
and
calling
them
to
minde
b●
generall
wordes
.
And
first
that
this
speciall
and
parti●ular
care
which
he
hath
of
his
Churche
may
be
knowen
to
passe
the
common
and
vniuersall
order
of
things
,
I
thinke
it
may
be
noted
out
of
the
conferences
of
the
words
.
In
the
seconde
verse
he
sayth
,
Great
are
his
w●rkes
,
&c.
Here
he
vseth
a
greater
worde
,
and
sayth
,
they
are
wonderfull
,
for
although
this
Prophet
in
other
places
call
the
common
workes
of
God
wonderfull
,
and
are
so
in
deede
in
them selues
considered
,
yet
●opa●ed
with
these
they
are
great
,
and
these
wonderfull
so
in
halfe
of
the
third
verse
he
sayth
,
his
goodnes
remayneth
,
&c.
But
here
he
vseth
wordes
which
seeme
to
come
out
of
the
Lords
heart
and
bowell●s
gracious
and
m●r●●full
:
and
he
doubleth
them
,
because
his
loue
is
double
and
triple
and
manyfolde
vpon
them
.
This
greatnes
of
the
woders
of
God
he
commendeth
in
these
words
,
He
hath
made
the
remembrance
or
memoriall
of
them
,
&c.
Not
that
the
goodnes
of
God
which
riseth
out
of
his
creatures
is
to
be
forgotten
o●
negligently
to
be
regarded
,
for
we
know
therefore
the
Lord
in
the
beginning
to
haue
instituted
the
Sabboth
for
a
perpetuall
memory
to
vs
of
his
great
loue
,
&
goodnes
,
&
mercy
,
and
wi●dome
,
which
appeareth
in
the
world
:
&
Dauid
hath
also
made
diuers
Psalmes
in
their
remembrance
,
whereof
some
,
●s
that
of
the
Sabboth
was
song
in
the
temple
.
He
hath
giuen
a
praye
,
&c
In
the
verse
going
before
we
haue
see●
the
exceeding
loue
of
God
towardes
his
Church
testified
by
so
many
and
such
notable
seales
as
he
declared
in
the
land
of
Egypt
.
Where
for
the
deliueraunce
of
the
Church
,
he
chaunged
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
worde
made
&
furnished
,
he
did
as
it
were
many
dayes
in
paynes
&
trauels
labour
before
the
birth
of
the
Church
,
so
great
a
thing
was
it
to
make
vnto
him
a
Church
.
We
haue
also
seene
his
onely
pitie
&
compassion
to
haue
bene
the
cause
thereof
.
Nowe
it
followeth
in
the
fift
verse
:
He
gaue
a
pray
&c.
For
although
in
the
scripture
somtime
this
word
signifieth
a
portion
or
a
part
,
as
in
the
31.
of
the
Prouerbs
,
He
gaue
a
pray
to
them
that
feare
him
.
He
geueth
this
title
to
all
the
children
of
Israel
as
though
their
name
were
the
fearers
of
God
.
[
he
wil
alway
remember
his
couenaunt
]
Here
the
Prophet
noteth
the
cause
of
this
benefit
which
the
Lord
bestowed
vpon
the
Israelits
not
their
fathers
deseruings
.
For
Abraham
,
Isaac
and
Iacob
had
their
many
infirmities
,
as
appeareth
in
the
Scriptures
:
much
lesse
their
owne
,
being
now
as
it
were
Egyptians
,
Idolaters
,
worshippers
of
oxen
,
and
calues
,
and
serpents
,
and
hauing
forgot
the
God
of
their
fathers
,
but
for
the
mercifull
couenant
and
promise
which
he
made
to
Abraham
their
father
,
that
after
their
bondage
in
a
straunge
land
foure
ages
he
would
bring
them
forth
with
great
substance
.
He
hath
declared
the
power
of
his
workes
vnto
his
people
&c.
As
the
Lorde
presenteth
stil
his
blessings
vpon
his
people
,
so
the
Prophet
followeth
the
commendation
of
them
.
And
as
the
Lord
riseth
in
mercie
and
fauour
,
so
Dauid
acco●ding
to
th●●
degree
speaketh
of
them
.
The
benefit
of
their
deliuerance
was
as
we
haue
seene
wonderfully
&
miraculously
brought
to
passe
.
These
enriching
more
wonderfully
:
this
which
the
Prophet
now
remembreth
is
more
then
the
other
.
And
therfore
he
sayth
the
Lord
shewed
the
strength
&
power
of
his
workes
in
giuing
vnto
them
the
heritage
of
the
Heathen
.
As
if
he
shoulde
say
although
thus
wonderfully
and
miraculously
thy
hande
O
Lorde
deliuered
thy
children
,
although
so
mercifullie
thou
broughtest
them
forth
in
great
substaunce
,
yet
these
were
litle
in
thine
eies
,
thine
hand
&
thine
arme
prouided
for
them
,
besides
all
these
a
perpetual
heritage
.
Let
vs
therefore
examine
this
miracle
&
see
whether
it
so
excedeth
as
the
Prophet
speaketh
.
For
therby
seing
the
loue
,
the
tender
&
exceding
loue
that
the
Lorde
beareth
to
his
Church
,
we
may
draw
&
receaue
great
comfort
if
we
also
be
of
the
same
body
.
For
the
Lord
did
nothing
then
,
which
now
he
will
not
do
for
his
people
or
rather
in
more
excellent
&
notable
manner
.
First
therefore
consider
the
murmurings
of
this
people
,
their
idolatrie
,
their
euill
lustes
,
their
many
and
sundrie
tentations
,
wherewith
forty
yeares
together
they
prouoked
the
Lord
their
redeemer
,
by
their
vnfaithfulnes
,
their
rebellion
to
their
Captaines
,
&
last
of
al
their
feare
of
these
nations
whom
the
Lord
had
already
discomfited
&
destroied
in
heauen
,
&
their
desire
to
returne
into
Egypt
(
that
was
to
hell
)
againe
,
where
so
cruelly
they
had
bene
handled
:
Consider
all
these
sinnes
and
many
more
which
the
Lord
sawe
in
their
harts
:
And
aboue
all
the
miracles
that
we
yet
see
,
we
shall
wonder
at
this
miracle
of
their
bringing
into
the
land
of
promise
.
Surely
God
is
omnipotent
,
yet
sinne
is
able
to
close
his
hand
&
(
I
speake
in
reuerence
&
feare
)
able
to
tye
his
armes
that
he
geue
nothing
.
His
face
is
seuen
times
more
fauourable
&
gracious
then
the
Sunne
,
yet
vnfaithfulnes
is
able
to
hide
&
couet
it
.
His
loue
is
fire
in
dede
,
but
the
waters
of
vngodlines
are
able
to
quenche
it
.
His
strength
is
wonderfull
for
the
destruction
of
our
enemies
,
but
our
sinne
,
our
vnfaithfulnes
,
our
wickednes
,
our
rebellion
,
maketh
him
weaker
then
water
.
The
Lord
is
a
mighty
Sampson
in
dede
,
but
our
sins
are
sharper
than
any
ra●er
wherby
we
weaken
the
strength
&
(
if
I
may
so
speake
)
shaue
the
head
of
this
great
Sampson
our
Iudge
and
defender
.
The
Lord
is
inuincible
,
It
followeth
in
the
7.
verse
:
The
workes
of
his
hande
are
veritie
and
iudgement
,
all
his
fla●●●es
are
true
.
I
haue
heretofore
declared
the
wonderfull
and
notable
workes
which
the
Lorde
executed
in
the
placing
of
the
people
of
Israell
,
in
the
land
of
the
Cananits
,
Hitits
,
Heresits
&c.
and
shewed
by
it
,
that
which
the
Prophete
speaketh
of
the
strength
of
God
:
which
benefit
(
as
hath
appeared
)
was
to
be
accounted
of
aboue
the
other
of
the
deliueraunce
and
pray
of
Egypt
:
which
notwithstanding
were
as
I
haue
shewed
wondrous
&
maruelous
workes
.
In
this
verse
the
Prophet
rendreth
a
reason
of
this
wonderfull
counsell
of
God
.
And
first
he
declareth
that
it
was
so
be●●●
by
God
appoynted
.
For
he
calleth
the
performance
of
it
,
●●●eth
.
And
because
as
fleshe
and
and
sinne
is
prowde
and
quickely
leapeth
into
the
throne
of
iudgement
euen
ouer
God
him selfe
&
his
doings
,
(
such
vile
and
abhominable
deuills
are
we
)
The
Prophet
giueth
a
further
reason
when
as
he
saith
the
works
of
his
hands
are
iudgement
.
He
saith
not
,
●●ger
,
least
any
shoulde
thinke
crueltie
in
God
.
The
workes
of
his
hands
are
truth
The
Hebrewes
vse
this
worde
when
they
speake
of
a
sure
and
certaine
performance
of
that
which
is
promised
.
Therefore
they
ioyne
these
two
words
mercy
and
truth
together
,
whether
they
speake
of
God
or
man
.
Dauid
praiseth
God
for
mercie
and
truth
:
The
workes
of
〈◊〉
hands
are
truth
&
iudgement
&c.
This
second
word
which
the
Prophet
vsed
I
haue
already
said
is
added
to
correct
our
wicked
iudgements
against
God
,
because
such
&
so
great
is
our
corruption
,
so
venimous
&
poysenfull
we
are
of
nature
that
we
content
not
our selues
with
equal
enmities
,
but
our
sinne
breaketh
out
&
falleth
vpon
the
iust
and
great
God
.
Therfore
the
Prophet
attributeth
this
title
to
the
Lords
works
that
they
are
no
lesse
righteous
&
iust
,
then
they
are
true
&
sure
.
Now
he
meaneth
in
this
place
that
the
punishments
which
he
executed
for
his
people
vpon
the
Cananits
&
Egyptians
,
were
most
righteous
iudgements
as
we
haue
seene
therefore
the
truth
of
God
in
these
workes
,
so
let
vs
consider
now
therin
his
righteousnes
.
And
first
for
the
Egyptians
.
I
dispute
not
of
the
secret
&
hid
causes
which
are
only
knowne
to
the
Lord
.
Why
he
set
this
people
&
the
other
of
Canaan
aboue
all
other
nations
as
it
were
vpon
a
stage
in
whose
persons
this
traged●
should
be
seene
,
which
can
not
be
vniustly
〈◊〉
by
the
Iudge
of
heauen
and
earth
,
the
〈◊〉
of
all
the
world
,
as
Abraham
saith
,
First
therefore
for
the
suretie
of
the
workes
of
God
in
that
behalfe
(
for
after
we
shall
see
it
in
the
other
part
concerning
the
benefites
towards
his
Church
)
he
sayth
all
his
statutes
are
true
:
that
is
,
all
his
appoynted
counsels
are
sure
and
faythfull
,
whether
they
be
a
destruction
and
ouerthrowe
of
the
wicked
,
or
a
comfort
to
the
godly
.
And
howe
shall
not
they
be
most
sure
and
most
truely
performed
,
seeing
they
are
determined
by
him
,
whose
handes
made
the
world
and
all
that
is
therin
,
who
hath
done
what
so●●●●
he
purposed
&
was
good
in
his
〈◊〉
,
whose
hand
is
the
hand
of
power
and
〈◊〉
almightie
?
Man
in
dede
in
vayne
and
deceiuable
,
and
able
to
be
hindered
of
that
which
he
hath
determined
,
but
the
lord
the
almighty
God
creator
of
heauen
&
earth
,
in
whose
power
are
al
creatures
,
euen
kings
and
princes
,
and
in
whose
handes
are
the
chaynes
and
bitte
and
bridle
,
whereby
the
very
diuels
are
at
his
word
losed
&
bound
,
sent
out
and
called
in
agayne
,
is
neuer
deceiued
nor
hindred
from
bringing
his
counsels
to
passe
.
The
waters
of
Tema
&
Sheba
,
They
are
established
for
euer
and
euer
.
And
where
he
said
,
They
were
truth
&
iudgement
,
he
now
sayth
,
They
are
done
in
truth
&
equitie
.
Therfore
:
is
a
doctrine
most
necessary
to
knowe
the
truth
of
God
in
performing
his
promise●●
his
iudgement
,
&
equity
in
the
same
,
sei●●
the
Prophet
so
diligently
noteth
it
,
that
in
th●
short
Psalm
he
giueth
two
verses
to
it
,
knoting
other
thinges
vp
very
briefly
.
Let
〈◊〉
therfore
for
our
seale
to
his
truth
&
ius●●●
of
god
in
●l
his
works
,
what
sort
soeuer
th●●
are
of
:
and
let
them
that
know
&
feare
t●●
Lord
,
say
alwaies
the
Lord
is
true
&
right●
ou●
to
him
be
glory
for
euer
&
euer
●m●●
I
am
come
by
the
grace
of
God
to
the
end
of
the
Cxj.
Psalme
,
which
nowe
almoste
a
yeare
agoe
I
tooke
in
hand
,
wherein
I
haue
spoken
first
of
the
proeme
which
is
in
the
first
verse
,
stirring
vppe
him selfe
to
the
writing
of
it
to
the
prayse
of
God
:
then
of
the
double
matter
in●t
,
both
of
the
worke
of
God
appearinge
in
the
whole
worlde
,
●●●e
they
are
witnesses
vnto
vs
and
maisters
of
the
glorie
and
mercie
of
the
creator
who
is
blessed
for
euer
Amen
:
Then
of
his
benefites
bestowed
vpon
his
church
,
the
creation
of
it
,
their
deliuerance
,
their
miraculous
deliuerance
,
their
more
miraculous
enriching
,
&
their
most
miraculous
&
wonderfull
placing
in
the
lande
of
their
inheritaunce
.
All
,
arguments
of
a
most
entire
and
tender
loue
&
affection
that
God
had
to
his
Church
,
and
seueritie
,
iustice
and
truth
towardes
the
Egyptians
and
Amoheans
as
I
haue
declared
.
Nowe
followeth
the
last
and
principall
benefit
that
they
receiued
,
to
be
spoken
of
.
He
sent
redemption
vnto
his
people
,
he
commaunded
his
couenaunt
for
euer
&c.
This
benefit
is
the
declaring
&
opening
of
the
will
&
commaundements
of
the
Lord
vnto
them
.
Of
the
which
to
speake
according
as
it
is
requisite
by
proportion
and
measure
of
this
to
the
other
which
they
before
receiued
,
I
neede
a
more
plentifull
wisedom
,
&
a
m●●e
gracious
tonge
which
the
Lord
graunt
me
.
For
if
in
thother
I
haue
spoken
with
the
tongue
of
a
man
,
in
this
I
haue
neede
of
the
tongue
of
an
Angell
:
For
if
we
accompted
of
the
other
as
precious
,
excellent
&
heauenvly
blessings
,
of
this
,
we
ought
to
make
much
more
accompt
as
by
comparison
shall
appeare
.
And
first
for
their
deliuerance
out
of
Egypt
,
you
all
are
witnesses
what
a
notable
thing
it
was
,
and
how
I
haue
laboured
to
set
forth
therein
the
hand
and
power
of
God
,
and
his
loue
to
his
people
in
it
:
yet
the
scriptures
doe
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
,
he
commaunded
his
couenant
for
euer
:
he
doth
not
onely
prayse
it
for
the
perpetuitie
and
continuance
of
it
in
respect
of
God
,
but
also
in
a
word
exhorteth
all
men
to
faithfull
and
continuall
obedience
in
performing
the
conditions
of
their
couenaunt
of
their
part
also
.
And
of
Gods
behalfe
it
had
bene
great
loue
if
with
Abraham
alone
the
father
of
the
people
he
had
striken
this
couenaunt
or
with
his
generation
after
him
,
for
some
hundreth
yeares
:
but
to
make
it
to
rest
vpon
the
head
of
his
seede
so
long
after
him
,
euen
from
generation
to
generation
for
euer
,
to
graunt
him
this
inheritance
,
the
riches
and
fountaine
of
his
mercie
appeareth
.
For
although
that
some
now
are
fallen
away
and
their
body
in
a
maner
dead
,
yet
notwithstanding
the
truth
of
the
couenaunt
remaineth
at
this
day
.
And
if
they
had
continued
faithfull
,
it
had
neuer
bene
broken
:
for
God
remayned
still
sure
of
the
one
partie
for
the
performaunce
of
the
old
couenaunt
.
Then
thinke
a
litle
of
this
benefit
,
or
rather
let
it
occupy
al
ou●
whole
minds
in
consideration
of
it
that
perpetually
with
one
people
(
as
in
an
arke
that
shoulde
neuer
be
broken
)
the
Lord
laid
the
precious
treasure
of
his
commaundements
.
Although
he
departed
from
Siloth
&
left
also
Sion
at
the
last
,
yet
he
neuer
cleane
cast
away
the
roote
&
branches
of
Israell
,
but
kept
and
kepeth
thowsands
to
him selfe
,
&
we
looke
for
the
rest
to
be
called
euen
thowsands
&
ten
thowsandes
in
euery
tribe
.
This
people
thorow
their
much
iniquity
vaned
and
vanished
as
the
moone
:
&
oftentimes
hath
b●ne
&
nowe
is
in
a
daungerous
&
fearefull
eclipse
.
But
by
the
grace
and
mercy
of
God
and
his
word
appearing
neare
vnto
them
,
they
haue
gotten
and
doe
get
some
light
&
shal
in
th
end
be
in
the
full
,
when
God
graunt
our
vnthankfulnes
that
be
of
the
Gentiles
,
breede
not
great
confusion
to
vs
which
haue
had
them
our
example
but
would
not
learne
.
He
raised
amongest
them
by
his
worde
that
remayned
with
them
,
not
one
in
one
age
,
but
many
in
many
ages
as
it
were
Angells
,
euen
out
of
their
bodies
:
I
meane
,
the
wise
Prophets
,
noble
Iudges
and
deliuerers
,
holy
Priestes
and
Leuits
,
godly
Kings
and
Angellike
Nazarits
.
he
commaunded
his
couenaunt
for
euer
,
Beside
this
praise
of
the
mercie
of
God
,
I
haue
sayd
that
he
exhorted
them
&
vs
to
continual
faithfulnes
,
in
keeping
the
Lordes
couenaunt
with
vs
.
Nowe
if
we
agree
with
our selues
one
of
vs
with
an
other
,
a
man
with
his
fellowe
,
if
we
after
breake
our
faith
,
we
can
not
but
condemne
our selues
of
great
wickednes
.
But
if
we
breake
with
our
betters
as
some
Prince
or
King
it
is
more
both
wickednes
and
shame
:
but
if
the
couenant
that
we
made
with
God
in
the
beginning
by
our
fathers
&
haue
renewed
it
in
our
baptisme
since
,
be
by
our
sinnes
broken
of
,
what
miserie
and
shame
what
sinne
and
death
hangeth
ouer
vs
?
It
behoueth
therefore
in
respect
of
the
couenant
it selfe
,
first
that
we
kepe
faith
&
truth
to
the
commaundements
:
and
that
not
for
an
hower
or
the
time
while
we
heare
the
word
,
or
when
we
come
to
the
communion
,
or
for
a
day
we
hang
downe
our
heades
&
some
mortified
&
consecrat
to
God
in
saith
and
holinesse
,
not
only
to
please
our selues
if
we
see
a
good
motion
in
vs
though
it
be
sooner
quenched
then
the
lightning
,
but
to
labour
to
followe
it
,
to
nourish
it
,
to
blowe
it
vp
,
to
make
a
fire
of
it
,
that
we
be
not
as
the
vnfaithfull
waters
which
in
the
sommer
are
dried
vp
,
or
as
the
dead
trees
which
perish
in
the
winter
,
but
that
we
remayne
whole
,
and
sound
,
&
perfit
as
the
liuing
waters
and
Oliues
of
the
Lorde
that
euer
shed
forth
their
sweetenes
and
fatnesse
:
that
we
make
a
couenaunt
with
God
euen
binding
our selues
as
it
were
in
statute
marchaunt
for
performaunce
:
that
we
make
as
the
Scripture
speaketh
a
couenaunt
of
salt
durable
&
perpetual
with
the
Lord
to
liue
before
him
in
holines
and
righteousnes
all
the
dayes
of
our
life
:
that
our
hands
and
harts
and
knees
be
neuer
weary
of
praying
,
our
eares
neuer
wearie
in
hearing
the
worde
of
God
,
our
mindes
euer
occupied
in
our
vocation
or
somthing
furthering
our
knowledge
&
godlinesse
.
All
this
we
are
bounde
to
in
respect
only
of
our
couenaunt
.
Now
if
we
thinke
of
him
who
hath
striken
this
league
with
vs
,
we
can
not
chose
but
doe
it
.
For
as
Dauid
sayth
here
,
holy
and
fearefull
is
his
name
.
In
which
words
two
arguments
are
contained
and
forceable
reasons
to
draw
vs
and
driue
vs
to
the
performaunce
of
it
.
●irst
in
that
he
is
a
holy
,
Secondly
a
fearefull
God
.
This
reason
you
know
is
set
almost
at
th
end
of
euerie
commaundement
in
Moises
.
●ot
he
concludeth
them
thus
alway
:
This
I
commaund
you
for
I
am
the
Lord
that
is
an
holy
God
which
would
not
commaund
,
were
it
not
both
good
in
it selfe
&
good
for
you
:
&
a
fearefull
God
which
will
visit
the
sinnes
of
the
fathers
vppon
the
children
vnto
the
third
&
fourth
generation
of
them
that
hate
me
.
The
feare
of
God
is
the
beginning
of
wisedom
,
as
if
he
should
say
:
Art
thou
desirous
to
followe
the
will
of
God
and
keepe
his
commaundementes
?
Remember
that
god
is
an
holy
&
fearful
God
,
with
whom
thou
hast
a
couenant
,
the
beginning
wherof
is
the
keping
of
his
commaundementes
,
and
the
roote
of
this
wisdome
is
the
feare
of
him
.
This
is
the
first
step
,
&
this
is
that
which
when
thou
hast
gotten
,
promise
thy
soule
rest
.
The
feare
of
the
Lord
is
the
beginning
of
wisdome
,
whither
then
shall
he
go
to
get
this
feare
of
the
Lorde
,
whose
ende
is
so
pleasant
&
fruite
so
precious
?
shall
we
go
to
mount
Sinai
&
Horeb
agayne
,
where
we
shall
heare
the
thunder
,
and
terrible
voyce
of
a
trumphet
,
where
fire
and
smoke
&
darknesse
appeareth
without
,
and
horror
and
feare
within
?
Or
shal
the
Lord
giue
into
my
hande
a
fearefull
sleepe
to
sende
,
vpon
you
to
prepare
you
to
heare
the
worde
of
God
?
Nay
these
dayes
are
past
,
and
God
nowe
speaketh
to
vs
by
his
beloued
sonne
.
Him
let
vs
heare
,
let
vs
looke
vnto
him
,
let
vs
consider
the
faythfull
in
the
scripture
&
company
of
Angels
which
feare
him
.
For
Iesus
Christ
him selfe
although
the
one
&
onely
sonne
,
yet
he
feared
God
,
as
Esay
sayth
,
that
they
haue
good
vnderstanding
,
and
that
their
prayse
remayneth
for
euer
,
where
we
see
what
is
thought
in
heauen
of
all
such
as
feare
God
,
notwithstanding
they
be
contemned
&
condemned
in
our
Colleges
,
and
in
the
world
ab●●●●
.
●●t
a
good
understanding
(
sayth
the
Prophet
●●ue
a●
su●h
as
do
therafter
.
This
commendation
is
drawne
out
of
the
law
where
Moyses
often
&
many
times
vseth
the
same
verb
,
wherof
this
now
commeth
.
For
thus
he
sayth
in
the
8.
chapter
:
O
that
they
were
wise
and
vnderstood
this
,
that
they
would
consider
the
latter
ende
.
And
in
diuers
other
places
he
vseth
this
worde
,
when
he
teacheth
that
they
should
do
wisely
in
doing
the
commaundementes
of
God
.
And
Salomon
in
his
Prouerbs
doth
often
note
a
godly
man
by
this
title
,
A
man
of
vnderstanding
.
The
world
magnifieth
&
lifteth
vp
on
high
,
Policie
,
&
knowledge
of
ord●●ng
a
common
wealth
,
of
conducting
an
army
,
of
getting
great
wealth
and
riches
by
marchandise
:
But
who
remembreth
the
highest
and
most
principall
and
●oueraigne
wisdome
of
all
wisedomes
to
be
godlines
?
These
are
surely
things
very
commendable
and
necessary
,
but
if
we
make
comparison
,
these
are
not
to
be
accompted
of
in
respect
of
this
wisdome
.
Therefore
this
is
called
wisdome
in
the
scripture
after
an
excellent
sorte
,
as
though
other
were
falsly
called
wisdome
,
or
by
leaue
as
it
were
.
Therefore
Moyses
often
times
repeateth
vnto
them
in
that
exhortation
made
to
the
commaundementes
,
that
this
shall
be
their
wisdome
before
all
people
:
that
for
this
cause
other
nations
shall
acknowledge
them
to
be
a
wise
and
vnderstanding
people
.
And
in
dede
as
God
is
only
wise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.