Four Sermons Entreating of Matters Very Profitable, Exposition

Four Sermons Entreating of Matters Very Profitable · Exposition

p. 54An expoſition vponupon the 87. Pſalme.

The Argument.

WEe ſee that when all thinges goe well with the Children of this worlde, howe they pleaſe themſelues in their owne ſtate and condition, & how proudly they aduance themſelues in deſpiſing the Church of GOD: and although they bee often times tamed by afflictions: yet can they not forgette this ſo fooliſhe ouerweening arrogancy, ſo to pleaſe themſelues in the tranſitorie trumperie of the earth. In the meane ſeaſon, they care not greatly for religion, nor for the ſeruice of God: forſomuch as delighting themſelues with their vaine delightes, riches, commodities, pompes and honors they thinke themſelues happy without the helpe of God.

Now it falleth out oftentimes, that God handleth ſuch people according too their deſires, as if hee would euen fat them vp, vntil the due time of puniſhing them be come: and contrariwiſe he afflicteth his Churche with many aduerſities, and handleth it wonderfull roughly: or rather leaueth it too languiſh in a poore and miſerable condition: in ſuch ſort that it might thinke it ſelfe moſt vnhappy: at the leaſt it is ſubiect too the ſcoffing and biting ſlaunders of worldlinges. To the ende therefore that the faithfull be not deceiued, with ſuch an outward ſhew, it is needefull for them too be drawen too a more high conſideration: too the ende they may hold that for vndoubted, which is ſaide in the 33. Pſal. ver. 12. that that people is bleſſed, which hath the Lord for their God. And this is the ſumme of this preſent Pſalme, too ſhewe that there is but one onelyonly Churche of God, which excelleth in dignitie and excellency all the kingdomes and common wealthes of the earth, becauſe that it hath God, for the Tutor and Keeper of the ſaluation thereof. And becauſe it is vnderunder his hand and leading, yea too the end that amongest the horrible tempeſtes, troubles and chaunges wherewith the worlde is continually ſhaken, it may remaine conſtant and ſtand faſt, and principally I that being ſo miraculouſly ſaued through the grace of God, it may couragiouſly goe on too the battell; vntyll that it attaine too that crowne of glory which is laide vp for it on high. And this vndoubtedly is a ſingular benefite of GOD, and a miracle woorthie neuer too bee forgotten, that amongeſt ſo many alterations and chaunges of the kingdomes of the worlde, hee continueth his churche from age too age, and neuer ſuffereth it too be aboliſhed. But becauſe that oftentimes, whiles the vnbeleeuers abound in riches, and flooriſhe in credite and authoritie, the poore Churche of God is toſſed hyther and thyther, with many daungers and infinit ſhipwrackes, yea which is more, is oftentimes ſeene as it were ſwalowed vp: altogeather like as a Boate which is euen ready too bee drowned: the felicitie thereof conſiſteth principally in that euerlaſting eſtate which God hath laid vp for it in his kingdome.

The circumſtance of the time wherein this Pſalme was made ſerueth vsus very much, the better too make vsus too vnderſtande it. For although the people were then returned from Babylon, where it had been long time holden Captiue, although that the Churche were gathered as it were into one bodye, too bee no more ſo ſcattered as it had beene: although that the temple were builded and the Altar ſet vp, thereupon to offer vp ſacrifices, and all the worſhip of God reſtored: Neuertheleſſe becauſe there was but one handful of people returned into the holy lande, in reſpect of the great multitude that went out of it: and of that that remained, was dayly diminiſhed through the violences and outrages of the enimi-mies: in ſuch ſort that the ſtate of the people was very contēptible: and alſo becauſe the temple had no ſuch maieſtie as it had before: All this maketh that the faithfull coulde hauehave no great hope, for the time is come. And ſurely it ſeemeth impoſſible that euer they ſhoulde be reſtored too theyr former ſtate from whence they were fallen. Wherefore it was very daungerous, leaſt in calling too remembrance theyr diſcomfiture and ouerthrow, and thinking alſo of ſo many euilles wherwith they ceaſed not too bee oppreſſed, that they had not beene ſhaken, and in the ende had not fallen too vtter p. 46deſpayre. The ende therefore of this Pſalme is too comfort them, that they might not be diſcouraged in theyr miſeries. And the better to bring this to paſſe, God promiſeth thē, that they ſhal not onelyonly recouer that which they had loſt, but alſo lifteth thē vp into a better hope, too wit, of an incomparable glory, as alſo it had beene promiſed vntounto them by their Prophet Aggeus,Agge. 2.10 that the maieſtie of the ſeconde Temple ſhoulde bee greater then that of the firſt.

It remayneth nowe that we applie this Pſalme to our vſe, God woulde that this conſolation, ſhoulde be of ſuch power and importaunce towardes the faithfull of that time, that not onelyonly it might reforme them, to the ende they might not be oppreſſed with ſo many euilles: but that it ſhoulde as a man woulde ſaye hauehave drawen them out of the graue, to hauehave lifted them vppe, euen to Heauen. Nowe foraſmuch as we know, that the thinges which were foretolde of that time were accompliſhed, we are more then vnthankefull, if the experience which our auncient Fathers had, beyng ioyned with the promiſes of God, doe not ſuffiſe to confirme our faith ſo much the more. For it cannot be ſufficiently expreſſed in wordes, howe Ieſus Chriſt with his comming hath adorned and magnified his Church. For then the true religion, which was ſhut vp, til that time in the countrie of Iewrie, was ſpread abroade througheout the whole worlde: and God which before was onelyonly knowen of one onelyonly race, began nowe to be called vponupon in all tongues and thorowout all nations. Then the worlde which before had beene ſo miſerably diſtracted & as it were torne in peeces with ſo many ſects, errors, & ſuperſtitiōs, was vnited & knit into one holy cōcord of faith. Then all people acquainted them ſelues of very feruent deſire, with the Iewes, whom before they greatly abhorred and deteſted. Alſo kinges and people, of theyr owne accord, willingly yeelded themſelues too be ſubiect to Ieſus Chriſte. Wolues and Lions were chaunged into lambes. God powred out vponupon the faithful the gifts of the holy Ghoſte, which excelled all the glory of the worlde. And this was a thing ſo much the more wonderfull, that the body of the Church which was gathered together and compounded of ſo many diuers members, and which were ſeparated the one from the other, by farre diſtaunt Countreis that yet notwithſtanding that hee ſo encreaſed & mainteined thē. Wherefore it muſt needes be alſo that God wrought mightily, in multiplying the preaching of the Goſpel in ſo ſhort a time, and in making it ſo wonderfully to fructifie and to profite. Wherefore although that the nobilitie and dignity of the Church, had neuer bin ſet foorth in this preſent Pſalme, yet notwithſtanding the incomparable graces which GOD diſplayed foorth at the comming of his Sonne, ſheweth that the Churche is truely, an heauenly, & not an earthly kingdome. Moreouer it muſt needes be that this be that preſent time, wherein God ſo magnified and made the ſtate of his Church too ſhine, that the faithfull, the better to eſteeme the worthineſſe of it, looke more high then mans reaſon and vnderſtanding can attayn vntounto. For frō the time that it ſo flooriſhed as wee hauehave ſayde, it had no pompe neither of Golde, nor ſiluer, nor pretious ſtones: but rather her triumphes were in the blood of Martyres: and as ſhe was riche in ſpirite, ſo ſhee was naked and poore concerning the mucke of the worlde: as ſhee was precious and beautifull in holineſſe, before God and his Angelles, ſo ſhe was contemptible in the worlde. She had many outward and opē enemies who cruelly perſecuted her: or rather did miſcheuouſly deuiſe to caſt her headlodg vnderunder the earth. There were many traynes and platformes layed: as the Diuell will neuer ceaſe to moleſt to entrappe her by Hypocrites. To be ſhort the dignitie thereof was euermore hidden vnderunder the Croſſe of Chriſt. On the other ſide a man might eaſily iudge, that all the woorthines which ſhee hath, is ſpirituall, ſo as ſhe cannot be ſeene with carnall eye. Wherefore the conſolation which is contayned here ceaſeth not to be very meete and ſeaſonable for this time: to the ende the faithfull may be warned, to thinke vppon a more perfecte ſtate of the Churche, then that which is apparaunt vntounto them. But this is verye neceſſarye for vsus at this day. It is longe ſithens that for the ſinnes of our Fathers, GOD ſuffered this noble and excellent ſtate whiche hee had erected in his Churche, too bee diſfigured, and placed in ſteade thereof an horrible deſolation. And yet euen at this time, the poore Churche is woonderfully oppreſſed by our tranſgreſſions, and mourneth vnderunder the cruell Tyranny of the aduerſaries of his trueth, vnderunder the ſlaunders and reproches of her enimies, and vnderunder the mockeries of the Deuil, and of wicked men: in ſuche ſorte that p. 52there is nothing that the worldlinges, who deſire to be at their caſe doe more ſhunne, then to bee holden and accompted of the number and companye of the Faithfull: whereof it commeth that the moſte parte ſeparate themſelues from the Churche, as thoughe men coulde not bee of it vnleſſe they were moſt vnhappie and accurſed. Whereupon it is eaſie for vsus too gather howe profitable the doctrine of this preſente Pſalme is vntounto vsus to the ende wee might without ceaſſing meditate vppon it.

Pſalme 87. Ver. 1.

To the ſonnes of Chorah, a Pſalme and a Songue: The fou… dations thereof are laide amongeſt the Mountaynes of his holineſſe.

THE naming of the ſonnes of Chorah, do not ſo much ſhewe that they were the authours of this Pſalme, as that they were ſpeciall Muſitions appointed too ſing in the Temple. Howbeit it might bee ſaide alſo; that ſome of this familie, was the Authour thereof. Concerning the Texte where it is ſaid, that the foundations thereof are layd amongſt the holy hilles: this muſt bee applied vntoo God. For it is a common manner of ſpeache amongeſt the Hebrues too put the Relatiue before the Name of him of whō mētion is made. The meaning therfore is this. That he hath laid his fūdation amōg thoſe holy hilles. Many hauehave vnderſtood this of the Temple: but this agreeth not. Others vnderſtande it of the Pſalme as-though it were ſaide that the argument or matter of this Pſalme is too entreate of thoſe holy mountaynes where the Temple was builded: but this is no more agreeable then the former. But as I hauehave alreadie ſaide the purpoſe of the Prophet is to ſhowe that God hath choſen the holy mountaines, to the ende he may there build his royal Cittie Ieruſalem and his Temple. For it followeth a little after in the text that the moſt higheſt ſhal eſtabliſh it. It is very certaine that God is the true & principall founder of all the Cities in the world: but this ſo excellent a title is not attributed too any other Citie but to Ieruſalē, that it ſhould be the euerlaſting reſting place of God, and that he wil dwel there, becauſe that he hath choſen it.Pſal. 132.3.Ps 132:3 We muſte alwayes note this difference, that other Cities were not builded by the power and authoritie of God, vnleſſe it were for their earthly pollicie: but that Ieruſalem was his ſanctuary, and that he had ſpecially choſen it as it were the ſeate of his maieſtie. And ſo alſo doth the Prophet Eſay ſpeake thereof: What ſhall the meſſengers of the people ſay? it is, Eſay. 14.32.Isa 14:32that the Lord hath founded Syon. Which is more, although that al the Countrie of Iudea was dedicated vntounto him, yet it is ſaide that caſting al other aſide, hee hath reſerued this Citie of Ieruſalem to himſelfe that he may raigne there: and this is that whiche foloweth in the ſecond verſe.

Verſe. 2. The Lord loueth the gates of Syon aboue al the tabernacles of Iacob.

Too which agreeth that which is ſaide in the 78. Pſalme,Pſal. 78.60.Ps 78:60 that God hath reiected Siloh the trybe of Ephraim, p. 55the tabernacle, of Ioſeph that he might dwell in Syon which he had loued, Let vsus marke well alſo the cauſe which the Prophet mentioneth here, why God hath preferred one certaine place, before all others: to wit, not for the woorthineſſe of the place, but for the meere louelove which he bare vntounto it, wherefore if any man aſke, whence this excellent priuiledge that Hieruſalem had came, that it ſhoulde be called the holy Citie of God, and his royall Pallace: the aunſwere is eaſie and ſhort, and that is becauſe it hath ſoo pleaſed God. This pleaſure is as it were, the fountain and roote of his louelove. The end as he ſheweth was, becauſe he would hauehave there ſome place, wherin his religiō ſhold hauehave dwelling to noriſh an aſſured vnitie of faith amongeſt the Iewes, vntil the comming of our Lord Ieſus: and that in the end the Goſpell ſhould ſpring from thence, too be publiſhed throughout the whole worlde. And thus the Prophet to magnifie the Citie of Ieruſalem ſaith, that God is the founder therof, and that he there ruleth as the gouernour. But to the ende that men ſhoulde not take occaſion too be proud of ſuch an honour, he addeth and ſheweth, that all the excellencie which Ieruſalem hath, muſt be attributed too the meere grace and adoption of God. In that hee putteth Syon for the whole Citie, and the gates for the whole wal and compaſſe of the Citie, it is by taking a part for the whole. By the mountaines, wherof he ſpeaketh in the plural nūber, they vnderſtād cōmonly Syon, & Moriah, which butted either vponupon other. Now although I doo not vtterly reiect this expoſition, yet me thinkes one might extend this worde further: too wit, to the whole region. For Ieruſalem was ſituated among mountaines.

Ver. 3. Wonderfull thinges are ſpoken of thee, thou Citie of God. Selah.

Worde for worde it is, that that which is ſaide in thee, are wonderfull thinges. But we hauehave to marke the purpoſe of the Prophet, or rather that which the holy Ghoſt would here ſpeake by the Prophet. The condition of the people of the Iewes, was at this time very contēptible, ſo as there was ſmal account made of thē. They had many great and greeuous enimies on eueryevery ſide which vexed them, and but few had the courage to put backe offences. EueryEvery day there fell out, newe alterations beyond all hope of men: in ſuch ſorte that it ſeemed, that after thinges went ſo to wracke & waxed worſe and woorſe, that all in the ende ſhoulde come to vtter ruine, in ſuche ſort that any man coulde hardly hope that euer the Citie of Ieruſalem ſhoulde be reſtored againe. Now to the ende that the heartes of the faithfull ſhoulde not bee vtterly ſwalowed vp with heauineſſe and diſpaire, they are here by the Prophete, ſet to leane vponupon that woorde which God had pronounced of the eſtate of his Church to come: for there is no doubt but that the holy Ghoſte withdraweth the faithfull in this place from the beholding of things preſent, to the ende he might bring them vntoo the promiſes, which did aſſure them of an incredible glory that God woulde ſhortly geue too his Church. So then howſoeuer the thing that appeareth, ſerue not to make the children of God reioice, yet notwithſtanding the Prophet cōmaundeth thē to lift vp their ſenſes on high, by the vertue of that worde the which is geuen vntounto them: too the ende they might patiently wayte vntil thoſe thinges which had beene promiſed p. 56vntounto them ſhould be executed and perfourmed. On this manner they were admoniſhed and exhorted too reade diligently and to meditate day and night, thoſe auncient propheſies which concerned the reſtoring of the Church: and ſpecially thoſe which were conteined in the booke of Eſay from the 40. chap. vntounto the ende of the booke. Further that they ſhould reach out their care and diligently hearken, geuing faith and credit to the Prophets, which were ſent at that time to comfort them and to preache vntounto them the kingdome of Ieſus Chriſte which was neare: wherevpon it foloweth that wee can not iudge aright of the felicitie of the Churche, vnleſſe wee iudge of it by the woorde of God.

Ver. 4. I will rehearſe Rahab and Babylon amongeſt them that knowe mee: beholde Paleſtine and Tyrus, with Aethiopia, he was borne there.

The name of Rahab is put aſwell in other places of the Scripture for Egypt: and here it very well agreeth to this ſentence: For the Prophetes minde is too deſcribe the excellente and glorious eſtate of the Churche whiche then was hid. Hee ſayth therefore that they who before had beene deadly enimies, or were altogeather ſtraungers vntounto it, ſhoulde not onelyonly bee her familiar freendes but as it were engraffed into one body, too the ende too bee accounted for Citizens of Hieruſalem. I will put (ſayth hee) intoo myne accounte, or I will enrowle Egypt and Babylon, amongeſt my famyliars or houſholde ones. Further hee addeth that the Philiſtines they of Tyre and Ethiopia, who hithertoo had had great diſcorde with the people of God, ſhoulde bee vntoo him as good friendes, as if they were the naturall borne of Iewry. Now in ſpeaking ſo therof he ſpecifieth a ſingular dignitie of the Churche of GOD: and that is that they which did deſpiſe it, and did wiſhe it too bee vtterly raſed and deſtroied, ſhoulde gather themſelues round about vntoo it, yea, and ſhould account it for a great honour too be enrouled and acknowledged amongeſt his people. For the Prophet ſignifieth that all of their owne accorde, ſhoulde renounce their owne natural Countreyes, wherein tofore they put all their glory. This is therefore aſmuch as if he ſhoulde ſay, that from what quarter ſoeuer men were borne, were it in Paleſtine, in Tyre or Ethiopia, they ſhoulde be gladde and well a paide too be numbred with the people of God and acknowledged for Citizens of Ieruſalem. The Rabbines of the Iewes, make a crooked gloſe of this place, that is, that from other nations of the worlde, there ſhall come very fewe excellent men, in witte or vertue: but that in their race there ſhall be a great number. As though it were ſaide that there wilbe hardly found a man woorthy of praiſe in any countrey. So as they may bee pointed at which are ſuche with the finger: But that in Sion there ſhalbe great abundaunce. The Chriſtian Doctours with one conſent apply this to our Lorde Ieſus, and they think that the reaſon is here rendred, why the ſtraungers yea the enimies of the Churche ſhall deſire too be ingraffed and inrowled therein, too wit, becauſe the ſonne of God ſhalbe borne there, whoſe office it is too gather men which were diſperſed into an holy vnitie of faith, & to heape the ſcattered members togeather p. 57too make one whole bodie thereof. Nowe this ſentence indeede is very true in it ſelfe: but it agreeth not vntounto the place. And we muſt alwaies diligently take heede that the Scripture vnderunder colour of ſubtiltie bee not racked too any other ſenſe then it ought. Let it ſuffiſe vsus therefore too hauehave the plaine and ſimple expoſition thereof, that euerye one may deſire it for a great benefit, to be receiued a Citizen of the Church. The which is yet more fully confirmed by that which followeth.

Ver 5. And of Syon it ſhalbe ſaide, this and that man is borne in it: and the moſt higheſt ſhall eſtabliſh it.

As I hauehave ſaide already the Prophet continueth his ſentence minding to ſignifie, that God ſhal gather people togeather af all Countries of the worlde, too incorporate them into his Churche, as newe burgeſſes and Citizens. Albeit that he vſe an other manner of ſpeaking, it is becauſe ſtrangers ſhalbe reputed among the holy people of GOD, as if they were deſcended of the ſtocke of Abraham. He had ſaide in the former verſe, that the Chaldeans and Egyptians ſhould yeelde themſelues to become of the houſhold of the church-that the Ethyopians, Philiſtines, & the men of Tyre, ſhoulde deſire too bee enrowled in the number of his Children: nowe hee addeth for confirmation of his ſentence that the troupe ſhalbe great and infinite, too repleniſh the Citie of Heruſalem, whiche for a time was deſolate, and to make it moſt populous: or rather which had been inhabited but euen of an handfull of men in compariſon of the people which ſhould arriue there. That which is heere briefely promiſed is declared more at large in the Prophet Eſay,Eſay. 54..1Isa 54 when he ſaith, Reioyce ô barren that diddeſt not beare, for the widowe ſhall hauehave moe children then ſhee who hath a huſbande. Enlarge the place of thy tentes, Eſay. 60.4Isa 60:4and let them ſpread out the cordes &c. Alſo thy children ſhall come from all farre coūtries: lift vp thine eyes rounde about thee, all thoſe ſhalbe gathered together vntounto thee. And in the 44. Chapter he vſeth the ſame maner of ſpeach that we reade here,Eſay. 44.5.Isa 44:5 or at the leaſt which draweth very neere vntounto it. One ſhall ſay, I am of the Lord: another ſhalbe called by the name of Iſrael: and another ſhall ſubſcribe with his hande, I am the Lordes: and others ſhall call themſelues by the name of Iſrael.

Neither is it without cauſe that the Prophete vſeth this woorde of byrth, ſignifying thereby that the Chaldeans, the Aegyptians, and ſuch like ſhould be ioyned to the flocke of God. For albeit they were not by birth, of Syon, and the naturall children, but onelyonly through adoption muſt bee incorporated into the bodie of the holy people: Yet becauſe our entrie into the Church is as a ſecond byrth, this ſimilitude is very apte and agreeable, And indeede Ieſus Chriſte plighteth and marrieth himſelfe with the Faithful vppon this condition,Pſalm. 45.11. Gal. 4.5.16.Ps 45:11Gal 4:5Gal 4:16 that they ſhoulde forgette, their owne people, and the houſe of their Father. And this is the cauſe why Saint Paule ſayeth that wee beginne too bee the Children of GOD and of the Churche, when wee are borne anewe, of incorruptible Seede, and are made newe Creatures. And ſurely wee are not otherwiſe regenerate into the heauenly life then by the Miniſterie of the Churche. In the meane time let vsus call too remembraunce the p. 58difference that Sainte Paule putteth here betwixt the earthly Hieruſalem, which as it is a ſeruaunt, cannot but bring foorth children into bondage: and the heauenly, which conceaueth and bringeth forth children into libertie through the Goſpel. In the ende of the verſe, there is a promiſe of the long continuance of the Church: for oftentimes it commeth to paſſe that Cities, the ſooner they creepe vppe, into ſuddaine riches and greatneſſe, the ſhorter while they continue in their proſperitie. To the ende therefore that men thinke not the felicitie of the Churche too bee ſo tranſitorie, the Prophete declareth that ſhee ſhal hauehave her ſtabilitie in GOD, and that therefore ſhee ſhall continue. As though he ſhoulde ſay, it is no maruaile though other Cities be alwayes ſhaken, and ſubiect to many alterations: becauſe they are toſſed with the worlde, and hauehave not euerlaſting keepers. But the condition of this newe Hieruſalem ſhalbe otherwiſe: for her perpetuitie being founded in God, ſhall ſtand ſure, though Heauen and Earth ſhoulde fall.

Ʋer. 6. The Lorde ſhall enrowle his people by writing: he was borne there. Selah.

The Prophete meaneth that the name of Syon, ſhall bee ſo Noble and Honourable, that euerie one ſhall deſire too bee receaued there for a Citizen. For hee ſpeaketh of the principall benefite, and of a thing the moſte too bee wiſhed for that euer coulde happen. The meaning therefore is thus: when God ſhall take accounte of his people, or ſhall enrowle them, the greateſt benefite and honour that he can doe vntounto his beſt beloued, ſhalbe too accounte them for Citizens of Syon, rather then of any other Citie. For this ſhalbe a greater dignitie, to hauehave ſome corner among the common people of the Churche, then to be greately eſteemed or too rule in any other place. Notwithſtanding the Prophete admoniſheth vsus, from whence it is that ſuche a benefite proceedeth, that they which were ſtraungers ſhould ſo ſodenly be brought into the Church: to wit of the free gifte of God. And in deed they which are the ſlaues of Sathan and of ſinne can neuer gette by their owne diligence any ſuch title and right to be Citizens of heauen. It is therefore God onelyonly which diſtributeth according to his owne good pleaſure, peoples in their orders, & ſeuereth them one from the other, as it ſeemeth good vntounto him: foraſmuch as the condition is equall and alike in all by nature. The enroulement whereof he ſpeaketh here, is too bee vnderſtood of the calling whereby God declareth who are thoſe that hee hath choſen. For although that hee hath written his children in the booke of life, before the creation of the worlde, yet notwithſtanding hee ſolempnly ſetteth them downe in his regiſter, when hee geueth them the marke of his adoption, calling them to his trueth and renuing them by his ſpirite.

verſ. 7. As well the fingers as the Players on inſtrumentes, all my ſpringes are in thee.

Partly the ſhortnes of this ſentence, cauſeth it to be doubtful, & partly the doubtfull ſignification of the p. 59worde. All expoſitors agree very well in this, that the worde ſpring or foūtaine is taken hereby a Metaphor or ſimilitude. But one ſort apply it to the affection of the heart, other ſome to the inward thoughtes. There are alſo whiche tranſlate it Veines or Melodies, whoſe opinion I would wel allow of, if the propriety of the Hebrwe tongue woulde ſuffer it: but becauſe that this is ſomewhat wreſted, I tye my ſelfe to that which is more proper and naturall: and that is, that the Prophet by this woorde ſignifieth the eyes or the looke. As if he ſhould ſay, I hauehave alwayes my ſight fixed and faſtened vponupon thee. For the roote of the Hebrew word ſignifieth an eye. It remaineth therfore to ſee, what that other member ſignifieth aſwell the fingers as the players on inſtruments. This is a very abrupt ſentēce, but this letteth not but that men may eaſily gather the meaning therof: to wit, that there ſhalbe ſo large an argumēt of ioy in the church, after that it ſhalbe reſtored, that the prayſes of God, ſhall ſounde foorth, there without ceaſing, aſwel of the voyce as of the inſtrumentes of muſick. He cōfirmeth therefore that which he had ſaide before of that glorious repayring of Sion and of Hieruſalem: thereby ſhewing that for the great felicitie which ſhalbe there, men ſhal hauehave occaſion to reioyſe, too ſing, and too prayſe God for euer. In the meane ſeaſon he ſheweth alſo to what end and purpoſe God ſo liberally enricheth his Church with his giftes and graces: to wit, that the faithfull might ſhew forth by hymnes and prayſes and ſonges, that they are not vnthankeful towardes him: On the other ſide wee hauehave to note the zeale, the louelove, and carefulneſſe, and affection of the Prophet toward… the Ch…che. For he geueth teſtimony thereof, too the end to exhort vsus al too followe hi… example, as it is ſayde in an other place, let my right hande be forgotten if Hieruſalem be not the chiefe of my ioy. Now then all our ſenſes and affections reſt them ſelues in the Church,Pſa…. …. when as we labour too withdrawe them from the vanities of this world, which cauſe them to wander and ſtray. The which thing is doone, when in deſpiſing of the honours, delightes, riches, and pompes of this worlde, we learne too content our ſelues with that ſpirituall glory of the kingdome of Chriſte.

FINIS

❧ Imprinted at London at the three Cranes in the Ʋinetree, by Thomas Dawſon, for Thomas Man. 1579.

End of the text · John Calvin, Four Sermons Entreating of Matters Very Profitable (1579)