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SEVEN SERMONS VPON the second Psalme. Prolegomena: or the Generall view of it.
SEVEN SERMONS UPON the second Psalm. Prolegomena: or the General view of it.
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THERE is a time (saith Salomon) for all things vnder the Sunne, in Eccle. 3.1.THERE is a time (Says Solomon) for all things under the Sun, in Eccle. 3.1.
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And againe he saith in Prou. 25.11. that a word spoken in his place, is like apples of gold, with pictures of siluer.
And again he Says in Prou. 25.11. that a word spoken in his place, is like Apples of gold, with pictures of silver.
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In consideration whereof, I haue elected this portion of sacred Writ, to handle here amongst you, on these holy daies,
In consideration whereof, I have elected this portion of sacred Writ, to handle Here among you, on these holy days,
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as most fitting the time, and person, for whose sake they are obserued; and so I hope, will be most acceptable vnto you.
as most fitting the time, and person, for whose sake they Are observed; and so I hope, will be most acceptable unto you.
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For the time, (you know) is a time, that is celebrated for the honour of Christ our Sauiour, who was borne as vpon this day.
For the time, (you know) is a time, that is celebrated for the honour of christ our Saviour, who was born as upon this day.
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And as for this portion of holy Scripture, it is a Psalme that doth intreate of Christ, and of his heauenly kingdome;
And as for this portion of holy Scripture, it is a Psalm that does entreat of christ, and of his heavenly Kingdom;
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who though he hath many enimies to withstand him, yet he shall remaine King and Lord for euer.
who though he hath many enemies to withstand him, yet he shall remain King and Lord for ever.
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The Author principall of this Psalme was God, as he is of all the rest of the Scripture, according to Paules testimony in 2. Tim. 3.16.
The Author principal of this Psalm was God, as he is of all the rest of the Scripture, according to Paul's testimony in 2. Tim. 3.16.
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But the Author ministeriall, or instrumentall penman thereof, was the sweete singer of Israel, blessed Dauid the king;
But the Author ministerial, or instrumental penman thereof, was the sweet singer of Israel, blessed David the King;
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as we may see by the prayer of the faithfull, in Acts 4.25. For there in plaine termes Dauid is named, when they say vnto God.
as we may see by the prayer of the faithful, in Acts 4.25. For there in plain terms David is nam, when they say unto God.
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Which by the mouth of thy seruant Dauid hast said, Why did the Gentles rage, and the people imagine vaine things? &c. The chiefe matter herein handled, is the gracious king dome of our best beloued bridegroome, the sweete Sauiour of the world.Which by the Mouth of thy servant David haste said, Why did the Gentiles rage, and the people imagine vain things? etc. The chief matter herein handled, is the gracious King dome of our best Beloved bridegroom, the sweet Saviour of the world.
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In letter and type it speakes of Dauid, and his kingdome; but in spirit and truth of Christ and his kingdome.
In Letter and type it speaks of David, and his Kingdom; but in Spirit and truth of christ and his Kingdom.
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For that which was figuratiue in Dauid (who represented the person of Christ) was all of it most liuely accomplished in Christ, who was represented by him.
For that which was figurative in David (who represented the person of christ) was all of it most lively accomplished in christ, who was represented by him.
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And therefore you shall finde, that those things which are here deliuered by the Prophet Dauid, are applied by the Spirit of God (the best interpreter of all) vnto Christ in particular,
And Therefore you shall find, that those things which Are Here Delivered by the Prophet David, Are applied by the Spirit of God (the best interpreter of all) unto christ in particular,
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and that in three places of the new Testament. The first is in that 4. chapter of the Acts, which was quoted before.
and that in three places of the new Testament. The First is in that 4. chapter of the Acts, which was quoted before.
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The second is in the thirteenth chapter of the same Booke, and the thirtieth three verse.
The second is in the thirteenth chapter of the same Book, and the thirtieth three verse.
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And the third and last is in Heb. 1.5.
And the third and last is in Hebrew 1.5.
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So that by the warrant of these places of diuine Oracle, this Psalme and the things therein contained, are truely and properly to be referred vnto Christ our King.
So that by the warrant of these places of divine Oracle, this Psalm and the things therein contained, Are truly and properly to be referred unto christ our King.
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Wherefore in the handling of it, we wil stand chiefly vpon him, and his kingdome, and speake but a little of Dauid and his kingdome;
Wherefore in the handling of it, we will stand chiefly upon him, and his Kingdom, and speak but a little of David and his Kingdom;
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onely shewing the verity of it in him, & pressing it as it were, by the way of an allusion,
only showing the verity of it in him, & pressing it as it were, by the Way of an allusion,
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and in the matter of amplification.
and in the matter of amplification.
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The parts of this Psalme are two, Doctrine (which some haply would call, a Narratiue proposition ) and Exhortation, (which they would peraduenture stile,
The parts of this Psalm Are two, Doctrine (which Some haply would call, a Narrative proposition) and Exhortation, (which they would Peradventure style,
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an Admonitorie Conclusion. ) Of these two, Doctrine goes foremost, and Exhortation comes afterward, according to all good Methodicall instruction. For as in the architecture of an house, the foundation must first be well laid,
an Admonitory Conclusion.) Of these two, Doctrine Goes foremost, and Exhortation comes afterwards, according to all good Methodical instruction. For as in the architecture of an house, the Foundation must First be well laid,
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and then afterward the whole building must be framed vpon it, and fastened to it with strong bands and ioints:
and then afterwards the Whole building must be framed upon it, and fastened to it with strong bans and Joints:
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So in euery orderly and sound Instruction, the Doctrine must be first, (like the foundation) plainely setting downe the truth of matters, touching faith or manners;
So in every orderly and found Instruction, the Doctrine must be First, (like the Foundation) plainly setting down the truth of matters, touching faith or manners;
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and the Exhortation must follow vpon it (like the frame of the house) fitting euery thing to the best edification of the hearer,
and the Exhortation must follow upon it (like the frame of the house) fitting every thing to the best edification of the hearer,
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and pressing it closely vpon his soule, with pitthy perswasions to worke vpon it, that so it may be framed, according to the image of his creator in that respect.
and pressing it closely upon his soul, with pithy persuasions to work upon it, that so it may be framed, according to the image of his creator in that respect.
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The Doctrine begins at the first verse, and reacheth vnto the end of the nineth verse;
The Doctrine begins At the First verse, and reaches unto the end of the nineth verse;
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at which place begins the Exhortation, and continues to the end of the Psalme.
At which place begins the Exhortation, and continues to the end of the Psalm.
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In the Doctrine two principall things (as the seuerall members thereof) are laid downe.
In the Doctrine two principal things (as the several members thereof) Are laid down.
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The one is an Opposition that is made against the kingdome of Christ, in the three first verses.
The one is an Opposition that is made against the Kingdom of christ, in the three First Verses.
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The other is the vanity of that Opposition, and the woefull estate, wherein they stand, that make the same, in the six verses next following.
The other is the vanity of that Opposition, and the woeful estate, wherein they stand, that make the same, in the six Verses next following.
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If you would know the persons, that doe oppose themselues against Christ and his kingdome, they are of all sorts:
If you would know the Persons, that do oppose themselves against christ and his Kingdom, they Are of all sorts:
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some that are base and meane ones, that do rage and murmure against him, spoken of in the first verse:
Some that Are base and mean ones, that do rage and murmur against him, spoken of in the First verse:
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& others, that are noble and great ones, that do ioine hand & head together to ouerthrow him, mentioned in the second and third verses.
& Others, that Are noble and great ones, that do join hand & head together to overthrow him, mentioned in the second and third Verses.
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If you would know againe, how all these doe speede, they haue ill successe, and misse of their purpose,
If you would know again, how all these do speed, they have ill success, and miss of their purpose,
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and runne by this meanes into most woefull, and ineuitable dangers.
and run by this means into most woeful, and inevitable dangers.
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For as they shall neuer preuaile, but all their endeauours shall come to nought, so they themselues (like rebels and traitours) shall be executed,
For as they shall never prevail, but all their endeavours shall come to nought, so they themselves (like rebels and Traitors) shall be executed,
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and come to most fearfull and shamefull ends. And this is set out two waies.
and come to most fearful and shameful ends. And this is Set out two ways.
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The one is in regard of God the Father and his Maiesty, against whom they haue lifted vp thēselues,
The one is in regard of God the Father and his Majesty, against whom they have lifted up themselves,
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and who doth take his Sons part, and will defend him in his kingdome; in the fourth, fift, and sixt verses.
and who does take his Sons part, and will defend him in his Kingdom; in the fourth, fift, and sixt Verses.
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For as they can doe him no hurt, not onely in regard of his place, he being in heauen, far out of their reach who are vpon the earth;
For as they can do him no hurt, not only in regard of his place, he being in heaven, Far out of their reach who Are upon the earth;
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but also of his power, he being strong and mighty, whereas they are but weake & feeble;
but also of his power, he being strong and mighty, whereas they Are but weak & feeble;
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& one that makes no more account of their conspiracies, thē a man doth of his aduersaries forces, whom he hath in meere contempt and derision:
& one that makes no more account of their conspiracies, them a man does of his Adversaries forces, whom he hath in mere contempt and derision:
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so he is exceeding angry and wrathfull with them, for their rebellion and treason;
so he is exceeding angry and wrathful with them, for their rebellion and treason;
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and in this anger and wrath of his he will take reuenge vpon them for it,
and in this anger and wrath of his he will take revenge upon them for it,
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and make them know and vnderstand, to their shame and griefe, that he himselfe, and none other, had placed Christ in his kingdome,
and make them know and understand, to their shame and grief, that he himself, and none other, had placed christ in his Kingdom,
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and established him in the throne of Israel, & that he did not vsurpe this authority to himselfe.
and established him in the throne of Israel, & that he did not usurp this Authority to himself.
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The other way is in respect of Christ himselfe, who is able to right his owne cause,
The other Way is in respect of christ himself, who is able to right his own cause,
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& not onely to defend himselfe in his kingdome, but also to ouerthrow al his aduersaries,
& not only to defend himself in his Kingdom, but also to overthrow all his Adversaries,
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& to bring a perpetual & vnrecouerable destruction vpon thē; in the seuenth, eight, and ninth verses.
& to bring a perpetual & unrecoverable destruction upon them; in the Seventh, eight, and ninth Verses.
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Where you haue two things set downe before your eyes to contemplate vpon.
Where you have two things Set down before your eyes to contemplate upon.
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The one is a promise which hee doth make, to publish his Fathers decree touching himselfe, and his kingdome;
The one is a promise which he does make, to publish his Father's Decree touching himself, and his Kingdom;
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that so his enimies might be daunted the more, and by the due consideration thereof, might be brought (if it were possible) to leaue off their rebellion against him.
that so his enemies might be daunted the more, and by the due consideration thereof, might be brought (if it were possible) to leave off their rebellion against him.
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The other is an opening of this decree by the parts thereof, which are in number two;
The other is an opening of this Decree by the parts thereof, which Are in number two;
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the one respecting his person, the other his office or gouernment.
the one respecting his person, the other his office or government.
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For his person, he is not onely man, but also God, euen the naturall Sonne of the almighty Ichouah, which was, is, and which is to come:
For his person, he is not only man, but also God, even the natural Son of the almighty Ichouah, which was, is, and which is to come:
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and this was proued to be so, as by his miracles, so chiefly by his resurrection from the dead, the Lord shewing by that, that he had begotten him from all eternity.
and this was proved to be so, as by his Miracles, so chiefly by his resurrection from the dead, the Lord showing by that, that he had begotten him from all eternity.
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For his office or gouernment, he is our king, and the head of the Church. And touching it two things are recorded.
For his office or government, he is our King, and the head of the Church. And touching it two things Are recorded.
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First, the largenesse of it in the eight verse:
First, the largeness of it in the eight verse:
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wherein you may see, how it doth reach from one end of the world vnto the other.
wherein you may see, how it does reach from one end of the world unto the other.
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Then secondly the power and strength of it in the ninth verse, which is innincible, and bruysing downe all his aduersaries before him.
Then secondly the power and strength of it in the ninth verse, which is innincible, and bruising down all his Adversaries before him.
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And this his power he must vse and exercise, as for the defence of his owne faithfull and loyall subiects;
And this his power he must use and exercise, as for the defence of his own faithful and loyal Subjects;
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so also for the destruction of the forenamed rebels, and of all such as shall at any time conspire against him.
so also for the destruction of the forenamed rebels, and of all such as shall At any time conspire against him.
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And this he is to doe by the vertue of his commission from his Father the Almighty, who did set him vpon his throne,
And this he is to do by the virtue of his commission from his Father the Almighty, who did Set him upon his throne,
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and bestowed this vniuersall and catholicke kingdome vpon him.
and bestowed this universal and catholic Kingdom upon him.
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For he doth in plaine termes enioyne him to this dutie, saying, Thou shalt crush them with a scepter of yron,
For he does in plain terms enjoin him to this duty, saying, Thou shalt crush them with a sceptre of iron,
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and breake them in peeces, like a potters vessell. Vpon this stablenesse of Christs kingdome, wherein the aduersaries cannot preuaile, and vpon the inuincible,and break them in Pieces, like a potters vessel. Upon this stableness of Christ Kingdom, wherein the Adversaries cannot prevail, and upon the invincible,
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and reuenging power, wherewith he is armed, able to crush all his enemies in peeces,
and revenging power, wherewith he is armed, able to crush all his enemies in Pieces,
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as the potter doth his earthen vessels, a sweete exhortation is raised vp, wherein all the offenders are aduised to submit themselues to the Lord and his Annointed, whom before they did resist, and withstand:
as the potter does his earthen vessels, a sweet exhortation is raised up, wherein all the offenders Are advised to submit themselves to the Lord and his Anointed, whom before they did resist, and withstand:
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and that betimes without any further delay, that so they may not perish, but be saued; in the three last verses.
and that betimes without any further Delay, that so they may not perish, but be saved; in the three last Verses.
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Wherein remember you, what is required of them. In summe, it is nothing else, but a present repentance, or amendment of life;
Wherein Remember you, what is required of them. In sum, it is nothing Else, but a present Repentance, or amendment of life;
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but the parts of it are two, as the chiefe points, wherein this repentance or amendment of life must stand.
but the parts of it Are two, as the chief points, wherein this Repentance or amendment of life must stand.
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The first is an heauenly wisedome and holy learning, in verse 10. For whereas heretofore they had bene foolish and ignorant of their duties,
The First is an heavenly Wisdom and holy learning, in verse 10. For whereas heretofore they had be foolish and ignorant of their duties,
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now he would haue them to be wise and learned, knowing all such matters as doe belong vnto them,
now he would have them to be wise and learned, knowing all such matters as do belong unto them,
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and keeping themselues within the compasse of heauenly direction.
and keeping themselves within the compass of heavenly direction.
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The second is a loyall subiection, and a seruiceable obedience, both towardes the Father, and also towards the Sonne.
The second is a loyal subjection, and a serviceable Obedience, both towards the Father, and also towards the Son.
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Towards the Father in verse 11. whom they must serue in feare, and before whom they must reioyce in trembling.
Towards the Father in verse 11. whom they must serve in Fear, and before whom they must rejoice in trembling.
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And towards the Sonne in verse 12. whom they must kisse in token of their loue and homage to him;
And towards the Son in verse 12. whom they must kiss in token of their love and homage to him;
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and that for two causes, one, that they may not offend him any more, and so bring fearefull and suddaine destruction vpon themselues;
and that for two Causes, one, that they may not offend him any more, and so bring fearful and sudden destruction upon themselves;
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another, that they may please him, and so through his fauour and kindnesse towards them, receiue daily and plentifull blessings from his hands, both for this world and the world to come.
Another, that they may please him, and so through his favour and kindness towards them, receive daily and plentiful blessings from his hands, both for this world and the world to come.
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Thus you may see in a generall view, as in a christall glasse, what this whole Psalme is,
Thus you may see in a general view, as in a crystal glass, what this Whole Psalm is,
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and how correspondently one thing doth depend vpon the other therein.
and how correspondently one thing does depend upon the other therein.
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But if your memories bee fraile, and not stable enough to retaine the stampe of all these aboue recited points within them;
But if your memories be frail, and not stable enough to retain the stamp of all these above recited points within them;
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yet at the least remember three of them, which are (Instar omnium) in the place or stead of all.
yet At the least Remember three of them, which Are (Instar omnium) in the place or stead of all.
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The first is the resistance that is made against the Lord and his Annointed:
The First is the resistance that is made against the Lord and his Anointed:
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wherein you shall finde all forts of persons rebelling against the gracious and sweete gouernment of our blessed Sauiour Christ Iesus.
wherein you shall find all forts of Persons rebelling against the gracious and sweet government of our blessed Saviour christ Iesus.
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The second is the ouerthrow of that resistance, and the fearefull estate, wherein those that made the resistance doe stand, through the powerfull and reuenging Maiesty of God the Father,
The second is the overthrow of that resistance, and the fearful estate, wherein those that made the resistance do stand, through the powerful and revenging Majesty of God the Father,
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and of God the Sonne, against whom this treason is committed; both which are armed with intollerable and vnresistable plagues to consume them.
and of God the Son, against whom this treason is committed; both which Are armed with intolerable and unresistable plagues to consume them.
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The third and last is a kinde and louing exhortation, stirring vp, and calling vpon these traitours and rebels to leaue their treason and rebellion,
The third and last is a kind and loving exhortation, stirring up, and calling upon these Traitors and rebels to leave their treason and rebellion,
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and to become faithfull and trustie subiects vnto the Lord their king;
and to become faithful and trusty Subjects unto the Lord their King;
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with an insinuated promise, that they shall be pardoned for that which they had done already amisse,
with an insinuated promise, that they shall be pardoned for that which they had done already amiss,
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and be rewarded for all their good seruice, which they shall doe for the time to come.
and be rewarded for all their good service, which they shall do for the time to come.
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These are the three maine points, on which the whole Psalme doth spend it selfe.
These Are the three main points, on which the Whole Psalm does spend it self.
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Wherfore let vs also stand a little while, & spend some time in the due consideration thereof,
Wherefore let us also stand a little while, & spend Some time in the due consideration thereof,
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before we come vnto the seuerall branches that are included in either of them.
before we come unto the several branches that Are included in either of them.
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Of the first point.
Of the First point.
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It is apparant by the three first verses, that there is no estate, found here in this world amongst men,
It is apparent by the three First Verses, that there is no estate, found Here in this world among men,
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but that in the same, some or other, haue stood vp against the Lord and his Annointed;
but that in the same, Some or other, have stood up against the Lord and his Anointed;
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for al sorts of persōs are brought in rebelling, first the meaner sort, such as the common people are, in the first verse;
for all sorts of Persons Are brought in rebelling, First the meaner sort, such as the Common people Are, in the First verse;
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then the better sort (as we terme them) such as Kings and Princes are,
then the better sort (as we term them) such as Kings and Princes Are,
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and the states of the land, in the two next verses.
and the states of the land, in the two next Verses.
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But you may demand, was this true, first in Dauid the shadow, then in Christ the body? The answere is, that it is true in respect of them both.
But you may demand, was this true, First in David the shadow, then in christ the body? The answer is, that it is true in respect of them both.
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For Dauid, you may see in the second book of Samuel, from the end of the first chapter vnto the beginning of the twentieth one.
For David, you may see in the second book of Samuel, from the end of the First chapter unto the beginning of the twentieth one.
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His enemies (if you will haue the catalogue of them) were these. First, Abner the sonne of Ner, that was Captaine of Sauls hoast.
His enemies (if you will have the catalogue of them) were these. First, Abner the son of Ner, that was Captain of Saul's host.
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For he tooke Ishbosheth the sonne of Saul, and brought him to Mahanaim and made him king ouer Gilead, and ouer the Ashurites, and ouer Izreel, and ouer Ephraim, and ouer Beniamin, and ouer all Israel.
For he took Ishbosheth the son of Saul, and brought him to Mahanaim and made him King over Gilead, and over the Ashurites, and over Israel, and over Ephraim, and over Benjamin, and over all Israel.
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So that none did cleaue to Dauid, but the house of Iudah, who annointed him king at Hebron, and did euermore take his part;
So that none did cleave to David, but the house of Iudah, who anointed him King At Hebron, and did evermore take his part;
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and here through this contention there was a long war betweene the house of Saul and the house of Dauid; but Dauid waxed stronger,
and Here through this contention there was a long war between the house of Saul and the house of David; but David waxed Stronger,
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and the house of Saul waxed weaker. Chap. 2. & 3. Secondly, when Dauid was made king ouer all Israel,
and the house of Saul waxed Weaker. Chap. 2. & 3. Secondly, when David was made King over all Israel,
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and Sauls house was ouerthrowne, the Iebusites the inhabitants of Ierusalem, resisted him when he came vnto them,
and Saul's house was overthrown, the Jebusites the inhabitants of Ierusalem, resisted him when he Come unto them,
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and would not permit him as it were to enter into their cittie, but with an impossible condition in their conceipts, saying vnto him:
and would not permit him as it were to enter into their City, but with an impossible condition in their conceits, saying unto him:
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Except thou take away the blind, and the lame, thou shalt not come in hither, thinking that Dauid could not come thither. Chap. 5. vers. 6. Thirdly,Except thou take away the blind, and the lame, thou shalt not come in hither, thinking that David could not come thither. Chap. 5. vers. 6. Thirdly,
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when he was established in his throne, and had taken Ierusalem, and dwelt in Zion, as in a stately palace, the Philistines came against him, with a great army of souldiers to take him;
when he was established in his throne, and had taken Ierusalem, and dwelled in Zion, as in a stately palace, the philistines Come against him, with a great army of Soldiers to take him;
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but they sped no better then the former did. Chap. 5.17. &c. Fourthly, when Dauid had smore the Philistines and subdned them, he was troubled with many other outlandish nations, that waged warre against him,
but they sped no better then the former did. Chap. 5.17. etc. Fourthly, when David had smore the philistines and subdned them, he was troubled with many other outlandish Nations, that waged war against him,
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as with the Moabites, the Ammonites, the Aramites, and the Amalckites. Chap. 8. Chap. 10. & Chap. 11. Fiftly,
as with the Moabites, the Ammonites, the Aramites, and the Amalekites. Chap. 8. Chap. 10. & Chap. 11. Fifty,
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when all forreine warres were ended, and the nations round about him were conquered, and many of them made tributaries vnto him, his owne sonne Absolom rose vp in armes with all Israel with him (a few onely excepted) to take his kingdome from him. Chapter 15.16.17.
when all foreign wars were ended, and the Nations round about him were conquered, and many of them made tributaries unto him, his own son Absalom rose up in arms with all Israel with him (a few only excepted) to take his Kingdom from him. Chapter 15.16.17.
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& 18. Lastly, when this conspiracy of his sonne was ended, and all matters quieted about the same, a wicked man named Sheba the son of Bichri, a man of Iemini, blew the trumpet, and said:& 18. Lastly, when this Conspiracy of his son was ended, and all matters quieted about the same, a wicked man nam Sheba the son of Bichri, a man of Iemini, blew the trumpet, and said:
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We haue no part in Dauid, neither haue we any inheritance in the sonne of Ishai:We have no part in David, neither have we any inheritance in the son of Jesse:
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euery man to his tents ô Israel.every man to his tents o Israel.
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So euery man of Israel went from Dauid, and followed Sheba the sonne of Bichri; but the men of Iudah claue fast vnto their king, from Iordan euen to Ierusalem. Chap. 20. vers. 1. &c. In consideration of all which conspiracies and warres, Dauid might well cry out and say:
So every man of Israel went from David, and followed Sheba the son of Bichri; but the men of Iudah clave fast unto their King, from Iordan even to Ierusalem. Chap. 20. vers. 1. etc. In consideration of all which conspiracies and wars, David might well cry out and say:
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Why doe the heathen rage, and the people murmure in vaine? The kings of the earth band themselues, Why do the heathen rage, and the people murmur in vain? The Kings of the earth band themselves,
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and the Princes are assembled together, against the Lord and his Annointed, saying, Let vs breake their bands,
and the Princes Are assembled together, against the Lord and his Anointed, saying, Let us break their bans,
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& cast their cords from vs. & cast their cords from us
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Now for Christ, that these things are true also of him, the history of the foure Euangelists doth declare:
Now for christ, that these things Are true also of him, the history of the foure Evangelists does declare:
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for all of them penning his life and acts, doe make mention of his troubles,
for all of them penning his life and acts, do make mention of his Troubles,
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and do shew that from his birth vnto his death, he was neuer free from one crosse or other;
and do show that from his birth unto his death, he was never free from one cross or other;
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but that either some wrong was offered vnto him through slanderous tongues, or else some insurrection was made against him, through villanous hands.
but that either Some wrong was offered unto him through slanderous tongues, or Else Some insurrection was made against him, through villainous hands.
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So soone as euer he was borne, and the wise men that came from the East to Ierusalem, had enquired for him, saying:
So soon as ever he was born, and the wise men that Come from the East to Ierusalem, had inquired for him, saying:
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Where is the king of the Iewes, that is borne? for we haue seene his star in the East, Where is the King of the Iewes, that is born? for we have seen his star in the East,
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and are come to worship him; and Are come to worship him;
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as all Ierusalem was troubled presently vpon it, so Herod Ascalonites the king intended his death,
as all Ierusalem was troubled presently upon it, so Herod Ascalonites the King intended his death,
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and laid a plot out of hand which way to murther him. Mat. 2. vers. 1.2.
and laid a plot out of hand which Way to murder him. Mathew 2. vers. 1.2.
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But after he was once baptized, and began to goe about his Fathers businesse, by preaching and working of miracles, his troubles and aduersaries waxed more and more,
But After he was once baptised, and began to go about his Father's business, by preaching and working of Miracles, his Troubles and Adversaries waxed more and more,
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and they grew to be innumerable.
and they grew to be innumerable.
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Few there were that did truely beleeue in him, or with a sincere heart follow him, chiefely of the greater sort;
Few there were that did truly believe in him, or with a sincere heart follow him, chiefly of the greater sort;
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and therefore it is said by some of them in Iohn the seuenth Chapter, and vers. 48. Doth any of the rulers,
and Therefore it is said by Some of them in John the Seventh Chapter, and vers. 48. Does any of the Rulers,
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or of the Pharises beleeue in him? Nay, these made a law, that if any man did confesse, that he was the Christ, he should be excommunicated out of the Synagogue. Ioh. 9.22.or of the Pharisees believe in him? Nay, these made a law, that if any man did confess, that he was the christ, he should be excommunicated out of the Synagogue. John 9.22.
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But as for his aduersaries, they, I say, were innumerable, and their dealing towards him was too abhominable, and not to be endured;
But as for his Adversaries, they, I say, were innumerable, and their dealing towards him was too abominable, and not to be endured;
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first for their words, then for their deedes.
First for their words, then for their Deeds.
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For their words, because they did scornefully vpbraide him for his stocke and kindred, saying, Is not this the carpenter, Maries sonne, the brother of Iames, and Ioses, and of Iuda, and Simon? and are not his sisters here with vs? Mark.
For their words, Because they did scornfully upbraid him for his stock and kindred, saying, Is not this the carpenter, Mary's son, the brother of James, and Ioses, and of Iuda, and Simon? and Are not his Sisters Here with us? Mark.
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6. ver. 3. Then secondly, because they did shamefully belye him, and lay slanderous things to his charge, whereof he was cleare and innocent, in that they said:
6. ver. 3. Then secondly, Because they did shamefully belie him, and lay slanderous things to his charge, whereof he was clear and innocent, in that they said:
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Behold aglutton and a drinker of wine, a friend vnto publicanes and sinners. Math. 11.19. This man casteth the diuels no otherwise out, but through Beëlzebub the Prince of the diuels. Math. 12.24. He hath blasphemed: what haue we any more need of witnesses? Behold now ye haue heard his blasphemy. Math. 26.65.Behold aglutton and a drinker of wine, a friend unto Publicans and Sinners. Math. 11.19. This man Cast the Devils not otherwise out, but through Beëlzebub the Prince of the Devils. Math. 12.24. He hath blasphemed: what have we any more need of Witnesses? Behold now you have herd his blasphemy. Math. 26.65.
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For their deeds, because they were vngratefull, inhumane, treacherous, and bloudy.
For their Deeds, Because they were ungrateful, inhumane, treacherous, and bloody.
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When he had preached among them at Nazareth, where he had bene brought vp, they (filled with wrath against him) rose vp and thrust him out of the citty,
When he had preached among them At Nazareth, where he had be brought up, they (filled with wrath against him) rose up and thrust him out of the City,
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and led him vnto the edge of the hil, whereon their citty was built, to cast him downe headlong. and led him unto the edge of the hill, whereon their City was built, to cast him down headlong.
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(though he passed through the midst of them, and went his way. ) Luke 4.29.
(though he passed through the midst of them, and went his Way.) Lycia 4.29.
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When he purged the Temple, and beganne to cast out them that sold and bought in the Temple,
When he purged the Temple, and began to cast out them that sold and bought in the Temple,
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and ouerthrew the tables of the mony changers, and the seates of them that sold Doues,
and overthrew the tables of the money changer's, and the seats of them that sold Dove,
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and would not suffer that any man should carry a vessell through the Temple, saying vnto them, It is written:
and would not suffer that any man should carry a vessel through the Temple, saying unto them, It is written:
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Mine house is the house of prayer, but yee haue made it a donne of theeues; Mine house is the house of prayer, but ye have made it a done of thieves;
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the high Priests and the Scribes, and the chiefe of the people sought to destroy him. Luke 19.47.
the high Priests and the Scribes, and the chief of the people sought to destroy him. Lycia 19.47.
dt j n2 cc dt n2, cc dt n-jn pp-f dt n1 vvd pc-acp vvi pno31. av crd.
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When he had wrought another good worke, and had raised from the dead Lazarus ( Maries and Marthaes brother) who had now bene dead foure daies,
When he had wrought Another good work, and had raised from the dead Lazarus (Mary's and Martha's brother) who had now be dead foure days,
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and began to stinke in the graue, as his sister Martha said, (yet came foorth of the graue, bound hand and foote with bands,
and began to stink in the graven, as his sister Martha said, (yet Come forth of the graven, bound hand and foot with bans,
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and his face was bound with a napkin: and his face was bound with a napkin:
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) then gathered the high Priests & the Pharises a Councell, & consulted againe which way to bring him to his death. Ioh. 11.47.
) then gathered the high Priests & the Pharisees a Council, & consulted again which Way to bring him to his death. John 11.47.
) av vvd dt j n2 cc dt np2 dt n1, cc vvd av r-crq n1 pc-acp vvi pno31 p-acp po31 n1. np1 crd.
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&c. Finally (to passe ouer other particulars, which happened in the whole course of his life) when he had done them what good he could from time to time (as appeareth by these his words:) Ierusalem, Ierusalem, which killest the Prophets, etc. Finally (to pass over other particulars, which happened in the Whole course of his life) when he had done them what good he could from time to time (as appears by these his words:) Ierusalem, Ierusalem, which Killest the prophets,
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and stonest them which are sent to thee, how often would I haue gathered thy children together,
and Stonest them which Are sent to thee, how often would I have gathered thy children together,
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as the hen gathereth her chickens vnder her wings? & ye would not. Math. 23.37.as the hen gathereth her chickens under her wings? & you would not. Math. 23.37.
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yet they (notwithstanding the same,) tooke him & apprehended him, as their deadly enimie,
yet they (notwithstanding the same,) took him & apprehended him, as their deadly enemy,
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and as a malefactor, that was not worthy to liue vpon the face of the earth amongst them any longer.
and as a Malefactor, that was not worthy to live upon the face of the earth among them any longer.
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Iudas one of the twelue came vnto him, and with him a great multitude, with swords and staues from the high Priests and the Elders of the people, Iudas one of the twelue Come unto him, and with him a great multitude, with swords and staves from the high Priests and the Elders of the people,
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and they tooke him and led him to Caiaphas the high Priest, where the Scribes and Elders were assembled.
and they took him and led him to Caiaphas the high Priest, where the Scribes and Elders were assembled.
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There he was examined by them, accused and condemned to death; likewise some of them there beganne to spit at him, and to couer his face,
There he was examined by them, accused and condemned to death; likewise Some of them there began to spit At him, and to cover his face,
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and to beate him with fists, and to say vnto him, Prophecy vnto vs, ô Christ, who is he that smote thee? And the Sergeants smote him with their rods. and to beat him with fists, and to say unto him, Prophecy unto us, o christ, who is he that smote thee? And the Sergeants smote him with their rods.
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Math. 26.47. &c. and Mar. 14.43. &c. After this in the dawning of the day,
Math. 26.47. etc. and Mar. 14.43. etc. After this in the dawning of the day,
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when the morning was come, they led him away bound vnto Pilate, and laid most grieuous things vnto his charge;
when the morning was come, they led him away bound unto Pilate, and laid most grievous things unto his charge;
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but when Pilate heard of Galile, he asked whether the man were a Galilean; and when he knew that he was of Herods iurisdiction, he sent him to Herod;but when Pilate herd of Galilee, he asked whither the man were a Galilean; and when he knew that he was of Herods jurisdiction, he sent him to Herod;
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(6) point (DIV2)
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but Herod with his men of warre despised him, and mocked him, and arrayed him (as if he were a foole) in white, and sent him againe to Pilate. Luke 23.11.but Herod with his men of war despised him, and mocked him, and arrayed him (as if he were a fool) in white, and sent him again to Pilate. Luke 23.11.
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Then Pilate (ouercome by his aduersaries) did at the last giue sentence against him, caused him to be scourged, Then Pilate (overcome by his Adversaries) did At the last give sentence against him, caused him to be scourged,
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and to be sent away to the place of execution. Mar. 15.15. But before he came thither, see what the souldiers did:and to be sent away to the place of execution. Mar. 15.15. But before he Come thither, see what the Soldiers did:
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They led him into the hall, which is the common hall, and called together the whole band, They led him into the hall, which is the Common hall, and called together the Whole band,
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(6) point (DIV2)
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and clad him with purple, and platted a crowne of thornes, and put it about his head,
and clad him with purple, and plaited a crown of thorns, and put it about his head,
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and beganne to salute him, saying, Haile, King of the Iewes;
and began to salute him, saying, Hail, King of the Iewes;
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and they smote him on the head with a reed, and spat vpon him, and bowed their knees and did reuerence.
and they smote him on the head with a reed, and spat upon him, and bowed their knees and did Reverence.
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And when they had mocked him, they tooke the purple off him, and put his owne clothes on him,
And when they had mocked him, they took the purple off him, and put his own clothes on him,
cc c-crq pns32 vhd vvn pno31, pns32 vvd dt j-jn p-acp pno31, cc vvd po31 d n2 p-acp pno31,
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and led him out to crucifie him. Mar. 15.16.and led him out to crucify him. Mar. 15.16.
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&c. Being come to the place of execution (which was without the citty) they crucified him,etc. Being come to the place of execution (which was without the City) they Crucified him,
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and hanged him vpon a tree, betweene two theeues.
and hanged him upon a tree, between two thieves.
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And as he hanged there (in that shamefull and opprobious manner, The people stood by him,
And as he hanged there (in that shameful and opprobious manner, The people stood by him,
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and beheld him, and they together with the rulers mocked him, saying, he saued others, let him saue himselfe,
and beheld him, and they together with the Rulers mocked him, saying, he saved Others, let him save himself,
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if he be the Christ the chosen of God.
if he be the christ the chosen of God.
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The souldiers also mocked him, and came and offered him vinegar, and said, If thou be the king of the Iewes, saue thy selfe.
The Soldiers also mocked him, and Come and offered him vinegar, and said, If thou be the King of the Iewes, save thy self.
dt n2 av vvd pno31, cc vvd cc vvd pno31 n1, cc vvd, cs pns21 vbb dt n1 pp-f dt np2, p-acp po21 n1.
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Likewise they that went by, railed on him, wagging their heads, & saying, Hey, thou that destroyest the Temple,
Likewise they that went by, railed on him, wagging their Heads, & saying, Heigh, thou that destroyest the Temple,
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(6) point (DIV2)
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& buildest it in three daies, saue thy selfe, and come downe from the crosse. Lastly, one of the euill doers, which were hanged with him, railed one him, saying,
& buildest it in three days, save thy self, and come down from the cross. Lastly, one of the evil doers, which were hanged with him, railed one him, saying,
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If thou be the Christ, saue thy selfe and vs. Luke 23.35. &c. and Mark. 15.29. &c. In regard of all which things, we see that our Sauiour might iustly make his cōplaint here,If thou be the christ, save thy self and us Lycia 23.35. etc. and Mark. 15.29. etc. In regard of all which things, we see that our Saviour might justly make his complaint Here,
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& say, Why do the heathen rage, and the people murmure in vaine? The kings of the earth band themselues,
& say, Why do the heathen rage, and the people murmur in vain? The Kings of the earth band themselves,
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& the Princes are assembled together, against the Lord, and his Annointed: Come, let vs breake their bands and cast their cords behind vs. & the Princes Are assembled together, against the Lord, and his Anointed: Come, let us break their bans and cast their cords behind us
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Here (before we goe any further) a question may be asked, to wit,
Here (before we go any further) a question may be asked, to wit,
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why Christ was thus reiected by all sorts of persons? For a man may iudge, that euery one should haue loued him,
why christ was thus rejected by all sorts of Persons? For a man may judge, that every one should have loved him,
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and haue reioyced greatly for him;
and have rejoiced greatly for him;
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he was so gentle, so meeke, so humble, so patient, so wise, so learned, so holy, so mercifull, so louing;
he was so gentle, so meek, so humble, so patient, so wise, so learned, so holy, so merciful, so loving;
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and in one word, so willing and so able to do euery man good, as none in the whole world besides him, either was or could be.
and in one word, so willing and so able to do every man good, as none in the Whole world beside him, either was or could be.
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We know, that the virgin Mary did sing and reioyce, when she knew that she should beare him. Luk. 1.46. &c. And that the Angels did sing and reioyce, when he was borne. Luk. 2.13. &c. And that Simeon did sing and reioyce when he was brought into the Temple. Luke 2.27. &c. And that Abrahams sonne, which he had by old Sarah, that was a type and figure of Christ, was called Isaac, which name signifieth laughter, to shew what ioy and laughter there should be about Christ. Gen. 21.3. In consideration whereof, the question may rightly be moued, why the world should thus oppose themselues against Christ? But the answere to it is this:
We know, that the Virgae Marry did sing and rejoice, when she knew that she should bear him. Luk. 1.46. etc. And that the Angels did sing and rejoice, when he was born. Luk. 2.13. etc. And that Simeon did sing and rejoice when he was brought into the Temple. Lycia 2.27. etc. And that Abrahams son, which he had by old Sarah, that was a type and figure of christ, was called Isaac, which name signifies laughter, to show what joy and laughter there should be about christ. Gen. 21.3. In consideration whereof, the question may rightly be moved, why the world should thus oppose themselves against christ? But the answer to it is this:
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They hated him without a cause, as our Sauiour himselfe doth testifie of them, in Ioh. 15.25. Some of them did persecute him through ignorance, not knowing what he was, as we may see by his prayer to his Father for them in Luk. 23.34. when he saith, Father forgiue them, for they knowe not what they doe; They hated him without a cause, as our Saviour himself does testify of them, in John 15.25. some of them did persecute him through ignorance, not knowing what he was, as we may see by his prayer to his Father for them in Luk. 23.34. when he Says, Father forgive them, for they know not what they do;
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Also by the Apostles words, in 1. Cor. 2.8. For had they knowne it (saith he) they would not haue crucified the Lord of glory.
Also by the Apostles words, in 1. Cor. 2.8. For had they known it (Says he) they would not have Crucified the Lord of glory.
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Others of them did resist him of malice, and of a cankered stomach;
Others of them did resist him of malice, and of a cankered stomach;
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they knowing well enough what he was, as is apparant by the words of our Sauiour, who doth accuse them (for that cause) of the sinne against the holy Ghost, which can neuer be forgiuen, in Mark. 3.28.
they knowing well enough what he was, as is apparent by the words of our Saviour, who does accuse them (for that cause) of the sin against the holy Ghost, which can never be forgiven, in Mark. 3.28.
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Some, lastly, did neglect him through feare and dread, they knowing, that if they did beleeue in him,
some, lastly, did neglect him through Fear and dread, they knowing, that if they did believe in him,
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or confesse him, they should be excommunicated out of their Synagogues, according to the law of the Iewes:
or confess him, they should be excommunicated out of their Synagogues, according to the law of the Iewes:
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as is apparant by Ioh. 9.22. where we find, that the blind mans parents, for that cause would not confesse, that Christ had cured their son.
as is apparent by John 9.22. where we find, that the blind men Parents, for that cause would not confess, that christ had cured their son.
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And as they did thus feare trouble at home, (yea some of the great ones,
And as they did thus Fear trouble At home, (yea Some of the great ones,
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as well as the small ones, as we may see by the example of Nicodemus, who came to Christ by night, Ioh. 3.2.
as well as the small ones, as we may see by the Exampl of Nicodemus, who Come to christ by night, John 3.2.
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and of Ioseph of Arimathea, who went secretly for feare of the Iewes, to Pilate, to begge leaue, to take downe the body of Christ from the crosse,
and of Ioseph of Arimathea, who went secretly for Fear of the Iewes, to Pilate, to beg leave, to take down the body of christ from the cross,
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and to bury it, Ioh. 19.38.) so did they feare trouble from abroad, as may be seene by their words, in Ioh. 11.48.
and to bury it, John 19.38.) so did they Fear trouble from abroad, as may be seen by their words, in John 11.48.
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When they say, If we let him thus alone, all men will beleeue in him,
When they say, If we let him thus alone, all men will believe in him,
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and the Romanes will come, and take away both our place, and all the nation. Thus you see, that some of them through ignorance, some through malice,and the Romans will come, and take away both our place, and all the Nation. Thus you see, that Some of them through ignorance, Some through malice,
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and some through feare did reiect Christ; but all of them through their owne corruptions, and naughty natures:
and Some through Fear did reject christ; but all of them through their own corruptions, and naughty nature's:
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and none of them for any iust cause that was found in Christ himselfe.
and none of them for any just cause that was found in christ himself.
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But yet, as Daniels enemies did picke out matter against him, in regard of his religion:
But yet, as Daniel's enemies did pick out matter against him, in regard of his Religion:
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for the which they should haue commended him, and not haue condemned him, as they did:
for the which they should have commended him, and not have condemned him, as they did:
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so these enimies of Christ haue drawne occasions of dislike against him from sundry things, for the which they should rather haue liked him.
so these enemies of christ have drawn occasions of dislike against him from sundry things, for the which they should rather have liked him.
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In number they were 4. The first was his base estate, who came of meane parents,
In number they were 4. The First was his base estate, who Come of mean Parents,
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& who liued in this world, as a poore simple man. As the Israelites said, whē they reiected Rehoboā for their king:
& who lived in this world, as a poor simple man. As the Israelites said, when they rejected Rehoboan for their King:
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What portion haue we in Dauid? we haue none inheritance in the house of Ishai:What portion have we in David? we have none inheritance in the house of Jesse:
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to your tents ô Israel, now see to thine owne house Dauid. 1. King. 12.16.to your tents o Israel, now see to thine own house David. 1. King. 12.16.
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As if they should say, Why? Ishai was but an husbandman, & Dauid was but a shepheard;
As if they should say, Why? Jesse was but an husbandman, & David was but a shepherd;
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we wil not be subiect to so base kindred, nor suffer such a foole as Rehoboam of their bloud, to reigne ouer vs. So these said:
we will not be Subject to so base kindred, nor suffer such a fool as Rehoboam of their blood, to Reign over us So these said:
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Is not this the carpenter, Maries sonne, the brother of Iames, and Ioses, and of Iuda and Simon? and are not his sisters here with vs? and they were offended in him. Mark. 6.3. The second was his familiarity and fellowship with sinners, and with those that were publicanes.Is not this the carpenter, Mary's son, the brother of James, and Ioses, and of Iuda and Simon? and Are not his Sisters Here with us? and they were offended in him. Mark. 6.3. The second was his familiarity and fellowship with Sinners, and with those that were Publicans.
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As they reiected Iohn the Baptist for his strangenesse and austerity of life, because he came neither eating nor drinking,
As they rejected John the Baptist for his strangeness and austerity of life, Because he Come neither eating nor drinking,
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and said of him, He hath a diuell; so they despised Christ for the contrary, because he came eating and drinking, and said of him:
and said of him, He hath a Devil; so they despised christ for the contrary, Because he Come eating and drinking, and said of him:
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Behold a glutton, and a drinker of wine, a friend vnto publicanes and sinners. Math. 11.17.Behold a glutton, and a drinker of wine, a friend unto Publicans and Sinners. Math. 11.17.
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&c. The third was his faithfulnesse in the discharge of his calling, in speaking the truth,etc. The third was his faithfulness in the discharge of his calling, in speaking the truth,
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and in reprouing of men for their sinnes.
and in reproving of men for their Sins.
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As the Prophets, and Apostles, lost their liues for this, so did he leese his life for the same;
As the prophets, and Apostles, lost their lives for this, so did he lose his life for the same;
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the people still hating him for it, vntil they had nailed him vnto the crosse.
the people still hating him for it, until they had nailed him unto the cross.
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Mat. 21. & 26. and Iohn 18. & 10. The fourth and last was his strong confidence in God,Mathew 21. & 26. and John 18. & 10. The fourth and last was his strong confidence in God,
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and his sure trust in him. As Dauid was flouted at by his aduersaries for his trusting in God, chiefly then,
and his sure trust in him. As David was flouted At by his Adversaries for his trusting in God, chiefly then,
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when God did seeme to forsake him, and left him in some troubles, they crying out vnto him, & saying:
when God did seem to forsake him, and left him in Some Troubles, they crying out unto him, & saying:
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Where is thy God? Psalme. 42.3.Where is thy God? Psalm. 42.3.
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& 10. So these did floute and mocke Christ, chiefly in his troubles, for his resting vpon his Father,& 10. So these did flout and mock christ, chiefly in his Troubles, for his resting upon his Father,
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and his good beleefe in him, breaking out into these words, saying:
and his good belief in him, breaking out into these words, saying:
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He trusted in the Lord let him deliuer him, let him saue him, seeing he loueth him. Psalme 22.8.He trusted in the Lord let him deliver him, let him save him, seeing he loves him. Psalm 22.8.
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From hence, that all persons doe thus oppose themselues against Christ, we collect this doctrine (as an infallible rule) that all those that do truly belong to God,
From hence, that all Persons do thus oppose themselves against christ, we collect this Doctrine (as an infallible Rule) that all those that do truly belong to God,
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and are the sincere members of Christ, shal haue troubles & enimies here in this world;
and Are the sincere members of christ, shall have Troubles & enemies Here in this world;
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according to the axiome of our Sauiour, in Ioh. 15.20. when he saith: The seruant is not greater then his maister;
according to the axiom of our Saviour, in John 15.20. when he Says: The servant is not greater then his master;
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if they haue persecuted me, they will persecute you also. if they have persecuted me, they will persecute you also.
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The Scripture is full of testimonies for the confirmation of this doctrine, but I wil presse onely two or three.
The Scripture is full of testimonies for the confirmation of this Doctrine, but I will press only two or three.
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Paul writing vnto Timothie, and making mention of his owne persecutions and afflictions, which came vnto him at Antiochia, at Iconium, and at Lystri, (lest Timothy or others might thinke, that they might be free from all) he doth plainely auouch, that all that will liue godly in Christ Iesus, shall suffer persecution, in 2. Tim. 3.12.Paul writing unto Timothy, and making mention of his own persecutions and afflictions, which Come unto him At Antiochia, At Iconium, and At Lystri, (lest Timothy or Others might think, that they might be free from all) he does plainly avouch, that all that will live godly in christ Iesus, shall suffer persecution, in 2. Tim. 3.12.
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In like manner when he & Bernabas came againe to these cities now repeated, of Antioch, Iconium, and Lystri, whom before they had taught the right way of saluation, to confirme the disciples hearts,
In like manner when he & Barnabas Come again to these cities now repeated, of Antioch, Iconium, and Lystri, whom before they had taught the right Way of salvation, to confirm the Disciples hearts,
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and to exhort them to continue in the faith; they told them, that they must through many afflictions enter into the kingdome of God. Act. 14.22.
and to exhort them to continue in the faith; they told them, that they must through many afflictions enter into the Kingdom of God. Act. 14.22.
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Finally Christ himselfe, who is truth it selfe, doth teach vs in Math. 10.22. that we shall be hated of all men for his names sake;
Finally christ himself, who is truth it self, does teach us in Math. 10.22. that we shall be hated of all men for his names sake;
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and that those that are of our owne houshold, and kindred shall be our enimies, vers. 36.37. And that wee shall be here in this world, as sheepe in the middes of wolues, vers. 16.
and that those that Are of our own household, and kindred shall be our enemies, vers. 36.37. And that we shall be Here in this world, as sheep in the mids of wolves, vers. 16.
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But what is the reason of this? A man might iudge that the faithfull should be loued,
But what is the reason of this? A man might judge that the faithful should be loved,
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and be honored of all the world.
and be honoured of all the world.
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First, because they are deare vnto God, who hath not spared his owne Son to redeeme them. Rom. 8.32.
First, Because they Are deer unto God, who hath not spared his own Son to Redeem them. Rom. 8.32.
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Secondly, because they are peaceable, and doe offer wrong vnto none; In the mount of the Lord there is no hurt done. Isay 11.9. They turne their speares and swords into mattockes and sithes. Isay 2.4.
Secondly, Because they Are peaceable, and do offer wrong unto none; In the mount of the Lord there is no hurt done. Saiah 11.9. They turn their spears and swords into mattocks and Paths. Saiah 2.4.
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Yea they goe like sheepe to the slaughter house. Psalme 44.22. Thirdly, because they are profitable vnto the world, and do bring great commodity to them;
Yea they go like sheep to the slaughter house. Psalm 44.22. Thirdly, Because they Are profitable unto the world, and do bring great commodity to them;
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as Laban fared the better for Iacobs sake. Gen. 30.27. Patiphar for Iosephs sake. Gen. 39.5. All the Israelites for Moses sake. Exod. 32.14. Zoar for Lots sake. Gen. 19.21. and the Mariners for Paules sake, Acts. 27.24.
as Laban fared the better for Iacobs sake. Gen. 30.27. Patiphar for Joseph's sake. Gen. 39.5. All the Israelites for Moses sake. Exod 32.14. Zoar for Lots sake. Gen. 19.21. and the Mariners for Paul's sake, Acts. 27.24.
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Fourthly, because they are adorned with most rare and excellent gifts. Ephes. 1.3. Fiftly, because they are attended vpon by the most glorious Angels of heauen. Math. 18.10. Lastly, because they are the children of the Almighty, and the apparant heires of all the world. Rom. 8.16.17. & Heb. 1.14. In regard of all these things, a man may well demand and aske:
Fourthly, Because they Are adorned with most rare and excellent Gifts. Ephesians 1.3. Fifty, Because they Are attended upon by the most glorious Angels of heaven. Math. 18.10. Lastly, Because they Are the children of the Almighty, and the apparent Heirs of all the world. Rom. 8.16.17. & Hebrew 1.14. In regard of all these things, a man may well demand and ask:
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Why the world should hate and persecute them? But the answere is, for these causes.
Why the world should hate and persecute them? But the answer is, for these Causes.
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First, because they are not of their number and fellowship, being not men of this world as they be;
First, Because they Are not of their number and fellowship, being not men of this world as they be;
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according to the words of our Sauiour in Ioh. 15.19.
according to the words of our Saviour in John 15.19.
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If you were of the world, the world would loue you, but because you are not of the world, If you were of the world, the world would love you, but Because you Are not of the world,
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but I haue chosen you out of the world, therefore the world hateth you. but I have chosen you out of the world, Therefore the world hates you.
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Secondly, because they are not like them in their waies and conuersations, doing as they doe,
Secondly, Because they Are not like them in their ways and conversations, doing as they do,
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but will be more holy and iust, then they are; according to the words of Peter, in 1. Pet. 4.4.
but will be more holy and just, then they Are; according to the words of Peter, in 1. Pet. 4.4.
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Wherein it seemeth to them strange, that yee runne not with them vnto the same excesse of ryot, Wherein it seems to them strange, that ye run not with them unto the same excess of riot,
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therefore speake they euill of you, which shall giue accounts to him, that is ready to iudge quicke and dead. Therefore speak they evil of you, which shall give accounts to him, that is ready to judge quick and dead.
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Thirdly, because they reproue them for their euill waies, and doe iudge and condemne their opinions and doings, which they cannot endure to haue iudged and condemned by others;
Thirdly, Because they reprove them for their evil ways, and do judge and condemn their opinions and doings, which they cannot endure to have judged and condemned by Others;
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according to that in Saint Iohn Chap. 3.20. For euery man that euill doth, hateth the light, neither commeth to light, lest his deeds should be reproued.
according to that in Saint John Chap. 3.20. For every man that evil does, hates the Light, neither comes to Light, lest his Deeds should be reproved.
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But being once reproued, they cannot but persecute them that doe reproue them, as Herod did Iohn the Baptist, whom he did behead,
But being once reproved, they cannot but persecute them that do reprove them, as Herod did John the Baptist, whom he did behead,
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because he told him, that it was not lawfull for him to haue his brothers wife, Mark. 6.18. and as the Iewes did Stephen the Deacon, whom they did stone to death, because he told them their faultes. Acts 7.58.
Because he told him, that it was not lawful for him to have his Brother's wife, Mark. 6.18. and as the Iewes did Stephen the Deacon, whom they did stone to death, Because he told them their Faults. Acts 7.58.
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Fourthly, because they are in greater fauour with God, then they are, and doe receiue larger gifts of sanctification and holines from him, then they do;
Fourthly, Because they Are in greater favour with God, then they Are, and do receive larger Gifts of sanctification and holiness from him, then they do;
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according to that in Gen. 4.4.
according to that in Gen. 4.4.
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& 5. And the Lord had respect vnto Abel & to his offering, but vnto Kain & to his offering he had no regard:
& 5. And the Lord had respect unto Abel & to his offering, but unto Kain & to his offering he had no regard:
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wherfore Kain was exceeding wroth, & his countenance fel down: & as it is in 1. Ioh. 3.12. he slew his brother, because his owne workes were euill, and his brothers good. Wherefore Kain was exceeding wroth, & his countenance fell down: & as it is in 1. John 3.12. he slew his brother, Because his own works were evil, and his Brother's good.
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So that as Iosephs brethren could not endure, that old father Iacob should loue him more then themselues:
So that as Joseph's brothers could not endure, that old father Iacob should love him more then themselves:
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& as the Princes of Babel could not disgest Daniels fauour with the king, aboue themselues;
& as the Princes of Babel could not digest Daniel's favour with the King, above themselves;
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so cannot the world endure that the God of heauen should respect his Saints before themselues,
so cannot the world endure that the God of heaven should respect his Saints before themselves,
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albeit they doe each day blaspheme his holy name, and will be no day obedient vnto him.
albeit they do each day Blaspheme his holy name, and will be no day obedient unto him.
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Fiftly, because they are, for the most part of them, poore and base persons, as our Sauiour doth intimate, in Math. 11.25. where he doth resemble them vnto babes.
Fifty, Because they Are, for the most part of them, poor and base Persons, as our Saviour does intimate, in Math. 11.25. where he does resemble them unto babes.
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And as the Apostle doth teach vs, in 1. Cor. 1.26.
And as the Apostle does teach us, in 1. Cor. 1.26.
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&c. shewing, that God hath not chosen many wise men after the flesh, nor many mighty, etc. showing, that God hath not chosen many wise men After the Flesh, nor many mighty,
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nor many noble, but the foolish, the weake, and the vile, and such as are despised in this world, that all the glory might be his owne.nor many noble, but the foolish, the weak, and the vile, and such as Are despised in this world, that all the glory might be his own.
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For the world doth see, that these cannot enrich them, nor countenance them, nor aduance them to places of honour and dignity;
For the world does see, that these cannot enrich them, nor countenance them, nor advance them to places of honour and dignity;
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but will rather be a burden and a shame vnto them, and therefore they haue them in great contempt and disdaine:
but will rather be a burden and a shame unto them, and Therefore they have them in great contempt and disdain:
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and doth take them for the very off-scum of the earth. 1. Cor. 4.13.
and does take them for the very offscum of the earth. 1. Cor. 4.13.
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Lastly, because they haue some infirmities, and a few of them now and then doe breake out into great and hainous offences,
Lastly, Because they have Some infirmities, and a few of them now and then do break out into great and heinous offences,
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as into adultery, murther, theft, or the like, as Noah, Lot, Dauid, Salomon, and others haue done.
as into adultery, murder, theft, or the like, as Noah, Lot, David, Solomon, and Others have done.
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For the world vpon this doth condemne them all, saying, that they are hypocrites, and that there is no goodnesse in them.
For the world upon this does condemn them all, saying, that they Are Hypocrites, and that there is no Goodness in them.
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As I may reioyce in speaking of the other causes of their hatred, so I may mourne and sament,
As I may rejoice in speaking of the other Causes of their hatred, so I may mourn and Same,
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while I make mention of this.
while I make mention of this.
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But to passe the causes, and to come to the vses of the doctrine, here we may obserue:
But to pass the Causes, and to come to the uses of the Doctrine, Here we may observe:
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First, the great corruption that is in the world.
First, the great corruption that is in the world.
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For did not the whole world lie in wickednesse, as Iohn doth say. 1. Ioh. 5.19.
For did not the Whole world lie in wickedness, as John does say. 1. John 5.19.
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They would neuer thus contemne the Saints of God, as they doe, seeing they haue no iust cause for the same,
They would never thus contemn the Saints of God, as they do, seeing they have no just cause for the same,
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but many reasons to the contrary, as was noted before. Surely the world is not worthy of them, as it is in Heb. 11.38.
but many Reasons to the contrary, as was noted before. Surely the world is not worthy of them, as it is in Hebrew 11.38.
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Yet like blind wretches, and wicked cast-awaies, they despise them, who yet are their stay and safety:
Yet like blind wretches, and wicked castaways, they despise them, who yet Are their stay and safety:
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for take away once the godly out of the world, the world would quickly come to ruine and destruction.
for take away once the godly out of the world, the world would quickly come to ruin and destruction.
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The Sunne would giue no more light, the earth no more corne, the sea no more fish, the heauens no more birds, the beasts of the field no more meate,
The Sun would give no more Light, the earth no more corn, the sea no more Fish, the heavens no more Birds, the beasts of the field no more meat,
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and the creatures in generall throughout the world no more obedience vnto man.
and the creatures in general throughout the world no more Obedience unto man.
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For if they doe their seruice now vnwillingly, while the godly are liuing (whose seruantes by good right and interest they are) and do sigh and groane (in their kind) to be loosed from this burden of their bondage,
For if they do their service now unwillingly, while the godly Are living (whose Servants by good right and Interest they Are) and do sighs and groan (in their kind) to be loosed from this burden of their bondage,
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as it is in Rom. 8.19. &c. doubtlesse they will refuse altogether to do any seruice vnto the wicked,
as it is in Rom. 8.19. etc. doubtless they will refuse altogether to do any service unto the wicked,
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when they are dead and gone.
when they Are dead and gone.
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The world therefore in resisting Gods children, may fitly be compared to a moath, that fretteth in peeces the same cloth, wherein she is bred;
The world Therefore in resisting God's children, may fitly be compared to a moath, that fretteth in Pieces the same cloth, wherein she is bred;
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or to a certaine worme or canker, that corrodeth and eateth through the heart of the tree, that nourisheth her:
or to a certain worm or canker, that corrodeth and Eateth through the heart of the tree, that Nourishes her:
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or vnto a man, that standeth vpon a bough in the toppe of a tree, where there is no more,
or unto a man, that Stands upon a bough in the top of a tree, where there is no more,
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& yet with an axe choppeth it off, and therewithall falleth downe with it, and breaketh his necke.
& yet with an axe choppeth it off, and therewithal falls down with it, and breaks his neck.
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Secondly, out of this we may learne, not to be dismaid at our troubles, and the multitude of our aduersaries,
Secondly, out of this we may Learn, not to be dismayed At our Troubles, and the multitude of our Adversaries,
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although some strange thing were happened vnto vs; acording to Peters words in 1. Pet. 4.12.13. who saith:
although Some strange thing were happened unto us; according to Peter's words in 1. Pet. 4.12.13. who Says:
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Dearely beloued, thinke it not strange concerning the fiery triall, which is among you to proue you, Dearly Beloved, think it not strange Concerning the fiery trial, which is among you to prove you,
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as though some strange thing were come vnto you.
as though Some strange thing were come unto you.
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But roioyce in as much as yee are partakers of Christs sufferings, that when his glory shall appeare yee may be glad and reioyce. But roioyce in as much as ye Are partakers of Christ sufferings, that when his glory shall appear ye may be glad and rejoice.
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It is no new thing, this is an old fashion of the world, which it had from the beginning.
It is no new thing, this is an old fashion of the world, which it had from the beginning.
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It was thus in Adams house, in Noahs house, and in Abrahams house, the most ancient houses of all the world.
It was thus in Adams house, in Noahs house, and in Abrahams house, the most ancient houses of all the world.
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For in Adams house, Cain hated & slew his own brother Abel. Gen. 4.8. In Noahs house, Cham scorned & derided his owne father, that did beget him. Gen. 9.22.
For in Adams house, Cain hated & slew his own brother Abel. Gen. 4.8. In Noahs house, Cham scorned & derided his own father, that did beget him. Gen. 9.22.
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& in Abrahams house, Ismael flouted and reproched his naturall brother, in whom all the nations of the earth were to be blessed. Gen. 21.9.
& in Abrahams house, Ishmael flouted and reproached his natural brother, in whom all the Nations of the earth were to be blessed. Gen. 21.9.
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Wherefore beloued brethren, be not you grieued, when any of you are troubled and molested in the world for the Lords sake.
Wherefore Beloved brothers, be not you grieved, when any of you Are troubled and molested in the world for the lords sake.
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Complaine not, as some doe, who say, There was neuer any man so crossed as I am.
Complain not, as Some do, who say, There was never any man so crossed as I am.
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Thinke not, that you beare a burden alone by your selues:
Think not, that you bear a burden alone by your selves:
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the deare Saints of God, the Prophets, and Apostles, together with the holy Martyrs, and others, are your companions therein.
the deer Saints of God, the prophets, and Apostles, together with the holy Martyrs, and Others, Are your Sodales therein.
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You drink of none other cup then they haue done, or your sweet maister Christ Iesus before you hath done.
You drink of none other cup then they have done, or your sweet master christ Iesus before you hath done.
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Comfort your selues with these things.
Comfort your selves with these things.
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Finally, let this serue to instruct you, that as you must be patient and quiet when troubles doe come,
Finally, let this serve to instruct you, that as you must be patient and quiet when Troubles do come,
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and not fret or murmure against either God or man for the same; so you must looke for troubles and persecutions while you are here in this world,
and not fret or murmur against either God or man for the same; so you must look for Troubles and persecutions while you Are Here in this world,
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& not cry peace vnto your selues, as the wicked doe:
& not cry peace unto your selves, as the wicked doe:
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you must thinke with your selues, that you shall haue enimies in all places, and such as will be your foes in euery corner.
you must think with your selves, that you shall have enemies in all places, and such as will be your foes in every corner.
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For this is a rule of the Lords, which neuer shall be broken, that the seed of the serpent will alwaies be enimies vnto the seed of the woman, according to these words:
For this is a Rule of the lords, which never shall be broken, that the seed of the serpent will always be enemies unto the seed of the woman, according to these words:
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I will also put enmitie betweene thee and the woman, and betweene thy seed and her seed, in Gen. 3.15.I will also put enmity between thee and the woman, and between thy seed and her seed, in Gen. 3.15.
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As Christ your Lord and maister had enimies of all sorts, euen more in number then the haires of his head;
As christ your Lord and master had enemies of all sorts, even more in number then the hairs of his head;
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so must you make your reckoning (if you will be like to Christ in holinesse and righteousnesse) to haue aduersaries of all sorts, wheresoeuer you shall liue or dwell.
so must you make your reckoning (if you will be like to christ in holiness and righteousness) to have Adversaries of all sorts, wheresoever you shall live or dwell.
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Either Ismael with his flowting tongue, or Esau with his bloudy hand, shall wound and persecute you;
Either Ishmael with his flouting tongue, or Esau with his bloody hand, shall wound and persecute you;
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for he that is borne after the flesh will alwaies persecute him, that is borne after the Spirit. Gal. 4.29.
for he that is born After the Flesh will always persecute him, that is born After the Spirit. Gal. 4.29.
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And surely as the life of Christ was a warfare vpon earth, so must your liues that are Christians, be a warfare vpon earth.
And surely as the life of christ was a warfare upon earth, so must your lives that Are Christians, be a warfare upon earth.
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Here we liue in a sea of troubles;
Here we live in a sea of Troubles;
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the sea is the world, the waues are calamities, the Church is the ship, the anker is hope, the sailes are loue, the Saints are passengers, the hauen is heauen,
the sea is the world, the waves Are calamities, the Church is the ship, the anchor is hope, the sails Are love, the Saints Are passengers, the Haven is heaven,
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and Christ is our Pilot. Now when the sea can continue without waues, the ship without tossings,
and christ is our Pilot. Now when the sea can continue without waves, the ship without tossings,
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and passengers not be sicke vpon the water, then shall the Church of God be without trials, but not before.
and passengers not be sick upon the water, then shall the Church of God be without trials, but not before.
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And as for this voyage, we begin it (or at the least should begin it) so soone as we are borne,
And as for this voyage, we begin it (or At the least should begin it) so soon as we Are born,
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and we must saile on till our dying day.
and we must sail on till our dying day.
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Therefore, I beseech you brethren, promise vnto your selues no security in this world, but looke still for enimies;
Therefore, I beseech you brothers, promise unto your selves no security in this world, but look still for enemies;
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and when you haue slaine a Beare looke for a Lyon;
and when you have slain a Bear look for a lion;
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& when you haue killed the Lyon, looke for a Goliah; and when you haue ouercome Goliah, looke for a Saul; & when Saul is wounded to death, looke for the Philistines, &c. that is,
& when you have killed the lion, look for a Goliath; and when you have overcome Goliath, look for a Saul; & when Saul is wounded to death, look for the philistines, etc. that is,
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when you haue ouercome one trouble or vanquished one enimie, looke still for an other trouble,
when you have overcome one trouble or vanquished one enemy, look still for an other trouble,
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and for an other enimie, and that vntill you die, and the spirit doth returne to God that gaue it.
and for an other enemy, and that until you die, and the Spirit does return to God that gave it.
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Thus farre of the first point, now followes the second.
Thus Far of the First point, now follows the second.
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In the fourth verse and so forward vnto the end of the ninth verse, is shewed how this opposition, which was made against the Lord and his Annoynted, came to none effect,
In the fourth verse and so forward unto the end of the ninth verse, is showed how this opposition, which was made against the Lord and his Anointed, Come to none Effect,
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but was withstood and brought to nothing, through the powerfull working of the Almighty, the enimies that made the opposition being brought to shame and confusion.
but was withstood and brought to nothing, through the powerful working of the Almighty, the enemies that made the opposition being brought to shame and confusion.
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How true this was in respect of Dauid the figure, the 2. booke of Samuel doth declare, with the beginning of the first booke of the Kings.
How true this was in respect of David the figure, the 2. book of Samuel does declare, with the beginning of the First book of the Kings.
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For in these two bookes we finde these three things.
For in these two books we find these three things.
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First, that he did enioy his kingdome vnto his dying day, and that he did end his lise quietly and in peace in his bed. 1. Kings 2.10.
First, that he did enjoy his Kingdom unto his dying day, and that he did end his lise quietly and in peace in his Bed. 1. Kings 2.10.
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Secondly, that the Lord his God (who dwelleth in heauen) did helpe him from time to time in all his troubles against his enemies. 2. Samuel 22.1. &c. Thirdly, that his enemies who did thus resist him, were vanquished and slaine.
Secondly, that the Lord his God (who dwells in heaven) did help him from time to time in all his Troubles against his enemies. 2. Samuel 22.1. etc. Thirdly, that his enemies who did thus resist him, were vanquished and slain.
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Abner he was slaine by Ioab. 2. Sam. 3.27.Abner he was slain by Ioab. 2. Sam. 3.27.
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and Ish-bosheth his maisters Sauls sonne (for whom he did sight) was murdered by two of his seruants in his own house,
and Ishbosheth his masters Saul's son (for whom he did sighed) was murdered by two of his Servants in his own house,
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as he lay vpon his bed in his bed-chamber, 2. Sam 4.7. The Iebusites, they were punished and smitten by Ioab, 2. Sam. 5.8. and 1. Chro. 11.8.
as he lay upon his Bed in his bedchamber, 2. Sam 4.7. The Jebusites, they were punished and smitten by Ioab, 2. Sam. 5.8. and 1. Chro 11.8.
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The Philistines, and other out-landish nations, they were many of them put to the sword,
The philistines, and other outlandish Nations, they were many of them put to the sword,
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and the residue were made tributaries to Dauid, 2. Sam. 5. & 8. Chap. Absalom he was hanged by the haire of the head on an Oake in the wood,
and the residue were made tributaries to David, 2. Sam. 5. & 8. Chap. Absalom he was hanged by the hair of the head on an Oak in the wood,
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as he was pursuing after his father, and there he was slaine. 2. Sam. 18.9.14.
as he was pursuing After his father, and there he was slain. 2. Sam. 18.9.14.
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And Sheba the sonne of Bichri, he was beheaded in Abel by the perswasion of a woman,
And Sheba the son of Bichri, he was beheaded in Abel by the persuasion of a woman,
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and his head cast ouer the wall vnto Ioab. 2. Sam. 20.22. Thus all Dauids enimies ended their daies in deserued punishments.
and his head cast over the wall unto Ioab. 2. Sam. 20.22. Thus all David enemies ended their days in deserved punishments.
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But now for Christ, there may be some doubt, whether all things fell out aright, according to the text here concerning him, considering that his aduersaries seemed to haue the vpper hand of him, in that they put him to death,
But now for christ, there may be Some doubt, whither all things fell out aright, according to the text Here Concerning him, considering that his Adversaries seemed to have the upper hand of him, in that they put him to death,
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and brought him to a shameful end;
and brought him to a shameful end;
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and that he himselfe did cry out and say, My God, my God, why hast thou forsaken mee? Math. 27.46. Notwithstanding both these things, euery matter is true, which is reported here of him.
and that he himself did cry out and say, My God, my God, why hast thou forsaken me? Math. 27.46. Notwithstanding both these things, every matter is true, which is reported Here of him.
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For first and foremost, it is euident (howsoeuer he vttered these words in his agony,
For First and foremost, it is evident (howsoever he uttered these words in his agony,
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and bitter passion, through the consternation of his minde, which was now much disturbed, through the intollerable burden, which God his Father did lay vpon him for the sinnes of mankind) that God had not forsaken him,
and bitter passion, through the consternation of his mind, which was now much disturbed, through the intolerable burden, which God his Father did lay upon him for the Sins of mankind) that God had not forsaken him,
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but was alwaies present with him for his good;
but was always present with him for his good;
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first, by the sending of an Angel vnto him in his great heauinesse, for his comfort. Luk. 22.43. secondly, by his hearing of him at all times, yea euen in those things which he feared. Heb. 5.7.
First, by the sending of an Angel unto him in his great heaviness, for his Comfort. Luk. 22.43. secondly, by his hearing of him At all times, yea even in those things which he feared. Hebrew 5.7.
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And lastly, by his aduancing of him from the graue vnto the highest heauens, & the vniuersall regiment of all the world. Ephes. 1.20. &c.
And lastly, by his advancing of him from the graven unto the highest heavens, & the universal regiment of all the world. Ephesians 1.20. etc.
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Secondly, it is apparant, that howsoeuer they did murder him, yet they had not the victory ouer him,
Secondly, it is apparent, that howsoever they did murder him, yet they had not the victory over him,
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but he rather the victory ouer them. First, by his rising againe from the dead. Secondly, by his sitting at the right hand of his Father.
but he rather the victory over them. First, by his rising again from the dead. Secondly, by his sitting At the right hand of his Father.
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Thirdly, by his dwelling with his Church, vpon the face of the earth, vnto the end of the world.
Thirdly, by his Dwelling with his Church, upon the face of the earth, unto the end of the world.
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And lastly, by his triumphing ouer his enimies euē while he did hang vpon the crosse;
And lastly, by his triumphing over his enemies even while he did hang upon the cross;
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as it is well obserued by the Apostle, in Col. 2.15. when he saith: And hath spoyled the Principallities, and Powers, and hath made a shew of them openly,
as it is well observed by the Apostle, in Col. 2.15. when he Says: And hath spoiled the Principalities, and Powers, and hath made a show of them openly,
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and hath triumphed oner them in the same crosse. and hath triumphed over them in the same cross.
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But if you will not giue credit to these things, and so be perswaded by these reasons, marke what he himselfe (who is truth it selfe.
But if you will not give credit to these things, and so be persuaded by these Reasons, mark what he himself (who is truth it self.
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Ioh. 14.6.) hath said touching this matter, in Ioh. 16.33. Where you shall finde him vttering these words vnto his disciples, saying:John 14.6.) hath said touching this matter, in John 16.33. Where you shall find him uttering these words unto his Disciples, saying:
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In the world yee shall haue affliction, but be of a goodcomfort, I haue ouercome the world. In the world ye shall have affliction, but be of a goodcomfort, I have overcome the world.
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Then as we are conquerours, yea more then conquerours, when we do suffer for the name of Christ,
Then as we Are conquerors, yea more then conquerors, when we do suffer for the name of christ,
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and do leese our liues for the defence of his truth, as it is in Rom. 8.36.37.
and do lose our lives for the defence of his truth, as it is in Rom. 8.36.37.
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so was Christ a conquerour, yea more then a conquerour, when he died for vs, and by his death did destroy him, that had the power of death. Heb. 2.14. and so through his sufferings entred into his glory. Luke 24.26.
so was christ a conqueror, yea more then a conqueror, when he died for us, and by his death did destroy him, that had the power of death. Hebrew 2.14. and so through his sufferings entered into his glory. Luke 24.26.
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he being for that cause exalted aboue all the creatures, and receiuing a name, aboue euery name, that at his name euery knee should bow, both of things in heauen,
he being for that cause exalted above all the creatures, and receiving a name, above every name, that At his name every knee should bow, both of things in heaven,
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and things inearth, and things vnder the earth. Phil. 2.9. &c.and things inearth, and things under the earth. Philip 2.9. etc.
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Thirdly, and lastly, it is manifest, that his aduersaries were ouerthrowne, and that most of them came to fearefull ends.
Thirdly, and lastly, it is manifest, that his Adversaries were overthrown, and that most of them Come to fearful ends.
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First, by the ciuill warre, that arose vp amongst themselues, which continued a long time, and brought many thousands to most desperate ends.
First, by the civil war, that arose up among themselves, which continued a long time, and brought many thousands to most desperate ends.
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Secondly, by the grieuous famine, that was in the midst of them, that consumed many of them,
Secondly, by the grievous famine, that was in the midst of them, that consumed many of them,
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and caused the parents to eate their owne children, and one friend to deuoure another.
and caused the Parents to eat their own children, and one friend to devour Another.
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Thirdly, by the totall destruction of their glorious Temple, & famous citty of Ierusalem, with all the inhabitants thereof, by Ʋespasian and Titus the Emperours of Rome. Fourthly, by the lasting infamy of a cursed name vpon their whole nation, in that they are reproched throughout all the world,
Thirdly, by the total destruction of their glorious Temple, & famous City of Ierusalem, with all the inhabitants thereof, by Ʋespasian and Titus the emperors of Room. Fourthly, by the lasting infamy of a cursed name upon their Whole Nation, in that they Are reproached throughout all the world,
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and counted the worst people that are, according to our prouerbe:
and counted the worst people that Are, according to our proverb:
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He is as bad as a Iew. Finally, by the woeful plagues (not to speake here any thing of the torments of hell, which is the worst of all) which God hath sent downe immediatly from heauen vpon some of them in particular,
He is as bad as a Iew. Finally, by the woeful plagues (not to speak Here any thing of the torments of hell, which is the worst of all) which God hath sent down immediately from heaven upon Some of them in particular,
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as vpon Herod, Pontius Pilate, and others.
as upon Herod, Pontius Pilate, and Others.
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For Herod (to passe ouer all the rest, and to make him an instance for all) was thus plagued.
For Herod (to pass over all the rest, and to make him an instance for all) was thus plagued.
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First, he had a most scorching & burning feuer, by which he was inflamed exceedingly, as well in the inward parts, as in the outward.
First, he had a most scorching & burning fever, by which he was inflamed exceedingly, as well in the inward parts, as in the outward.
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Secondly, there was in him an insatiable desire of food, which could not be abated or be remoned away by all the meate and drinke, which he did ranonously deuoure in great abundance.
Secondly, there was in him an insatiable desire of food, which could not be abated or be remoned away by all the meat and drink, which he did ranonously devour in great abundance.
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Thirdly, he had the bloody flixe. Fourthly, he had the colicke. Fiftly, he had the goute in his seete.
Thirdly, he had the bloody flix. Fourthly, he had the colicke. Fifty, he had the gout in his feet.
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Sixtly, his priuy members did so swell and rot, that wormes did breed in the same.
Sixty, his privy members did so swell and rot, that worms did breed in the same.
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And lastly, he was from the top of the head vnto the sole of the foote,
And lastly, he was from the top of the head unto the sole of the foot,
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so corrupt & rotten, that there came such a stinke from him, that no person could well endure it;
so corrupt & rotten, that there Come such a stink from him, that no person could well endure it;
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and so in this woefull manner he ended his life, and gaue vp the ghost.
and so in this woeful manner he ended his life, and gave up the ghost.
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Hauing thus seene the truth of all matters, and found euery thing agreeable to the words of the text, let vs now descend vnto the doctrine, which may be gathered out of the same.
Having thus seen the truth of all matters, and found every thing agreeable to the words of the text, let us now descend unto the Doctrine, which may be gathered out of the same.
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In few words it is nothing else but this, that though we haue many enimies, and sore aduersaries, as Dauid and Christ had:
In few words it is nothing Else but this, that though we have many enemies, and soar Adversaries, as David and christ had:
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yet they shall not preuaile against vs, but we shall prenaile against them, doe they what they can; as Dauid and Christ did.
yet they shall not prevail against us, but we shall prenaile against them, do they what they can; as David and christ did.
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Israel in Aegypt was cruelly handled, but yet the more the Aegyptians did vexe them the more they multiplied and grew,Israel in Egypt was cruelly handled, but yet the more the egyptians did vex them the more they multiplied and grew,
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as it is in Exod. 3.12.
as it is in Exod 3.12.
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And when they had done all the spite that they could doe against them, yet at the last they were deliuered out of their hands;
And when they had done all the spite that they could do against them, yet At the last they were Delivered out of their hands;
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they themselues being oftentimes plagued by the Almighty for their sakes, and in the end most fearefully drowned in the red sea,
they themselves being oftentimes plagued by the Almighty for their sakes, and in the end most fearfully drowned in the read sea,
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as it is apparant in the 14. Chap. of the same booke. Mention is made of a great battell, that was fought betweene Christ and the diuell,
as it is apparent in the 14. Chap. of the same book. Mention is made of a great battle, that was fought between christ and the Devil,
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and their armies, in the Reuelation, Chap. 12.7, &c. But (if you marke the sequele thereof) you shall finde that Christ and his side had the victory.
and their armies, in the Revelation, Chap. 12.7, etc. But (if you mark the sequel thereof) you shall find that christ and his side had the victory.
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For as it is witnessed of the Dragon (who is the diuell) and his Angels (who are his souldiers) that they preuailed not, neither was their place found any more in heauen in the 8. verse of that Chapter: so it is recorded to the glory & comfort of all those, who take Christs part, that they ouercame the diuell (the accuser of Gods children) by the bloud of the Lambe,
For as it is witnessed of the Dragon (who is the Devil) and his Angels (who Are his Soldiers) that they prevailed not, neither was their place found any more in heaven in the 8. verse of that Chapter: so it is recorded to the glory & Comfort of all those, who take Christ part, that they overcame the Devil (the accuser of God's children) by the blood of the Lamb,
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and the word of their testimony, in the 11. vers. thereof, But (to omit other testimonies & examples, whereof the holy Scripture is full and frequent in this case) let the words of our Sauiour Christ suffice vs at this time:
and the word of their testimony, in the 11. vers. thereof, But (to omit other testimonies & Examples, whereof the holy Scripture is full and frequent in this case) let the words of our Saviour christ suffice us At this time:
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He tels vs in Math. 16.18.
He tells us in Math. 16.18.
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that the gates of hell (whereby is meant all the power and force thereof) shall not ouercome his Church, or be able to ouerthrow such,that the gates of hell (whereby is meant all the power and force thereof) shall not overcome his Church, or be able to overthrow such,
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as do depend vpon him by a true and iustifying faith.
as do depend upon him by a true and justifying faith.
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And in the 7. Chapter of the same booke towards the latter end thereof, he doth shew the stablenesse of those that doe belong to the Lord,
And in the 7. Chapter of the same book towards the latter end thereof, he does show the stableness of those that do belong to the Lord,
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& haue a care both to heare the word of God, and also to do it, by a notable comparison, wherein he doth resemble them to an house, that is built vpon a rocke, which cannot be cast downe by any tempest of weather whatsoeuer,
& have a care both to hear the word of God, and also to do it, by a notable comparison, wherein he does resemble them to an house, that is built upon a rock, which cannot be cast down by any tempest of weather whatsoever,
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but doth stand alwaies still, and cannot fall.
but does stand always still, and cannot fallen.
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A thing neuer to bee thought of enough, it is so full of comfort and consolation vnto euery godly soule, chiefly vnto him that is afflicted here in this world.
A thing never to be Thought of enough, it is so full of Comfort and consolation unto every godly soul, chiefly unto him that is afflicted Here in this world.
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But what might the reason thereof be, may a man say, that thus the godly should alwaies preuaile,
But what might the reason thereof be, may a man say, that thus the godly should always prevail,
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and be neuer ouerthrowne by their enimies, but ouercome them rather? Experience doth teach vs, that they are fewer in number, then the wicked are:
and be never overthrown by their enemies, but overcome them rather? Experience does teach us, that they Are fewer in number, then the wicked Are:
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that they are weaker for strength and power: that they are more simple for wit and policy:
that they Are Weaker for strength and power: that they Are more simple for wit and policy:
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and that they are more carelesse for diligence and watchfulnes, then their aduersaries be. How comes it then to passe, that they haue the vpper hand?
and that they Are more careless for diligence and watchfulness, then their Adversaries be. How comes it then to pass, that they have the upper hand?
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The Prophet Isay doth declare it vnto vs in the 8. Chapter of his Prophecy, and the 10. verse thereof:
The Prophet Saiah does declare it unto us in the 8. Chapter of his Prophecy, and the 10. verse thereof:
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It is in few words, because the Lord is with & for thē.
It is in few words, Because the Lord is with & for them.
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For first he is stronger then all, beeing able to resist all power that is made against his;
For First he is Stronger then all, being able to resist all power that is made against his;
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& to do whatsoeuer he will, both in heauen & earth. Secondly, he is wiser then all, seeing how to preuent them in all their waies,
& to do whatsoever he will, both in heaven & earth. Secondly, he is Wiser then all, seeing how to prevent them in all their ways,
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and how also to bring matters to passe for the good of his.
and how also to bring matters to pass for the good of his.
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Thirdly, he is diligenter then all, to stand as it were vpon his watch, and to take his aduantage, when it is offered him.
Thirdly, he is diligently then all, to stand as it were upon his watch, and to take his advantage, when it is offered him.
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For he that keepeth Israel doth neither slumber nor sleepe. Psalme 121.4. Lastly, he is happier then all, to haue good successe in all his enterprises.
For he that Keepeth Israel does neither slumber nor sleep. Psalm 121.4. Lastly, he is Happier then all, to have good success in all his enterprises.
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For he doth prosper still in all things which he doth take in hand, and none can resist a thought of his:
For he does prosper still in all things which he does take in hand, and none can resist a Thought of his:
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yea the very word that goeth out of his mouth, doth accomplish that which he will,
yea the very word that Goes out of his Mouth, does accomplish that which he will,
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and prosper in the thing, whereunto he doth send it, Isay 55.11. In warre all these foure things are respected in a captaine, that will still ouercome. First, that he be strong. Secondly, that he be wise. Thirdly, that he be diligent.
and prosper in the thing, whereunto he does send it, Saiah 55.11. In war all these foure things Are respected in a captain, that will still overcome. First, that he be strong. Secondly, that he be wise. Thirdly, that he be diligent.
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And lastly, that he be fortunate.
And lastly, that he be fortunate.
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For the victory goes not alwaies with the strong, nor alwaies with the wise, nor alwaies with the diligent,
For the victory Goes not always with the strong, nor always with the wise, nor always with the diligent,
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nor alwaies with the fortunate, but sometimes with the one of them, and sometimes with the other.
nor always with the fortunate, but sometime with the one of them, and sometime with the other.
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But looke where all foure doe concurre together, there is alwaies the victory.
But look where all foure do concur together, there is always the victory.
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And therefore seeing all of them are in God, it is no maruell, though those, whose battels hee doth fight, doe alwaies ouercome, and get the victory.
And Therefore seeing all of them Are in God, it is no marvel, though those, whose battles he does fight, do always overcome, and get the victory.
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Here I would gladly come to the vse of the doctrine, but me thinks, I heare a man obiecting against that, which hath bene said, saying, that it is not true, that Gods children do alwaies preuaile against their enimies,
Here I would gladly come to the use of the Doctrine, but me thinks, I hear a man objecting against that, which hath be said, saying, that it is not true, that God's children do always prevail against their enemies,
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but that their enimies oftentimes do preuaile against them. For we see, that they are murdered and put to death.
but that their enemies oftentimes do prevail against them. For we see, that they Are murdered and put to death.
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Mention is made thereof in the booke of the Reuelation, and in other places of the holy Scripture besides.
Mention is made thereof in the book of the Revelation, and in other places of the holy Scripture beside.
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And thousand examples euery where do demonstrate the same daily vnto vs. For we do behold stil with our owne eyes,
And thousand Examples every where do demonstrate the same daily unto us For we do behold still with our own eyes,
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and heare with our owne eares, that the godly haue the worst end of the staffe (as it is in our adage) and that the wicked do beare sway and dominion ouer them.
and hear with our own ears, that the godly have the worst end of the staff (as it is in our adage) and that the wicked do bear sway and dominion over them.
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How then is it true which hath bene spoken, that doe the vngodly what they can,
How then is it true which hath be spoken, that do the ungodly what they can,
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yet the righteous shall still preuaile against them, as here Dauid and Christ did?
yet the righteous shall still prevail against them, as Here David and christ did?
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The answere hereunto may easily be collected out of Paules words, in the 8. Chap. of his Epistle to the Romanes, and the latter end thereof, (which were touched before) where he doth declare, that though we be killed all day long,
The answer hereunto may Easily be collected out of Paul's words, in the 8. Chap. of his Epistle to the Romans, and the latter end thereof, (which were touched before) where he does declare, that though we be killed all day long,
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and bee counted as sheepe for the slaughter, yet we be notwithstanding that, euen then,
and be counted as sheep for the slaughter, yet we be notwithstanding that, even then,
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& therein conquerours, yea more then conquerours, through him that loueth vs. Howsoeuer this may seeme a parodoxe to flesh and bloud,
& therein conquerors, yea more then conquerors, through him that loves us Howsoever this may seem a parodoxe to Flesh and blood,
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and be as a riddle vnto some of Gods owne children themselues:
and be as a riddle unto Some of God's own children themselves:
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yet it is an aphorisme in true Diuinity, and a cleare point to them, whose eyes are opened to behold the mysteries of the Almighty,
yet it is an aphorism in true Divinity, and a clear point to them, whose eyes Are opened to behold the Mysteres of the Almighty,
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and to see the deepe things of the Lord.
and to see the deep things of the Lord.
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For I pray tell me, is not he a conquerour, yea more then a conquerour, that doth so subdue his enimie, that he can no more rise vp against him? A man may vanquish his enimie,
For I pray tell me, is not he a conqueror, yea more then a conqueror, that does so subdue his enemy, that he can no more rise up against him? A man may vanquish his enemy,
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and beate him cleane out of the field;
and beat him clean out of the field;
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yet afterward he may gather a power against him againe, and put him to the worst.
yet afterwards he may gather a power against him again, and put him to the worst.
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But here Satan, the world, and all our enimies are so beaten downe, and troden vnder foote by all such as suffer and die for the truth, that they can neuer assault them any more,
But Here Satan, the world, and all our enemies Are so beaten down, and trodden under foot by all such as suffer and die for the truth, that they can never assault them any more,
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or stirre (as it were) either tongue or hand againe to do them any hurt.
or stir (as it were) either tongue or hand again to do them any hurt.
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For they goe immediately vpon that their death and passion to heauen, and vnto all that happinesse, which is prouided there for them,
For they go immediately upon that their death and passion to heaven, and unto all that happiness, which is provided there for them,
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as Iohn doth shew, in Reuel. 14.13. saying: Blessed are the dead, which die in the Lord:
as John does show, in Revel. 14.13. saying: Blessed Are the dead, which die in the Lord:
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euen so saith the Spirit, for they rest from their labours; and their workes do follow them. even so Says the Spirit, for they rest from their labours; and their works do follow them.
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It is good for vs to know this, as also to thinke oftentimes vpon it.
It is good for us to know this, as also to think oftentimes upon it.
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For first by it we may learne to take heed, that we goe not about any thing, which may be hurtfull or pernicious vnto Gods children.
For First by it we may Learn to take heed, that we go not about any thing, which may be hurtful or pernicious unto God's children.
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For if we do, (we see here) our labour shal be in vaine;
For if we do, (we see Here) our labour shall be in vain;
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we shall not preuaile against them, but they shall preuaile against vs. He is a very foole, that will attempt a thing, which he knowes for certainty, he cannot bring to passe,
we shall not prevail against them, but they shall prevail against us He is a very fool, that will attempt a thing, which he knows for certainty, he cannot bring to pass,
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and which he is sure will bee his bane and destruction:
and which he is sure will be his bane and destruction:
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But wee know that we cannot preuaile against the faithfull, and wee are sure that our plots against them will turne to our ouerthrow:
But we know that we cannot prevail against the faithful, and we Are sure that our plots against them will turn to our overthrow:
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And therefore beware we, that we lift not vp our selues against them at any time.
And Therefore beware we, that we lift not up our selves against them At any time.
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Againe, from hence we learne, euen so many of vs as do truely serue the Lord,
Again, from hence we Learn, even so many of us as doe truly serve the Lord,
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& feare him from our hearts, that there is no cause, why we should feare man,
& Fear him from our hearts, that there is no cause, why we should Fear man,
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or what he can doe against vs;
or what he can do against us;
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because the victory shall alwaies goe on our side, and not against vs. Oh we may reioyce and be glad, as it is required of vs in Zeph. 3.14. &c. and in 1. Pet. 3.14. which places you may reade at your leasure.
Because the victory shall always go on our side, and not against us O we may rejoice and be glad, as it is required of us in Zephaniah 3.14. etc. and in 1. Pet. 3.14. which places you may read At your leisure.
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Feare not (beloued) but be of a good comfort; though you haue enimies in euery corner, yet be not discouraged;
fear not (Beloved) but be of a good Comfort; though you have enemies in every corner, yet be not discouraged;
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you shall haue the conquest, & the Lord your God shall deliuer you out of all your troubles, according to Dauids saying in Psal. 34.19. when he saith, Great are the troubles of the righteous, but the Lord deliuereth him out of them all.
you shall have the conquest, & the Lord your God shall deliver you out of all your Troubles, according to David saying in Psalm 34.19. when he Says, Great Are the Troubles of the righteous, but the Lord Delivereth him out of them all.
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He is wise, he doth know how to do it; and he is omnipotent, he is able for to do it:
He is wise, he does know how to do it; and he is omnipotent, he is able for to do it:
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and as for his willingnesse, he is ready at all times to accomplish it, as iust occasion shall require it.
and as for his willingness, he is ready At all times to accomplish it, as just occasion shall require it.
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Wherfore be (I say) of a good comfort, and feare not, but trust in the Lord,
Wherefore be (I say) of a good Comfort, and Fear not, but trust in the Lord,
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and commit your waies vnto him, & he shall bring all things to passe according to your owne hearts desire in the end.
and commit your ways unto him, & he shall bring all things to pass according to your own hearts desire in the end.
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He that deliuered Noah from the floud, Lot from Sodom, Iacob from Esau, Ioseph from Potiphar, Moses from Pharaoh, Israel from Aegypt, Elijah from Ahab, Elisha from the Syrians, Daniel from the Lyons, the three children from the fire, Peter from Herod, Mordecay from Haman, and here Christ and Dauid from all sorts of enimies, he,
He that Delivered Noah from the flood, Lot from Sodom, Iacob from Esau, Ioseph from Potiphar, Moses from Pharaoh, Israel from Egypt, Elijah from Ahab, Elisha from the Syrians, daniel from the Lyons, the three children from the fire, Peter from Herod, Mordecai from Haman, and Here christ and David from all sorts of enemies, he,
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euen he, will deliuer you from all troubles.
even he, will deliver you from all Troubles.
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If you say, that your enimies are many, and that the whole world is against you:
If you say, that your enemies Are many, and that the Whole world is against you:
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I will say againe to you with Elisha the Prophet, and Hezekiah the king, that there are more with vs,
I will say again to you with Elisha the Prophet, and Hezekiah the King, that there Are more with us,
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then are against vs. 2. Kings. 6.16. & 2. Chron. 32.7.then Are against us 2. Kings. 6.16. & 2. Chronicles 32.7.
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For God and all the hoast of heauen is for vs. If you say againe, that your enimies are wise and politicke,
For God and all the host of heaven is for us If you say again, that your enemies Are wise and politic,
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and that they are able to ouer-reach you by their craft & cunning, considering you are but simple and innocent like doues:
and that they Are able to overreach you by their craft & cunning, considering you Are but simple and innocent like Dove:
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I will answere you with the Apostle, that the foolishnesse of our God, who is on our side, is wiser then their best wisedome (1. Cor. 1.25. and that he will destroy their wisedome, and bring their vnderstanding to nought, (1. Cor. 1.19.) to doe vs good.
I will answer you with the Apostle, that the foolishness of our God, who is on our side, is Wiser then their best Wisdom (1. Cor. 1.25. and that he will destroy their Wisdom, and bring their understanding to nought, (1. Cor. 1.19.) to do us good.
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If you say in the third place, that your enimies haue so hemmed you in, and compassed you about, that it is vnpossible for you to escape them:
If you say in the third place, that your enemies have so hemmed you in, and compassed you about, that it is unpossible for you to escape them:
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I will answere you with the Angel Gabriel, that with God shall nothing be vnpossible. Luke 1.37.
I will answer you with the Angel Gabriel, that with God shall nothing be unpossible. Luke 1.37.
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And with the three children, Shadrach, Meshach, and Abednego, that God both can and will deliuer you. Dan. 3.17.
And with the three children, Shadrach, Meshach, and Abednego, that God both can and will deliver you. Dan. 3.17.
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When they say, Behold our God, whom we serue, is able to deliuer vs, from the hot fiery furnace,
When they say, Behold our God, whom we serve, is able to deliver us, from the hight fiery furnace,
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and he will deliuer vs out of thine hand ô King. and he will deliver us out of thine hand o King.
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If you say lastly, that your enimies haue already taken you, and do put you daily vnto death:
If you say lastly, that your enemies have already taken you, and do put you daily unto death:
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I will answere you with Paul, in Rom. 8.37. (which place was touched before) and with Iohn in Reuel. 12.11. That by this meanes you doe ouercome your enimies most of all.
I will answer you with Paul, in Rom. 8.37. (which place was touched before) and with John in Revel. 12.11. That by this means you do overcome your enemies most of all.
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For when you resist thus vnto bloud, and die for the truth, you giue your enimies such an ouerthrow that they neuer rise vp against you any more;
For when you resist thus unto blood, and die for the truth, you give your enemies such an overthrow that they never rise up against you any more;
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& as for your selues, you enter presently into heauen, the onely place which you striue for.
& as for your selves, you enter presently into heaven, the only place which you strive for.
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Euen as he hath the victory most in this world, who doth enter into the citty,
Eve as he hath the victory most in this world, who does enter into the City,
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and take all the spoyle thereof, and doth so confound his aduersaries, that they can neuer stirre any more against him.
and take all the spoil thereof, and does so confound his Adversaries, that they can never stir any more against him.
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In consideration of all which things, cleaue fast, I beseech you, vnto the Lord, & feare no danger or perill;
In consideration of all which things, cleave fast, I beseech you, unto the Lord, & Fear no danger or peril;
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but reioyce in the Lord and be glad, alwaies fighting for the crowne of righteousnesse, which shall be giuen vnto euery one, who doth with patience waite for the appearing of our Lord Iesus, and loue the same.
but rejoice in the Lord and be glad, always fighting for the crown of righteousness, which shall be given unto every one, who does with patience wait for the appearing of our Lord Iesus, and love the same.
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Now to the third point. As wisedome cals vpon men for repentance and amendment of life, in Prou. 1.22.23. saying:
Now to the third point. As Wisdom calls upon men for Repentance and amendment of life, in Prou. 1.22.23. saying:
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O yee foolish, how long will yee loue foolishnesse? and the scornefull take their pleasure in scorning, Oh ye foolish, how long will ye love foolishness? and the scornful take their pleasure in scorning,
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and the fooles hate knowledge? Turne you at my correction. Lo I will powre out my minde vnto you, and make you vnderstand my words: and the Fools hate knowledge? Turn you At my correction. Lo I will pour out my mind unto you, and make you understand my words:
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So doth the Lord here, in the three last verses of this Psalme, call vpon men for the like repentance and amendment of life; saying:
So does the Lord Here, in the three last Verses of this Psalm, call upon men for the like Repentance and amendment of life; saying:
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Be wise now therefore ye Kings, be learned ye Iudges of the earth, &c. to the end of the Psalme.Be wise now Therefore you Kings, be learned you Judges of the earth, etc. to the end of the Psalm.
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Wherehence shortly we gather this doctrine, that God is a patient God, not willing the death of a sinner,
Whence shortly we gather this Doctrine, that God is a patient God, not willing the death of a sinner,
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but rather that he should conuert and liue. So much doth Paul teach vs of him, in Rom. 2.4. saying:
but rather that he should convert and live. So much does Paul teach us of him, in Rom. 2.4. saying:
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Despisest thou the riches of his bountifulnesse, and patience, and long suffering, not knowing, that the bountifulnesse of God leadeth thee to repentance? So much doth Peter teach vs of him, in 2. Pet. 3.9. saying:Despisest thou the riches of his bountifulness, and patience, and long suffering, not knowing, that the bountifulness of God leads thee to Repentance? So much does Peter teach us of him, in 2. Pet. 3.9. saying:
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The Lord is not slacke concerning his promise (as some men count slacknesse) but is patient towards vs, The Lord is not slack Concerning his promise (as Some men count slackness) but is patient towards us,
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and would haue no man to perish, but would all men to come to repentance. So much doth Ioel teach vs of him; in Ioel. 2.13. saying:and would have no man to perish, but would all men to come to Repentance. So much does Joel teach us of him; in Joel 2.13. saying:
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And rent your hearts, and not your garments, and turne vnto the Lord your God: And rend your hearts, and not your garments, and turn unto the Lord your God:
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for he is gracious and mercifull, slow to anger and of great kindnesse, and repenteth him of the euill. for he is gracious and merciful, slow to anger and of great kindness, and Repenteth him of the evil.
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So much finally doth God himselfe teach vs of himselfe. in Ezech. 33.11. saying: As I liue saith the Lord God, I desire not the death of the wicked,
So much finally does God himself teach us of himself. in Ezekiel 33.11. saying: As I live Says the Lord God, I desire not the death of the wicked,
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but that the wicked turne from his way, and liue. but that the wicked turn from his Way, and live.
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But what is the reason of this? Is not God a iust God? and are not his eies pure eies, not abiding to behold sin and iniquity? Yes.
But what is the reason of this? Is not God a just God? and Are not his eyes pure eyes, not abiding to behold since and iniquity? Yes.
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Why then doth he not strike? Because his mercies are ouer all his workes, and his compassions faile not;
Why then does he not strike? Because his Mercies Are over all his works, and his compassions fail not;
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according to Dauids words in Psalme 145.9. and the Prophet Ieremies, in Lament. 3.2. For as the one of them doth extoll the mercies of God aboue all things;
according to David words in Psalm 145.9. and the Prophet Jeremiahs, in Lament. 3.2. For as the one of them does extol the Mercies of God above all things;
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so the other of them doth declare, that they are the cause why hee doth not consume vs accordingly as our sins do deserue.
so the other of them does declare, that they Are the cause why he does not consume us accordingly as our Sins do deserve.
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Wherefore learne out of this, first to put a difference betwixt God and man: for they are very much vnlike.
Wherefore Learn out of this, First to put a difference betwixt God and man: for they Are very much unlike.
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For my thoughts (saith God) are not your thoughts, neither are your wayes my wayes, saith the Lord:For my thoughts (Says God) Are not your thoughts, neither Are your ways my ways, Says the Lord:
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For as the heauens are higher then the earth, so are my wayes higher then your wayes, For as the heavens Are higher then the earth, so Are my ways higher then your ways,
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and my thoughts aboue your thoughts. Esay. 55.8.9.and my thoughts above your thoughts. Isaiah. 55.8.9.
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If treason and insurrection bee once made against the chiefe gouernour of any land, the parties offending therein are apprehended,
If treason and insurrection be once made against the chief governor of any land, the parties offending therein Are apprehended,
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and according to law they are executed, as traytors and rebels:
and according to law they Are executed, as Traitors and rebels:
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and all this is but well, and according to iustice and equity, without which, no common-wealth can stand or flourish.
and all this is but well, and according to Justice and equity, without which, no commonwealth can stand or flourish.
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But yet with God it is not so:
But yet with God it is not so:
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though that we do dayly make insurrection against him, and commit high treason against his person by blaspheming his holy name,
though that we do daily make insurrection against him, and commit high treason against his person by blaspheming his holy name,
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and by trampling his diuine statutes and ordinances vnder our feet; yet he doth spare vs, and not consume vs according to our wicked deserts;
and by trampling his divine statutes and ordinances under our feet; yet he does spare us, and not consume us according to our wicked deserts;
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and as one most desirous to haue vs saued, & to become blessed, he doth cry vnto vs for a turning and amendment of life.
and as one most desirous to have us saved, & to become blessed, he does cry unto us for a turning and amendment of life.
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Oh, who can extoll this goodnesse of the Lord sufficiently? shall we rebell against him,
O, who can extol this Goodness of the Lord sufficiently? shall we rebel against him,
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& prouoke him to his face? and yet will he come and intreate vs to be reconciled vnto him? Doubtlesse if one doth but offēd vs some two or three times in some matters, that do concerne our credite and profite,
& provoke him to his face? and yet will he come and entreat us to be reconciled unto him? Doubtless if one does but offend us Some two or three times in Some matters, that do concern our credit and profit,
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so that we grow infamous, or poore thereby; we can neuer soundly and throughly endure that partie againe, as we ought to do:
so that we grow infamous, or poor thereby; we can never soundly and thoroughly endure that party again, as we ought to do:
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and though he should come vnto vs himselfe to aske vs forgiuenesse, yet we should hardly euer receiue him to loue and fauour againe within our hearts;
and though he should come unto us himself to ask us forgiveness, yet we should hardly ever receive him to love and favour again within our hearts;
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so close would his wrong & iniury cleaue vnto vs. We see that when the Samaritans refused to receiue Christ into one of their citties for a nights lodging, Iames and Iohn two of his disciples, were by and by inflamed with great choler & wrath,
so close would his wrong & injury cleave unto us We see that when the Samaritans refused to receive christ into one of their cities for a nights lodging, James and John two of his Disciples, were by and by inflamed with great choler & wrath,
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and they would needs haue their maister be reuenged vpon thē for it, saying vnto him after this sort:
and they would needs have their master be revenged upon them for it, saying unto him After this sort:
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Lord, wilt thou that we command that fire come down from heauen, & consume thē, euen as Eliah did? Luke 9.54.Lord, wilt thou that we command that fire come down from heaven, & consume them, even as Elijah did? Luke 9.54.
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But as for our God, we see here, how patient he is, in putting vp great rebellions and treasons,
But as for our God, we see Here, how patient he is, in putting up great rebellions and treasons,
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and in calling vpon the rebels and traytors themselues for amendment of life, that so they may be saued.
and in calling upon the rebels and Traitors themselves for amendment of life, that so they may be saved.
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Learne we therefore in the next place, that though we doe sin and offend, yet there is mercy in the Lord to forgiue vs. For where sinne doth abound, there grace doth more then abound, saith the Apostle, in Rom. 5.20. Dauid doth speake most excellently of this matter, in Psalme 103. &c. saying:
Learn we Therefore in the next place, that though we do sin and offend, yet there is mercy in the Lord to forgive us For where sin does abound, there grace does more then abound, Says the Apostle, in Rom. 5.20. David does speak most excellently of this matter, in Psalm 103. etc. saying:
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The Lord is full of compassion and mercy, slow to anger, and of great kindnesse. The Lord is full of compassion and mercy, slow to anger, and of great kindness.
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He hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities;
He hath not dealt with us After our Sins, nor rewarded us according to our iniquities;
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for as high as the heauen is aboue the earth, so great is his mercy towards them that feare him.
for as high as the heaven is above the earth, so great is his mercy towards them that Fear him.
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As farre as the East is from the West, so farre hath he remoued our sinnes from vs;
As Far as the East is from the West, so Far hath he removed our Sins from us;
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as a father hath compassion on his children, so hath the Lord compassion on them that feare him. as a father hath compassion on his children, so hath the Lord compassion on them that Fear him.
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And lest that any should doubt of the pardon of his sinnes, marke what God himselfe doth say, in Isay 1.18. Come now (saith he) and let vs reason together, saith the Lord:
And lest that any should doubt of the pardon of his Sins, mark what God himself does say, in Saiah 1.18. Come now (Says he) and let us reason together, Says the Lord:
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though your sinnes were as crimson, they shall be made as white as snow; though they were red like scarlet, they shall be as wooll. though your Sins were as crimson, they shall be made as white as snow; though they were read like scarlet, they shall be as wool.
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And surely if God doth here call vpon these traitours and rebels to forsake their sinnes, with an intent and purpose to saue them, if they will so doe;
And surely if God does Here call upon these Traitors and rebels to forsake their Sins, with an intent and purpose to save them, if they will so do;
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then may you not doubt, but that he will receiue euery repenting sinner that doth come vnto him,
then may you not doubt, but that he will receive every repenting sinner that does come unto him,
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and forgiue him all his transgressions, be they neuer so many, when he doth aske pardon for them, and heartily forsake them.
and forgive him all his transgressions, be they never so many, when he does ask pardon for them, and heartily forsake them.
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Wherefore though you haue sinned greatly against the Lord, and haue trespassed euen against heauen, and his Maiesty with the prodigall sonne;
Wherefore though you have sinned greatly against the Lord, and have trespassed even against heaven, and his Majesty with the prodigal son;
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yet despaire not, but with the prodigall sonne returne vnto him, and know that you shall finde mercy at his hands, as he did:
yet despair not, but with the prodigal son return unto him, and know that you shall find mercy At his hands, as he did:
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and as Dauid did, and as Salomon did, and as Peter did, and as Paul did,
and as David did, and as Solomon did, and as Peter did, and as Paul did,
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and as many more besides them did, whose sins were great and hainous. For God hath said it, who cannot lye.
and as many more beside them did, whose Sins were great and heinous. For God hath said it, who cannot lie.
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Yea he hath sworne it, and bound it with an oath, that he doth not desire the death of the wicked,
Yea he hath sworn it, and bound it with an oath, that he does not desire the death of the wicked,
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but that he should turne and liue, as you heard before out of Ezech. 33.11.but that he should turn and live, as you herd before out of Ezekiel 33.11.
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Lastly, from hence obserue this vse, that if any doe perish through his sinnes and transgressions, he must not impute the fault thereof vnto God, but vnto himselfe.
Lastly, from hence observe this use, that if any do perish through his Sins and transgressions, he must not impute the fault thereof unto God, but unto himself.
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For God here doth call men from their euill waies, that so they may not perish, but be saued.
For God Here does call men from their evil ways, that so they may not perish, but be saved.
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In all our plagues and iudgements, and in all our woes and calamities, whether in this world,
In all our plagues and Judgments, and in all our woes and calamities, whither in this world,
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or in the world to come, the Lord may alwaies say vnto vs, as it is in Hosea 13.8. O Israel, one hath destroyed thee, but in me is thy helpe.
or in the world to come, the Lord may always say unto us, as it is in Hosea 13.8. Oh Israel, one hath destroyed thee, but in me is thy help.
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For the Lord doth take (as it were) great paines to make vs good.
For the Lord does take (as it were) great pains to make us good.
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What could I haue done more (saith the Lord) to my Vineyard, that I haue not done vnto it? Isay. 5.4.What could I have done more (Says the Lord) to my Vineyard, that I have not done unto it? Saiah 5.4.
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Wherefore accuse God (I beseech you) at no time, if any destruction doth happen vnto you,
Wherefore accuse God (I beseech you) At no time, if any destruction does happen unto you,
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but lay the whole blame thereof vpon your owne selues, whose hearts are hard, & will not repent.
but lay the Whole blame thereof upon your own selves, whose hearts Are hard, & will not Repent.
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For God doth desire (you see) your wel-fare, and not your destruction.
For God does desire (you see) your welfare, and not your destruction.
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And so at the last, we are come to the end of the generall view of the whole Psalme.
And so At the last, we Are come to the end of the general view of the Whole Psalm.
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The end of the first Sermon.
The end of the First Sermon.
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THE SECOND SERMON vpon the second Psalme. PSAL. 2. vers. 1. Why doe the heathen rage, and the people murmure in vaine?
THE SECOND SERMON upon the second Psalm. PSALM 2. vers. 1. Why do the heathen rage, and the people murmur in vain?
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THE Prophet intending to speake of Christ, and of his blessed and gracious gouernment, he doth begin with the conspiracy and opposition, that is made against the same.
THE Prophet intending to speak of christ, and of his blessed and gracious government, he does begin with the Conspiracy and opposition, that is made against the same.
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And whereas there are two sorts of persons that doe rebell, the Commons, and the Nobles;
And whereas there Are two sorts of Persons that do rebel, the Commons, and the Nobles;
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he makes his entrance with the Commons, and afterwards he comes to the Nobles.
he makes his Entrance with the Commons, and afterwards he comes to the Nobles.
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The Commons, though all of them did conspire and agree in the maine point of rebellion,
The Commons, though all of them did conspire and agree in the main point of rebellion,
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yet they were diuided amongst themselues.
yet they were divided among themselves.
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Some of them were open enimies, and such as did breake out by violence and outrage into tumults and vnlawfull insurrections.
some of them were open enemies, and such as did break out by violence and outrage into tumults and unlawful insurrections.
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Others were more close and secret, murmuring in their hearts against his gouernement, and grudging to doe seruice vnto him,
Others were more close and secret, murmuring in their hearts against his government, and grudging to do service unto him,
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as vnto their Lord and King.
as unto their Lord and King.
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And though all of them did thus band themselues against him, and vse meanes, as it were, to be rid from his subiection;
And though all of them did thus band themselves against him, and use means, as it were, to be rid from his subjection;
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yet all was in vaine, they could not accomplish their purpose, but their indeauours came to nought.
yet all was in vain, they could not accomplish their purpose, but their endeavours Come to nought.
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In regard wherof the Prophet doth wonder, that euer they should be so mad and foolish,
In regard whereof the Prophet does wonder, that ever they should be so mad and foolish,
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as thus to attempt such vnpossible things, and such matters too, that if they were brought to passe,
as thus to attempt such unpossible things, and such matters too, that if they were brought to pass,
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yet would not be commodious or beneficiall vnto them.
yet would not be commodious or beneficial unto them.
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For what commodity or benefit should they get, by being loosed frō the kingdom of Christ? Surely,
For what commodity or benefit should they get, by being loosed from the Kingdom of christ? Surely,
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as much as an horse doth by an heauy burden, as it is in our prouerbe.
as much as an horse does by an heavy burden, as it is in our proverb.
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For this cause the Prophet speaking of their conspiracy, he doth not note it out simply in a plaine narration,
For this cause the Prophet speaking of their Conspiracy, he does not note it out simply in a plain narration,
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but he doth declare it by way of admiration, in a demanded question, saying: Why doe the heathen rage, and the people murmure in vaine?
but he does declare it by Way of admiration, in a demanded question, saying: Why do the heathen rage, and the people murmur in vain?
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The summe then of this verse is the conspiracy or rebellion of the Commons or meaner sort of people, who rise vp against the Lord & his Annointed.
The sum then of this verse is the Conspiracy or rebellion of the Commons or meaner sort of people, who rise up against the Lord & his Anointed.
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Vnlesse a man would hold, that here is a description of all their enimies in generall,
Unless a man would hold, that Here is a description of all their enemies in general,
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and in the two next verses, of the chiefe and capitall heads of them in particular:
and in the two next Verses, of the chief and capital Heads of them in particular:
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but because that would include a repetition needlesse of one and the same matter (for then the great ones should twise be set downe) I would rather take it in the former acception, then in this latter.
but Because that would include a repetition needless of one and the same matter (for then the great ones should twice be Set down) I would rather take it in the former acception, then in this latter.
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For the parts of it, they are in number two.
For the parts of it, they Are in number two.
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The first sets downe what they doe, the other the Prophets wondring at them for their so doing.
The First sets down what they do, the other the prophets wondering At them for their so doing.
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Their deedes are noted out two waies. First, by the parts or kinds of them; then by the effect ensuing vpon them.
Their Deeds Are noted out two ways. First, by the parts or Kinds of them; then by the Effect ensuing upon them.
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The parts and kinds of them are two; the one is raging, the other is murmuring.
The parts and Kinds of them Are two; the one is raging, the other is murmuring.
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Why doe the heathen rage (saith the Prophet) and why doe the people murmure in vaine? By heathen, here some doe vnderstand the Gentles, and by people, the Iewes. But we may better take them for all the enimies (chiefly of the common and meaner sort) which either Dauid or Christ had, without any such distinction made betwixt the words,Why do the heathen rage (Says the Prophet) and why do the people murmur in vain? By heathen, Here Some do understand the Gentiles, and by people, the Iewes. But we may better take them for all the enemies (chiefly of the Common and meaner sort) which either David or christ had, without any such distinction made betwixt the words,
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or to be obserued in regard of them. First, because the Hebrew words here vsed, called Goijm and Leummim, and the Greeke words,
or to be observed in regard of them. First, Because the Hebrew words Here used, called Goyim and Leummim, and the Greek words,
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as they are translated in Acts 4.25. named Ethnê and Laoi, are promiscuously or indifferently vsed for any nation or people whatsoeuer,
as they Are translated in Acts 4.25. nam Ethnê and Laoi, Are promiscuously or indifferently used for any Nation or people whatsoever,
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and the one of them is oftentimes put for the other.
and the one of them is oftentimes put for the other.
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Secondly, because the deedes here ascribed vnto them in single and apart, were iointly and mixtly found in them both.
Secondly, Because the Deeds Here ascribed unto them in single and apart, were jointly and mixedly found in them both.
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For the Gentles did not onely rage, or the Iewes onely murmure, but both Gentles and Iewes did rage and murmure,
For the Gentiles did not only rage, or the Iewes only murmur, but both Gentiles and Iewes did rage and murmur,
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as we haue heard already in part, and may hereafter heare more. But to leaue this obseruation touching that conceipted distinction, marke you here a true distinction.
as we have herd already in part, and may hereafter hear more. But to leave this observation touching that conceited distinction, mark you Here a true distinction.
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The enimies of our Sauiour (as we may see here) were of two sorts.
The enemies of our Saviour (as we may see Here) were of two sorts.
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Some of them were violent and furious, breaking out into outrages, and open sedition:
some of them were violent and furious, breaking out into outrages, and open sedition:
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and others of them were more secret and hidden, inwardly repining in their soules, & outwardly muttering or whispering against him by their words.
and Others of them were more secret and hidden, inwardly repining in their Souls, & outwardly muttering or whispering against him by their words.
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The words which are vsed here in the Hebrew tongue, and those also, which are vsed of the Apostles in the Greek tongue, in Chap. 4.25. (where the same sentence is deliuered) doe make this most plaine and euident.
The words which Are used Here in the Hebrew tongue, and those also, which Are used of the Apostles in the Greek tongue, in Chap. 4.25. (where the same sentence is Delivered) do make this most plain and evident.
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For the first of the Hebrew words, called Rageshu, comming of Ragash, doth signifie to make a tumult,
For the First of the Hebrew words, called Rageshu, coming of Ragash, does signify to make a tumult,
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and to gather together an assembly;
and to gather together an assembly;
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and the other of them named Iehegu, arising from the roote Hagah, doth import to meditate vpon, to mutter,
and the other of them nam Iehegu, arising from the root Hagah, does import to meditate upon, to mutter,
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and to speake tam ore quàm corde, as well by the mouth, as by the heart.
and to speak tam over quàm cord, as well by the Mouth, as by the heart.
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So in like manner the former of the Greeke words, called, Ephruaxan, doth signifie to make a noise,
So in like manner the former of the Greek words, called, Ephruaxan, does signify to make a noise,
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or to rage, properly as the horse doth, which doth rush violently with great braying into the battell:
or to rage, properly as the horse does, which does rush violently with great braying into the battle:
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and the latter of them, named Emeletêsan, doth import to meditate vpon, to care for, and to exercise ones selfe in a thing.
and the latter of them, nam Emeletêsan, does import to meditate upon, to care for, and to exercise ones self in a thing.
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So that they were tumultuous ragers, and plodding murmurers. Thus you see shortly what they did.
So that they were tumultuous ragers, and plodding murmurers. Thus you see shortly what they did.
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The verity whereof may be seene in the story of the Euangelists. For they with one consent make mention of both these their facts:
The verity whereof may be seen in the story of the Evangelists. For they with one consent make mention of both these their facts:
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but let vs see it in a few examples.
but let us see it in a few Examples.
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For the first, they raged against Christ, and met together in a tumultuous manner, when they were filled with wrath, and rose vp,
For the First, they raged against christ, and met together in a tumultuous manner, when they were filled with wrath, and rose up,
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and thrust him out of Nazareth, and led him to the edge of the hill, whereon Nazareth was built, to cast him downe head-long, and there to breake his neck. Luk. 4.28.29.and thrust him out of Nazareth, and led him to the edge of the hill, whereon Nazareth was built, to cast him down headlong, and there to break his neck. Luk. 4.28.29.
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Likewise they raged against him, and met together in a tumultuous manner, when they came in a great multitude with swords and staues to apprehend him,
Likewise they raged against him, and met together in a tumultuous manner, when they Come in a great multitude with swords and staves to apprehend him,
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and to cary him to the officers, such as the high Priest and others were. Math. 26.47.
and to carry him to the Officers, such as the high Priest and Others were. Math. 26.47.
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But to omit other times, they raged against him, and met together in a tumultuous manner,
But to omit other times, they raged against him, and met together in a tumultuous manner,
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when they cryed out to Pilate saying. Crucifie him, crucifie him:
when they cried out to Pilate saying. Crucify him, crucify him:
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and when they did spit in his face, strike him with their fists, set a crowne of thornes vpon his head, flowted him to his face,
and when they did spit in his face, strike him with their fists, Set a crown of thorns upon his head, flouted him to his face,
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and offered other notorious villanies vnto him. Math. 27.22.
and offered other notorious villainies unto him. Math. 27.22.
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&c. For the second, they murmured and muttered against Christ, when he sate at meate in Matthewes house,etc. For the second, they murmured and muttered against christ, when he sat At meat in Matthew house,
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and did eate there with Publicanes and sinners. Math. 9.15.
and did eat there with Publicans and Sinners. Math. 9.15.
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Also they murmured and muttered against him, when he healed the sicke man of the palsie, and said vnto him:
Also they murmured and muttered against him, when he healed the sick man of the palsy, and said unto him:
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Son be of good comfort, thy sinnes are forgiuen thee. Luke 5.21.Son be of good Comfort, thy Sins Are forgiven thee. Luke 5.21.
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Likewise they murmured and muttered against him, when he did heale and cure diseased people on the Sabboth day. Math. 12.14.
Likewise they murmured and muttered against him, when he did heal and cure diseased people on the Sabbath day. Math. 12.14.
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Finally (to passe ouer other times) they murmured and muttered against him, when he said, that he was the bread that came downe from heauen, which if any did eate he should not perish, but haue life euerlasting. Ioh. 6.41.60.61.
Finally (to pass over other times) they murmured and muttered against him, when he said, that he was the bred that Come down from heaven, which if any did eat he should not perish, but have life everlasting. John 6.41.60.61.
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As thus you haue heard, what they did, so now heare what was the euent of their doing.
As thus you have herd, what they did, so now hear what was the event of their doing.
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All was in vaine, but in vaine, saith the Prophet, by which word he doth signifie that all their indeauour was to no purpose.
All was in vain, but in vain, Says the Prophet, by which word he does signify that all their endeavour was to no purpose.
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For a thing is said to be in vaine, which cannot be brought to passe, but shall lacke his effect.
For a thing is said to be in vain, which cannot be brought to pass, but shall lack his Effect.
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In Hebrew the word is in the singular number, called Rijk, and it doth import a vacuitie or emptinesse,
In Hebrew the word is in the singular number, called Rijk, and it does import a vacuity or emptiness,
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and such a vanity of things as haue no substance in them, no more then a dry pit hath water,
and such a vanity of things as have no substance in them, no more then a dry pit hath water,
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or an empty house hath stuffe, But in Greeke the word is of the plurall number termed Kena, and in signification is all one with the former, sauing onely, that this doth shew more fully as it were by the plurality of it, that all the things which they did meditate vpon in their hearts,
or an empty house hath stuff, But in Greek the word is of the plural number termed Kena, and in signification is all one with the former, Saving only, that this does show more Fully as it were by the plurality of it, that all the things which they did meditate upon in their hearts,
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& murmuringly mutter forth with their tongues, were frustrated and brought to nothing, being in this respect like vnto sicke mens dreames, which haue no truth or verity in them.
& murmuringly mutter forth with their tongues, were frustrated and brought to nothing, being in this respect like unto sick men's dreams, which have no truth or verity in them.
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Here might many things be obserued.
Here might many things be observed.
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As first, that raging in a tumultuous manner, and murmuring (though) in a secret sort, are diseases and sores euermore to be found among the common people,
As First, that raging in a tumultuous manner, and murmuring (though) in a secret sort, Are diseases and sores evermore to be found among the Common people,
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and the meaner of the world. Secondly, that by raging and murmuring resistance is made against the Lord and his Annointed.
and the meaner of the world. Secondly, that by raging and murmuring resistance is made against the Lord and his Anointed.
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Thirdly, that all attempts which are made against the Almighty, & those whom he doth set vp,
Thirdly, that all attempts which Are made against the Almighty, & those whom he does Set up,
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whether by the one of these meanes, or by the other, shall be broken and come to nought.
whither by the one of these means, or by the other, shall be broken and come to nought.
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Fourthly, that the multitude and vulgar sort, are alwaies enimies to the wise and gracious gouernement of our God.
Fourthly, that the multitude and Vulgar sort, Are always enemies to the wise and gracious government of our God.
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And lastly, that raging and murmuring themselues are two notorious euils, which are alwaies to be abandoned by the holy and blessed Saints of the most High, who doe purpose truely to serue the Lord, and to go to heauen.
And lastly, that raging and murmuring themselves Are two notorious evils, which Are always to be abandoned by the holy and blessed Saints of the most High, who do purpose truly to serve the Lord, and to go to heaven.
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But as a man entring into a shop, where is great variety of wares, will buy onely that, which is necessary for himselfe and his vses, & let the rest alone:
But as a man entering into a shop, where is great variety of wares, will buy only that, which is necessary for himself and his uses, & let the rest alone:
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Or as a man sitting at a table, where are sundry dishes, will in wisedome feede onely on them, which will agree with his body best, and doe him most good;
Or as a man sitting At a table, where Are sundry Dishes, will in Wisdom feed only on them, which will agree with his body best, and do him most good;
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and not meddle of the rest:
and not meddle of the rest:
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So let vs stand vpon those points alone, which are most commodious for vs, and may turne to our greatest good; and let passe the rest.
So let us stand upon those points alone, which Are most commodious for us, and may turn to our greatest good; and let pass the rest.
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And they are in number the two last;
And they Are in number the two last;
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which also are intended most (if not onely) by the Spirit of God in the text it selfe;
which also Are intended most (if not only) by the Spirit of God in the text it self;
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vnlesse it be the third, respecting the vanitie of all such attempts, as shall be made against the Lord, whereof wee haue spoken already in the generall view of the whole Psalme,
unless it be the third, respecting the vanity of all such attempts, as shall be made against the Lord, whereof we have spoken already in the general view of the Whole Psalm,
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and so are not now againe to speake thereof at this time.
and so Are not now again to speak thereof At this time.
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First then, in that the heathen do thus rage, & the people do thus murmure against Christ and his kingdome,
First then, in that the heathen do thus rage, & the people do thus murmur against christ and his Kingdom,
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as we haue heard, we gather this doctrine, that the multitude and the whole body of the Commons will euermore be enimies vnto the Lord and his truth:
as we have herd, we gather this Doctrine, that the multitude and the Whole body of the Commons will evermore be enemies unto the Lord and his truth:
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If we peruse the writings of the Prophets, or runne ouer the Acts of the Apostles,
If we peruse the writings of the prophets, or run over the Acts of the Apostles,
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or cast our eies vpon the conuersation of the whole race of mankind, we shall easily finde this to be most true and certaine.
or cast our eyes upon the Conversation of the Whole raze of mankind, we shall Easily find this to be most true and certain.
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Noah found it so, when for all his preaching in sixscore yeares together, he could not conuert any vnto the Lord,Noah found it so, when for all his preaching in sixscore Years together, he could not convert any unto the Lord,
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but they would (notwithstanding his preaching) continue in their sinnes, till the floud came and drowned them all. 1 Pet. 3.20. Lot found it so, when he vexed his righteous soule from day to day, with the vnlawfull deedes and vncleane conuersation of the Sodomities. 2. Pet. 2.7.8. chiefly then, when they compassed his house about from all the quarters of the citty, both yong and old, with murthering hearts, to kill those men (or rather Angels) that came to lodge with him. Gen. 19.4. &c. Aaron found it so, when all the Israelites fell to idolatry, and compelled him to make them a golden calfe, to worship it;
but they would (notwithstanding his preaching) continue in their Sins, till the flood Come and drowned them all. 1 Pet. 3.20. Lot found it so, when he vexed his righteous soul from day to day, with the unlawful Deeds and unclean Conversation of the Sodomites. 2. Pet. 2.7.8. chiefly then, when they compassed his house about from all the quarters of the City, both young and old, with murdering hearts, to kill those men (or rather Angels) that Come to lodge with him. Gen. 19.4. etc. Aaron found it so, when all the Israelites fell to idolatry, and compelled him to make them a golden calf, to worship it;
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or as they termed it, Gods, to goe before them. Exod. 32.1. Isay found it so, when he said of the whole people of Israel that they were a sinfull nation, a people laden with iniquity, a seed of the wicked, corrupt children;
or as they termed it, God's, to go before them. Exod 32.1. Saiah found it so, when he said of the Whole people of Israel that they were a sinful Nation, a people laden with iniquity, a seed of the wicked, corrupt children;
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that they had forsaken the Lord, and provoked the Holy one of Israel against them, yea they were gone backeward,
that they had forsaken the Lord, and provoked the Holy one of Israel against them, yea they were gone backward,
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and that there was nothing found in them, from the sole of the foote vnto the top of the head,
and that there was nothing found in them, from the sole of the foot unto the top of the head,
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but wounds & swelling, & sores full of corruption. but wounds & swelling, & sores full of corruption.
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Isay 1.4. &c. Ieremy found it so, when he said of the same people, that they were a wicked people,
Saiah 1.4. etc. Ieremy found it so, when he said of the same people, that they were a wicked people,
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and that they did refuse to heare the word of God, but would walke after the stubbornnesse of their owne heart,
and that they did refuse to hear the word of God, but would walk After the stubbornness of their own heart,
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and walke after other gods to serue them and to worship them. Ier. 13.10.and walk After other God's to serve them and to worship them. Jeremiah 13.10.
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Dauid found it so, when he said of all mankind, that they were all of them gone out of the way, that they were all corrupt, David found it so, when he said of all mankind, that they were all of them gone out of the Way, that they were all corrupt,
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and that there was wone that did good, no not one. Psalme 14.3.and that there was won that did good, no not one. Psalm 14.3.
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Finally (to omit almost infinite examples) Paul and Silas found it so, when they were at Philippy a chiefe citty in Macedonia, where all were set against them both people and gouernours;
Finally (to omit almost infinite Examples) Paul and Silas found it so, when they were At Philippy a chief City in Macedonia, where all were Set against them both people and Governors;
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and did not onely beate them sore with rods, but they cast them also into prison,
and did not only beat them soar with rods, but they cast them also into prison,
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and commanded the gaoler to keepe them surely there from all escaping away. Acts 16.22.23. Hitherto you haue heard what the people do, euen rebell still against the Lord and his blessed word.
and commanded the gaoler to keep them surely there from all escaping away. Acts 16.22.23. Hitherto you have herd what the people do, even rebel still against the Lord and his blessed word.
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Now heare what are the reasons of this their so doing, and marke what moues them thereunto.
Now hear what Are the Reasons of this their so doing, and mark what moves them thereunto.
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There are many reasons of it, but these foure are the chiefe and principall. The first is there foolishnesse or ignorance.
There Are many Reasons of it, but these foure Are the chief and principal. The First is there foolishness or ignorance.
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For they not knowing the Lord, nor vnderstanding his waies aright, but being in this respect worser then the Oxe that knoweth his owner,
For they not knowing the Lord, nor understanding his ways aright, but being in this respect Worse then the Ox that Knoweth his owner,
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and the Asse that knoweth his maisters crib, as the Lord doth complaine of them, in Isay 1.3. they cannot but doe as Paul did in the time of his ignorance, euen oppose themselues against the Almighty:
and the Ass that Knoweth his masters crib, as the Lord does complain of them, in Saiah 1.3. they cannot but do as Paul did in the time of his ignorance, even oppose themselves against the Almighty:
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or those of whom Christ doth say, that they shall thinke, they do God good seruice, in putting his Saints to death, Ioh. 16.2.
or those of whom christ does say, that they shall think, they do God good service, in putting his Saints to death, John 16.2.
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For this cause the Lord doth make his moane for the foolishnesse and ignorance of his people,
For this cause the Lord does make his moan for the foolishness and ignorance of his people,
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as of the wel-spring of all their rebellions against him, in Ier. 4.22. in these words.
as of the wellspring of all their rebellions against him, in Jeremiah 4.22. in these words.
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For my people is foolish, they haue not knowne me: they are foolish children, and haue none vnderstanding: For my people is foolish, they have not known me: they Are foolish children, and have none understanding:
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they are wise to doe euill, but to do well they haue no knowledge. they Are wise to do evil, but to do well they have no knowledge.
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The second is their impatiency, or angry waywardnesse, who cannot waite vpon the Lord with any patience, or beare any crosse quietly.
The second is their impatiency, or angry waywardness, who cannot wait upon the Lord with any patience, or bear any cross quietly.
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For this doth cary them away to horrible rebellions, as we may see by daily experience,
For this does carry them away to horrible rebellions, as we may see by daily experience,
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and by the example of the children of Israel in the wildernesse;
and by the Exampl of the children of Israel in the Wilderness;
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who being angry for their crosses, and impatient of thirst, of hunger, and other calamities which fell vpon them, they broke out into murmuring,
who being angry for their Crosses, and impatient of thirst, of hunger, and other calamities which fell upon them, they broke out into murmuring,
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and blasphemous speeches against God, and into open rebellion and insurrection against Moses and Aaron their gouernours, insomuch as they had stoned them to death, had not God by an outstretched arme preserued thē. Numb. 14.10. The third is their wilfulnesse or obstinacie.
and blasphemous Speeches against God, and into open rebellion and insurrection against Moses and Aaron their Governors, insomuch as they had stoned them to death, had not God by an outstretched arm preserved them. Numb. 14.10. The third is their wilfulness or obstinacy.
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For they being, with Narcissus, in loue with themselues, and doting vpon their owne waies, will not hearken vnto the charmer, charme he neuer so sweetly,
For they being, with Narcissus, in love with themselves, and doting upon their own ways, will not harken unto the charmer, charm he never so sweetly,
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as appeareth by Christs speech, in Math. 11.17.18.19. But as Ieremy doth well obserue of them, in Chap. 5.3. They make their faces harder then a stone, and do refuse to returne.
as appears by Christ speech, in Math. 11.17.18.19. But as Ieremy does well observe of them, in Chap. 5.3. They make their faces harder then a stone, and do refuse to return.
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In regard whereof the Lord sending foorth his seruant Ezechiel to preach vnto his people, he tels him, that they will not heare him, and that because they are impudent children, and stiffe-hearted. Ezech. 2.4. The fourth and last, is their vnbeliefe or vnfaithfulnesse.
In regard whereof the Lord sending forth his servant Ezechiel to preach unto his people, he tells him, that they will not hear him, and that Because they Are impudent children, and stiff-hearted. Ezekiel 2.4. The fourth and last, is their unbelief or unfaithfulness.
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For as Christ doth well obserue of his owne Disciples, that they were dull of heart and slow to beleeue, Luke 24.25:
For as christ does well observe of his own Disciples, that they were dull of heart and slow to believe, Lycia 24.25:
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So they distrusting God, and not relying vpon him with a stedfast faith, do depart away from him,
So they distrusting God, and not relying upon him with a steadfast faith, do depart away from him,
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and commit grieuous abominations against him, according to that in Ier. 5.23. But this people hath an vnfaithfull and rebellious heart: they are departed and gone.
and commit grievous abominations against him, according to that in Jeremiah 5.23. But this people hath an unfaithful and rebellious heart: they Are departed and gone.
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So then these foure vices reigning amongst them do (like a violent streame) carry them to all kind of rebellions.
So then these foure vices reigning among them do (like a violent stream) carry them to all kind of rebellions.
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The causes of their rebellion being thus touched; now let vs come to the vses of the doctrine. They are in number foure.
The Causes of their rebellion being thus touched; now let us come to the uses of the Doctrine. They Are in number foure.
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For first, here we may learne, in that all do thus rebell, that the greatest number in the world is not the best, but the worst.
For First, Here we may Learn, in that all do thus rebel, that the greatest number in the world is not the best, but the worst.
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The flocke of Christ is a little flocke, according to his owne words, in Luke 12.32. when he saith, Feare not, little flocke, for it is your Fathers pleasure to giue you a kingdome.
The flock of christ is a little flock, according to his own words, in Lycia 12.32. when he Says, fear not, little flock, for it is your Father's pleasure to give you a Kingdom.
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But the flocke of the diuell is a great flocke, according to that in Reuel. 20.8. Where his armie, that he gathered together against the Saints of God, out of the foure quarters of the earth, euen Gog and Magog, is compared to the sands of the sea for number.
But the flock of the Devil is a great flock, according to that in Revel. 20.8. Where his army, that he gathered together against the Saints of God, out of the foure quarters of the earth, even Gog and Magog, is compared to the sands of the sea for number.
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Oh weigh this well, and with a religious heart, and let neither Popery tell you of multitude, which they make to be a marke of Gods Church;
O weigh this well, and with a religious heart, and let neither Popery tell you of multitude, which they make to be a mark of God's Church;
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nor the carnall Gospeller of the generality of the world, which they make to be the rule of their liues;
nor the carnal Gospeler of the generality of the world, which they make to be the Rule of their lives;
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but euer looke for truth and goodnesse in the smallest number.
but ever look for truth and Goodness in the Smallest number.
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For many according to Christs words, do go in at the wide gate, and broad way, that leadeth to destruction;
For many according to Christ words, do go in At the wide gate, and broad Way, that leads to destruction;
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and but few at the straight gate, and narrow way, that leadeth vnto life. Math. 7.13.14.and but few At the straight gate, and narrow Way, that leads unto life. Math. 7.13.14.
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Secondly, here we may learne, that we must not care for the loue & liking of the world,
Secondly, Here we may Learn, that we must not care for the love & liking of the world,
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nor hang vpon the multitude for their applause & fauour; for they are against the Lord, & not for him.
nor hang upon the multitude for their applause & favour; for they Are against the Lord, & not for him.
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Surely as they are most vnconstant in their waies, turning vpon euery small occasion (like the weather-cocke at the blast of the wind) this day one being a man with them, to morrow a beast;
Surely as they Are most unconstant in their ways, turning upon every small occasion (like the weathercock At the blast of the wind) this day one being a man with them, to morrow a beast;
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this day none better with them, to morrow none worse; this day a god with them, to morrow a diuell;
this day none better with them, to morrow none Worse; this day a god with them, to morrow a Devil;
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as we may see by their dealing towards Christ & Paul: So their loue and fauour must needes be bent towards the worst, seeing they themselues are bad,
as we may see by their dealing towards christ & Paul: So their love and favour must needs be bent towards the worst, seeing they themselves Are bad,
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and do oppose thēselues against the Almighty. Remember alwaies what Christ said vnto his Disciples about this matter:
and do oppose themselves against the Almighty. remember always what christ said unto his Disciples about this matter:
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If ye were of the world, (saith he, in Ioh. 15.19.) the world would loue his owne: If you were of the world, (Says he, in John 15.19.) the world would love his own:
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but because ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you. but Because you Are not of the world, but I have chosen you out of the world, Therefore the world hates you.
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Wherefore as they that runne at tilt looke to the iudges what they say, and not what the vulgar people say:
Wherefore as they that run At tilt look to the judges what they say, and not what the Vulgar people say:
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so I beseech you, looke you euer what your iudge in heauen doth allow, or approue;
so I beseech you, look you ever what your judge in heaven does allow, or approve;
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and care not what the world, and the people thereof, do thinke or say.
and care not what the world, and the people thereof, do think or say.
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Thirdly, here we may learne, that the multitude, and the common people will be enimies vnto you,
Thirdly, Here we may Learn, that the multitude, and the Common people will be enemies unto you,
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and labour to resist you, whensoeuer you shall go about to serue the Lord aright.
and labour to resist you, whensoever you shall go about to serve the Lord aright.
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If you shall once begin to seeke Christ, and to come vnto him, they shall stand in your way to hinder you,
If you shall once begin to seek christ, and to come unto him, they shall stand in your Way to hinder you,
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as they did stand in Zacheus way when he went foorth to see Christ. Luke 19.3.
as they did stand in Zacchaeus Way when he went forth to see christ. Lycia 19.3.
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If you be once in his presence, & do begin to call vpon him for mercy & helpe, they wil rebuke you,
If you be once in his presence, & do begin to call upon him for mercy & help, they will rebuke you,
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as they did the poore blind man, who cryed vnto him, saying: Iesus the Son of Dauid, haue mercy on me Luke 18.39.
as they did the poor blind man, who cried unto him, saying: Iesus the Son of David, have mercy on me Lycia 18.39.
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If you be sicke or dead in your sins & trespasses, and Christ doth begin to come home to the houses of your soules, to heale you,
If you be sick or dead in your Sins & Trespasses, and christ does begin to come home to the houses of your Souls, to heal you,
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and to raise you vp from the death of your sins;
and to raise you up from the death of your Sins;
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they will stop his passage and entrance in, if they can, as they did, when Christ came to the Rulers house to heale his daughter that was sicke,
they will stop his passage and Entrance in, if they can, as they did, when christ Come to the Rulers house to heal his daughter that was sick,
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yea dead, when he came Math. 9.23.
yea dead, when he Come Math. 9.23.
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But as Christ turned them there out of dores, saying, Get you hence: so must you shake them all off,
But as christ turned them there out of doors, saying, Get you hence: so must you shake them all off,
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and not communicate with flesh & bloud in the matters of your God. But do as Abraham did:
and not communicate with Flesh & blood in the matters of your God. But do as Abraham did:
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when he sacrificed to God, the fowles of the heauen fell on the carkeises, which he had prepared for the sacrifice,
when he sacrificed to God, the fowls of the heaven fell on the carcases, which he had prepared for the sacrifice,
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but he droue them away, Gen. 15.11.
but he drove them away, Gen. 15.11.
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So if any do begin to molest you, whē you are going about any spirituall sacrifice, resist them,
So if any do begin to molest you, when you Are going about any spiritual sacrifice, resist them,
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and driue them away, saying with Christ vnto Peter: Auoid satan. Math. 16.23. Lastly, here we may learne, to take heede of the people, and in any case not to do as they do.
and driven them away, saying with christ unto Peter: Avoid satan. Math. 16.23. Lastly, Here we may Learn, to take heed of the people, and in any case not to do as they do.
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For seeing that they do rebell against the Lord;
For seeing that they do rebel against the Lord;
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and the whole world (as Iohn doth say 1. Ioh. 5.19.) doth lye in wickednesse: we must not follow them,
and the Whole world (as John does say 1. John 5.19.) does lie in wickedness: we must not follow them,
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nor go after their waies, to prouoke the holy one of Israel against vs, as they do.
nor go After their ways, to provoke the holy one of Israel against us, as they do.
ccx vvi p-acp po32 n2, pc-acp vvi dt j pi pp-f np1 p-acp pno12, c-acp pns32 vdb.
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Fashion not your selues (saith Paul) like vnto this world, but bee yee changed by the renewing of your minds, that you may proue what is the good will of God, and acceptable, and perfect. Rom. 12.2.Fashion not your selves (Says Paul) like unto this world, but be ye changed by the renewing of your minds, that you may prove what is the good will of God, and acceptable, and perfect. Rom. 12.2.
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The number and multitude must not mooue vs. For what saith the Lord? Thou shalt not follow a multitude to doe euill,
The number and multitude must not move us For what Says the Lord? Thou shalt not follow a multitude to do evil,
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neither agree in a controuersie to decline after many, and ouerthrow the truth. Exod. 23.2. Wherfore do, I beseech you, as Wisedome doth counsell vs for to do:neither agree in a controversy to decline After many, and overthrow the truth. Exod 23.2. Wherefore do, I beseech you, as Wisdom does counsel us for to doe:
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If sinners do entice vs to go with them, let vs not walke in the way with them, but refraine our feete from their paths. Prou. 1.15.If Sinners do entice us to go with them, let us not walk in the Way with them, but refrain our feet from their paths. Prou. 1.15.
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And, as Paul doth require of vs, let vs not be companions with them, nor haue any fellowship with the vnfruitfull workes of darkenesse,
And, as Paul does require of us, let us not be Sodales with them, nor have any fellowship with the unfruitful works of darkness,
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but let vs rather reprooue them. Ephes. 5.7.11.but let us rather reprove them. Ephesians 5.7.11.
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Hitherto of the first point. Now followes the second.
Hitherto of the First point. Now follows the second.
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In that this their rebellion was wrought by raging and murmuring, and these were the chiefe heads thereof, we are taught this doctrine, that raging and murmuring are two great and notorious 〈 ◊ 〉, alwaies to bee auoided by euery good Christian,
In that this their rebellion was wrought by raging and murmuring, and these were the chief Heads thereof, we Are taught this Doctrine, that raging and murmuring Are two great and notorious 〈 ◊ 〉, always to be avoided by every good Christian,
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and those that would be the faithfull children of the most high God of heauen.
and those that would be the faithful children of the most high God of heaven.
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But on the former of thē I will not now stand, partly because all do confesse that to be a most hainous offence;
But on the former of them I will not now stand, partly Because all do confess that to be a most heinous offence;
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and partly because we are somewhat cleare and innocent from it:
and partly Because we Are somewhat clear and innocent from it:
cc av c-acp pns12 vbr av j cc j-jn p-acp pn31:
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but I will stand onely vpon the latter, as vpon a thing more doubtfull, and wherein we are intangled most.
but I will stand only upon the latter, as upon a thing more doubtful, and wherein we Are entangled most.
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The which to be a most grieuous sin in the sight of the Almighty (howsoeuer man doth iudge lightly of it) appeareth euidently by three things.
The which to be a most grievous since in the sighed of the Almighty (howsoever man does judge lightly of it) appears evidently by three things.
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First, by his often condemning of it in his word.
First, by his often condemning of it in his word.
ord, p-acp po31 av vvg pp-f pn31 p-acp po31 n1.
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Secondly, by his branding of them with a note of great infamie, or reprobation, who were subiect vnto it.
Secondly, by his branding of them with a note of great infamy, or reprobation, who were Subject unto it.
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And thirdly, by his seuere punishing of them, who were guilty in it.
And Thirdly, by his severe punishing of them, who were guilty in it.
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If we peruse the word, we shall finde many places condemning the same, but I will presse two or three alone.
If we peruse the word, we shall find many places condemning the same, but I will press two or three alone.
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Do all things (saith Paul, in Phil. 2.14.) without murmuring and reasonings. And againe, writing to the Corinthians, in 1. Cor. 10.10. he saith, Neither murmure ye, as some of them also murmured (making mention there of the Israelites) and were destroyed of the destroyer. Do all things (Says Paul, in Philip 2.14.) without murmuring and reasonings. And again, writing to the Corinthians, in 1. Cor. 10.10. he Says, Neither murmur you, as Some of them also murmured (making mention there of the Israelites) and were destroyed of the destroyer.
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Likewise Peter well agreeing with him, saith, in 1. Pet. 4.9. Be ye harborous one to another without murmuring.
Likewise Peter well agreeing with him, Says, in 1. Pet. 4.9. Be you harborous one to Another without murmuring.
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If we search the Scriptures we shall finde againe, that murmurers therein are brought in as the leawdest and vilest people that be.
If we search the Scriptures we shall find again, that murmurers therein Are brought in as the leawdest and Vilest people that be.
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Iude in his Epistle, speaking of vngodly persons, who are a staine vnto true religion,Iude in his Epistle, speaking of ungodly Persons, who Are a stain unto true Religion,
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euen of such as were ordained of old vnto eternall condemnation, as appeareth in the 4. Vers. of that Epistle, doth amongst other things set them out by this marke, that they are murmures and complainers, walking after their owne lusts, as it is in the 16. verse thereof.
even of such as were ordained of old unto Eternal condemnation, as appears in the 4. Vers. of that Epistle, does among other things Set them out by this mark, that they Are murmurs and complainers, walking After their own Lustiest, as it is in the 16. verse thereof.
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Whereby we see that God doth brand them with the note of reprobation, as I said before:
Whereby we see that God does brand them with the note of reprobation, as I said before:
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In like manner, as Kain is recorded to be a murtherer, a runnagate, a vagabond,
In like manner, as Kain is recorded to be a murderer, a runagate, a vagabond,
p-acp j n1, c-acp np1 vbz vvn pc-acp vbi dt n1, dt n1, dt n1,
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and a damned wretch, who was a murmurer, and one that did repine and grudge, that God should respect his brother Abel aboue himselfe. Gen. 4.5.
and a damned wretch, who was a murmurer, and one that did repine and grudge, that God should respect his brother Abel above himself. Gen. 4.5.
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&c. So are all the Israelites, who did so often murmure and grudge against the Lord and Moses his seruant in the wildernesse, reputed for most vile and notorious sinners,etc. So Are all the Israelites, who did so often murmur and grudge against the Lord and Moses his servant in the Wilderness, reputed for most vile and notorious Sinners,
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and that by God himselfe, in these words;
and that by God himself, in these words;
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Forty yeares haue I contended with this generation, and said, They are a people that erre in heart, Forty Years have I contended with this generation, and said, They Are a people that err in heart,
crd n2 vhb pns11 vvn p-acp d n1, cc vvd, pns32 vbr dt n1 cst vvb p-acp n1,
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for they haue not knowne my waies. Wherefore I sware in my wrath, saying: suerly they shall not enter into my rest. Psal. 95.10.11. Lastly, if we carefully obserue the story of sacred Oracles, we shall find that most heauy plagues & iudgements haue bene excuted vpon offenders in this respect.for they have not known my ways. Wherefore I sware in my wrath, saying: surely they shall not enter into my rest. Psalm 95.10.11. Lastly, if we carefully observe the story of sacred Oracles, we shall find that most heavy plagues & Judgments have be executed upon offenders in this respect.
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But to touch one or two, it is not vnknowne, that though Miriam were an excellent woman,
But to touch one or two, it is not unknown, that though Miriam were an excellent woman,
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and one of great account amongst all the people of God;
and one of great account among all the people of God;
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yet the Lord did not spare her, but did strike her with the Leprosie (a cursed & an odious disease) for her murmuring against Moses. Numb. 12.10.
yet the Lord did not spare her, but did strike her with the Leprosy (a cursed & an odious disease) for her murmuring against Moses. Numb. 12.10.
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Againe, it is apparant that though God made choise of Israel, to be his people before all the nations of the world,
Again, it is apparent that though God made choice of Israel, to be his people before all the Nations of the world,
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and did carry them, as it were, in his bosome, as a mother doth carry her child in her bosome;
and did carry them, as it were, in his bosom, as a mother does carry her child in her bosom;
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yet he did destroy many thousands of them by the Amalekites & the Canaanites that dwelt in the mountaine of their wandring, for their murmuring and repining;
yet he did destroy many thousands of them by the Amalekites & the Canaanites that dwelled in the mountain of their wandering, for their murmuring and repining;
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yea and more then that, hee debarred them all from entring into Caanan, that came out of Aegypt, except two, viz. Iosuah and Caleh, as we may see at large in the 14. Chap. of Numbers. But yet his hand staid not there.
yea and more then that, he debarred them all from entering into Canaan, that Come out of Egypt, except two, viz. Joshua and Caleb, as we may see At large in the 14. Chap. of Numbers. But yet his hand stayed not there.
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For besides all that, he cast most of them downe to hell, and would not suffer them to come to heauen (which is the plague of all plagues,
For beside all that, he cast most of them down to hell, and would not suffer them to come to heaven (which is the plague of all plagues,
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and the heauiest iudgement that can be) as the Apostle doth obserue, in the 3. and 4. Chapters of his Epistle to the Hebrewes.
and the Heaviest judgement that can be) as the Apostle does observe, in the 3. and 4. Chapters of his Epistle to the Hebrews.
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As thus you heare that murmuring is a sinne, so peraduenture you would gladly vnderstand the cause why it is a sinne? In few words, it is a sinne for two causes.
As thus you hear that murmuring is a sin, so Peradventure you would gladly understand the cause why it is a sin? In few words, it is a sin for two Causes.
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The one is, because it hath an errour in it, whereby we iudge amisse of the Lord and his wayes, whether workes or words.
The one is, Because it hath an error in it, whereby we judge amiss of the Lord and his ways, whither works or words.
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For whensoeuer we murmure for any matter, we iudge and thinke, that that matter is out of order,
For whensoever we murmur for any matter, we judge and think, that that matter is out of order,
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and that it might be better disposed of then it is.
and that it might be better disposed of then it is.
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As for example, when the maister of the vineyard gaue vnto euery one a penny at night, that laboured in his vineyard, the enuious man grumbled at this;
As for Exampl, when the master of the vineyard gave unto every one a penny At night, that laboured in his vineyard, the envious man grumbled At this;
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because he thought here was no iustice and equity obserued, in that all of them were made equall in their wages, who were vnequal in their labours.
Because he Thought Here was no Justice and equity observed, in that all of them were made equal in their wages, who were unequal in their labours.
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So when we murmure against God, we do dislike with something in God, and so we do controll him,
So when we murmur against God, we do dislike with something in God, and so we do control him,
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and preferre our selues, who are foolish and wicked, before him, who is most wise and holy:
and prefer our selves, who Are foolish and wicked, before him, who is most wise and holy:
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as though we our selues in the like case could do better then God hath done;
as though we our selves in the like case could do better then God hath done;
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then which blasphemy what can almost be more hainous? The other cause is, because it hath some rebellion in it,
then which blasphemy what can almost be more heinous? The other cause is, Because it hath Some rebellion in it,
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as a cursed effect, arising from the wickednesse of that former cause, whereof we haue already spoken.
as a cursed Effect, arising from the wickedness of that former cause, whereof we have already spoken.
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For when the soule is thus corrupted with a wrong iudgement, the heart, that begins to boyle and rise against God in many angry and foolish passions;
For when the soul is thus corrupted with a wrong judgement, the heart, that begins to boil and rise against God in many angry and foolish passion;
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and the tongue oftentimes is loosed with most vile and reprochfull words:
and the tongue oftentimes is loosed with most vile and reproachful words:
cc dt n1 av vbz vvn p-acp ds j cc j n2:
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that I may not speake of the hands and the rest of the members, all which are much out of order by this meanes,
that I may not speak of the hands and the rest of the members, all which Are much out of order by this means,
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and carried ouer to a sea of corruptions;
and carried over to a sea of corruptions;
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as we may see in those murmurers, (and many others) who were mentioned before.
as we may see in those murmurers, (and many Others) who were mentioned before.
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Wherefore when Moses went about to draw the people from their murmuring, he wils them to rebell no more;
Wherefore when Moses went about to draw the people from their murmuring, he wills them to rebel no more;
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as though to murmure & to rebell were all one. Numb. 14.9. And when God doth reproue them, he doth demand, How long they will prouoke him,
as though to murmur & to rebel were all one. Numb. 14.9. And when God does reprove them, he does demand, How long they will provoke him,
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and how long it will be yer they doe beleeue him? in the 11. verse of the same Chapter: as though there were no difference betweene murmuring,and how long it will be year they do believe him? in the 11. verse of the same Chapter: as though there were no difference between murmuring,
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and prouoking of God, or not beleeuing in him.
and provoking of God, or not believing in him.
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So that then if it be an abhomination before the Lord to condemne the innocent in our thoughts,
So that then if it be an abomination before the Lord to condemn the innocent in our thoughts,
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and to rebell against the gouernours of the land, it is apparant and euident, that murmuring must needes be a great sinne, seeing it hath these two great euils in it;
and to rebel against the Governors of the land, it is apparent and evident, that murmuring must needs be a great sin, seeing it hath these two great evils in it;
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the one of iudging amisse of the Lord; the other of rebelling against his maiesty. But to passe the causes, let vs come to the vses. They are in number two.
the one of judging amiss of the Lord; the other of rebelling against his majesty. But to pass the Causes, let us come to the uses. They Are in number two.
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The first of them sheweth the great impiety of our land; for seeing that murmuring is a great euill, and we haue murmurers in euery place,
The First of them shows the great impiety of our land; for seeing that murmuring is a great evil, and we have murmurers in every place,
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and amongst all estates, we may see that our land is wicked and naught.
and among all estates, we may see that our land is wicked and nought.
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In it reigne many sinnes, as swearing, lying, whoring, theeuing, quaffing, gormandizing, contempt of the word,
In it Reign many Sins, as swearing, lying, whoring, thieving, quaffing, gormandizing, contempt of the word,
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and the faithfull embassadours thereof, with many other notoriousvices, such as couetousnesse and the like are:
and the faithful Ambassadors thereof, with many other notoriousvices, such as covetousness and the like Are:
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But yet in generall amongst all estates from the highest vnto the lowest, there is none so common and obuious as this of murmuring is.
But yet in general among all estates from the highest unto the lowest, there is none so Common and obvious as this of murmuring is.
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Go we in any place, and the sound thereof will by and by pierce our cares.
Go we in any place, and the found thereof will by and by pierce our Cares.
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Not to speake of the higher powers (for to speake of them, is to touch the disease called Noli me tangere, which many too rashly and without wisedome do venture often to touch.
Not to speak of the higher Powers (for to speak of them, is to touch the disease called Noli me tangere, which many too rashly and without Wisdom do venture often to touch.
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God make them wiser, and more staid in their proceedings.) We haue these murmurers amongst vs. First the Papists;
God make them Wiser, and more stayed in their proceedings.) We have these murmurers among us First the Papists;
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they murmure, because they cannot haue their religion established, or their liberty to vse their consciences as they would.
they murmur, Because they cannot have their Religion established, or their liberty to use their Consciences as they would.
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Secondly, the Brownists (or the Separatists, as they call themselues:) they murmure, because they cannot haue our Church reformed according to their plat-forme.
Secondly, the Brownists (or the Separatists, as they call themselves:) they murmur, Because they cannot have our Church reformed according to their platform.
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Thirdly, the loyall subiects, they murmure, because the good and wholsome statutes of our land for iustice and piety, lye dead without execution.
Thirdly, the loyal Subjects, they murmur, Because the good and wholesome statutes of our land for Justice and piety, lie dead without execution.
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Lastly, (not to touch the gouernement of the Church, in regard whereof there are too many murmurings on euerie side) euery estate almost doth murmure one against another,
Lastly, (not to touch the government of the Church, in regard whereof there Are too many murmurings on every side) every estate almost does murmur one against Another,
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as the rich against the poore, and the poore against the rich, and the like;
as the rich against the poor, and the poor against the rich, and the like;
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and there is no man almost that is contented with his place, and with those things which do happen vnto him here in this life,
and there is no man almost that is contented with his place, and with those things which do happen unto him Here in this life,
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but he doth murmure against God the disposer of all things, and that because he is oftentimes crost,
but he does murmur against God the disposer of all things, and that Because he is oftentimes crossed,
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and cannot haue his will fulfilled, as he would.
and cannot have his will fulfilled, as he would.
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In regard of all which we see what a leaprous disease hath ouer-spread it selfe vpon the whole nation,
In regard of all which we see what a leprous disease hath overspread it self upon the Whole Nation,
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and the people of our land;
and the people of our land;
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791
the Lord herein be mercifull vnto vs, and giue vs grace to repent, and to amend this euill of ours, that so we may ceasse from murmuring,
the Lord herein be merciful unto us, and give us grace to Repent, and to amend this evil of ours, that so we may cease from murmuring,
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and fall to praying, and prouoke him no more to wrath after this manner, as we haue done.
and fallen to praying, and provoke him no more to wrath After this manner, as we have done.
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793
But to come to the second vse, here let vs learne to fall into a deadly detestation of this euill of murmuring, wherewith we are so tainted;
But to come to the second use, Here let us Learn to fallen into a deadly detestation of this evil of murmuring, wherewith we Are so tainted;
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and vtterly to cast it off, as the destruction of our soules, considering that it is so vile,
and utterly to cast it off, as the destruction of our Souls, considering that it is so vile,
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and so abhominable a sinne before the Lord our good and gracious God.
and so abominable a sin before the Lord our good and gracious God.
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For shall not we hate that which he doth hate, and cast that away, which otherwise will cast vs away!
For shall not we hate that which he does hate, and cast that away, which otherwise will cast us away!
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I beseech you brethren, thinke vpon this matter, and lay it close vnto your soules.
I beseech you brothers, think upon this matter, and lay it close unto your Souls.
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A grieuous sinne it is, and a foule fault in any (as you haue heard;) but in a people so blessed as we are, with many happy experiences of care and loue, of might and mercy in our all-sufficient God, it is much more damnable, and odious then in others.
A grievous sin it is, and a foul fault in any (as you have herd;) but in a people so blessed as we Are, with many happy experiences of care and love, of might and mercy in our All-sufficient God, it is much more damnable, and odious then in Others.
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Murmure not therefore, nor repine, howsoeuer matters do fall out with you.
Murmur not Therefore, nor repine, howsoever matters do fallen out with you.
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Be you restrained of libertie? be you touched with pouertie? be you pinched with penury? be you blotted with infamie? be you crossed by your neighbours? be you resisted by your aduersaries? be you plagued by your children? be you dealt with wretchedly by your seruants? be you impouerished in your goods? be you sicke or lame in your bodies? be you, in one word, cast into the furnace of any of Gods afflictions? yet fret not,
Be you restrained of liberty? be you touched with poverty? be you pinched with penury? be you blotted with infamy? be you crossed by your neighbours? be you resisted by your Adversaries? be you plagued by your children? be you dealt with wretchedly by your Servants? be you impoverished in your goods? be you sick or lame in your bodies? be you, in one word, cast into the furnace of any of God's afflictions? yet fret not,
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neither murmure nor grudge, but commit your wayes to God, and trust in him, and he shall bring all things to passe for your good and comfort in the end. Psal. 37.5.
neither murmur nor grudge, but commit your ways to God, and trust in him, and he shall bring all things to pass for your good and Comfort in the end. Psalm 37.5.
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802
But this is, you may say, a worke of all workes; ô for Gods loue, teach vs how to do it:
But this is, you may say, a work of all works; o for God's love, teach us how to do it:
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for we are willing to do it, but we know not how to do it. Marke then these rules, which do follow.
for we Are willing to do it, but we know not how to do it. Mark then these rules, which do follow.
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804
For if you shall obserue them carefully, and lay them vp deeply in the bottome of your hearts, they shall be as good Triacle or Mithridate to do you good,
For if you shall observe them carefully, and lay them up deeply in the bottom of your hearts, they shall be as good Treacle or Mithridate to do you good,
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805
and a sound antidote to expell the rancknesse of this poyson of murmuring, whensoeuer any crosse or affliction doth fall vpon you.
and a found antidote to expel the rancknesse of this poison of murmuring, whensoever any cross or affliction does fallen upon you.
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First, you must know and marke, that God hath a working in all things, and that crosses and calamities do as well come from him,
First, you must know and mark, that God hath a working in all things, and that Crosses and calamities do as well come from him,
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807
as blessings and benefits, according to the words of Amos, saying, Shall there be euill in the citie,
as blessings and benefits, according to the words of Amos, saying, Shall there be evil in the City,
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808
and the Lord hath not done it? (he meanes the euill of punishment, and not the euill of sinne;and the Lord hath not done it? (he means the evil of punishment, and not the evil of sin;
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because God is not the author of this, as Iames doth teach, but he is of the other.) For this should quiet our minds,
Because God is not the author of this, as James does teach, but he is of the other.) For this should quiet our minds,
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810
and make vs dumbe, according to Dauids words in Psal. 39.9. when he saith, I should haue bene dumbe, and not haue opened my mouth, because thou didst it, speaking there to God.
and make us dumb, according to David words in Psalm 39.9. when he Says, I should have be dumb, and not have opened my Mouth, Because thou didst it, speaking there to God.
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Secondly, you must know and marke, that as God doth all things, so God hath an absolute power ouer all his creatures to do with them what he will himselfe,
Secondly, you must know and mark, that as God does all things, so God hath an absolute power over all his creatures to do with them what he will himself,
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and not what shall seeme good vnto the creatures themselues, as Paul doth teach vs in Rom. 9.20.21. saying:
and not what shall seem good unto the creatures themselves, as Paul does teach us in Rom. 9.20.21. saying:
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813
O man, who art thou, which pleadest against God? shall the thing formed say to him that formed it, Oh man, who art thou, which pleadest against God? shall the thing formed say to him that formed it,
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814
Why hast thou made me thus? hath not the potter power ouer the clay to make of the same lumpe one vessell to honour,
Why hast thou made me thus? hath not the potter power over the clay to make of the same lump one vessel to honour,
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815
and another vnto dishonour? For this should quiet our mindes and make vs dumbe, according to Elies wordes in 1. Sam. 3.18. when he saith, It is the Lord, let him do what seemeth him good. and Another unto dishonour? For this should quiet our minds and make us dumb, according to Ely's words in 1. Sam. 3.18. when he Says, It is the Lord, let him do what seems him good.
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816
Thirdly, you must know and marke, that as God doth all things, and hath absolute power ouer all his creatures to do with them as he will,
Thirdly, you must know and mark, that as God does all things, and hath absolute power over all his creatures to do with them as he will,
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so God doth wrong none, or offer iniurie vnto any, as man doth;
so God does wrong none, or offer injury unto any, as man does;
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818
but all his workes are iust and righteous, euen when he doth strike, as well as when he doth blesse,
but all his works Are just and righteous, even when he does strike, as well as when he does bless,
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819
as Daniel doth acknowledge of him in Dan. 9.14. saying: For the Lord our God is righteous in all his workes which he doth.
as daniel does acknowledge of him in Dan. 9.14. saying: For the Lord our God is righteous in all his works which he does.
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820
For this should quiet our minds and make vs dumbe, according to Iobs example, in Iob. 1.21. when he saith, Naked came I into this world, and naked shall I returne againe;
For this should quiet our minds and make us dumb, according to Jobs Exampl, in Job 1.21. when he Says, Naked Come I into this world, and naked shall I return again;
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821
the Lord hath giuen, and the Lord hath taken away; O blessed be the name of God. the Lord hath given, and the Lord hath taken away; Oh blessed be the name of God.
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822
And in all this did not Iob sinne (saith the text) nor charge God foolishly; as considering herein with himselfe, that God dealt but iustly and vprightly with him in taking that from him, which before he had bestowed vpon him.
And in all this did not Job sin (Says the text) nor charge God foolishly; as considering herein with himself, that God dealt but justly and uprightly with him in taking that from him, which before he had bestowed upon him.
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823
Fourthly, you must know and marke, that as God doth all things, hath absolute power to do what he will,
Fourthly, you must know and mark, that as God does all things, hath absolute power to do what he will,
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and all his works are iust and righteous, so euery man is so sinfull, that his transgressions and sinnes do deserue farre greater plagues and iudgements then any that God doth lay vpon men here in this world,
and all his works Are just and righteous, so every man is so sinful, that his transgressions and Sins do deserve Far greater plagues and Judgments then any that God does lay upon men Here in this world,
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as Dauid doth instruct vs, saying:
as David does instruct us, saying:
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The Lord hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities, in Psal. 103.10.The Lord hath not dealt with us After our Sins, nor rewarded us according to our iniquities, in Psalm 103.10.
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For this should quiet our minds, and make vs dumbe, according to Iobs words in Iob 39.37. when he saith, Behold I am vile, what shall I answer thee? I will lay my hand vpon my mouth.
For this should quiet our minds, and make us dumb, according to Jobs words in Job 39.37. when he Says, Behold I am vile, what shall I answer thee? I will lay my hand upon my Mouth.
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Doth a man require of vs but ten shillings, when we do owe him an hundreth pounds? or doth an officer giue vs but one stripe,
Does a man require of us but ten shillings, when we do owe him an Hundredth pounds? or does an officer give us but one stripe,
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when by a iust and mercifull law he may giue vs fortie? then we haue no cause in the world to murmure against them for it, but to thanke them.
when by a just and merciful law he may give us fortie? then we have no cause in the world to murmur against them for it, but to thank them.
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So beloued, seeing that God doth but lightly touch vs with his finger, when he may presse vs downe with his whole hand;
So Beloved, seeing that God does but lightly touch us with his finger, when he may press us down with his Whole hand;
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and doth but fatherly chastise vs with a few stripes here, when he might cast vs downe into hell,
and does but fatherly chastise us with a few stripes Here, when he might cast us down into hell,
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and there keepe vs in vnsufferable torments for euermore;
and there keep us in unsufferable torments for evermore;
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shall we murmure and grudge against him for this his dealing? no, no, we must not do so,
shall we murmur and grudge against him for this his dealing? no, no, we must not do so,
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but like good and faithfull children we must blesse his glorious name most heartily for it,
but like good and faithful children we must bless his glorious name most heartily for it,
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and cry our with Ieremy, saying, It is the Lords mercies, that we are not consumed, because his compassions faile not. Lament. 3.22.
and cry our with Ieremy, saying, It is the lords Mercies, that we Are not consumed, Because his compassions fail not. Lament. 3.22.
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Fiftly, you must know and marke, that as God doth deale more fauourably with vs, then we do deserue, he sparing vs, as a father doth his child;
Fifty, you must know and mark, that as God does deal more favourably with us, then we do deserve, he sparing us, as a father does his child;
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so he doth neuer lay any more vpon vs, who are his children, then we can beare,
so he does never lay any more upon us, who Are his children, then we can bear,
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as the Apostle doth shewe in 1. Cor. 10.13. saying:
as the Apostle does show in 1. Cor. 10.13. saying:
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God is faithfull, which will not suffer you to be tempted aboue that you be able to beare, God is faithful, which will not suffer you to be tempted above that you be able to bear,
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but will euen giue the issue with the tentation, that ye may be able to beare it. but will even give the issue with the tentation, that you may be able to bear it.
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For this should quiet our minds, and make vs dumbe, according to the example of Christ:
For this should quiet our minds, and make us dumb, according to the Exampl of christ:
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who, being heard of his Father in the thing which he feared, Heb. 5.7. went to his death and passion without all murmuring, quiet, and dumbe, as a sheepe is before the shearer. Esay 53.7.
who, being herd of his Father in the thing which he feared, Hebrew 5.7. went to his death and passion without all murmuring, quiet, and dumb, as a sheep is before the shearer. Isaiah 53.7.
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Sixtly, you must know and marke, that as God will proportion out our burthen according to our strength and abilitie to beare it,
Sixty, you must know and mark, that as God will proportion out our burden according to our strength and ability to bear it,
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so he will turne all those crosses and burthens, which he doth lay vpon vs, to our best in the end,
so he will turn all those Crosses and burdens, which he does lay upon us, to our best in the end,
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(10) part (DIV2)
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as Paul doth well obserue in Rom. 8.28. saying:
as Paul does well observe in Rom. 8.28. saying:
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(10) part (DIV2)
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Also we know that all things worke together for the best vnto them, that loue God, Also we know that all things work together for the best unto them, that love God,
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(10) part (DIV2)
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euen to them that are called of his purpose. For this should quiet our minds, and make vs dumbe.even to them that Are called of his purpose. For this should quiet our minds, and make us dumb.
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(10) part (DIV2)
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For we do loue and like those things which turne to our profit, and we do reioyce in them greatly.
For we do love and like those things which turn to our profit, and we do rejoice in them greatly.
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He is a mad man, that being either sicke or lame will fret and chafe at the Phisition and Surgion,
He is a mad man, that being either sick or lame will fret and chafe At the physician and Surgeon,
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(10) part (DIV2)
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when they come vnto him with vndoubted remedies to make him well within some day or two.
when they come unto him with undoubted remedies to make him well within Some day or two.
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851
So not much better are we, if we storme and fret at those things, which the Lord doth lay vpon vs, considering that they shall turne to our good and comfort.
So not much better Are we, if we storm and fret At those things, which the Lord does lay upon us, considering that they shall turn to our good and Comfort.
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But haply you perceiue not how this may be, that afflictions should turne to our best.
But haply you perceive not how this may be, that afflictions should turn to our best.
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853
Marke it then, they do it two wayes; one way by pulling vs from our sinnes, and causing vs to be more holy,
Mark it then, they do it two ways; one Way by pulling us from our Sins, and causing us to be more holy,
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(10) part (DIV2)
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as you may see in Heb. 12.10.11. where the Apostle doth say, that God doth chastise vs for our profit, that we might be partakers of his holinesse;
as you may see in Hebrew 12.10.11. where the Apostle does say, that God does chastise us for our profit, that we might be partakers of his holiness;
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(10) part (DIV2)
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and that though no chastising for the present seemes to be ioyous, but grieuous; yet afterward it bringeth the quiet fruite of righteousnesse vnto them, which are thereby exercised. and that though not chastising for the present seems to be joyous, but grievous; yet afterwards it brings the quiet fruit of righteousness unto them, which Are thereby exercised.
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Which to be most true, we may see by the examples of Manasses and the prodigall sonne, both which could neuer be tamed, till miserie came vpon them;
Which to be most true, we may see by the Examples of Manasses and the prodigal son, both which could never be tamed, till misery Come upon them;
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(10) part (DIV2)
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but then they began to relent and to returne to the Lord:
but then they began to relent and to return to the Lord:
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(10) part (DIV2)
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as also by Dauids testimonie of himselfe, who saith, Before I was afflicted I went astray,
as also by David testimony of himself, who Says, Before I was afflicted I went astray,
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(10) part (DIV2)
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but now I keepe thy word. but now I keep thy word.
cc-acp av pns11 vvb po21 n1.
(10) part (DIV2)
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860
And againe, It is good for me, that I haue bene afflicted, that I may learne thy statutes. Psal. 119.67.
And again, It is good for me, that I have be afflicted, that I may Learn thy statutes. Psalm 119.67.
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& 71. The other way is by increasing our glorie in the heauens aboue, as the Apostle S. Paule doth declare in 2. Cor. 4.17.
& 71. The other Way is by increasing our glory in the heavens above, as the Apostle S. Paul does declare in 2. Cor. 4.17.
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saying, For our light affliction, which is but for a moment, causeth vnto vs a farre more excellent,
saying, For our Light affliction, which is but for a moment, Causes unto us a Far more excellent,
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(10) part (DIV2)
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863
and an eternall weight of glorie. and an Eternal weight of glory.
cc dt j n1 pp-f n1.
(10) part (DIV2)
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864
Seuenthly, you must know and marke, that as you r crosses and calamities shall be beneficial vnto you, and turne to your best;
Seuenthly, you must know and mark, that as you r Crosses and calamities shall be beneficial unto you, and turn to your best;
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(10) part (DIV2)
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so they shall not continue still, but shall haue an end; as Dauid doth instruct vs in Psal. 125.3.
so they shall not continue still, but shall have an end; as David does instruct us in Psalm 125.3.
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(10) part (DIV2)
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saying, For the rod of the wicked shall not rest on the lot of the righteous,
saying, For the rod of the wicked shall not rest on the lot of the righteous,
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lest the righteous put forth their hand vnto wickednesse. lest the righteous put forth their hand unto wickedness.
cs dt j vvd av po32 n1 p-acp n1.
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And againe he doth say, that weeping may abide at euening, but ioy commeth in the morning. Psal. 30.5.
And again he does say, that weeping may abide At evening, but joy comes in the morning. Psalm 30.5.
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For this should quiet our minds, and make vs dumbe.
For this should quiet our minds, and make us dumb.
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870
For if apprentices shall hold out in their hard labour, and course fare, for seuen yeares together or more,
For if apprentices shall hold out in their hard labour, and course fare, for seuen Years together or more,
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(10) part (DIV2)
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871
and all that time shall be seruiceable vnto their maisters without open murmuring and repining,
and all that time shall be serviceable unto their masters without open murmuring and repining,
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because they see that their bondage will not last for euer, but after these yeares are exspired will haue an end;
Because they see that their bondage will not last for ever, but After these Years Are expired will have an end;
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(10) part (DIV2)
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much more should we bridle our affections, and possesse our soules in patience, ceassing from all murmuring and repining whatsoeuer, considering that we see and know that our afflictions will haue an end, and not continue for euer.
much more should we bridle our affections, and possess our Souls in patience, ceasing from all murmuring and repining whatsoever, considering that we see and know that our afflictions will have an end, and not continue for ever.
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Lastly, you must know and marke, that all our murmuring will do vs no good, but procure much hurt, and more woe vnto vs. For God will deale with vs,
Lastly, you must know and mark, that all our murmuring will do us no good, but procure much hurt, and more woe unto us For God will deal with us,
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as we are wont to deale with our children; the more that they storme and rage against vs, the more stripes we giue them,
as we Are wont to deal with our children; the more that they storm and rage against us, the more stripes we give them,
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and the lesse countenance we shew vnto them; but when they do submit themselues, and cry vs mercy, then we stay our hand,
and the less countenance we show unto them; but when they do submit themselves, and cry us mercy, then we stay our hand,
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and take the rod, and burne it.
and take the rod, and burn it.
cc vvb dt n1, cc vvb pn31.
(10) part (DIV2)
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So is it with God, the more we fret and chafe against him, the more he doth beate vs,
So is it with God, the more we fret and chafe against him, the more he does beat us,
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and the sourer he doth looke vpon vs:
and the sourer he does look upon us:
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but when we strike vpon the thigh, and come with the prodigall sonne, to confesse our fault,
but when we strike upon the thigh, and come with the prodigal son, to confess our fault,
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and to leaue the same, all his anger is turned straite into loue and fauour;
and to leave the same, all his anger is turned strait into love and favour;
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and then the fat calfe is not good enough for vs, vnlesse we haue a sweete kisse,
and then the fat calf is not good enough for us, unless we have a sweet kiss,
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and other beauenly ioyes prouided for vs besides that. For this should quiet our minds, and make vs dumbe.
and other beauenly Joys provided for us beside that. For this should quiet our minds, and make us dumb.
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For what wise man will do that, which cannot hurt another, but will greatly hurt himselfe? Remember we here what Seneca writeth of Caesar, who hauing appointed a great feast for his Nobles and friends of all degrees,
For what wise man will do that, which cannot hurt Another, but will greatly hurt himself? remember we Here what Senecca Writeth of Caesar, who having appointed a great feast for his Nobles and Friends of all Degrees,
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and it falling out that the day was so extreme foule, as nothing could be done, he being highly displeased at it, in extreme madnesse willed all them that had bowes, to shoote vp their arrowes at Iupiter (whom the heathen tooke for a chiefe god) in defiance of him, for that foule weather.
and it falling out that the day was so extreme foul, as nothing could be done, he being highly displeased At it, in extreme madness willed all them that had bows, to shoot up their arrows At Iupiter (whom the heathen took for a chief god) in defiance of him, for that foul weather.
cc pn31 vvg av cst dt n1 vbds av j-jn j, c-acp pix vmd vbi vdn, pns31 vbg av-j vvn p-acp pn31, p-acp j-jn n1 vvd d pno32 cst vhd n2, pc-acp vvi a-acp po32 n2 p-acp np1 (r-crq dt n-jn vvd p-acp dt j-jn n1) p-acp n1 pp-f pno31, c-acp cst j n1.
(10) part (DIV2)
58
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886
Which when they accordingly did, their arrowes lighted short of heauen, and fell downe vpon their owne heads,
Which when they accordingly did, their arrows lighted short of heaven, and fell down upon their own Heads,
r-crq c-crq pns32 av-vvg vdd, po32 n2 vvd j pp-f n1, cc vvd a-acp p-acp po32 d n2,
(10) part (DIV2)
58
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887
and hurt a number of them very sore.
and hurt a number of them very soar.
cc vvi dt n1 pp-f pno32 av av-j.
(10) part (DIV2)
58
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888
Euen so do our murmuring and muttering words, either for this or for that which God sendeth, not hurt him,
Eve so do our murmuring and muttering words, either for this or for that which God sends, not hurt him,
np1 av vdb po12 j-vvg cc vvg n2, av-d p-acp d cc p-acp d r-crq np1 vvz, xx vvn pno31,
(10) part (DIV2)
58
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889
but wound our selues both deeply and dangerously.
but wound our selves both deeply and dangerously.
cc-acp vvb po12 n2 av-d av-jn cc av-j.
(10) part (DIV2)
58
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890
Wherefore (to conclude this point) in consideration of all these things now rehearsed, take heed of murmuring, auoide it, and refraine from it.
Wherefore (to conclude this point) in consideration of all these things now rehearsed, take heed of murmuring, avoid it, and refrain from it.
q-crq (pc-acp vvi d n1) p-acp n1 pp-f d d n2 av vvn, vvb n1 pp-f vvg, vvi pn31, cc vvi p-acp pn31.
(10) part (DIV2)
58
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891
Do you neither murmure against the Ministers of the word, nor against the Magistrates of the land,
Do you neither murmur against the Ministers of the word, nor against the Magistrates of the land,
vdb pn22 dx n1 p-acp dt n2 pp-f dt n1, ccx p-acp dt n2 pp-f dt n1,
(10) part (DIV2)
58
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892
nor against him that sits vpon the throne, who is the breath of vs all; (for to murmure against any of these, is to murmure against God himselfe,
nor against him that sits upon the throne, who is the breath of us all; (for to murmur against any of these, is to murmur against God himself,
ccx p-acp pno31 cst vvz p-acp dt n1, r-crq vbz dt n1 pp-f pno12 d; (c-acp pc-acp vvi p-acp d pp-f d, vbz pc-acp vvi p-acp np1 px31,
(10) part (DIV2)
58
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893
because all of them haue their calling from God, and do supplie his roome and place:) nor against any worke or word of the Almightie,
Because all of them have their calling from God, and do supply his room and place:) nor against any work or word of the Almighty,
c-acp d pp-f pno32 vhi po32 n1 p-acp np1, cc vdb vvi po31 n1 cc n1:) ccx p-acp d n1 cc n1 pp-f dt j-jn,
(10) part (DIV2)
58
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894
whether you be in aduersity or in prosperity;
whither you be in adversity or in Prosperity;
cs pn22 vbb p-acp n1 cc p-acp n1;
(10) part (DIV2)
58
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895
but be quiet, & waite vpon the Lord, praying alwayes for the redresse of things that are amisse,
but be quiet, & wait upon the Lord, praying always for the redress of things that Are amiss,
cc-acp vbb j-jn, cc vvi p-acp dt n1, vvg av p-acp dt n1 pp-f n2 cst vbr av,
(10) part (DIV2)
58
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896
but neuer murmuring for any thing.
but never murmuring for any thing.
cc-acp av-x vvg p-acp d n1.
(10) part (DIV2)
58
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897
And so I passe from the acts of the people, and come to the Prophets wondring at the same.
And so I pass from the acts of the people, and come to the prophets wondering At the same.
cc av pns11 vvb p-acp dt n2 pp-f dt n1, cc vvb p-acp dt n2 vvg p-acp dt d.
(10) part (DIV2)
58
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898
He doth demand and aske the question, saying, Why do the heathen rage, and the people murmure in vaine? And this he doth by way of admiration,
He does demand and ask the question, saying, Why do the heathen rage, and the people murmur in vain? And this he does by Way of admiration,
pns31 vdz vvi cc vvi dt n1, vvg, q-crq vdb dt j-jn n1, cc dt n1 vvb p-acp j? cc d pns31 vdz p-acp n1 pp-f n1,
(10) part (DIV2)
59
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899
as wondring at them for this their so doing. Sometimes we aske a question, when we doubt of a matter or know it not.
as wondering At them for this their so doing. Sometime we ask a question, when we doubt of a matter or know it not.
c-acp vvg p-acp pno32 p-acp d po32 av vdg. av pns12 vvb dt n1, c-crq pns12 vvb pp-f dt n1 cc vvi pn31 xx.
(10) part (DIV2)
59
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900
So the Apostles asked of Christ, why he did speake to the multitude in parables. Matth. 13.10. Sometimes we aske a question, when we know a thing our selues, and would gladly teach it to another.
So the Apostles asked of christ, why he did speak to the multitude in parables. Matthew 13.10. Sometime we ask a question, when we know a thing our selves, and would gladly teach it to Another.
np1 dt n2 vvd pp-f np1, c-crq pns31 vdd vvi p-acp dt n1 p-acp n2. np1 crd. av pns12 vvb dt n1, c-crq pns12 vvb dt n1 po12 n2, cc vmd av-j vvi pn31 p-acp j-jn.
(10) part (DIV2)
59
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901
So one of the Elders whom Iohn saw standing about the throne of God, asked of Iohn, what they were,
So one of the Elders whom John saw standing about the throne of God, asked of John, what they were,
av crd pp-f dt n2-jn r-crq np1 vvd vvg p-acp dt n1 pp-f np1, vvd pp-f np1, r-crq pns32 vbdr,
(10) part (DIV2)
59
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902
and wherehence they came, which stood before the throne, and before the Lambe, clothed with long white robes, and palmes in their hands. Reuel. 7.13. Sometimes we aske the question for neither of these ends, but to tempt or to entrap.
and Whence they Come, which stood before the throne, and before the Lamb, clothed with long white robes, and palms in their hands. Revel. 7.13. Sometime we ask the question for neither of these ends, but to tempt or to entrap.
cc j pns32 vvd, r-crq vvd p-acp dt n1, cc p-acp dt n1, vvn p-acp j j-jn n2, cc n2 p-acp po32 n2. vvb. crd. av pns12 vvb dt n1 p-acp dx pp-f d n2, cc-acp pc-acp vvi cc pc-acp vvi.
(10) part (DIV2)
59
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903
So the Herodians asked Christ, whether it were lawfull to giue tribute to Caesar or no. Math. 22.17. Sometimes we aske a question, when we would checke or reproue one for some thing, which is either spoken or done amisse.
So the Herodians asked christ, whither it were lawful to give tribute to Caesar or no. Math. 22.17. Sometime we ask a question, when we would check or reprove one for Some thing, which is either spoken or done amiss.
np1 dt njp2 vvd np1, cs pn31 vbdr j pc-acp vvi n1 p-acp np1 cc av-dx. np1 crd. av pns12 vvb dt n1, c-crq pns12 vmd vvi cc vvi pi p-acp d n1, r-crq vbz av-d vvn cc vdn av.
(10) part (DIV2)
59
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904
So God asked of Caine, where his brother Abel was. Gen. 4.9. Sometimes we aske a question, when we would expresse a thing with the greater force and vehemency.
So God asked of Cain, where his brother Abel was. Gen. 4.9. Sometime we ask a question, when we would express a thing with the greater force and vehemency.
av np1 vvd pp-f np1, c-crq po31 n1 np1 vbds. np1 crd. av pns12 vvb dt n1, c-crq pns12 vmd vvi dt n1 p-acp dt jc n1 cc n1.
(10) part (DIV2)
59
Page 46
905
So Paul asked of the Romanes, how they that were dead to sinne, should yet liue therein, Rom. 6.2.
So Paul asked of the Romans, how they that were dead to sin, should yet live therein, Rom. 6.2.
np1 np1 vvd pp-f dt njp2, c-crq pns32 cst vbdr j p-acp n1, vmd av vvi av, np1 crd.
(10) part (DIV2)
59
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906
Sometimes we aske a question, when we would stop his mouth that doth propose vnnecessary or vnpleasing matters vnto vs. So Christ asked the chiefe Priests and Elders of the people,
Sometime we ask a question, when we would stop his Mouth that does propose unnecessary or unpleasing matters unto us So christ asked the chief Priests and Elders of the people,
av pns12 vvb dt n1, c-crq pns12 vmd vvi po31 n1 cst vdz vvi j cc j n2 p-acp pno12 av np1 vvd dt j-jn n2 cc n2-jn pp-f dt n1,
(10) part (DIV2)
59
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907
whether the baptisme of Iohn were from heauen, or from men. Math. 21.25. Sometimes, lastly, we aske a question, when we maruell or wonder at a matter.
whither the Baptism of John were from heaven, or from men. Math. 21.25. Sometime, lastly, we ask a question, when we marvel or wonder At a matter.
cs dt n1 pp-f np1 vbdr p-acp n1, cc p-acp n2. np1 crd. av, ord, pns12 vvb dt n1, c-crq pns12 vvb cc vvi p-acp dt n1.
(10) part (DIV2)
59
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908
So Dauid asked what man was, that God did so regard him, and extoll him aboue the rest of his creatures. Psal. 8.4.
So David asked what man was, that God did so regard him, and extol him above the rest of his creatures. Psalm 8.4.
np1 np1 vvd r-crq n1 vbds, cst np1 vdd av vvi pno31, cc vvi pno31 p-acp dt n1 pp-f po31 n2. np1 crd.
(10) part (DIV2)
59
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909
Thus you see, that questions are proposed vpon sundrie considerations, and for diuerse ends. But the end why the Prophet here doth propose this question is for wondrings sake;
Thus you see, that questions Are proposed upon sundry considerations, and for diverse ends. But the end why the Prophet Here does propose this question is for wonderings sake;
av pn22 vvb, cst n2 vbr vvn p-acp j n2, cc p-acp j n2. p-acp dt n1 c-crq dt n1 av vdz vvi d n1 vbz p-acp n2-vvg n1;
(10) part (DIV2)
59
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910
for he saw such madnesse and foolishnesse in the heathen and people for their raging and murmuring against the Lord, that he could not but maruell and wonder at the same.
for he saw such madness and foolishness in the heathen and people for their raging and murmuring against the Lord, that he could not but marvel and wonder At the same.
c-acp pns31 vvd d n1 cc n1 p-acp dt j-jn cc n1 p-acp po32 j-vvg cc vvg p-acp dt n1, cst pns31 vmd xx p-acp n1 cc vvi p-acp dt d.
(10) part (DIV2)
59
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911
If a man should attempt a thing, that is either vnpossible to be done, as to cary a Church vpon his backe;
If a man should attempt a thing, that is either unpossible to be done, as to carry a Church upon his back;
cs dt n1 vmd vvi dt n1, cst vbz d j pc-acp vbi vdn, c-acp pc-acp vvi dt n1 p-acp po31 n1;
(10) part (DIV2)
59
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912
or else which being done, will be altogether hurtfull vnto him, as to kicke his heeles against sharpe needles;
or Else which being done, will be altogether hurtful unto him, as to kick his heals against sharp needles;
cc av r-crq vbg vdn, vmb vbi av j p-acp pno31, c-acp pc-acp vvi po31 n2 p-acp j n2;
(10) part (DIV2)
59
Page 47
913
we should wonder and maruell at him much for it, & thinke that he were mad, and out of his wits.
we should wonder and marvel At him much for it, & think that he were mad, and out of his wits.
pns12 vmd vvi cc vvi p-acp pno31 d p-acp pn31, cc vvb cst pns31 vbdr j, cc av pp-f po31 n2.
(10) part (DIV2)
59
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914
So was it with the Prophet in this case;
So was it with the Prophet in this case;
np1 vbds pn31 p-acp dt n1 p-acp d n1;
(10) part (DIV2)
59
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915
he saw first, that they went about a thing impossble, & that which could neuer be brought to passe;
he saw First, that they went about a thing impossible, & that which could never be brought to pass;
pns31 vvd ord, cst pns32 vvd p-acp dt n1 j, cc cst r-crq vmd av-x vbi vvn pc-acp vvi;
(10) part (DIV2)
59
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916
for who can remoue the Lord out of his throne? or displace him out of his kingdome? none, no not all the inhabitants of the world.
for who can remove the Lord out of his throne? or displace him out of his Kingdom? none, no not all the inhabitants of the world.
p-acp r-crq vmb vvi dt n1 av pp-f po31 n1? cc vvi pno31 av pp-f po31 n1? pix, uh-dx xx d dt n2 pp-f dt n1.
(10) part (DIV2)
59
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917
Againe, he saw in the second place, that as this was impossible, so it was a thing altogether vnprofitable for them,
Again, he saw in the second place, that as this was impossible, so it was a thing altogether unprofitable for them,
av, pns31 vvd p-acp dt ord n1, cst p-acp d vbds j, av pn31 vbds dt n1 av j-u p-acp pno32,
(10) part (DIV2)
59
Page 47
918
and most hurtfull in euery respect.
and most hurtful in every respect.
cc av-ds j p-acp d n1.
(10) part (DIV2)
59
Page 47
919
For whether we respect Dauid or Christ, they could not haue the like king againe in all the world.
For whither we respect David or christ, they could not have the like King again in all the world.
p-acp cs pns12 vvb np1 cc np1, pns32 vmd xx vhi dt j n1 av p-acp d dt n1.
(10) part (DIV2)
59
Page 47
920
For as it is recorded of Dauid, that he was a man according to Gods owne heart, and that he executed iudgement and iustice vnto all his people, as it is in 2. Sam. 8.15. so it is chronicled of Christ, that he was the very ingraued forme of his Fathers person;
For as it is recorded of David, that he was a man according to God's own heart, and that he executed judgement and Justice unto all his people, as it is in 2. Sam. 8.15. so it is chronicled of christ, that he was the very engraved Form of his Father's person;
p-acp c-acp pn31 vbz vvn pp-f np1, cst pns31 vbds dt n1 vvg p-acp n2 d n1, cc cst pns31 vvn n1 cc n1 p-acp d po31 n1, c-acp pn31 vbz p-acp crd np1 crd. av pn31 vbz vvn pp-f np1, cst pns31 vbds dt av vvd n1 pp-f po31 ng1 n1;
(10) part (DIV2)
59
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921
and that the scepter of his kingdome was ascepter of righteousnesse, he louing righteousnesse, and hating iniquitie. Heb. 1.2.8.9.
and that the sceptre of his Kingdom was ascepter of righteousness, he loving righteousness, and hating iniquity. Hebrew 1.2.8.9.
cc cst dt n1 pp-f po31 n1 vbds n1 pp-f n1, pns31 vvg n1, cc vvg n1. np1 crd.
(10) part (DIV2)
59
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922
And as though this were not a commendations great enough of him, that he should reigne as a king and prophet,
And as though this were not a commendations great enough of him, that he should Reign as a King and Prophet,
cc c-acp cs d vbdr xx dt n2 j av-d pp-f pno31, cst pns31 vmd vvi p-acp dt n1 cc n1,
(10) part (DIV2)
59
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923
& execute iudgement and iustice in the earth, marke what the Lord doth adde further to this, in Ier 23.6. when he saith:
& execute judgement and Justice in the earth, mark what the Lord does add further to this, in Jeremiah 23.6. when he Says:
cc vvb n1 cc n1 p-acp dt n1, vvb r-crq dt n1 vdz vvi jc p-acp d, p-acp fw-fr crd. c-crq pns31 vvz:
(10) part (DIV2)
59
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924
In his dayes Iudah shall be saued, and Israel shall dwell safely; and this is the name whereby they shall call him, The Lord our righteousnesse: In his days Iudah shall be saved, and Israel shall dwell safely; and this is the name whereby they shall call him, The Lord our righteousness:
p-acp po31 n2 np1 vmb vbi vvn, cc np1 vmb vvi av-j; cc d vbz dt n1 c-crq pns32 vmb vvi pno31, dt n1 po12 n1:
(10) part (DIV2)
59
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925
that so thereby we might know, that all those are in a most happie estate, who are vnder him, and his dominion.
that so thereby we might know, that all those Are in a most happy estate, who Are under him, and his dominion.
cst av av pns12 vmd vvi, cst d d vbr p-acp dt av-ds j n1, r-crq vbr p-acp pno31, cc po31 n1.
(10) part (DIV2)
59
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926
In regard of both which things, you may see, that the Prophet might well wonder and maruell (as here he doth) at their rebelliō.
In regard of both which things, you may see, that the Prophet might well wonder and marvel (as Here he does) At their rebellion.
p-acp n1 pp-f d r-crq n2, pn22 vmb vvi, cst dt n1 vmd av vvi cc n1 (c-acp av pns31 vdz) p-acp po32 n1.
(10) part (DIV2)
59
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927
Whereout shortly obserue this doctrine, That the acts of the world, and the people thereof, are such oftentimes, that a wise and godly man (such as the Prophet was) may well wonder and maruell at them.
Whereout shortly observe this Doctrine, That the acts of the world, and the people thereof, Are such oftentimes, that a wise and godly man (such as the Prophet was) may well wonder and marvel At them.
c-crq av-j vvb d n1, cst dt n2 pp-f dt n1, cc dt n1 av, vbr d av, cst dt j cc j n1 (d c-acp dt n1 vbds) vmb av vvi cc vvi p-acp pno32.
(10) part (DIV2)
59
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928
It is noted in Esay, cap. 59. v. 16. that God himselfe did wonder at the dealing of the world, that there was no man found in it, that would offer himselfe to helpe the Church, in these words:
It is noted in Isaiah, cap. 59. v. 16. that God himself did wonder At the dealing of the world, that there was no man found in it, that would offer himself to help the Church, in these words:
pn31 vbz vvn p-acp np1, n1. crd n1 crd cst np1 px31 vdd vvi p-acp dt n-vvg pp-f dt n1, cst a-acp vbds dx n1 vvn p-acp pn31, cst vmd vvi px31 pc-acp vvi dt n1, p-acp d n2:
(10) part (DIV2)
59
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929
And when he saw, that there was no man, he wondred that none would offer himselfe. And when he saw, that there was no man, he wondered that none would offer himself.
cc c-crq pns31 vvd, cst a-acp vbds dx n1, pns31 vvd cst pix vmd vvi px31.
(10) part (DIV2)
59
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930
But what may the reason of this be, that we may draw quickly to an end? In few words, it is this,
But what may the reason of this be, that we may draw quickly to an end? In few words, it is this,
cc-acp q-crq vmb dt n1 pp-f d vbi, cst pns12 vmb vvi av-j p-acp dt n1? p-acp d n2, pn31 vbz d,
(10) part (DIV2)
60
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931
because they haue no good groūd, nor reason for that which they do, but either haue or might haue many good reasons to the contrary.
Because they have no good ground, nor reason for that which they do, but either have or might have many good Reasons to the contrary.
c-acp pns32 vhb dx j n1, ccx n1 p-acp d r-crq pns32 vdb, cc-acp av-d vhb cc vmd vhi d j n2 p-acp dt n-jn.
(10) part (DIV2)
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932
The which thing we may see, as in other things, so in the conspiracy of our traytors,
The which thing we may see, as in other things, so in the Conspiracy of our Traitors,
dt r-crq n1 pns12 vmb vvi, c-acp p-acp j-jn n2, av p-acp dt n1 pp-f po12 n2,
(10) part (DIV2)
60
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933
whether against our former Queene of blessed memory, or against our present King of holy reputation.
whither against our former Queen of blessed memory, or against our present King of holy reputation.
cs p-acp po12 j n1 pp-f j-vvn n1, cc p-acp po12 j n1 pp-f j n1.
(10) part (DIV2)
60
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934
For I dare protest, that none of them had euer any iust cause giuen vnto them, whereby they might be moued to their treason or rebellion,
For I Dare protest, that none of them had ever any just cause given unto them, whereby they might be moved to their treason or rebellion,
p-acp pns11 vvb vvb, cst pix pp-f pno32 vhd av d j n1 vvn p-acp pno32, c-crq pns32 vmd vbi vvn p-acp po32 n1 cc n1,
(10) part (DIV2)
60
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935
but they had many excellent reasons still to stay them from it;
but they had many excellent Reasons still to stay them from it;
cc-acp pns32 vhd d j n2 av pc-acp vvi pno32 p-acp pn31;
(10) part (DIV2)
60
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936
as their peace, their wealth, their honor, and the like, which they did alwaies in great abundance enioy:
as their peace, their wealth, their honour, and the like, which they did always in great abundance enjoy:
c-acp po32 n1, po32 n1, po32 n1, cc dt j, r-crq pns32 vdd av p-acp j n1 vvi:
(10) part (DIV2)
60
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937
but chiefly the word of God, which did charge them, not to touch the Lords annointed (no not though the had bin persecuted to the death,
but chiefly the word of God, which did charge them, not to touch the lords anointed (no not though the had been persecuted to the death,
cc-acp av-jn dt n1 pp-f np1, r-crq vdd vvi pno32, xx p-acp vvb dt n2 vvd (dx xx cs dt vhd vbn vvn p-acp dt n1,
(10) part (DIV2)
60
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938
as Dauid in a manner was by Saul; ) & daily experiences, by the which they did see, that all their plots frō time to time were euermore in vain,
as David in a manner was by Saul;) & daily experiences, by the which they did see, that all their plots from time to time were evermore in vain,
c-acp np1 p-acp dt n1 vbds p-acp np1;) cc j n2, p-acp dt r-crq pns32 vdd vvi, cst d po32 n2 p-acp n1 p-acp n1 vbdr av p-acp j,
(10) part (DIV2)
60
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939
& did still turne to their own ruine & destructiō.
& did still turn to their own ruin & destruction.
cc vdd av vvi p-acp po32 d n1 cc n1.
(10) part (DIV2)
60
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940
Wherefore seeing the acts of the people are acts so farre voide of reason & vnderstanding, that a good & holy man may wonder at them, do you neither approue of them your selues,
Wherefore seeing the acts of the people Are acts so Far void of reason & understanding, that a good & holy man may wonder At them, do you neither approve of them your selves,
c-crq vvg dt n2 pp-f dt n1 vbr n2 av av-j j pp-f n1 cc n1, cst dt j cc j n1 vmb vvi p-acp pno32, vdb pn22 av-dx vvb pp-f pno32 po22 n2,
(10) part (DIV2)
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941
neither yet ioyne with them in any of their wayes, that are of such a nature or qualitie;
neither yet join with them in any of their ways, that Are of such a nature or quality;
av-dx av vvi p-acp pno32 p-acp d pp-f po32 n2, cst vbr pp-f d dt n1 cc n1;
(10) part (DIV2)
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but follow you that which is wel pleasing vnto the Lord, remēbring alwayes, what God said to the Prophet Esay in the like case,
but follow you that which is well pleasing unto the Lord, remembering always, what God said to the Prophet Isaiah in the like case,
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when he tooke him by the hand, & taught him, that he should not walke in the way of the people, saying:
when he took him by the hand, & taught him, that he should not walk in the Way of the people, saying:
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Say ye not a confederacy to al them, to whom this people saith a confederacy, Say you not a confederacy to all them, to whom this people Says a confederacy,
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neither feare you their feare, nor be afraid of them, but sanctifie the Lord of hosts,
neither Fear you their Fear, nor be afraid of them, but sanctify the Lord of hosts,
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& let him be your feare, and let him be your dread. Esay 8.11.12.13. And so I shut vp this point in a few words, and make an end.& let him be your Fear, and let him be your dread. Isaiah 8.11.12.13. And so I shut up this point in a few words, and make an end.
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THE THIRD SERMON vpon the second Psalme. PSAL. 2. VER. 2. & 3.
THE THIRD SERMON upon the second Psalm. PSALM 2. VER. 2. & 3.
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(11) sermon (DIV1)
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The Kings of the earth band themselues, and the Princes are assembled together against the Lord, and against his Christ.
The Kings of the earth band themselves, and the Princes Are assembled together against the Lord, and against his christ.
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Let vs breake their bands, and cast their cords from vs.
Let us break their bans, and cast their cords from us
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HAuing spoken in the first verse of the Commons, and the meaner people of the world, he comes now in these two verses to speake of the Nobles,
Having spoken in the First verse of the Commons, and the meaner people of the world, he comes now in these two Verses to speak of the Nobles,
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and the great States of the world.
and the great States of the world.
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Though the former did rebell against Christ, and his kingdome, yet haply these (as a man might thinke) will not.
Though the former did rebel against christ, and his Kingdom, yet haply these (as a man might think) will not.
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For these are wise, and religious, and see what is good for themselues. But out alas!
For these Are wise, and religious, and see what is good for themselves. But out alas!
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they do it as well as the former; they haue the like treacherous and rebellious hearts within them.
they do it as well as the former; they have the like treacherous and rebellious hearts within them.
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For they band themselues together with all their power and strength. But yet there is some difference betwixt them.
For they band themselves together with all their power and strength. But yet there is Some difference betwixt them.
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For these go (as it were) warily to worke, and are very circumspect in their wayes:
For these go (as it were) warily to work, and Are very circumspect in their ways:
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they take deliberation and time, they haue their meetings and consultations, they lay their heads together,
they take deliberation and time, they have their meetings and Consultations, they lay their Heads together,
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and take aduice what is best to be done. But in the end they conclude vpon this:
and take Advice what is best to be done. But in the end they conclude upon this:
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That they will be subiect no longer to Christ, and his kingdome, nor suffer themselues to be bridled any more by his lawes;
That they will be Subject no longer to christ, and his Kingdom, nor suffer themselves to be bridled any more by his laws;
cst pns32 vmb vbi j-jn av-dx av-jc p-acp np1, cc po31 n1, ccx vvb px32 pc-acp vbi vvn d dc p-acp po31 n2;
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which they accounted to be an intollerable burthen, and such bands and cords as were not in any case to be endured,
which they accounted to be an intolerable burden, and such bans and cords as were not in any case to be endured,
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but to be broken asunder, and to be cast behind their backes, like dung and filthinesse, which they could not abide to looke on.
but to be broken asunder, and to be cast behind their backs, like dung and filthiness, which they could not abide to look on.
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And whereas good subiects should prouoke one the other vnto all dutifull obedience and loyall subiection vnto their dread Soueraigne, they (as apert and open enimies) do encourage one the other vnto plaine and manifest treason and rebellion, saying:
And whereas good Subjects should provoke one the other unto all dutiful Obedience and loyal subjection unto their dread Sovereign, they (as apert and open enemies) do encourage one the other unto plain and manifest treason and rebellion, saying:
cc cs j n2-jn vmd vvi pi dt n-jn p-acp d j n1 cc j n1 p-acp po32 j n-jn, pns32 (c-acp j cc j n2) vdb vvi pi dt n-jn p-acp n1 cc j n1 cc n1, vvg:
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Come, let vs breake their bands, and cast their cords behind vs. In summe then you haue nothing else to remember, here in these two verses, but the rebellion or conspiracie, which the great men of the world do make against Christ Iesus our Lord & King.Come, let us break their bans, and cast their cords behind us In sum then you have nothing Else to Remember, Here in these two Verses, but the rebellion or Conspiracy, which the great men of the world do make against christ Iesus our Lord & King.
vvb, vvb pno12 vvi po32 n2, cc vvd po32 n2 p-acp pno12 p-acp n1 cs pn22 vhb pix av pc-acp vvi, av p-acp d crd n2, cc-acp dt n1 cc n1, r-crq dt j n2 pp-f dt n1 vdb vvi p-acp np1 np1 po12 n1 cc n1.
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Wherein note first, what they do; then secondly, what they say. Their deedes are set out in the second verse, and that two wayes:
Wherein note First, what they do; then secondly, what they say. Their Deeds Are Set out in the second verse, and that two ways:
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first, by the thing it selfe, which they-do; then by the persons against whom they do the same.
First, by the thing it self, which they-do; then by the Persons against whom they do the same.
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Their words in the third verse, containing an exhortation in them, and the matter whereunto they do exhort.
Their words in the third verse, containing an exhortation in them, and the matter whereunto they do exhort.
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Of these we will speake in order, and say somewhat of each of them by Gods good grace.
Of these we will speak in order, and say somewhat of each of them by God's good grace.
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Touching the first of them, which doth concerne their deeds, we will obserue this methode in handling the same, that first we will see the meaning of the words,
Touching the First of them, which does concern their Deeds, we will observe this method in handling the same, that First we will see the meaning of the words,
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then the truth of the storie, and lastly the vse and benefit, that we may make thereof.
then the truth of the story, and lastly the use and benefit, that we may make thereof.
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The meaning of the words standeth thus. By Kings are vnderstood such as were in highest place and authoritie amongst men;
The meaning of the words Stands thus. By Kings Are understood such as were in highest place and Authority among men;
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and by Princes, such as were next them for rule and gouernment ouer the people:
and by Princes, such as were next them for Rule and government over the people:
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but by them both, are vnderstood all persons whatsoeuer of chiefe place and state for this world, by the figure called Synecdoche, when some sorts or kinds are put for all.
but by them both, Are understood all Persons whatsoever of chief place and state for this world, by the figure called Synecdoche, when Some sorts or Kinds Are put for all.
cc-acp p-acp pno32 d, vbr vvn d n2 r-crq pp-f j-jn n1 cc n1 p-acp d n1, p-acp dt n1 vvn n1, c-crq d n2 cc n2 vbr vvn p-acp d.
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Howsoeuer these are here sayd to band themselues, and to be assembled together, but in Acts chap. 4. vers. 26. they are sayd to assemble, and to come together; the reading is somewhat diuerse,
Howsoever these Are Here said to band themselves, and to be assembled together, but in Acts chap. 4. vers. 26. they Are said to assemble, and to come together; the reading is somewhat diverse,
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but yet it is all one in sence.
but yet it is all one in sense.
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For the meaning is nothing else but this, that they ioyned hand and head together in power and counsell against the Lord and his Christ.
For the meaning is nothing Else but this, that they joined hand and head together in power and counsel against the Lord and his christ.
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Where by the name of the Lord, you must vnderstand the Almightie, euen the first person in the Trinitie, God the Father:
Where by the name of the Lord, you must understand the Almighty, even the First person in the Trinity, God the Father:
c-crq p-acp dt n1 pp-f dt n1, pn22 vmb vvi dt j-jn, av-j dt ord n1 p-acp dt np1, np1 dt n1:
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and by the name of his Christ, first Dauid, whom God did annoint king of Israel.
and by the name of his christ, First David, whom God did anoint King of Israel.
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Then secondly, Iesus, the sonne of the Virgin Mary, whom the same God did annoint king ouer his Church.
Then secondly, Iesus, the son of the Virgae Marry, whom the same God did anoint King over his Church.
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For against both of them was this conspiracie made. The word in the Hebrew tongue, called Meshihho coming of Mashahh to annoint;
For against both of them was this Conspiracy made. The word in the Hebrew tongue, called Meshihho coming of Mashahh to anoint;
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and the word in the Greeke tongue, called tou Christou autou, coming of chriô, to annoint, do signifie his Annointed. And seeing that both Dauid and Iesus were annointed by God the Father, either of them may be noted out by this word;
and the word in the Greek tongue, called tou Christou autou, coming of chriô, to anoint, do signify his Anointed. And seeing that both David and Iesus were anointed by God the Father, either of them may be noted out by this word;
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and be called His Annointed, or his Christ, which is all one.
and be called His Anointed, or his christ, which is all one.
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For annointed or Christ is all one in sence, though not in sound of words in our English tongue.
For anointed or christ is all one in sense, though not in found of words in our English tongue.
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Thus you see in few words the meaning of the place, how that the great states or chiefe men of the world bid band themselues wholy against Dauid, whom the Lord had chosen to be the King of Israel,
Thus you see in few words the meaning of the place, how that the great states or chief men of the world bid band themselves wholly against David, whom the Lord had chosen to be the King of Israel,
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and against our Sauiour Iesus Christ, whom he had chosen to be the gouernour of his Church, and the only ruler thereof.
and against our Saviour Iesus christ, whom he had chosen to be the governor of his Church, and the only ruler thereof.
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But yet before we come to see the veritie of this matter (which is to be touched in the next place) a question here may be moued,
But yet before we come to see the verity of this matter (which is to be touched in the next place) a question Here may be moved,
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and a man may aske, how these men did ioyne hand and head together against the Lord himselfe? For can any (like the Giants) make warre against the Almightie? Yes.
and a man may ask, how these men did join hand and head together against the Lord himself? For can any (like the Giants) make war against the Almighty? Yes.
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Many haue done it, and do daily still do it.
Many have done it, and do daily still do it.
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For all those are sayd to warre against the Lord himselfe, who do oppose themselues against his will and pleasure,
For all those Are said to war against the Lord himself, who do oppose themselves against his will and pleasure,
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and withstand such matters as do tend to his glorie, and the good of his Saints;
and withstand such matters as do tend to his glory, and the good of his Saints;
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but chiefly those, that do resist the higher powers, and rebell against such as the Almightie hath set ouer them, to be their rulers and gouernors, either in the Church or Commonwealth.
but chiefly those, that do resist the higher Powers, and rebel against such as the Almighty hath Set over them, to be their Rulers and Governors, either in the Church or Commonwealth.
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As we may se by the words of the Lord to Samuel, when Israel would haue a king, in 1. Sam. 8.7. where the Lord doth say vnto him, Heare the voyce of the people in all that they shall say vnto thee:
As we may see by the words of the Lord to Samuel, when Israel would have a King, in 1. Sam. 8.7. where the Lord does say unto him, Hear the voice of the people in all that they shall say unto thee:
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for they haue not cast thee away, but they haue cast me away, that I should not reigne ouer them. for they have not cast thee away, but they have cast me away, that I should not Reign over them.
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As we may see by the words of our Sauiour to his Apostles in Luke 10.16. when he saith vnto them, He that heareth you, heareth me;
As we may see by the words of our Saviour to his Apostles in Lycia 10.16. when he Says unto them, He that hears you, hears me;
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and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that hath sent me. and he that despises you, despises me; and he that despises me, despises him that hath sent me.
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As lastly we may see by Pauls words to the Romanes, in Rom. 13.2. when he saith, Whosoeuer therefore resisteth the power, resisteth the ordinance of God;
As lastly we may see by Paul's words to the Romans, in Rom. 13.2. when he Says, Whosoever Therefore Resisteth the power, Resisteth the Ordinance of God;
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and they that resist, shall receiue to themselues iudgement. and they that resist, shall receive to themselves judgement.
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Wherefore in that they did resist Dauid and Christ, whom the Lord had set vp, it is apparant, that they did resist the Lord himselfe.
Wherefore in that they did resist David and christ, whom the Lord had Set up, it is apparent, that they did resist the Lord himself.
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Oh that all traytors and rebels did well consider of this point, and lay it neare vnto their soules.
O that all Traitors and rebels did well Consider of this point, and lay it near unto their Souls.
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For our owne parts let vs looke vnto it:
For our own parts let us look unto it:
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alwayes remembring what the Lord doth say, Touch not mine annointed, and do my Prophets no harme.
always remembering what the Lord does say, Touch not mine anointed, and do my prophets no harm.
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But to passe this matter, and to come to the truth of the story, that we may see how true euery thing is which is here reported;
But to pass this matter, and to come to the truth of the story, that we may see how true every thing is which is Here reported;
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1002
and not to stand vpon Dauid the figure, (whose storie you may reade at large in the first booke of Samuel, where you shall finde both Kings and Princes,
and not to stand upon David the figure, (whose story you may read At large in the First book of Samuel, where you shall find both Kings and Princes,
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as well domesticall as forreine, banding and assembling themselues against him,) it is apparant by the record of all the Euangelists, that as the whole body and Commons of Israel were set against our Sauiour Iesus Christ;
as well domestical as foreign, banding and assembling themselves against him,) it is apparent by the record of all the Evangelists, that as the Whole body and Commons of Israel were Set against our Saviour Iesus christ;
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so were the States of the land, and the chiefe men of place therein, most deadly foes and enimies vnto him.
so were the States of the land, and the chief men of place therein, most deadly foes and enemies unto him.
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As they banded themselues together, to make their faction and side strong against him:
As they banded themselves together, to make their faction and side strong against him:
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so they had their often assemblies, and meetings for counsell and aduice, which way to bring him vnto his death.
so they had their often assemblies, and meetings for counsel and Advice, which Way to bring him unto his death.
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Herod and Pontius Pilate (two kings as it were amongst them) though they did iarre and disagree betwixt themselues;Herod and Pontius Pilate (two Kings as it were among them) though they did jar and disagree betwixt themselves;
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1008
yet now they could ioyne together against Christ, and become friends: as we may see in Luk. 23.12. in these words:
yet now they could join together against christ, and become Friends: as we may see in Luk. 23.12. in these words:
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And the same day Pilate and Herod were made friends together, for before they were enimies one vnto the other. And the same day Pilate and Herod were made Friends together, for before they were enemies one unto the other.
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Here is the banding of the Kings of the earth together, when these two agree in one (like good friends) who were before at ods,
Here is the banding of the Kings of the earth together, when these two agree in one (like good Friends) who were before At ods,
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1011
and do assemble together at Ierusalem against our sweet Sauiour the Lords Annointed.
and do assemble together At Ierusalem against our sweet Saviour the lords Anointed.
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For now at this time both of them were at Ierusalem, and so as well together in place,
For now At this time both of them were At Ierusalem, and so as well together in place,
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as in heart, as it is in the 7 verse of the same chapter of Luke. But for their consulting together,
as in heart, as it is in the 7 verse of the same chapter of Lycia. But for their consulting together,
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and the meeting of their Princes in assemblies for counsell and aduice against him, there are many places in the Euangelists declaring the same,
and the meeting of their Princes in assemblies for counsel and Advice against him, there Are many places in the Evangelists declaring the same,
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but I will touch onely two at this time.
but I will touch only two At this time.
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1016
The one of them is in Iohn, the 11 chapter, and 47 verse, with some others following.
The one of them is in John, the 11 chapter, and 47 verse, with Some Others following.
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For there we find, that after Christ had raised vp Lazarus from the dead, the high Priests and Pharisees (who were the chiefe rulers of the people,
For there we find, that After christ had raised up Lazarus from the dead, the high Priests and Pharisees (who were the chief Rulers of the people,
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and as Princes among them) gathered a Councell, and assembled as it were in a Parliament against him, plodding and deuising what were best to do vnto him;
and as Princes among them) gathered a Council, and assembled as it were in a Parliament against him, plodding and devising what were best to do unto him;
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and, as it is in verse 53 of the same chapter, from that day forth consulting together, to put him to death.
and, as it is in verse 53 of the same chapter, from that day forth consulting together, to put him to death.
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The other of them is in Math. 26.30. where we reade, that the chiefe Priests, and the Scribes, and the Elders of the people, assembled together into the hall of the high Priest, called Caiaphas, and consulted how they might take him by subtiltie and kill him.
The other of them is in Math. 26.30. where we read, that the chief Priests, and the Scribes, and the Elders of the people, assembled together into the hall of the high Priest, called Caiaphas, and consulted how they might take him by subtlety and kill him.
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In regard of all which things now shortly touched, you see that this is most true, which is here recorded,
In regard of all which things now shortly touched, you see that this is most true, which is Here recorded,
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1022
namely, that the Kings of the earth banded themselues, and the Princes are assembled together against the Lord, and his Annointed.
namely, that the Kings of the earth banded themselves, and the Princes Are assembled together against the Lord, and his Anointed.
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1023
The which thing the faithfull (that liued after Christ was ascended into heauen, and were eye-witnesses of those things which were done vnto him) do in their prayer to God acknowledge and confesse, saying:
The which thing the faithful (that lived After christ was ascended into heaven, and were Eyewitnesses of those things which were done unto him) doe in their prayer to God acknowledge and confess, saying:
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For doubtlesse against thine holy Sonne Iesus, whom thou hast annointed, both Herod & Pontius Pilate, with the Gentles and the people of Israel, gathered themselues together, to do whatsoeuer thine hand and thy counsell had determined before to be done. Acts 4.27.28. Hauing thus shewed the meaning of the text, and confirmed the truth thereof, let vs now come to the vse and benefit, which we may make of the same.For doubtless against thine holy Son Iesus, whom thou hast anointed, both Herod & Pontius Pilate, with the Gentiles and the people of Israel, gathered themselves together, to do whatsoever thine hand and thy counsel had determined before to be done. Acts 4.27.28. Having thus showed the meaning of the text, and confirmed the truth thereof, let us now come to the use and benefit, which we may make of the same.
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1025
Out of it we may gather two principall doctrines. One from the persons rebelling: the other from the manner of their rebellion.
Out of it we may gather two principal doctrines. One from the Persons rebelling: the other from the manner of their rebellion.
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Out of the persons rebelling we collect this doctrine, That great States & mighty men of this world, are oftentimes enimies vnto the truth,
Out of the Persons rebelling we collect this Doctrine, That great States & mighty men of this world, Are oftentimes enemies unto the truth,
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and deadly foes vnto holy and vpright courses.
and deadly foes unto holy and upright courses.
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This the Prophet Esay doth shew, when he doth call the Princes of Iudah and of Ierusalem the Princes of Sodome. Esay 1.10.
This the Prophet Isaiah does show, when he does call the Princes of Iudah and of Ierusalem the Princes of Sodom. Isaiah 1.10.
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for Sodome was a city so wicked, and the Princes thereof so leude and filthie, that God could not spare them,
for Sodom was a City so wicked, and the Princes thereof so leude and filthy, that God could not spare them,
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but for their abhominations he brought downe fire and brimstone from heauen, and consumed them all,
but for their abominations he brought down fire and brimstone from heaven, and consumed them all,
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as we find in the 19 chapter of Genesis. This Ieremie doth shew, when he saith, I will get me to the great men, and will speake vnto them;
as we find in the 19 chapter of Genesis. This Ieremie does show, when he Says, I will get me to the great men, and will speak unto them;
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for they haue knowne the way of the Lord, and the iudgement of their God: but these haue altogether broken the yoke, and burst the bonds. Ier. 5.5. This Hosea doth shew, when he saith, They are all hot as an ouen, and haue deuoured their Iudges, all their kings are fallen;
for they have known the Way of the Lord, and the judgement of their God: but these have altogether broken the yoke, and burst the bonds. Jeremiah 5.5. This Hosea does show, when he Says, They Are all hight as an oven, and have devoured their Judges, all their Kings Are fallen;
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there is none among them that calleth vnto me, saith the Lord. Hos. 7.7. This Amaziah (though a wicked man) doth shew, when he said to Amos the Lords Prophet:there is none among them that calls unto me, Says the Lord. Hos. 7.7. This Amaziah (though a wicked man) does show, when he said to Amos the lords Prophet:
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O thou Seer, go flye thou away into the land of Iudah, and there eate thy bread, Oh thou Seer, go fly thou away into the land of Iudah, and there eat thy bred,
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and prophesie there, but prophesie no more at Bethel; for it is the kings Chappell, and it is the kings Court. Amos 7.11.12.and prophesy there, but prophesy no more At Bethel; for it is the Kings Chapel, and it is the Kings Court. Amos 7.11.12.
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This the story of the Acts of the Apostles doth shew, when they were apprehended, cast into prison, beaten,
This the story of the Acts of the Apostles does show, when they were apprehended, cast into prison, beaten,
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1037
and put to death by Herod, by the high Priests, and other officers and states men for gouernment,
and put to death by Herod, by the high Priests, and other Officers and states men for government,
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as we may see in the 4.5.12. and other chapters of the same booke.
as we may see in the 4.5.12. and other Chapters of the same book.
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This the complaint of the Church doth shew, when she doth say, The watchmen that went about the citie found me, they smote me and wounded me, the watchmen of the wals tooke away my veile from me. Cant. 5.7.
This the complaint of the Church does show, when she does say, The watchmen that went about the City found me, they smote me and wounded me, the watchmen of the walls took away my veil from me. Cant 5.7.
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for by watchmen here are meant the chiefe rulers of the Church, who should watch ouer her for her good,
for by watchmen Here Are meant the chief Rulers of the Church, who should watch over her for her good,
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1041
and not thus persecute her and wound her, as they did.
and not thus persecute her and wound her, as they did.
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This the storie of the ten persecutions doth shew, when Nero, Domitian, Traian, Antonie, Seuerus, Maximinus, Decius, Valerian, Aurelian and Dioclesian, most bloudy Emperours of Rome, did make hauocke of the Church of God,
This the story of the ten persecutions does show, when Nero, Domitian, Trajan, Antonius, Severus, Maximinus, Decius, Valerian, Aurelian and Diocletian, most bloody emperors of Room, did make havoc of the Church of God,
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and persecute to the death such as did call vpon his holy name.
and persecute to the death such as did call upon his holy name.
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This, lastly, the example of all ages doth shew, and daily experience with men of our time,
This, lastly, the Exampl of all ages does show, and daily experience with men of our time,
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1045
when we with our owne eyes do see, and with our owne eares do heare, what bloudy things are decreed in the Church of Rome, in Spaine, and in other places, against true Protestants,
when we with our own eyes do see, and with our own ears do hear, what bloody things Are decreed in the Church of Rome, in Spain, and in other places, against true Protestants,
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and the sincere seruants of the Lord, euen by them that are in the highest roomes,
and the sincere Servants of the Lord, even by them that Are in the highest rooms,
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and do beare the chiefest sway amongst men in those dominions. But how may this come to passe, may some man say, that the highest persons,
and do bear the chiefest sway among men in those Dominions. But how may this come to pass, may Some man say, that the highest Persons,
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1048
and the chiefest for wealth and authoritie, do thus oppose themselues against the Lord and his most holy and blessed wayes? For of all men in the word they are most beholding vnto God,
and the chiefest for wealth and Authority, do thus oppose themselves against the Lord and his most holy and blessed ways? For of all men in the word they Are most beholding unto God,
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and haue greater causes (as one should iudge) to loue him, and to worship him,
and have greater Causes (as one should judge) to love him, and to worship him,
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then the meaner and poorer people haue.
then the meaner and Poorer people have.
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For first, they are daintily educated, and with great charges brought vp in all good literature and learning.
For First, they Are daintily educated, and with great charges brought up in all good literature and learning.
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Secondly, they haue abundance of riches and worldly wealth to supply their wants at all times.
Secondly, they have abundance of riches and worldly wealth to supply their Wants At all times.
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1053
Thirdly, they haue great honor and reputation amongst the sonnes of men in all places, for gouernment and the matters of this world.
Thirdly, they have great honour and reputation among the Sons of men in all places, for government and the matters of this world.
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Lastly, they excell all others (for the most part) in their persons both for wit,
Lastly, they excel all Others (for the most part) in their Persons both for wit,
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and other naturall qualities of the mind, and also for pulchritude, and other goodly properties of the body. Surely for all these causes;
and other natural qualities of the mind, and also for pulchritude, and other goodly properties of the body. Surely for all these Causes;
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and many more, they are much bound vnto the Almightie;
and many more, they Are much bound unto the Almighty;
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and in regard of them, it is their part and duty, to serue him in holinesse and righteousnesse all the dayes of their liues, they being euermore seruent in the spirit,
and in regard of them, it is their part and duty, to serve him in holiness and righteousness all the days of their lives, they being evermore servent in the Spirit,
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and most zealous of all good workes.
and most zealous of all good works.
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For the more kind and bountifull that any is vnto vs, the more louing and obedient should we be againe vnto him.
For the more kind and bountiful that any is unto us, the more loving and obedient should we be again unto him.
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1060
But through their corruptions, it is farre otherwise with them.
But through their corruptions, it is Far otherwise with them.
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1061
For these things make them the worse, and not the better, and (like a violent floud) they carrie them to all kind of abhominations.
For these things make them the Worse, and not the better, and (like a violent flood) they carry them to all kind of abominations.
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1062
First, because they make them proud and arrogant in their hearts; for pride is the roote of all euill:
First, Because they make them proud and arrogant in their hearts; for pride is the root of all evil:
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1063
as it cast the Angels out of heauen, Adam out of paradise, Nabuchadnezzar out of his kingdome;
as it cast the Angels out of heaven, Adam out of paradise, Nebuchadnezzar out of his Kingdom;
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1064
so it doth still deceiue men and make them rebell against the Almightie.
so it does still deceive men and make them rebel against the Almighty.
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1065
The wicked man (saith Dauid) is so proud, that he seeketh not for God, he thinketh alwayes, there is no God. Psal. 10.4.The wicked man (Says David) is so proud, that he seeks not for God, he Thinketh always, there is no God. Psalm 10.4.
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1066
And the Lord saith to Edom (who was a bitter enimie to him and his people) The pride of thine heart hath deceiued thee, thou that dwellest in the clefts of the rockes, whose habitation is high, that saith in his heart, Who shall bring me downe to the ground? Obadiah verse 3.
And the Lord Says to Edom (who was a bitter enemy to him and his people) The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the Rocks, whose habitation is high, that Says in his heart, Who shall bring me down to the ground? Obadiah verse 3.
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1067
Secondly, because they make them riotous and licentious in their liues.
Secondly, Because they make them riotous and licentious in their lives.
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1068
For intemperancy of body, and abundance of fleshly pleasures, do cause them to forget the Lord,
For intemperancy of body, and abundance of fleshly pleasures, do cause them to forget the Lord,
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1069
and to spurne against him, that made them.
and to spurn against him, that made them.
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1070
But he (saith God) that should haue bene vpright, when he waxed fat, spurned with his heele:
But he (Says God) that should have be upright, when he waxed fat, spurned with his heel:
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1071
thou art fat (speaking to Israel) thou art grosse, thou art laden with fatnesse:
thou art fat (speaking to Israel) thou art gross, thou art laden with fatness:
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1072
therefore he forsooke God, that made him, and regarded not the strong God of his saluation. Deut. 32.15.Therefore he forsook God, that made him, and regarded not the strong God of his salvation. Deuteronomy 32.15.
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1073
Againe you know, it is said of the voluptuous man in the parable that though others made their excuses for not coming vnto the feast, whereunto they were bidden,
Again you know, it is said of the voluptuous man in the parable that though Others made their excuses for not coming unto the feast, whereunto they were bidden,
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1074
yet he made none, but said peremptorily, I haue maried a wife, and therefore I cannot come. Luk. 14.20.
yet he made none, but said peremptorily, I have married a wife, and Therefore I cannot come. Luk. 14.20.
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1075
declaring there by that the pleasures of this life are most forcible meanes to withdraw vs from the Lord,
declaring there by that the pleasures of this life Are most forcible means to withdraw us from the Lord,
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1076
and from all such duries as do belong vnto him; as also from our owne eternall happinesse, which is in the heauens aboue.
and from all such duries as do belong unto him; as also from our own Eternal happiness, which is in the heavens above.
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1077
Thirdly, because they make them most stiffe and obstinate against the most holy, and powerfull ministery of the word.
Thirdly, Because they make them most stiff and obstinate against the most holy, and powerful Ministry of the word.
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1078
For the contempt of the word is the very leprosie of the soule, and the killing plague of the body.
For the contempt of the word is the very leprosy of the soul, and the killing plague of the body.
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1079
Wherewith (saith Dauid) shall a young man redresse his way? In taking heed thereto according to thy word. Psal. 119.9.Wherewith (Says David) shall a young man redress his Way? In taking heed thereto according to thy word. Psalm 119.9.
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1080
And the wise men (as Ieremy saith) are ashamed, they are afraid, and taken.
And the wise men (as Ieremy Says) Are ashamed, they Are afraid, and taken.
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1081
Loe, they haue reiected the word of the Lord, and what wisedome is in them? Ier. 8.9.Loe, they have rejected the word of the Lord, and what Wisdom is in them? Jeremiah 8.9.
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1082
So that without the word, there is no goodnesse in men.
So that without the word, there is no Goodness in men.
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1083
Yet they say, when faithfull messengers come to them, as Moses came vnto Pharaoh, Who is the Lord, that I should heare his voyce,
Yet they say, when faithful messengers come to them, as Moses Come unto Pharaoh, Who is the Lord, that I should hear his voice,
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1084
and let Israel go? I know not the Lord, neither will I let Israel go. Exod. 5.2.and let Israel go? I know not the Lord, neither will I let Israel go. Exod 5.2.
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1085
What (say they) shall these command vs? and shall we do according to their sayings? No, no,
What (say they) shall these command us? and shall we do according to their sayings? No, no,
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1086
but downe with them, downe with them, let them not liue, but die: or, as it is in Ieremy chap. 18.18. Come, and let vs imagine some deuice against them;
but down with them, down with them, let them not live, but die: or, as it is in Ieremy chap. 18.18. Come, and let us imagine Some device against them;
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1087
for the law shall not perish from the Priest, nor counsell from the wise, nor the word from the Prophet:
for the law shall not perish from the Priest, nor counsel from the wise, nor the word from the Prophet:
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1088
come, and let vs smite them with the tongue, and let vs not giue heed to any of their words. come, and let us smite them with the tongue, and let us not give heed to any of their words.
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1089
Fourthly, because they make them to prosper, and to carry out all matters for this world, according to their owne hearts desire.
Fourthly, Because they make them to prosper, and to carry out all matters for this world, according to their own hearts desire.
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1090
For prosperitie and good successe in our wayes doth harden mans heart exceedingly against the Lord, and all holy proceedings.
For Prosperity and good success in our ways does harden men heart exceedingly against the Lord, and all holy proceedings.
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1091
His wayes (saith Dauid, speaking of the wicked vnto God) alway prosper, thy iudgements are high ouer his sight, His ways (Says David, speaking of the wicked unto God) always prosper, thy Judgments Are high over his sighed,
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1092
therefore defieth he all his enimies, Psal. 10.5. And we find in Mal. 3.14.15. that many did refuse to serue the Lord, and to keepe his commandements, and chose rather to be lewd and wicked;Therefore defieth he all his enemies, Psalm 10.5. And we find in Malachi 3.14.15. that many did refuse to serve the Lord, and to keep his Commandments, and chosen rather to be lewd and wicked;
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1093
because (as they said) the proud were blessed, and they which wrought wickednesse were set vp,
Because (as they said) the proud were blessed, and they which wrought wickedness were Set up,
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1094
and such as tempted God were deliuered. and such as tempted God were Delivered.
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1095
Fiftly, because they make them to haue a false opinion of themselues, as if they were in good case,
Fifty, Because they make them to have a false opinion of themselves, as if they were in good case,
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1096
and were in the high fauour of God, when it is nothing so.
and were in the high favour of God, when it is nothing so.
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For this false perswasion of theirs doth rocke them fast asleepe in their sinnes, & so bind the cords of their iniquity, that they can hardly euer be brokē againe.
For this false persuasion of theirs does rock them fast asleep in their Sins, & so bind the cords of their iniquity, that they can hardly ever be broken again.
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1098
Surely as they say in their harts, they shal neuer be moued, nor be in danger,
Surely as they say in their hearts, they shall never be moved, nor be in danger,
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as it is in Ps. 10.6. or as it is in Ps. 49.11.
as it is in Ps. 10.6. or as it is in Ps. 49.11.
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1100
They thinke their houses, and their habitations shall continue for euer, euen from generation to generation, They think their houses, and their habitations shall continue for ever, even from generation to generation,
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1101
and call their lands by their names: and call their Lands by their names:
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1102
So this doth cause them not to returne vnto the Lord, but to go on stil in their sinnes against him,
So this does cause them not to return unto the Lord, but to go on still in their Sins against him,
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1103
as we may see in Ieremy, chap. 5.12. in these words:
as we may see in Ieremy, chap. 5.12. in these words:
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1104
They haue denied the Lord, and said, It is not he, neither shall the plague come vpon vs, They have denied the Lord, and said, It is not he, neither shall the plague come upon us,
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1105
neither shall we see sword or famine, and as it may also be collected out of Chapter 7. ver. 4. where the Lord saith vnto Israel, who thought themselues deare vnto the Almightie,neither shall we see sword or famine, and as it may also be collected out of Chapter 7. ver. 4. where the Lord Says unto Israel, who Thought themselves deer unto the Almighty,
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1106
and free from all plagues in that respect, Trust not in lying words, saying:
and free from all plagues in that respect, Trust not in lying words, saying:
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1107
The temple of the Lord, the temple of the Lord, this is the temple of the Lord. The temple of the Lord, the temple of the Lord, this is the temple of the Lord.
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1108
Lastly, because they make them to be attended vpon by many flatterers, who will smooth them on in their sinnes;
Lastly, Because they make them to be attended upon by many Flatterers, who will smooth them on in their Sins;
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1109
and to be accompanied by such, as will giue vnto them wicked counsell, as the young men did vnto Rehoboam, when he caused ten tribes to reuolt from him.
and to be accompanied by such, as will give unto them wicked counsel, as the young men did unto Rehoboam, when he caused ten tribes to revolt from him.
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1110
For flattery and euill counsell are the bane of all good manners, and forcible spurres to driue men forward to all wickednesse.
For flattery and evil counsel Are the bane of all good manners, and forcible spurs to driven men forward to all wickedness.
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1111
For, as Paul doth say, Euill words corrupt good manners 1. Cor. 15.33. so the Lord doth testifie, that flattering teachers, and euill counsellors, do strengthen the hands of the wicked, that they cannot returne from their wickednesse, in ser. 23.14.
For, as Paul does say, Evil words corrupt good manners 1. Cor. 15.33. so the Lord does testify, that flattering Teachers, and evil counsellors, do strengthen the hands of the wicked, that they cannot return from their wickedness, in ser. 23.14.
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1112
Thus you haue sixe reasons in particular of their rebellion and conspiracie; The first is the pride of their hearts, who are puft vp with their estate,
Thus you have sixe Reasons in particular of their rebellion and Conspiracy; The First is the pride of their hearts, who Are puffed up with their estate,
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1113
and swolne (like a blowne bladder) with the vaine wind of their outward pompe.
and swollen (like a blown bladder) with the vain wind of their outward pomp.
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1114
The second, is the intemperancie of their liues, who liue in all kind of excesse for diet, apparell,
The second, is the intemperancy of their lives, who live in all kind of excess for diet, apparel,
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1115
and other worldly pleasures most sweete and delightfull vnto the flesh.
and other worldly pleasures most sweet and delightful unto the Flesh.
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1116
The third, is the contempt of the word, who meditate but seldome vpon the law of God,
The third, is the contempt of the word, who meditate but seldom upon the law of God,
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1117
and come but now and then to the place, where it is soundly and vnpartially diuided.
and come but now and then to the place, where it is soundly and unpartially divided.
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1118
The fourth, is the prosperity of their wayes, who flourish like the Bay tree, and are not in trouble as other men,
The fourth, is the Prosperity of their ways, who flourish like the Bay tree, and Are not in trouble as other men,
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1119
or plagued as they be, but do liue at ease, are strong and lustie, and haue more then heart can wish.
or plagued as they be, but do live At ease, Are strong and lusty, and have more then heart can wish.
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1120
The fift, is the false perswasion which they haue of themselues, who thinke that they shall continue still in their flourishing estate,
The fift, is the false persuasion which they have of themselves, who think that they shall continue still in their flourishing estate,
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1121
and neuer see any woe or misery.
and never see any woe or misery.
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1122
The sixt and last, is the flattering and wicked counsell which they receiue from others, who gladly accept of that which is spoken in their praise,
The sixt and last, is the flattering and wicked counsel which they receive from Others, who gladly accept of that which is spoken in their praise,
dt ord cc ord, vbz dt j-vvg cc j n1 r-crq pns32 vvb p-acp n2-jn, r-crq av-j vvb pp-f d r-crq vbz vvn p-acp po32 n1,
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or agrees well with the vile inclination of their hearts.
or agrees well with the vile inclination of their hearts.
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But the generall reason of all, is the corruption of their soules, and the deprauitie of their crooked nature, who turne that into poyson vnto themselues,
But the general reason of all, is the corruption of their Souls, and the deprauitie of their crooked nature, who turn that into poison unto themselves,
p-acp dt j n1 pp-f d, vbz dt n1 pp-f po32 n2, cc dt n1 pp-f po32 j n1, r-crq vvb cst p-acp n1 p-acp px32,
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like the spider, which they should conuert into hony with the Bee. But to leaue the reasons, and to come to the vses;
like the spider, which they should convert into honey with the Bee. But to leave the Reasons, and to come to the uses;
av-j dt n1, r-crq pns32 vmd vvi p-acp n1 p-acp dt n1. p-acp pc-acp vvi dt n2, cc pc-acp vvi p-acp dt n2;
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here we may learne many things, but chiefly foure.
Here we may Learn many things, but chiefly foure.
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The first is, that we must not depend vpon great men, or the higher powers of the world for their countenance;
The First is, that we must not depend upon great men, or the higher Powers of the world for their countenance;
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as we learned in the first verse, not to depend vpon the multitude for their number.
as we learned in the First verse, not to depend upon the multitude for their number.
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For here we see, that they are against the Lord, and his Annointed.
For Here we see, that they Are against the Lord, and his Anointed.
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And therefore if we hang vpon them, & do as they do, iniquity will be our ouerthrow,
And Therefore if we hang upon them, & do as they do, iniquity will be our overthrow,
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and hell fire will be our portion at the last, when we shall dearly repent for it, but all too late.
and hell fire will be our portion At the last, when we shall dearly Repent for it, but all too late.
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Some there are of them (I grant) who are most godly and vpright persons, walking sincerely in the paths of the Almightie;
some there Are of them (I grant) who Are most godly and upright Persons, walking sincerely in the paths of the Almighty;
d a-acp vbr pp-f pno32 (pns11 vvb) q-crq vbr av-ds j cc av-j n2, vvg av-j p-acp dt n2 pp-f dt j-jn;
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but they are exceeding few, here one, and there another:
but they Are exceeding few, Here one, and there Another:
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but for the greatest part of them, they are naught and wicked, as we may see by the Apostles words in 1. Cor. 1.26. when he saith:
but for the greatest part of them, they Are nought and wicked, as we may see by the Apostles words in 1. Cor. 1.26. when he Says:
cc-acp p-acp dt js n1 pp-f pno32, pns32 vbr pix cc j, c-acp pns12 vmb vvi p-acp dt n2 n2 p-acp crd np1 crd. c-crq pns31 vvz:
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For brethren you see your calling, how that not many wise men after the flesh, not many mightie, not many noble are called. For brothers you see your calling, how that not many wise men After the Flesh, not many mighty, not many noble Are called.
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And therefore, I beseech you brethren, looke well to this point, conforme not your selues to the religion of great States,
And Therefore, I beseech you brothers, look well to this point, conform not your selves to the Religion of great States,
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nor walk after the maners of the wealthy men of the world;
nor walk After the manners of the wealthy men of the world;
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but be you followers alone of Iesus Christ, & become holy, as God your Father is holy, in all maner of cōuersation;
but be you followers alone of Iesus christ, & become holy, as God your Father is holy, in all manner of Conversation;
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& so you shal not be fighters against the Almightie, as these Giants are, but be faithfull and obedient vnto him to your owne good, & euerlasting happinesse.
& so you shall not be fighters against the Almighty, as these Giants Are, but be faithful and obedient unto him to your own good, & everlasting happiness.
cc av pn22 vmb xx vbi n2 p-acp dt j-jn, c-acp d n2 vbr, cc-acp vbi j cc j p-acp pno31 p-acp po22 d j, cc j n1.
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The second is this, that if we will ioyne with the Lord, & take part with him, we must looke for great enimies to arise vp against vs, as well as small ones.
The second is this, that if we will join with the Lord, & take part with him, we must look for great enemies to arise up against us, as well as small ones.
dt ord vbz d, cst cs pns12 vmb vvi p-acp dt n1, cc vvb n1 p-acp pno31, pns12 vmb vvi p-acp j n2 pc-acp vvi a-acp p-acp pno12, c-acp av c-acp j pi2.
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Ye shall be brought (saith our Sauiour Christ vnto his Disciples, in Matth. 10.18.) to the gouernours and kings for mysake, in witnesse to them and to the Gentles. You shall be brought (Says our Saviour christ unto his Disciples, in Matthew 10.18.) to the Governors and Kings for mysake, in witness to them and to the Gentiles.
pn22 vmb vbi vvn (vvz po12 n1 np1 p-acp po31 n2, p-acp np1 crd.) p-acp dt n2 cc n2 p-acp n1, p-acp n1 p-acp pno32 cc p-acp dt n2-j.
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So must we looke to be brought before such;
So must we look to be brought before such;
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and when such matters do fall out, we must not be discouraged, as though some new thing had happened vnto vs:
and when such matters do fallen out, we must not be discouraged, as though Some new thing had happened unto us:
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but be well contented therewith, knowing that it hath bene so from the beginning, and shall be so still to the end of the world.
but be well contented therewith, knowing that it hath be so from the beginning, and shall be so still to the end of the world.
cc-acp vbb av vvn av, vvg cst pn31 vhz vbn av p-acp dt n1, cc vmb vbi av av p-acp dt n1 pp-f dt n1.
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As Ahab was set against Eliah, Saul against Dauid, Haman against Mordecay, the Princes of Babel against Daniel, Herod against Iohn the Baptist, the high Priests and Elders of the people against the Apostles,
As Ahab was Set against Elijah, Saul against David, Haman against Mordecai, the Princes of Babel against daniel, Herod against John the Baptist, the high Priests and Elders of the people against the Apostles,
p-acp np1 vbds vvn p-acp np1, np1 p-acp np1, np1 p-acp np1, dt n2 pp-f np1 p-acp np1, np1 p-acp np1 dt n1, dt j n2 cc n2-jn pp-f dt n1 p-acp dt n2,
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and Pharaoh with his Princes of Aegypt against Israel:
and Pharaoh with his Princes of Egypt against Israel:
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so must Gods children thinke, that some great States, and mightie men of this world, will set themselues against them at all times,
so must God's children think, that Some great States, and mighty men of this world, will Set themselves against them At all times,
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and that they shall neuer be free from their oppositions, but shall still be molested by them to the ende.
and that they shall never be free from their oppositions, but shall still be molested by them to the end.
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Oh thinke vpon this well, and make a good vse of it for your selues. For praemoniti, praemuniti, fore-warned, fore-armed, according to Christs words in Ioh. 16.1. These things haue I sayd vnto you, that ye should not be offended.
O think upon this well, and make a good use of it for your selves. For admonish, Praemuniti, forewarned, Forearmed, according to Christ words in John 16.1. These things have I said unto you, that you should not be offended.
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The third is, that euery one of vs, who are more wealthy then others, and haue greater places of dignitie then they haue, should looke most warily to our selues, that our wealth and places do nor steale away our hearts from God, according to Pauls words in 1. Cor. 10.12. Let him that thinketh he standeth, take heed lest he fall.
The third is, that every one of us, who Are more wealthy then Others, and have greater places of dignity then they have, should look most warily to our selves, that our wealth and places do nor steal away our hearts from God, according to Paul's words in 1. Cor. 10.12. Let him that Thinketh he Stands, take heed lest he fallen.
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For you see, we stand in a slipperie place:
For you see, we stand in a slippery place:
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and if others do fall round about vs, as we see and heare they do, pray we heartily to the Lord, that he would keepe vs;
and if Others do fallen round about us, as we see and hear they do, pray we heartily to the Lord, that he would keep us;
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and let vs watch and be sober, alwayes walking faithfully in our callings, and humbling our selues to the very dust before the Lord our maker.
and let us watch and be Sobrium, always walking faithfully in our callings, and humbling our selves to the very dust before the Lord our maker.
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Remember we stil, what Paul doth write vnto Timothy in 1. Tim. 6.17.18.19. and let vs follow the same.
remember we still, what Paul does write unto Timothy in 1. Tim. 6.17.18.19. and let us follow the same.
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Charge them (saith he) that are rich in this world, that they be not high minded, Charge them (Says he) that Are rich in this world, that they be not high minded,
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and that they trust not in vncertaine riches, but in the liuing God, (which giueth vs abundantly all things to enioy;) that they do good,
and that they trust not in uncertain riches, but in the living God, (which gives us abundantly all things to enjoy;) that they do good,
cc cst pns32 vvb xx p-acp j n2, cc-acp p-acp dt j-vvg np1, (r-crq vvz pno12 av-j d n2 pc-acp vvi;) cst pns32 vdb j,
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and be rich in good workes, and ready to distribute and communicate, laying vp in store for themselues a good foundation against the time to come, that they may obtaine eternall life. and be rich in good works, and ready to distribute and communicate, laying up in store for themselves a good Foundation against the time to come, that they may obtain Eternal life.
cc vbi j p-acp j n2, cc j pc-acp vvi cc vvi, vvg a-acp p-acp n1 p-acp px32 dt j n1 p-acp dt n1 pc-acp vvi, cst pns32 vmb vvi j n1.
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If men trauell in those places where others before them haue suffered shipwracke, or do fight with those enimies, who haue alwaies conquered others, they are very fearefull,
If men travel in those places where Others before them have suffered shipwreck, or do fight with those enemies, who have always conquered Others, they Are very fearful,
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and circumspect, lest they should miscarry. So should it be with vs in this case. Because we see others led away captiues to sinne by their outward pompe and state,
and circumspect, lest they should miscarry. So should it be with us in this case. Because we see Others led away captives to sin by their outward pomp and state,
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and do behold but a few rich men truly fearing the Lord, we should vpon the due consideration thereof walke wisely and circumspectly, redeeming the time,
and do behold but a few rich men truly fearing the Lord, we should upon the due consideration thereof walk wisely and circumspectly, redeeming the time,
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and working out our saluation with feare and trembling.
and working out our salvation with Fear and trembling.
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The fourth and last is, that we should both pray and reioyce in the behalfe of our gouernours,
The fourth and last is, that we should both pray and rejoice in the behalf of our Governors,
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and the highest powers of our land.
and the highest Powers of our land.
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For seeing all generally do fall, and become enimies to the Lord, that are in those places of eminency farre aboue others;
For seeing all generally do fallen, and become enemies to the Lord, that Are in those places of eminency Far above Others;
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and yet they do stand, and are faithfull embracers of the truth:
and yet they do stand, and Are faithful embracers of the truth:
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we haue great cause to blesse the name of our God for it, and to pray vnto him for a continuance of the same;
we have great cause to bless the name of our God for it, and to pray unto him for a Continuance of the same;
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that so they may neuer shrinke backe, but grow better and better, vntill they come to the perfection of all goodnesse in the heauens aboue,
that so they may never shrink back, but grow better and better, until they come to the perfection of all Goodness in the heavens above,
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and there enioy all those beatitudes, which are prouided for them in that celestiall place.
and there enjoy all those Beatitudes, which Are provided for them in that celestial place.
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Doubtlesse there is no nation in the world so much beholding vnto God in this respect, as we of England are.
Doubtless there is no Nation in the world so much beholding unto God in this respect, as we of England Are.
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As once we did say, We haue an excellent Queene, so we may now say, We haue an excellent King.
As once we did say, We have an excellent Queen, so we may now say, We have an excellent King.
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His estate is most dangerous, yet (blessed be our God) he doth stand and maintaine the truth of the Gospel, as he ought to do.
His estate is most dangerous, yet (blessed be our God) he does stand and maintain the truth of the Gospel, as he ought to do.
po31 n1 vbz av-ds j, av (j-vvn vbb po12 n1) pns31 vdz vvi cc vvi dt n1 pp-f dt n1, c-acp pns31 vmd pc-acp vdi.
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He is like a goodly blazing torch set vpon the top of a mountaine, which there doth giue light,
He is like a goodly blazing torch Set upon the top of a mountain, which there does give Light,
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and not go out, do all the winds of the heauen against it what they can.
and not go out, do all the winds of the heaven against it what they can.
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Strange would the spectacle be, if such a matter were visible to our eye.
Strange would the spectacle be, if such a matter were visible to our eye.
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I doubt not, but all of vs would stand wondering, if we should see a candle burning on the top of our houses in a windy and tempestuous night,
I doubt not, but all of us would stand wondering, if we should see a candle burning on the top of our houses in a windy and tempestuous night,
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and yet neuer go out, before it be burnt to the very end of it.
and yet never go out, before it be burned to the very end of it.
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So may we wonder at his standing, and at the Lords mercy in vpholding him, he is so assaulted on euery side,
So may we wonder At his standing, and At the lords mercy in upholding him, he is so assaulted on every side,
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and set vpon by the contrary blasts of sundrie oppositions.
and Set upon by the contrary blasts of sundry oppositions.
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I pray you, let vs alwayes pray vnto the Lord for him, and beseech him most earnestly vpon the knees of our soules, that he would alwayes keepe him in his feare, that he may neuer fall,
I pray you, let us always pray unto the Lord for him, and beseech him most earnestly upon the knees of our Souls, that he would always keep him in his Fear, that he may never fallen,
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but abide euermore in his holy integritie amongst vs:
but abide evermore in his holy integrity among us:
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but beware we, that we neuer forget our dutie vnto him, but remaine alwayes faithfull and louing vnto him vnto the end.
but beware we, that we never forget our duty unto him, but remain always faithful and loving unto him unto the end.
cc-acp vvb pns12, cst pns12 av-x vvb po12 n1 p-acp pno31, cc-acp vvb av j cc vvg p-acp pno31 p-acp dt n1.
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And so I passe from this first doctrine, and come vnto the second. Out of the manner of their rebellion and conspiracie, in that they did band themselues,
And so I pass from this First Doctrine, and come unto the second. Out of the manner of their rebellion and Conspiracy, in that they did band themselves,
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and sit in Councell against the Lord and his Annointed, we collect this doctrine, that there are Councels and Parliaments held as well against the Lord,
and fit in Council against the Lord and his Anointed, we collect this Doctrine, that there Are Counsels and Parliaments held as well against the Lord,
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as for the Lord, and cleane contrary vnto his truth, as for his truth.
as for the Lord, and clean contrary unto his truth, as for his truth.
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This we may see by those Councels, which were held in the time of the old Testament;
This we may see by those Counsels, which were held in the time of the old Testament;
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as first in the dayes of Omri, when cruell and wicked statutes were made against the Lord and his people,
as First in the days of Omri, when cruel and wicked statutes were made against the Lord and his people,
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as may be gathered out of Micha, chap. 6.16.
as may be gathered out of Micah, chap. 6.16.
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Secondly, in the dayes of Ahab, when all the men of Izreel, euen the Elders and gouernors thereof, the Nobles and others did assemble together,
Secondly, in the days of Ahab, when all the men of Israel, even the Elders and Governors thereof, the Nobles and Others did assemble together,
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and pronounce death against innocent Naboth for his vineyards sake, which he had before denied vnto the king. 1. King. 21.8. &c, Thirdly, in the dayes of Ieroboam, when he tooke counsell, and made two calues of gold for diuine worship, the one whereof he set in Bethel, and the other in Dan. 1. King 12.28.29.
and pronounce death against innocent Naboth for his vineyards sake, which he had before denied unto the King. 1. King. 21.8. etc., Thirdly, in the days of Jeroboam, when he took counsel, and made two calves of gold for divine worship, the one whereof he Set in Bethel, and the other in Dan. 1. King 12.28.29.
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Lastly, in the dayes of Nabuchadnezzar (to passe ouer others) when a golden image was set vp in the plaine of Dura, in the prouince of Babel, for all men to worship, vnder paine of extreme punishment,
Lastly, in the days of Nebuchadnezzar (to pass over Others) when a golden image was Set up in the plain of Dura, in the province of Babel, for all men to worship, under pain of extreme punishment,
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euen to be cast into the midst of an hot firie furnace.
even to be cast into the midst of an hight firy furnace.
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Dan. 3.1, &c. This you may see by those Councels which were held in the time of the new Testament in the dayes of our Sauiour and his Apostles.Dan. 3.1, etc. This you may see by those Counsels which were held in the time of the new Testament in the days of our Saviour and his Apostles.
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For in them, the Iewes did not onely excommunicate all those that did confesse Christ, Ioh. 9.22. and forbid the Apostles to preach any more in his name, Act. 4.18. but they did also in their solemne Councels condemne him to death. Math. 26.66. and so caused the Lord of glorie to be crucified.
For in them, the Iewes did not only excommunicate all those that did confess christ, John 9.22. and forbid the Apostles to preach any more in his name, Act. 4.18. but they did also in their solemn Counsels condemn him to death. Math. 26.66. and so caused the Lord of glory to be Crucified.
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Lastly, this you may see by those Councels which were held since that time vntill our dayes,
Lastly, this you may see by those Counsels which were held since that time until our days,
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as by the Councell which was held at Antioch, when Athanasius was condemned, and the Arrian heresie approued:
as by the Council which was held At Antioch, when Athanasius was condemned, and the Arrian heresy approved:
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by the Councell held at Ephesus when Eutyches heresie was allowed: by the Councell held at Neocasarea, when second mariage was forbiddē:
by the Council held At Ephesus when Eutyches heresy was allowed: by the Council held At Neocaesarea, when second marriage was forbidden:
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by the Councell held at Nice, when it was concluded, that in holy Churches the images of Saints should be worshipped:
by the Council held At Nicaenae, when it was concluded, that in holy Churches the Images of Saints should be worshipped:
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by the Councell at Constance, when they were excommunicated that did receiue the Sacrament in both kinds:
by the Council At Constance, when they were excommunicated that did receive the Sacrament in both Kinds:
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and (to let go others) by the Councell held at London, when in the dayes of Queene Mary open idolatry was commanded and established by law.
and (to let go Others) by the Council held At London, when in the days of Queen Marry open idolatry was commanded and established by law.
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Well then, you see this is a matter most cleare and euident, that assemblies and Councels are as well against the Lord, as for the Lord.
Well then, you see this is a matter most clear and evident, that assemblies and Counsels Are as well against the Lord, as for the Lord.
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But what may the reasons thereof be, will you say? They are in number these two.
But what may the Reasons thereof be, will you say? They Are in number these two.
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The one is, because the wicked and vngodly haue their assemblies and councels, as well as the godly and holy ones,
The one is, Because the wicked and ungodly have their assemblies and Counsels, as well as the godly and holy ones,
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as all Chronicles do manifest vnto vs. For as no man doth gather grapes of thornes, or figges of thistles:
as all Chronicles do manifest unto us For as no man does gather grapes of thorns, or figs of thistles:
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so no good thing can proceed from them, but onely that which is naught and wicked, being enmitie to the Lord,
so no good thing can proceed from them, but only that which is nought and wicked, being enmity to the Lord,
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and all holy wayes, according to the qualitie of their crooked and peruerse nature, from whence it doth proceed.
and all holy ways, according to the quality of their crooked and perverse nature, from whence it does proceed.
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The other is, because the godly themselues, who haue also their Councels and Assemblies, are not perfectly holy,
The other is, Because the godly themselves, who have also their Counsels and Assemblies, Are not perfectly holy,
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but many imperfections do still remaine in them, while they are here in this world;
but many imperfections do still remain in them, while they Are Here in this world;
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according to the tenor of the whole Scripture, and that saying of Paul to the Corinthians, 1. Cor. 13.9. &c. For we know in part, and we prophesie in part, and so forth.
according to the tenor of the Whole Scripture, and that saying of Paul to the Corinthians, 1. Cor. 13.9. etc. For we know in part, and we prophesy in part, and so forth.
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For they failing through these their imperfections, sometimes in iudgement, for want of a discerning and vnderstanding spirit;
For they failing through these their imperfections, sometime in judgement, for want of a discerning and understanding Spirit;
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and sometimes in affection, through the predominant passions of the soule, which are not yet rectified according to the word;
and sometime in affection, through the predominant passion of the soul, which Are not yet rectified according to the word;
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it must needs be, that now and then they erre and misse, and establish such matters as haue no sanctitie or holinesse inherent in them.
it must needs be, that now and then they err and miss, and establish such matters as have no sanctity or holiness inherent in them.
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For this is a most sure ground both in diuinitie, and in philosophie, that as the cause is, such is the effect;
For this is a most sure ground both in divinity, and in philosophy, that as the cause is, such is the Effect;
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and therefore seeing the cause here is bad, the effect cannot be good, but be bad also.
and Therefore seeing the cause Here is bad, the Effect cannot be good, but be bad also.
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It is good for vs to thinke on this point, and to fasten this doctrine deeply in our soules, which now we haue handled.
It is good for us to think on this point, and to fasten this Doctrine deeply in our Souls, which now we have handled.
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For it will be seruiceable vnto vs many wayes.
For it will be serviceable unto us many ways.
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For out of it, first we may learne, contrary to the doctrine of Rome, that Councels may erre and be deceiued. They hold, they cannot;
For out of it, First we may Learn, contrary to the Doctrine of Room, that Counsels may err and be deceived. They hold, they cannot;
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and for this wicked assertion of theirs, they abuse certaine places of holy Scripture, as that in Acts 15.28. It seemed good to vs and the holy Ghost; that in Math. 28.20. I am with you to the end of the world; and that in Luk. 10.16. He that heareth you, heareth me. So then thus they argue.
and for this wicked assertion of theirs, they abuse certain places of holy Scripture, as that in Acts 15.28. It seemed good to us and the holy Ghost; that in Math. 28.20. I am with you to the end of the world; and that in Luk. 10.16. He that hears you, hears me. So then thus they argue.
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Councels are neuer without the Spirit of God, therefore can they not erre.
Counsels Are never without the Spirit of God, Therefore can they not err.
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A silly argument, as though the Spirit of God were at their commandement, or were tied to places and persons;
A silly argument, as though the Spirit of God were At their Commandment, or were tied to places and Persons;
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or being present did leade men into all truth, as it did the Apostles, whose preachings and decrees are now,
or being present did lead men into all truth, as it did the Apostles, whose preachings and decrees Are now,
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and were then, the rules of our faith and manners.
and were then, the rules of our faith and manners.
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Tush, Councels are now and then without the Spirit of God, as consisting either onely of wicked persons,
Tush, Counsels Are now and then without the Spirit of God, as consisting either only of wicked Persons,
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or of a mixt number, both good and bad, whereof the greater part is the worse;
or of a mixed number, both good and bad, whereof the greater part is the Worse;
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as theirs also seemed to be at Rome vnder Iohn the 23, when there appeared a great Owle, which stared and outfaced the Pope;
as theirs also seemed to be At Room under John the 23, when there appeared a great Owl, which stared and outfaced the Pope;
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who blushed at the matter, and fuming rose vp, and departed; and when others whispered one in anothers eare, saying.
who blushed At the matter, and fuming rose up, and departed; and when Others whispered one in another's ear, saying.
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That the spirit appeared in the likenesse of an Owle.
That the Spirit appeared in the likeness of an Owl.
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And as Councels are without the Spirit oftē, so when they naue it, they haue it not in fulnesse or perfection,
And as Counsels Are without the Spirit often, so when they nave it, they have it not in fullness or perfection,
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as we touched before, and therfore doth not keepe them from all error or mistaking, but they may erre notwithstanding the presence of the Spirit, which is within them.
as we touched before, and Therefore does not keep them from all error or mistaking, but they may err notwithstanding the presence of the Spirit, which is within them.
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Let this suffice for the confutation of the Papists.
Let this suffice for the confutation of the Papists.
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In the second place we may here learne, that seeing there are Councels and Parliaments held as well against the Lord as for the Lord, that we must not rashly approue of all things, which are established & decreed by Councels and Parliaments,
In the second place we may Here Learn, that seeing there Are Counsels and Parliaments held as well against the Lord as for the Lord, that we must not rashly approve of all things, which Are established & decreed by Counsels and Parliaments,
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but we must first examine them, whether they be agreeable to the word of God or no.
but we must First examine them, whither they be agreeable to the word of God or no.
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Try all things (saith Paul in 1. Thes. 5.21.) and hold fast that which is good. Try all things (Says Paul in 1. Thebes 5.21.) and hold fast that which is good.
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The like counsell Iohn doth giue vs, saying:
The like counsel John does give us, saying:
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Beleeue not euery spirit, but try the spirits, whether they are of God, for many false Prophets are gone out into the world. 1. Ioh. 4.1. And thus the Beroeans did;Believe not every Spirit, but try the spirits, whither they Are of God, for many false prophets Are gone out into the world. 1. John 4.1. And thus the Beroeans did;
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for when Paul & Silas came, & preached amongst them, they receiued the word with all readinesse,
for when Paul & Silas Come, & preached among them, they received the word with all readiness,
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and searched the Scriptures daily, whether those things were so or no, as they taught them. Acts 17.11.
and searched the Scriptures daily, whither those things were so or no, as they taught them. Acts 17.11.
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So also did the Ephesians. For when some came vnto them, and sayd that they were Apostles, who indeed were not, they examined them, and found them liers. Reuel. 2.2.
So also did the Ephesians. For when Some Come unto them, and said that they were Apostles, who indeed were not, they examined them, and found them liers. Revel. 2.2.
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And so lastly must we our selues do;
And so lastly must we our selves do;
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for we must not build our faith vpon men, who may deceiue vs, but vpon the word of God, which cannot deceiue vs. Any thing that is agreeable to the same, we must receiue;
for we must not built our faith upon men, who may deceive us, but upon the word of God, which cannot deceive us Any thing that is agreeable to the same, we must receive;
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and whatsoeuer is contrary vnto it we must reiect and cast away, saying with the Apostles, We ought rather to obey God then man. Acts 5.29.
and whatsoever is contrary unto it we must reject and cast away, saying with the Apostles, We ought rather to obey God then man. Acts 5.29.
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In the third and last place, from this, that Councels and Assemblies are as well against the Lord,
In the third and last place, from this, that Counsels and Assemblies Are as well against the Lord,
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as for the Lord, we may learne:
as for the Lord, we may Learn:
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that we must not be too rash either in iudgement or in speech against the gouernors of our land,
that we must not be too rash either in judgement or in speech against the Governors of our land,
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for that they do condemne conuenticles, and all other vnlawfull assemblies.
for that they do condemn conventicles, and all other unlawful assemblies.
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It is a thing to be wished, that all meetings were for God, and the aduancement of his glorie:
It is a thing to be wished, that all meetings were for God, and the advancement of his glory:
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and it would be a thing very profitable, if Christians did come together (chiefly the Ministers of the word) for holy conference in good matters, that they might helpe one the other by their mutuall saith,
and it would be a thing very profitable, if Christians did come together (chiefly the Ministers of the word) for holy conference in good matters, that they might help one the other by their mutual Says,
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and other blessed gifts, wherewith they do abound in great abundance.
and other blessed Gifts, wherewith they do abound in great abundance.
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But yet seeing many inconueruences oftentimes do come by Assemblies, and that there are meetings as well against the Lord, as for the Lord;
But yet seeing many inconueruences oftentimes do come by Assemblies, and that there Are meetings as well against the Lord, as for the Lord;
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by traytors, by Papists, by Anabaptists, by theeues, by other malefactors, who are enimtes both to God,
by Traitors, by Papists, by Anabaptists, by thieves, by other malefactors, who Are enimtes both to God,
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and the good estate of our land:
and the good estate of our land:
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let vs not be discontented ouer-much, though our meetings be somewhat restrained by law, neither let vs repine in our hearts against our gouernours for the same:
let us not be discontented overmuch, though our meetings be somewhat restrained by law, neither let us repine in our hearts against our Governors for the same:
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but let vs know that they had some good reason for that which they haue done,
but let us know that they had Some good reason for that which they have done,
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and that we our selues (who are faithfull to God, and loyall to our King) may take libertie enough in the feare of God, to prouoke to loue and to good workes, and to be mutuall helpes one vnto the other in all duties of true Christianity, if we will our selues.
and that we our selves (who Are faithful to God, and loyal to our King) may take liberty enough in the Fear of God, to provoke to love and to good works, and to be mutual helps one unto the other in all duties of true Christianity, if we will our selves.
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Their words do now follow to be handled, wherein consider first how they do stirre vp and prouoke one the other to their naughtinesse;
Their words do now follow to be handled, wherein Consider First how they do stir up and provoke one the other to their naughtiness;
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then the thing it selfe, which they would do, and gladly bring to passe, as being the very issue of their whole counsell and consultation,
then the thing it self, which they would do, and gladly bring to pass, as being the very issue of their Whole counsel and consultation,
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and the maine point wherein their rebellion and treason stood.
and the main point wherein their rebellion and treason stood.
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In the handling of these I will be succinct and short, but chiefly in the first.
In the handling of these I will be succinct and short, but chiefly in the First.
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For that I will but onely touch, and away. It is expressed in this word, Come, come, say they, let vs breake their bands,
For that I will but only touch, and away. It is expressed in this word, Come, come, say they, let us break their bans,
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and cast their cords behind vs. In which we see the guise and propertie of the world;and cast their cords behind us In which we see the guise and property of the world;
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the wicked haue a Come as well as the godly, but farre differing from theirs.
the wicked have a Come as well as the godly, but Far differing from theirs.
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For the godly haue their Come, as a word of encouragement to religion and the exercises thereof; as when they say:
For the godly have their Come, as a word of encouragement to Religion and the exercises thereof; as when they say:
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O come, and let vs sing vnto the Lord, let vs heartily reioyce in the strength of his saluation: Oh come, and let us sing unto the Lord, let us heartily rejoice in the strength of his salvation:
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or as it is in Esay 2.3.
or as it is in Isaiah 2.3.
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Come, and let vs go vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his wayes, Come, and let us go up to the mountain of the Lord, to the house of the God of Iacob, and he will teach us his ways,
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and we will walke in his pathes.
and we will walk in his paths.
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For the law shall go forth of Zion, and the word of the Lord from Ierusalem. For the law shall go forth of Zion, and the word of the Lord from Ierusalem.
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But the wickeds Come, is to conspiracie and treason, as here we may see: in which they are more diligent, then the children of light are in their good:
But the wickeds Come, is to Conspiracy and treason, as Here we may see: in which they Are more diligent, then the children of Light Are in their good:
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for their bodies meete, their heads meete, their hearts meete, and both outward and inward they are earnest in euill, the encourage one the other therein as much as may be,
for their bodies meet, their Heads meet, their hearts meet, and both outward and inward they Are earnest in evil, the encourage one the other therein as much as may be,
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and they haue their come alwayes for all their plots.
and they have their come always for all their plots.
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Such a come we reade of against blessed Ieremie: Come (said the wicked) and let vs. imagine a deuice against Ieremy, let vs smite him with the tongue,
Such a come we read of against blessed Ieremie: Come (said the wicked) and let us imagine a device against Ieremy, let us smite him with the tongue,
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and not giue credit to any of his words. Ier. 18.18. Such another haue ruffians, and theeues, and swaggering fellowes in the booke of the Prouerbs:and not give credit to any of his words. Jeremiah 18.18. Such Another have ruffians, and thieves, and swaggering Fellows in the book of the Proverbs:
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Come, and cast in thy lot with ours, for we will haue all but one purse, &c. Prou. 1.11. &c. Such another hath the harlot to the young man:Come, and cast in thy lot with ours, for we will have all but one purse, etc. Prou. 1.11. etc. Such Another hath the harlot to the young man:
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Come, let vs take our fill of loue vntill the morning, let vs take our pleasure in dalliance; Come, let us take our fill of love until the morning, let us take our pleasure in dalliance;
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for mine husband is not at home, he is gone aiourney farre off, &c. Prou. 7.18. &c. But to such cursed comes let vs neuer hearken, according to the good counsell which Wisedome doth giue vs in the Prouerbes, and namely in the first chapter,for mine husband is not At home, he is gone aiourney Far off, etc. Prou. 7.18. etc. But to such cursed comes let us never harken, according to the good counsel which Wisdom does give us in the Proverbs, and namely in the First chapter,
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& 15 verse thereof, saying, My sonne, walke not thou in the way with them, refraine thy foote from their path:
& 15 verse thereof, saying, My son, walk not thou in the Way with them, refrain thy foot from their path:
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and let vs euer remember what the Psalme saith, Blessed is the man, that doth not walke in the counsell of the wicked,
and let us ever Remember what the Psalm Says, Blessed is the man, that does not walk in the counsel of the wicked,
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nor stand in the way of sinners, nor sit in the seate of the scornefull;
nor stand in the Way of Sinners, nor fit in the seat of the scornful;
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but his delight is in the law of the Lord, and in his law doth he meditate day and night. Psal. 1.1.2.but his delight is in the law of the Lord, and in his law does he meditate day and night. Psalm 1.1.2.
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And so I passe from this point of their wicked and diuellish exhortation, and come to the thing it selfe, whereunto it is bent;
And so I pass from this point of their wicked and devilish exhortation, and come to the thing it self, whereunto it is bent;
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onely intreating you by the way, that you would learne by their example to be more zealous and earnest in your holy religion then now you are.
only entreating you by the Way, that you would Learn by their Exampl to be more zealous and earnest in your holy Religion then now you Are.
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For shall they exhort one the other, and whet on each man his brother to wicked abhominations,
For shall they exhort one the other, and whet on each man his brother to wicked abominations,
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and to dreadfull rebellion and treason? and shall not we much more prouoke one the other to loue,
and to dreadful rebellion and treason? and shall not we much more provoke one the other to love,
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and to all good works, that we may be faithfull seruants vnto God, and loyall subiects vnto our King? Yes, yes, beloued, it is our duty so to do;
and to all good works, that we may be faithful Servants unto God, and loyal Subjects unto our King? Yes, yes, Beloved, it is our duty so to do;
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otherwise these persons may rise vp in iudgement hereafter against vs. Wherefore let vs stirre vp one the other to goodnesse,
otherwise these Persons may rise up in judgement hereafter against us Wherefore let us stir up one the other to Goodness,
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and to all holy duties whatsoeuer, saying: Come, let vs honour all men, loue brotherly fellowship;
and to all holy duties whatsoever, saying: Come, let us honour all men, love brotherly fellowship;
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feare God, honour the King, and doe in all points, as it doth become vs, &c. The substance and matter of their exhortation, if you marke the text, is to cast off all obedience to the iust and holy lawes of the Lord and his Annointed. For their words are these: Fear God, honour the King, and do in all points, as it does become us, etc. The substance and matter of their exhortation, if you mark the text, is to cast off all Obedience to the just and holy laws of the Lord and his Anointed. For their words Are these:
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Let vs breake their bands, and cast their cords behind vs. A diuellish conclusion, and a wicked resolution, you see it is.Let us break their bans, and cast their cords behind us A devilish conclusion, and a wicked resolution, you see it is.
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What! could they in all their consultations find no better matter then this, to agree vpon? was this the only issue of all their labours? Alas,
What! could they in all their Consultations find no better matter then this, to agree upon? was this the only issue of all their labours? Alas,
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alas, wee see what man is: he is a very beast by his owne knowledge, as it is in Ieremy 10.14. and as Paul doth shew, he is an enimy vnto God his maker. Rom. 5.10.
alas, we see what man is: he is a very beast by his own knowledge, as it is in Ieremy 10.14. and as Paul does show, he is an enemy unto God his maker. Rom. 5.10.
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But let vs examine this point a little.
But let us examine this point a little.
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As all good rulers haue their lawes and statutes, for the better gouernment of their people;
As all good Rulers have their laws and statutes, for the better government of their people;
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so God hath his lawes and his statutes, which he doth giue vnto his people for them to obserue and keepe, that so they might not liue according to their owne phansies and pleasures,
so God hath his laws and his statutes, which he does give unto his people for them to observe and keep, that so they might not live according to their own fancies and pleasures,
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but according to his will and pleasure, they euermore auoiding those things which he hath condemned,
but according to his will and pleasure, they evermore avoiding those things which he hath condemned,
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and performing those things which he hath commanded.
and performing those things which he hath commanded.
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But behold here, these men scorne those lawes and statutes, and refuse altogether to be obedient vnto them.
But behold Here, these men scorn those laws and statutes, and refuse altogether to be obedient unto them.
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They would cast them off for euer, and breake them all to peeces, if they could.
They would cast them off for ever, and break them all to Pieces, if they could.
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And because they would make all things odious in respect of the Lord & his Annointed (whether Dauid or Christ,) and very plausible and colourable in regard of themselues, they forge a very grosse and palpable comparison;
And Because they would make all things odious in respect of the Lord & his Anointed (whither David or christ,) and very plausible and colourable in regard of themselves, they forge a very gross and palpable comparison;
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for they do compare themselues, as it were, to certaine beasts and vnreasonable creatures;
for they do compare themselves, as it were, to certain beasts and unreasonable creatures;
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and these lawes and statutes of the Lord published by Dauid and Christ, vnto certaine bands and cords;
and these laws and statutes of the Lord published by David and christ, unto certain bans and cords;
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insinuating thereby, that they are no better vsed, then the very beasts of the field,
insinuating thereby, that they Are no better used, then the very beasts of the field,
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or other vnreasonable creatures, that must be tied fast with bands and cords, for feare of hurting people,
or other unreasonable creatures, that must be tied fast with bans and cords, for Fear of hurting people,
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or wandring abroad, whither they should not.
or wandering abroad, whither they should not.
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For as these beasts are bridled and restrained by their bonds and cords, so were they by these lawes and statutes,
For as these beasts Are bridled and restrained by their bonds and cords, so were they by these laws and statutes,
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so that they could not do what they would do.
so that they could not do what they would do.
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In regard whereof they go now about to be loosed from this bondage and subiection, which was in their opinion altogether intollerable,
In regard whereof they go now about to be loosed from this bondage and subjection, which was in their opinion altogether intolerable,
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and not to be borne or suffered any longer.
and not to be born or suffered any longer.
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Wherefore their meaning in these words, when they say, Let vs breake their bands, and cast their cords behind vs, is nothing else but this, Let vs obserue and keepe their lawes and statutes no more,
Wherefore their meaning in these words, when they say, Let us break their bans, and cast their cords behind us, is nothing Else but this, Let us observe and keep their laws and statutes not more,
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nor be any longer subiect and obedient vnto them or their authoritie.
nor be any longer Subject and obedient unto them or their Authority.
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Out of this we may collect two doctrines, the one is, that mans nature is against the law of God,
Out of this we may collect two doctrines, the one is, that men nature is against the law of God,
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and vnwilling to be subiect or obedient thereunto, according to the example of these men.
and unwilling to be Subject or obedient thereunto, according to the Exampl of these men.
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The other is, that when men do resist the law of God, & oppose themselues against the same,
The other is, that when men do resist the law of God, & oppose themselves against the same,
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then do they rebell against God himselfe, and become traytors vnto him, as these were;
then do they rebel against God himself, and become Traitors unto him, as these were;
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for this is noted as the maine point, wherein their treason stood, in that they did thus reiect the lawes and statutes of the Almightie,
for this is noted as the main point, wherein their treason stood, in that they did thus reject the laws and statutes of the Almighty,
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and withstand the same to the vttermost that they could. On these two, let vs stand a little.
and withstand the same to the uttermost that they could. On these two, let us stand a little.
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The first is, that mans nature is against the law of God, and vnwilling to be subiect or obedient thereunto.
The First is, that men nature is against the law of God, and unwilling to be Subject or obedient thereunto.
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The whole story of the Bible doth shew this, but one place at this time shall be alleaged for all,
The Whole story of the bible does show this, but one place At this time shall be alleged for all,
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as containing many ages vnder it, and that is in Ieremy 7.23. &c. when the Lord saith by his seruant there:
as containing many ages under it, and that is in Ieremy 7.23. etc. when the Lord Says by his servant there:
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But this thing commanded I them, saying: Obey my voice, and I will be your God, and ye shall be my people;
But this thing commanded I them, saying: Obey my voice, and I will be your God, and you shall be my people;
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and walke yee in all the wayes which I cōmanded you, that it may be well vnto you. and walk ye in all the ways which I commanded you, that it may be well unto you.
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But they would not obey nor incline their eare, but went after the counsels and the stubburnnesse of their wicked heart,
But they would not obey nor incline their ear, but went After the Counsels and the stubbornness of their wicked heart,
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and went backward, and not forward.
and went backward, and not forward.
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Since the day that your fathers came vp out of the land of Aegypt, vnto this day, I haue euen sent vnto you all my seruants and Prophets, rising vp early euery day, and sending them;
Since the day that your Father's Come up out of the land of Egypt, unto this day, I have even sent unto you all my Servants and prophets, rising up early every day, and sending them;
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yet would they not heare me, nor incline their eare, but hardned the necke, and did worse then their fathers.
yet would they not hear me, nor incline their ear, but hardened the neck, and did Worse then their Father's.
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As thus Israel dealt, so deale all men at all times, we find it so still by daily experience,
As thus Israel dealt, so deal all men At all times, we find it so still by daily experience,
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as well as by andient records.
as well as by andient records.
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So that a good man may cry out, and say, as it is in the same prophesie of Ieremy, Chap. 6. verse 10. Vnto whom shall I speake,
So that a good man may cry out, and say, as it is in the same prophesy of Ieremy, Chap. 6. verse 10. Unto whom shall I speak,
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and admonish, that they may heare? behold their eares are vncircumcised, and they cannot hearken;
and admonish, that they may hear? behold their ears Are uncircumcised, and they cannot harken;
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behold, the word of the Lord is vnto them as a reproch, they haue no delight in it. behold, the word of the Lord is unto them as a reproach, they have no delight in it.
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But what is the reason of this? as God said to Israel, What iniquitie haue your fathers found in me, that they are gone farre from me,
But what is the reason of this? as God said to Israel, What iniquity have your Father's found in me, that they Are gone Far from me,
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and haue walked after vanitie, and are become vaine? Ieremie 2.5. so may we say to these men;and have walked After vanity, and Are become vain? Ieremie 2.5. so may we say to these men;
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What iniquity haue they found in the lawes and statutes of the Lord, that they do so spurne at them? or what euill is lurking in them, that they do so reiect them? What? are they not iust and vpright? Yes,
What iniquity have they found in the laws and statutes of the Lord, that they do so spurn At them? or what evil is lurking in them, that they do so reject them? What? Are they not just and upright? Yes,
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as we may see by Deut. 4.8. where Moses saith:
as we may see by Deuteronomy 4.8. where Moses Says:
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And what nation is so great, that hath ordinances and lawes so righteous, as all this law, which I set before you this day? What! are they not good and profitable? Yes,And what Nation is so great, that hath ordinances and laws so righteous, as all this law, which I Set before you this day? What! Are they not good and profitable? Yes,
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as we may see by sundry places of diuine Writ, & namely by the testimony of Dauid in Psal. 19.11. when he saith, that in keeping of them there is great reward.
as we may see by sundry places of divine Writ, & namely by the testimony of David in Psalm 19.11. when he Says, that in keeping of them there is great reward.
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What! are they not, lastly, easie and pleasant? Yes, as we may see by Christs owne words in Math. 11.30. when he saith, For my yoke is easie, and my burden light:
What! Are they not, lastly, easy and pleasant? Yes, as we may see by Christ own words in Math. 11.30. when he Says, For my yoke is easy, and my burden Light:
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and by the saying of Dauid, who reports them to be sweeter vnto him then the hony, or the hony combe. Psal. 19.10.
and by the saying of David, who reports them to be Sweeten unto him then the honey, or the honey comb. Psalm 19.10.
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How chance then are they reiected? and for what cause are they so cast off? The causes thereof are these.
How chance then Are they rejected? and for what cause Are they so cast off? The Causes thereof Are these.
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First, because they are contrary to their natures, and to all the affections of their soules, which are wholly bent against them;
First, Because they Are contrary to their nature's, and to all the affections of their Souls, which Are wholly bent against them;
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in so much as Wisedome her selfe is an enmitie vnto them, as Paul doth teach vs in Rom. 8.7. saying, Because the wisedome of the flesh is enmitie against God;
in so much as Wisdom her self is an enmity unto them, as Paul does teach us in Rom. 8.7. saying, Because the Wisdom of the Flesh is enmity against God;
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for it is not subiect to the law of God, neither indeed can be. For they cannot loue or like that, by any meanes, which doth crosse their natures,for it is not Subject to the law of God, neither indeed can be. For they cannot love or like that, by any means, which does cross their nature's,
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and controll the affections of their hearts; that is euen death to them. Secondly, because they condemne their sinnes, which are sweet, and profitable vnto them;
and control the affections of their hearts; that is even death to them. Secondly, Because they condemn their Sins, which Are sweet, and profitable unto them;
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and threaten eternall iudgements against them for them.
and threaten Eternal Judgments against them for them.
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For they cannot endure to heare of their faults, and of Gods curses belonging vnto them for the same.
For they cannot endure to hear of their Faults, and of God's curses belonging unto them for the same.
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Thirdly, because they are not accustomed to them.
Thirdly, Because they Are not accustomed to them.
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For we like not of things which we neuer vsed, and they are tedious and burthen some vnto vs,
For we like not of things which we never used, and they Are tedious and burden Some unto us,
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as a new straite doublet is to a child which neuer wore any before; according to Dauids saying, when he had Sauls harnesse on his backe:
as a new strait doublet is to a child which never wore any before; according to David saying, when he had Saul's harness on his back:
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I cannot go with these, for I am not accustomed. 1. Sam. 17.39.I cannot go with these, for I am not accustomed. 1. Sam. 17.39.
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Lastly, because they are vnable for to obserue & to keepe them, as wanting Christ to helpe them,
Lastly, Because they Are unable for to observe & to keep them, as wanting christ to help them,
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and the spirit of the Lord to assist them. For we grieue and murmure against all those, which require vnpossible things at our hands,
and the Spirit of the Lord to assist them. For we grieve and murmur against all those, which require unpossible things At our hands,
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and we abhorre the burden which we cannot carry or safely vndergo. The reasons of this doctrine thus touched, the vses of it are these.
and we abhor the burden which we cannot carry or safely undergo. The Reasons of this Doctrine thus touched, the uses of it Are these.
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First hereby we may see what a downfall man did receiue by Adams fall.
First hereby we may see what a downfall man did receive by Adams fallen.
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He is not a little maimed, or hurt in some parts of his soule or body alone,
He is not a little maimed, or hurt in Some parts of his soul or body alone,
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but he is wholly corrupted, and made a deadly enimie vnto his maker. Some there are, that do extoll man too highly:
but he is wholly corrupted, and made a deadly enemy unto his maker. some there Are, that do extol man too highly:
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they say, that he is like a boy of a sprack wit, that wants but a good maister to instruct him;
they say, that he is like a boy of a sprack wit, that Wants but a good master to instruct him;
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or a faire white paper, that needs nothing but a writing to be set in it.
or a fair white paper, that needs nothing but a writing to be Set in it.
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But here we see it is otherwise:
But Here we see it is otherwise:
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for as man is ignorant of the law of God, so he is a starke enimie vnto it;
for as man is ignorant of the law of God, so he is a stark enemy unto it;
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he will not be subiect to the commandements of God, nor be obedient vnto them.
he will not be Subject to the Commandments of God, nor be obedient unto them.
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Surely euery man by nature is dead in his sinnes and trespasses, as Paul did obserue of the Ephesians, in Ephes. 2.1.
Surely every man by nature is dead in his Sins and Trespasses, as Paul did observe of the Ephesians, in Ephesians 2.1.
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and no man, vnlesse he be borne againe, can thinke well of the law of the Lord,
and no man, unless he be born again, can think well of the law of the Lord,
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and yeeld vp chearfull obedience thereunto.
and yield up cheerful Obedience thereunto.
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Secondly, here we may behold the great difference, that is betweene the wicked and the godly.
Secondly, Here we may behold the great difference, that is between the wicked and the godly.
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For as the wicked do abhorre the lawes of God, saying: Come, let vs breake their bands, and cast their cords behind vs;
For as the wicked do abhor the laws of God, saying: Come, let us break their bans, and cast their cords behind us;
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so the godly do loue the lawes of God, saying:
so the godly do love the laws of God, saying:
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Come, and let vs go vp to the mountaine of the Lord, and to the house of the God of Iacob, and he will teach vs his wayes, Come, and let us go up to the mountain of the Lord, and to the house of the God of Iacob, and he will teach us his ways,
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and we will walke in his paths. Mica. 4.2. And the reasons thereof are these.and we will walk in his paths. Mica. 4.2. And the Reasons thereof Are these.
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First, because they see they come from God their sweet Sauiour, and do tend to their eternall good:
First, Because they see they come from God their sweet Saviour, and do tend to their Eternal good:
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for we cannot but loue that which doth come from him whom we loue best,
for we cannot but love that which does come from him whom we love best,
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and of whom we are loued most, especially, when we know, that he will send vs nothing, which is hurtfull,
and of whom we Are loved most, especially, when we know, that he will send us nothing, which is hurtful,
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but good, as we iudge of God, and that according to his owne word in Rom. 8.29.
but good, as we judge of God, and that according to his own word in Rom. 8.29.
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Secondly, because they know, that the curse thereof shall neuer take hold of them, in as much as Christ was made a curse for them.
Secondly, Because they know, that the curse thereof shall never take hold of them, in as much as christ was made a curse for them.
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Thirdly, because they are made easie, and pleasant vnto them, as by vse and custome (they exercising themselues therein day and night,) so chiefly by the regeneration of the holy spirit of God, who doth assist them,
Thirdly, Because they Are made easy, and pleasant unto them, as by use and custom (they exercising themselves therein day and night,) so chiefly by the regeneration of the holy Spirit of God, who does assist them,
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and make them powerfull vnto good workes.
and make them powerful unto good works.
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Lastly, because they bring with them great rewards, and honours at the last, euen ioyes that are vnspeakable,
Lastly, Because they bring with them great rewards, and honours At the last, even Joys that Are unspeakable,
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and riches without all end for number and continuance.
and riches without all end for number and Continuance.
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For as this made Iacob to serue seuen yeares for Rahel, and Moses to leaue Pharaohs court,
For as this made Iacob to serve seuen Years for Rachel, and Moses to leave Pharaohs court,
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and to endure much trouble in the wildernesse, euen the reward, that they did looke for:
and to endure much trouble in the Wilderness, even the reward, that they did look for:
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so doth this excellent reward, which doth attend vpon the obseruers of Gods commandements, make vs euermore to regard them,
so does this excellent reward, which does attend upon the observers of God's Commandments, make us evermore to regard them,
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and to haue a care to obserue and to keepe them. More might be spoken of this difference that is betwixt the godly and the wicked, but this is enough.
and to have a care to observe and to keep them. More might be spoken of this difference that is betwixt the godly and the wicked, but this is enough.
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The other doctrine (collected out of the text) is this, that when men do resist the law of God,
The other Doctrine (collected out of the text) is this, that when men do resist the law of God,
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and oppose themselues against the same, then do they rebell against God himselfe, and become traytors vnto him.
and oppose themselves against the same, then do they rebel against God himself, and become Traitors unto him.
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As he is a traytor to his Prince, who doth altogether set himselfe against the lawes of his Prince,
As he is a traitor to his Prince, who does altogether Set himself against the laws of his Prince,
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and will be subiect to none of them, but breake them all, to disgrace him, and to bring an ouerthrow vnto his estate or kingdome.
and will be Subject to none of them, but break them all, to disgrace him, and to bring an overthrow unto his estate or Kingdom.
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The reason is this (for I will but touch this point, and end) because his lawes are but the significations of his will,
The reason is this (for I will but touch this point, and end) Because his laws Are but the significations of his will,
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and the testimonies of his mind and pleasure vnto vs. And you know;
and the testimonies of his mind and pleasure unto us And you know;
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that none can resist his will, mind or pleasure, but he must needs resist him himselfe.
that none can resist his will, mind or pleasure, but he must needs resist him himself.
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The vse hereof standeth chiefly in two things:
The use hereof Stands chiefly in two things:
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For first it serueth to detect the great sinnes and enormities that are amongst vs. There is a generation (saith Agur in Prou. 30.12.) that are pure in their owne conceipts,
For First it serveth to detect the great Sins and enormities that Are among us There is a generation (Says Agur in Prou. 30.12.) that Are pure in their own conceits,
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and yet are not washed from their filthinesse. We are of that number; for we thinke too well of our selues.and yet Are not washed from their filthiness. We Are of that number; for we think too well of our selves.
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Who is there almost that doth count himselfe a rebell and a tray tor against his God? yet all of vs are such;
Who is there almost that does count himself a rebel and a tray tor against his God? yet all of us Are such;
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for we breake his commandements still, and will not be ruled by his statutes and ordinances,
for we break his Commandments still, and will not be ruled by his statutes and ordinances,
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but we follow the imaginations of our owne hearts, and do what seeme good in our owne eyes.
but we follow the Imaginations of our own hearts, and do what seem good in our own eyes.
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For these things we must strike vppon the thighs and repent, and learne to do so no more.
For these things we must strike upon the thighs and Repent, and Learn to do so no more.
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Secondly, it should awaken vs vp, and be a sharpe spurre in our sides to keepe vs alwayes running in the commandements of our God.
Secondly, it should awaken us up, and be a sharp spur in our sides to keep us always running in the Commandments of our God.
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Oh beloued brethren, how carefull should we be both to know the lawes of our God,
O Beloved brothers, how careful should we be both to know the laws of our God,
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and also to keepe them, considering that otherwise we do but rebell and commit treason against our sweet and louing God? Shall we rise vp against him that hath made vs? against him that hath redeemed vs? against him that hath sanctified vs? against him that doth daily prescrue vs? and against him in one word, that will glorifie vs hereafter in the heauens!
and also to keep them, considering that otherwise we do but rebel and commit treason against our sweet and loving God? Shall we rise up against him that hath made us? against him that hath redeemed us? against him that hath sanctified us? against him that does daily prescrue us? and against him in one word, that will Glorify us hereafter in the heavens!
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No, no, farre be this from our soules; yet this we must needs do, vnlesse we endeuor carefully to keepe his commandements.
No, no, Far be this from our Souls; yet this we must needs do, unless we endeavour carefully to keep his Commandments.
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And therfore, I beseech you, looke to them; Let them be a lanterne to your feete, and a light to your paths.
And Therefore, I beseech you, look to them; Let them be a lantern to your feet, and a Light to your paths.
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Let them be your counsellors, and the men of your law;
Let them be your counsellors, and the men of your law;
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and whatsoeuer you thinke, desire, speake or do, thinke all, desire all, speake all, and do all according to the rule and direction thereof, that so you may not be rebels and traytors vnto the Lord,
and whatsoever you think, desire, speak or do, think all, desire all, speak all, and do all according to the Rule and direction thereof, that so you may not be rebels and Traitors unto the Lord,
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but be his saithfull seruants and true subiects vnto your liues ende. Amen. The end of the third Sermon.
but be his saithfull Servants and true Subjects unto your lives end. Amen. The end of the third Sermon.
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THE FOVRTH SERMON vpon the second Psalme. PSAL. 2. VER. 4.5. & 6. But he that dwelleth in the heauens shall laugh:
THE FOURTH SERMON upon the second Psalm. PSALM 2. VER. 4.5. & 6. But he that dwells in the heavens shall laugh:
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the Lord shall haue them in derision.
the Lord shall have them in derision.
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Then shall he speake vnto them in his wrath, and vexe them in his sore displeasure, saying:
Then shall he speak unto them in his wrath, and vex them in his soar displeasure, saying:
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Euen I haue set my king vpon Zion mine holy Mountaine. HItherto the Prophet hath shewed, who did rebell against the Lord, and his Annointed.Even I have Set my King upon Zion mine holy Mountain. HItherto the Prophet hath showed, who did rebel against the Lord, and his Anointed.
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Now he doth begin to declare, what the Lord, and his Annointed are, against whom they do so rebell.
Now he does begin to declare, what the Lord, and his Anointed Are, against whom they do so rebel.
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The Lord is set out in these three verses, and his Annointed in the three next.
The Lord is Set out in these three Verses, and his Anointed in the three next.
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The scope & drift in the description of them both, is one and the selfe same,
The scope & drift in the description of them both, is one and the self same,
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and it stands in two points.
and it Stands in two points.
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The one is to shew, that all the opposition or resistance that is made against them is in vaine, and to no purpose.
The one is to show, that all the opposition or resistance that is made against them is in vain, and to no purpose.
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The other is to declare, that those that do make the opposition, or resistance, are in most wofull and wretched case,
The other is to declare, that those that do make the opposition, or resistance, Are in most woeful and wretched case,
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and such as cannot escape most fearefull and vnrecouerable iudgements;
and such as cannot escape most fearful and unrecoverable Judgments;
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vnlesse they do in time preuent the same, by true and hearty repentance or amendment of life, in turning vnto them,
unless they do in time prevent the same, by true and hearty Repentance or amendment of life, in turning unto them,
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and in becoming faithfull and loyall subiects vnto them, as they ought to be.
and in becoming faithful and loyal Subjects unto them, as they ought to be.
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This is the summe of all these verses, but at this time we are to stand vpon the three former alone.
This is the sum of all these Verses, but At this time we Are to stand upon the three former alone.
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The Prophet going about to describe the Lord, euen the Father in the godhead, or the first Person in the Trinitie, notes him out first of all by his place or abode;
The Prophet going about to describe the Lord, even the Father in the godhead, or the First Person in the Trinity, notes him out First of all by his place or Abided;
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which is not vpon the earth, where his enimies may come at him, but in the heauens, where they cannot come neare vnto him,
which is not upon the earth, where his enemies may come At him, but in the heavens, where they cannot come near unto him,
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so that all their power, 〈 ◊ 〉 malice intended against him can do him no harme.
so that all their power, 〈 ◊ 〉 malice intended against him can do him no harm.
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The which thing the Almighty doth see full well;
The which thing the Almighty does see full well;
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for he is not afraid of them, but as a man that is carelesse of his enimie, whom he knowes cannot hurt him, doth nothing but laugh and deride at him,
for he is not afraid of them, but as a man that is careless of his enemy, whom he knows cannot hurt him, does nothing but laugh and deride At him,
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so doth he laugh and deride at them: he hath them in derision, and so shall haue them still in derision.
so does he laugh and deride At them: he hath them in derision, and so shall have them still in derision.
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This were enough to dismay them, if there were any grace in them. But yet this is not all.
This were enough to dismay them, if there were any grace in them. But yet this is not all.
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For as man is offended with those that rise vp against him, and doth withall punish them according to their deserts,
For as man is offended with those that rise up against him, and does withal Punish them according to their deserts,
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if it lie in his power to do it;
if it lie in his power to do it;
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so is the Lord offended with them, and in his appointed time, he will plague them.
so is the Lord offended with them, and in his appointed time, he will plague them.
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His wrath is greatly kindled against them, and his hand shall be stretched out in a most wofull manner to torment them.
His wrath is greatly kindled against them, and his hand shall be stretched out in a most woeful manner to torment them.
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Then at that time shall they know with a seeling and tormenting soule, what he is, against whom they are risen vp;
Then At that time shall they know with a seeling and tormenting soul, what he is, against whom they Are risen up;
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for God shall then disclose it vnto them, saying: I haue set my king vpon Zion mine holy mountaine.
for God shall then disclose it unto them, saying: I have Set my King upon Zion mine holy mountain.
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He tooke not this honour vnto himselfe, to be the head and ruler of my people,
He took not this honour unto himself, to be the head and ruler of my people,
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neither was he aduanced to this throne of gouernment by any humane authority, or created wight;
neither was he advanced to this throne of government by any humane Authority, or created wight;
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but I, euen I that am the Lord, whom the heauen of heauens cannot containe, placed him in his roome,
but I, even I that am the Lord, whom the heaven of heavens cannot contain, placed him in his room,
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& made him to be the supreme gouernor of my people:
& made him to be the supreme governor of my people:
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how then durst you rebel against him? or lift vp either tongue or hand, to speak or do any thing which might be cōtrary vnto him?
how then durst you rebel against him? or lift up either tongue or hand, to speak or do any thing which might be contrary unto him?
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The summe of these three verses is nothing else but a description of the Lord (or the first person in the godhead) against whom the former treason or rebellion was wrought.
The sum of these three Verses is nothing Else but a description of the Lord (or the First person in the godhead) against whom the former treason or rebellion was wrought.
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Wherein (before we come to the parts of it) obserue (in a word or two) the elegant Antithesis that is made betwixt him and his aduersaries:
Wherein (before we come to the parts of it) observe (in a word or two) the elegant Antithesis that is made betwixt him and his Adversaries:
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First, they are many, but he is but one: Secondly, they are on the earth, but he is in heauen:
First, they Are many, but he is but one: Secondly, they Are on the earth, but he is in heaven:
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Thirdly, they rage, murmure, band and consult; but he laughs and smiles. Fourthly, they intend an ouerthrow to him, but he prepares plagues for them.
Thirdly, they rage, murmur, band and consult; but he laughs and smiles. Fourthly, they intend an overthrow to him, but he prepares plagues for them.
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Lastly, they say, Come, let vs breake their bands, and cast their cords behind vs: but he saith, I haue set my king vpon Zion mine holy mountaine.
Lastly, they say, Come, let us break their bans, and cast their cords behind us: but he Says, I have Set my King upon Zion mine holy mountain.
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So here is God against man, and heauen against earth. Iudge you now, who shall haue the victorie.
So Here is God against man, and heaven against earth. Judge you now, who shall have the victory.
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But to the parts, the Lord here is described out two manner of wayes. The one is in regard of that which his enimies do to him.
But to the parts, the Lord Here is described out two manner of ways. The one is in regard of that which his enemies do to him.
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The other is of that which he will do to them.
The other is of that which he will do to them.
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In the former of these, consider the place where he is, then his deriding or laughing at his enimies:
In the former of these, Consider the place where he is, then his deriding or laughing At his enemies:
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both which doe shew, that all their forces can do him no harme, but shall be frustrated and be brought to nought.
both which do show, that all their forces can do him no harm, but shall be frustrated and be brought to nought.
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First, because he is out of their reach, hee being in heauen, and they vpon the earth.
First, Because he is out of their reach, he being in heaven, and they upon the earth.
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Then secondly, because he doth not feare, as men do, who are in some perilous danger,
Then secondly, Because he does not Fear, as men do, who Are in Some perilous danger,
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and too weake for their aduersaries, but doth laugh and deride at them, as we are wont to do,
and too weak for their Adversaries, but does laugh and deride At them, as we Are wont to do,
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when we are merrie and sure of safetie, and do see how to frustrate all such deuices as are intended against vs. This is set downe in the fourth verse,
when we Are merry and sure of safety, and do see how to frustrate all such devices as Are intended against us This is Set down in the fourth verse,
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as the other part is in the two next verses following.
as the other part is in the two next Verses following.
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But he that is in heauen (saith the Prophet) doth laugh. Here I will stand a little vpon the seuerall members,But he that is in heaven (Says the Prophet) does laugh. Here I will stand a little upon the several members,
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and afterward conioyne them both together, in pressing the doctrine and vse of the place.
and afterwards conjoin them both together, in pressing the Doctrine and use of the place.
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God here (you see) is not plainely named, but he is see out by a certaine periphrasis, or circumlocution,
God Here (you see) is not plainly nam, but he is see out by a certain periphrasis, or circumlocution,
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euen by one that dwelleth, or as others reade it, by one that sitteth in heauen;
even by one that dwells, or as Others read it, by one that Sitteth in heaven;
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the Hebrew word Iosheb affoordeth either of them;
the Hebrew word Iosheb affordeth either of them;
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for it comes of Iashab, which signifieth indifferently to dwell, or to sit, as also to stay and to abide in a place.
for it comes of Iashab, which signifies indifferently to dwell, or to fit, as also to stay and to abide in a place.
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Howsoeuer, it is a notable description of God, whereby the Prophet meaneth to shew, that his enimies are not able to do him any hurt,
Howsoever, it is a notable description of God, whereby the Prophet means to show, that his enemies Are not able to do him any hurt,
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or mightie enough to stand against him that is so farre aboue them.
or mighty enough to stand against him that is so Far above them.
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For as it is euermore a great aduantage in warre, to haue the vpper and higher place in fighting against the aduersarie (as to be on a hil,
For as it is evermore a great advantage in war, to have the upper and higher place in fighting against the adversary (as to be on a hill,
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whē he is below on a valley) so is it vnpossible for those who are vpon the earth, to reach them with any blows or strokes, that are in heauen.
when he is below on a valley) so is it unpossible for those who Are upon the earth, to reach them with any blows or Strokes, that Are in heaven.
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For betwixt these 2 places (heauen & earth) as the Astronomers do cōiecture, there are seuen score & eighteene thousand, foure hundreth, and sixtie three miles.
For betwixt these 2 places (heaven & earth) as the Astronomers do conjecture, there Are seuen score & eighteene thousand, foure Hundredth, and sixtie three miles.
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And what arrow or shot of gun can flie so farre?
And what arrow or shot of gun can fly so Far?
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But here it may be demanded, whether God be onely in heauen, and not vpon the earth also? The answer is, that he is as well vpon the earth,
But Here it may be demanded, whither God be only in heaven, and not upon the earth also? The answer is, that he is as well upon the earth,
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as in the heauens, according to his owne words in Ieremy 23.24. where hee tells vs, that hee doth fill both the heauen and the earth.
as in the heavens, according to his own words in Ieremy 23.24. where he tells us, that he does fill both the heaven and the earth.
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And this you must hold, as a ground infallible, that he is in all places; for as Salomon doth confesse of him in 1. King. 8.27. that the heauens, and the heauens of heauens are not able to conteine him:
And this you must hold, as a ground infallible, that he is in all places; for as Solomon does confess of him in 1. King. 8.27. that the heavens, and the heavens of heavens Are not able to contain him:
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so Dauid doth teach vs in Psal. 139.7.
so David does teach us in Psalm 139.7.
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&c. that he is euery where, as well in the sea and earth and other places, as in the heauens themselues.etc. that he is every where, as well in the sea and earth and other places, as in the heavens themselves.
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And the manner how he is thus in all places, is well expressed in an old verse, which is this, Est Deus essenter, praesenter, vbique potenter, That is:
And the manner how he is thus in all places, is well expressed in an old verse, which is this, Est Deus essenter, praesenter, vbique potenter, That is:
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God is euery where by his essence, by his presēce, & by his power.
God is every where by his essence, by his presence, & by his power.
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By his essence or diuine being, because it is he that immediatly worketh al things, both in heauen & earth.
By his essence or divine being, Because it is he that immediately works all things, both in heaven & earth.
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For we liue & moue & haue our being in him, as it is in Acts. 17.28.
For we live & move & have our being in him, as it is in Acts. 17.28.
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By his presence, because he seeth & beholdeth all things, & euery matter is naked & opē to his eies,
By his presence, Because he sees & beholdeth all things, & every matter is naked & open to his eyes,
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as those are to ours, that stand in our presēce before vs, as it is in Heb. 4.13.
as those Are to ours, that stand in our presence before us, as it is in Hebrew 4.13.
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By his power, because he doth sustaine and hold vp al the creatures in the whole world, their strēgth & vertue being nothing else but as a small portion, flowing from that welspring of all fulnesse, which is in him,
By his power, Because he does sustain and hold up all the creatures in the Whole world, their strength & virtue being nothing Else but as a small portion, flowing from that wellspring of all fullness, which is in him,
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as it is in Hebr. 1.3. and Math. 4.4.
as it is in Hebrew 1.3. and Math. 4.4.
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So that by this it is apparant, that God is not tied vp in the heauens,
So that by this it is apparent, that God is not tied up in the heavens,
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as hauing nothing to do here vpon the earth or sea, as Atheists and Epicures iudge, who thinke that all things do fall out by the course of nature, chance, fortune (as they call it) and the policy of man.
as having nothing to do Here upon the earth or sea, as Atheists and Epicureans judge, who think that all things do fallen out by the course of nature, chance, fortune (as they call it) and the policy of man.
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You see that he is in all places; he is present with vs wheresoeuer we be:
You see that he is in all places; he is present with us wheresoever we be:
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he doth consider of all our workes: he doth know our sitting downe, and our rising vp:
he does Consider of all our works: he does know our sitting down, and our rising up:
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he doth vnderstand our thoughts a farre off:
he does understand our thoughts a Far off:
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he doth compasse our paths, and he is accustomed to all our wayes, as we may see most excellently in the beginning of that 139. Psalme, which was quoted before.
he does compass our paths, and he is accustomed to all our ways, as we may see most excellently in the beginning of that 139. Psalm, which was quoted before.
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And therefore euery man should take heed, how he doth conuerse and liue here in this pilgrimage before him.
And Therefore every man should take heed, how he does converse and live Here in this pilgrimage before him.
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But yet he is sayd rather to be in heauen, then in the earth or in any other place many times in the word, and that for two causes.
But yet he is said rather to be in heaven, then in the earth or in any other place many times in the word, and that for two Causes.
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The one is, because he is most glorious there, and fullest of all honour and dignitie;
The one is, Because he is most glorious there, and Fullest of all honour and dignity;
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that being the throne of his Maiestie, whereas the earth is but his footstoole, Esay 66.1.
that being the throne of his Majesty, whereas the earth is but his footstool, Isaiah 66.1.
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The other is, because there he doth manifest himselfe, as most of all, and in the greatest splendencie that may be,
The other is, Because there he does manifest himself, as most of all, and in the greatest splendencie that may be,
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so immediatly, and not by meanes (whether ordinary, or extraordinary) as hee doth here in this world,
so immediately, and not by means (whither ordinary, or extraordinary) as he does Here in this world,
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as may be seene at large in the 21. Chapter of the Reuelations, and other places of the Scripture besides.
as may be seen At large in the 21. Chapter of the Revelations, and other places of the Scripture beside.
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But the chiefe end wherefore he is here sayd in our text which is in hand, to be in heauen, is to note the vnablenesse of his enimies to do him hurt, or to preuaile against him.
But the chief end Wherefore he is Here said in our text which is in hand, to be in heaven, is to note the unableness of his enemies to do him hurt, or to prevail against him.
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Other ends there are of this saying elsewhere, but this is the onely and principall end of it here,
Other ends there Are of this saying elsewhere, but this is the only and principal end of it Here,
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and it is excellent for that purpose, as was obserued before.
and it is excellent for that purpose, as was observed before.
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But to come to the other member, as God is sayd to sit or dwell in heauen,
But to come to the other member, as God is said to fit or dwell in heaven,
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so he is sayd withall, to laugh and to make a mocke or derision of them.
so he is said withal, to laugh and to make a mock or derision of them.
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But he that dwelleth in heauen shall laugh, the Lord shall haue them in derision. But he that dwells in heaven shall laugh, the Lord shall have them in derision.
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Some reade this in the present tense, saying, But he that dwelleth in heauen doth laugh, the Lord hath thē in derision;
some read this in the present tense, saying, But he that dwells in heaven does laugh, the Lord hath them in derision;
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or doth deride thē. But we may take it as it is translated in the future tense;
or does deride them. But we may take it as it is translated in the future tense;
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for so it is in the Hebrew text. A man may laugh at the first; but weepe after;
for so it is in the Hebrew text. A man may laugh At the First; but weep After;
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& a man may make a derision of his enimie at the beginning, but come to ruine and destruction himselfe at the ending.
& a man may make a derision of his enemy At the beginning, but come to ruin and destruction himself At the ending.
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But it shall not be so with God:
But it shall not be so with God:
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he shall laugh both at the first, and at the last, and make a mocke of his aduersaries as well at the ending as at the beginning.
he shall laugh both At the First, and At the last, and make a mock of his Adversaries as well At the ending as At the beginning.
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And therefore I thinke, the holy Ghost did of purpose rather expresse his mind in the future tense, then in the present tense:
And Therefore I think, the holy Ghost did of purpose rather express his mind in the future tense, then in the present tense:
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not to deny a present act, but to include the continuance of it, as though God did not onely do it now, but should do it still.
not to deny a present act, but to include the Continuance of it, as though God did not only do it now, but should do it still.
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1501
His meaning is, that the Lord doth not feare the conspiracies and rebellion of his enimies, which were mentioned in the three first verses of this Psalme,
His meaning is, that the Lord does not Fear the conspiracies and rebellion of his enemies, which were mentioned in the three First Verses of this Psalm,
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1502
& that he makes no account or reckning of them, but doth so lightly respect them,
& that he makes no account or reckoning of them, but does so lightly respect them,
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as matters that he both will and can dash all to peeces, when it pleaseth him.
as matters that he both will and can dash all to Pieces, when it Pleases him.
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For here in this verse and the next verse following is a figure, called Anthropopatheia, which is,
For Here in this verse and the next verse following is a figure, called Anthropopatheia, which is,
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when things are spoken of God according to man, and as his capacity is able to comprehend.
when things Are spoken of God according to man, and as his capacity is able to comprehend.
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For we must not take the words literally, but figuratiuely; for to speake properly, God doth not laugh, nor make a derision of any;
For we must not take the words literally, but figuratively; for to speak properly, God does not laugh, nor make a derision of any;
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onely man doth this, but he doth it not.
only man does this, but he does it not.
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And therefore I say, the words are to be taken figuratiuely, as they also are which are ascribed vnto wisedome in the latter end of the first Chapter of the Prouerbes, when Salomon tels vs, that she will laugh at the destruction of the wicked,
And Therefore I say, the words Are to be taken figuratively, as they also Are which Are ascribed unto Wisdom in the latter end of the First Chapter of the Proverbs, when Solomon tells us, that she will laugh At the destruction of the wicked,
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and mocke when their feare commeth. and mock when their Fear comes.
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If some foolish hare-braind youth of no strength or skill, should send a challenge vnto some wise discreet captaine of great valour and experience in warfare;
If Some foolish harebrained youth of no strength or skill, should send a challenge unto Some wise discreet captain of great valour and experience in warfare;
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the captaine would but laugh at him, and make a game-stocke of him, as knowing that he can do him no harme,
the captain would but laugh At him, and make a game-stocke of him, as knowing that he can do him no harm,
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but will easily without any ado be ouerthrown by him.
but will Easily without any ado be overthrown by him.
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So after the same maner, that we might know that the Lord feares none of his enimies,
So After the same manner, that we might know that the Lord fears none of his enemies,
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as such as can do him no hurt, but that hee can easily at his pleasure bring all their deuices to nought,
as such as can do him no hurt, but that he can Easily At his pleasure bring all their devices to nought,
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& ouercome them when he wil, he is said here (after the maner of men) to laugh at them,
& overcome them when he will, he is said Here (After the manner of men) to laugh At them,
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& to haue them in derision.
& to have them in derision.
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God then laughes at his enemies, not because he doth like of them, or of their attempts against him,
God then laughs At his enemies, not Because he does like of them, or of their attempts against him,
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as we doe oftentimes laugh at such things as please vs well;
as we do oftentimes laugh At such things as please us well;
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but because hee cares not for them, and doth see that all their plots are in vaine which are intended against him.
but Because he Cares not for them, and does see that all their plots Are in vain which Are intended against him.
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But why is this doubled, may you say? for what cause doth the Prophet tell vs of one thing thing twise? First, he saith, that God shall laugh at them:
But why is this doubled, may you say? for what cause does the Prophet tell us of one thing thing twice? First, he Says, that God shall laugh At them:
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then after that he saith againe, that he shall haue them in derision: For seeing to laugh at one, and to haue him in derision is all one,
then After that he Says again, that he shall have them in derision: For seeing to laugh At one, and to have him in derision is all one,
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and the one of them doth not differ from the other in sense and meaning, the question may bee well moued,
and the one of them does not differ from the other in sense and meaning, the question may be well moved,
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why the Prophet should vse them both, and not content himselfe with one of them alone? The answere is this, that he did it, the better to note out the certainty and assurednesse of the thing whereof he doth speake.
why the Prophet should use them both, and not content himself with one of them alone? The answer is this, that he did it, the better to note out the certainty and assuredness of the thing whereof he does speak.
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For as Pharaohs dreames were doubled, the one of the kine, the other of the corne,
For as Pharaohs dreams were doubled, the one of the kine, the other of the corn,
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because the thing which he saw in his dreames, was established by God, and God did hasten to performe it;
Because the thing which he saw in his dreams, was established by God, and God did hasten to perform it;
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as it is in Gen. 41.32.
as it is in Gen. 41.32.
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So the Prophet here doth double his words, because the matter whereof he maketh mention, is most certaine and sure,
So the Prophet Here does double his words, Because the matter whereof he makes mention, is most certain and sure,
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and such as he would haue no man to doubt thereof.
and such as he would have no man to doubt thereof.
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And for this purpose (you know) doe we our selues oftentimes double our sayings,
And for this purpose (you know) do we our selves oftentimes double our sayings,
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and therefore it is as much in effect, as if he had said:
and Therefore it is as much in Effect, as if he had said:
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But hee that dwelleth in the heauen shall laugh, yea I say againe, the Lord shall laugh, and haue them in derision; But he that dwells in the heaven shall laugh, yea I say again, the Lord shall laugh, and have them in derision;
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doubt not of it, but beleeue it, for it is a thing most certaine and true, as heauen it selfe. doubt not of it, but believe it, for it is a thing most certain and true, as heaven it self.
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The consideration whereof should make vs bee afraid to doe any thing against the Lord.
The consideration whereof should make us be afraid to do any thing against the Lord.
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For of all things we do abhorre this most, to be made a laughing stocke and a may-game to our aduersaries.
For of all things we do abhor this most, to be made a laughing stock and a may-game to our Adversaries.
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The Saints do complaine of it in the 44. psalme. The Prophet Esay in the 8. chapter of his prophesie. Dauid in the 22. psalme.
The Saints do complain of it in the 44. psalm. The Prophet Isaiah in the 8. chapter of his prophesy. David in the 22. psalm.
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And Paul in the 4 chapter of his 1. epistle to the Corinthians. And surely if this bee tart and irkesome vnto Gods owne children,
And Paul in the 4 chapter of his 1. epistle to the Corinthians. And surely if this be tart and irksome unto God's own children,
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how shall the wicked bee able to beare it? Yet here we see, that God doth make a sport at all his aduersaries,
how shall the wicked be able to bear it? Yet Here we see, that God does make a sport At all his Adversaries,
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and doth laugh and deride at them.
and does laugh and deride At them.
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Oh let the due regard of this phrase or manner of speech, stay vs alwayes from all rebellion against him,
O let the due regard of this phrase or manner of speech, stay us always from all rebellion against him,
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and cause vs to bee vpright in our wayes.
and cause us to be upright in our ways.
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1541
For shall we be a laughter and derision vnto the Almightie? No, no, beware we of that.
For shall we be a laughter and derision unto the Almighty? No, no, beware we of that.
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But to leaue the seuerall members (wheron many things might be obserued, if need did so require) & to conioyne them together as they ought to be, out of them we gather this doctrine:
But to leave the several members (whereon many things might be observed, if need did so require) & to conjoin them together as they ought to be, out of them we gather this Doctrine:
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That no power or deuice of man shall bee able to stand against the Lord, but shal be ouerthrowne and be brought to nought.
That no power or device of man shall be able to stand against the Lord, but shall be overthrown and be brought to nought.
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For this is the end (as you haue heard) why these two things are reported of God, the one of his being in heauen, the other of his laughing at his aduersaries,
For this is the end (as you have herd) why these two things Are reported of God, the one of his being in heaven, the other of his laughing At his Adversaries,
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euen to shew that that conspiracy which was made against him & his annoynted, should not prosper or preuaile,
even to show that that Conspiracy which was made against him & his anointed, should not prosper or prevail,
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but vanish & come to nothing. So that the doctrine is rightly collected out of the text;
but vanish & come to nothing. So that the Doctrine is rightly collected out of the text;
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and it may be proued vnto vs out of sundry places of sacred Writ, but I wil touch some two or three onely at this time, and so passe it ouer.
and it may be proved unto us out of sundry places of sacred Writ, but I will touch Some two or three only At this time, and so pass it over.
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The first is out of the Prophet Isay in the 8 chapter of his prophesie, and the 9. and 10 verses thereof, when he saith;
The First is out of the Prophet Saiah in the 8 chapter of his prophesy, and the 9. and 10 Verses thereof, when he Says;
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Gather together on heaps ô yee people, and yee shall bee broken to peeces, and hearken ye of farre countries: Gather together on heaps o ye people, and ye shall be broken to Pieces, and harken you of Far countries:
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Gird your selues, & you shall bee broken in peeces: gird your selues, and you shall bee broken in peeces.
Gird your selves, & you shall be broken in Pieces: gird your selves, and you shall be broken in Pieces.
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Take counsell together, and it shall be brought to nought: pronounce a decree, yet shall it not stand:
Take counsel together, and it shall be brought to nought: pronounce a Decree, yet shall it not stand:
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for God is with vs. The second is in the 33. Psalme, & the 10. & 11. verses thereof, where the Prophet Dauid saith:for God is with us The second is in the 33. Psalm, & the 10. & 11. Verses thereof, where the Prophet David Says:
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The Lord breaketh the counsell of the heathen, and bringeth to nought the deuices of the people. The Lord breaks the counsel of the heathen, and brings to nought the devices of the people.
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The counsell of the Lord shall stand for euer, and the thoughts of his heart throughout all ages. The counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all ages.
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The third and last is the 12. chapter of the Reuelations, and the 7. and 8 verses thereof, where Iohn saith:
The third and last is the 12. chapter of the Revelations, and the 7. and 8 Verses thereof, where John Says:
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And there was a battell in heauen, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels. And there was a battle in heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels.
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But they preuailed not, neither was their place found any more in heauen. But they prevailed not, neither was their place found any more in heaven.
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Thus you see that nothing can stand against the Lord, but all doth come to nought that is raised vp against him.
Thus you see that nothing can stand against the Lord, but all does come to nought that is raised up against him.
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And the reason thereof is this, partly because he is wiser then all, seeing which way to preuent his enemies,
And the reason thereof is this, partly Because he is Wiser then all, seeing which Way to prevent his enemies,
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and to bring his owne purpose to passe;
and to bring his own purpose to pass;
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and partly because hee is stronger then all, being able to doe whatsoeuer hee will, both in heauen and earth, according to Pauls words in 1. Cor. 1.25. when hee saith:
and partly Because he is Stronger then all, being able to do whatsoever he will, both in heaven and earth, according to Paul's words in 1. Cor. 1.25. when he Says:
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For the foolishnesse of God is wiser then men, and the weaknesse of God is stronger then men. For the foolishness of God is Wiser then men, and the weakness of God is Stronger then men.
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The vse of this doctrine is manifold, but yet it standeth chiefly in three things.
The use of this Doctrine is manifold, but yet it Stands chiefly in three things.
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The first is, to teach vs what shall bee the end of all the plots which the wicked haue in their soules against the Lord,
The First is, to teach us what shall be the end of all the plots which the wicked have in their Souls against the Lord,
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and such as do cleaue vnto him.
and such as do cleave unto him.
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They shal vanish and come to nothing, being like in this respect as the child in the mothers wombe, that there doth perish,
They shall vanish and come to nothing, being like in this respect as the child in the mother's womb, that there does perish,
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and neuer come aline into this world:
and never come aline into this world:
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or like vnto his dreame who is busie all the night in his sleepe about gold and rich preferments,
or like unto his dream who is busy all the night in his sleep about gold and rich preferments,
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and yet in the morning is as poore as when he went to bed.
and yet in the morning is as poor as when he went to Bed.
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In a word, they do but lose their labour, as he doth who goeth about by washing to make a Black-moore-white:
In a word, they do but loose their labour, as he does who Goes about by washing to make a Black-moore-white:
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or by teaching to make an asse play vpon an harpe. Let this be a continuall meditation with vs euery day and night.
or by teaching to make an Ass play upon an harp. Let this be a continual meditation with us every day and night.
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The second is, to pull vs backe from all such matters as doe tend any manner of way against the Lord.
The second is, to pull us back from all such matters as do tend any manner of Way against the Lord.
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For let vs assure our owne soules, that if we attempt any such thing, wee shall haue no good successe therein,
For let us assure our own Souls, that if we attempt any such thing, we shall have no good success therein,
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but our endeuours shall bee brought to nought.
but our endeavours shall be brought to nought.
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I beseech you remember what Gamaliel said, and follow his counsell which he gaue vnto the Iewes when they stroue against the Apostles,
I beseech you Remember what Gamaliel said, and follow his counsel which he gave unto the Iewes when they strove against the Apostles,
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and went about to hinder all preaching in the name of Christ.
and went about to hinder all preaching in the name of christ.
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Men of Israel (saith he) take heede to your selues, what you intend to do, touching these men: Men of Israel (Says he) take heed to your selves, what you intend to do, touching these men:
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refraine your selues from them, and let them alone. For if this counsell, or this worke, be of men, it will come to nought;
refrain your selves from them, and let them alone. For if this counsel, or this work, be of men, it will come to nought;
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but if it be of God, ye cannot destroy it, lest ye bee found euen sighters against God, as it is in Acts 5, 35, &c. But some may say:but if it be of God, you cannot destroy it, lest you be found even sighters against God, as it is in Acts 5, 35, etc. But Some may say:
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None of vs are so beastly as to fight against the Lord himselfe. Ans. Let no man be deceiued.
None of us Are so beastly as to fight against the Lord himself. Ans. Let no man be deceived.
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For we doe all of vs warre against him many wayes, and as in generall,
For we do all of us war against him many ways, and as in general,
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when wee doe violate and breake his statutes, refusing to doe that which he hath commanded vs for to do:
when we do violate and break his statutes, refusing to do that which he hath commanded us for to doe:
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so in particular we doe it foure manner of waies, The one is when we oppose our selues against the Magistrates of the common wealth, whom hee hath set ouer vs for to rule & gouerne vs For to resist them is to resist God himselfe,
so in particular we do it foure manner of ways, The one is when we oppose our selves against the Magistrates of the Common wealth, whom he hath Set over us for to Rule & govern us For to resist them is to resist God himself,
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as Paul doth shew in Rom. 13.1.2.
as Paul does show in Rom. 13.1.2.
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Another is when we doe oppose our selues against the Ministers of the Church, whom he hath raised vp to teach and instruct vs. For to resist them is to resist God himselfe,
another is when we do oppose our selves against the Ministers of the Church, whom he hath raised up to teach and instruct us For to resist them is to resist God himself,
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as Christ hath taught vs in Luke 10.16.
as christ hath taught us in Lycia 10.16.
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The third is whē we do oppose our selues against the word of God, and such heauenly ordinances of his as he hath bestowed vpon men for his owne worship,
The third is when we do oppose our selves against the word of God, and such heavenly ordinances of his as he hath bestowed upon men for his own worship,
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and the saluation of mans soule.
and the salvation of men soul.
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For to resist them is to resist God himselfe, as Gamaliel doth insinuate in the place of the Acts. before quoted.
For to resist them is to resist God himself, as Gamaliel does insinuate in the place of the Acts. before quoted.
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The fourth and last is, when wee doe oppose our selues against the children of God,
The fourth and last is, when we do oppose our selves against the children of God,
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and the members of lesus Christ.
and the members of Jesus christ.
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For to resist them is to resist God himselfe, as Zecharie doth declare, in Zech. 2.8. All these wayes do men in euery place almost lift vp themselues against the Lord:
For to resist them is to resist God himself, as Zechariah does declare, in Zechariah 2.8. All these ways do men in every place almost lift up themselves against the Lord:
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but beware we that we ioyne not with them therein;
but beware we that we join not with them therein;
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but let vs cary our selues holy and reuerently in all these respects, as we ought to do:
but let us carry our selves holy and reverently in all these respects, as we ought to do:
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otherwise we shall be crost in our purposes, and pay most dearely for it at the last.
otherwise we shall be crossed in our Purposes, and pay most dearly for it At the last.
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The third and last is to comfort vs, who haue such a strong and wise God on our side, that nothing can preuaile against him.
The third and last is to Comfort us, who have such a strong and wise God on our side, that nothing can prevail against him.
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It is a great comfort vnto a man to serue such a maister as will alwaies take his part,
It is a great Comfort unto a man to serve such a master as will always take his part,
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& see him wronged by no man:
& see him wronged by no man:
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but then especially is his heart exhilerated with much ioy & alacritie, when he doth vnderstand that none is able to make his part good with his maister,
but then especially is his heart exhilerated with much joy & alacrity, when he does understand that none is able to make his part good with his master,
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but he doth alwaies preuaile against all.
but he does always prevail against all.
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What a consolation then and ioy of spirit ought it to be vnto vs, seeing our maister & Lord whom we serue, is not only omnipotēt in himselfe, being stronger then all,
What a consolation then and joy of Spirit ought it to be unto us, seeing our master & Lord whom we serve, is not only omnipotent in himself, being Stronger then all,
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but also so louing to vs, that hee doth alwaies take our part, and so assist vs from time to time, that we shall still ouercome our foes,
but also so loving to us, that he does always take our part, and so assist us from time to time, that we shall still overcome our foes,
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and not bee vanquished by them? Oh let vs ponder often on this poynt.
and not be vanquished by them? O let us ponder often on this point.
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For it will be a good cordial medicine vnto vs in all diseases whatsoeuer, and it will reuiue vs like Aqua vitae or rosa Solis when we are ready to faint or sinke.
For it will be a good cordial medicine unto us in all diseases whatsoever, and it will revive us like Aqua vitae or rosa Solis when we Are ready to faint or sink.
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Hitherto you haue heard a description of the Lord in regard of that which his enimies do to him.
Hitherto you have herd a description of the Lord in regard of that which his enemies do to him.
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Now you must marke how he is described in respect of that which he will do to them.
Now you must mark how he is described in respect of that which he will do to them.
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And that is also two manner of waies, the one is by his workes, the other is by his words:
And that is also two manner of ways, the one is by his works, the other is by his words:
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by his works in the first verse, and by his words in the fixth verse.
by his works in the First verse, and by his words in the fixth verse.
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His workes containe his anger against them, and the effects thereof, which are fearefull plagues tormenting them.
His works contain his anger against them, and the effects thereof, which Are fearful plagues tormenting them.
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The speech is allegoricall and drawne from man, as was touched before:
The speech is allegorical and drawn from man, as was touched before:
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for the Prophet doth speake of God according to man, and as hee is well able to conceiue of him:
for the Prophet does speak of God according to man, and as he is well able to conceive of him:
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not that there is any passion of choler or anger in God, as there is in man (for he is free from all passions whatsoeuer;) but the meaning is, that God was much offended with them for their rebellion,
not that there is any passion of choler or anger in God, as there is in man (for he is free from all passion whatsoever;) but the meaning is, that God was much offended with them for their rebellion,
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and so are displeased with them for it.
and so Are displeased with them for it.
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And whereas man is angry and wrathfull, he wil strike and lay on, and take reuenge vpon such as do offend him:
And whereas man is angry and wrathful, he will strike and lay on, and take revenge upon such as do offend him:
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so the Lord would be reuenged vpon them, and plague them according to their deserts, as being highly offended with them for their euill wayes and rebellion against him.
so the Lord would be revenged upon them, and plague them according to their deserts, as being highly offended with them for their evil ways and rebellion against him.
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Then shall hee speake vnto them in his wrath (saith the Prophet) and vexe them in his soare displeasure. Then shall he speak unto them in his wrath (Says the Prophet) and vex them in his soar displeasure.
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That is, ouer & besides his former deriding of them, or laughing at them, he shal be exceeding much offended with them,
That is, over & beside his former deriding of them, or laughing At them, he shall be exceeding much offended with them,
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& in his soare displeasure against them he shal confound them, & and bring such iudgements vpon them, that they shall bee vexed with the cruell paine and remedilesse griefe thereof.
& in his soar displeasure against them he shall confound them, & and bring such Judgments upon them, that they shall be vexed with the cruel pain and remediless grief thereof.
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So then here is set downe how the Lord takes the matter at his enimies hands,
So then Here is Set down how the Lord Takes the matter At his enemies hands,
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and how they shall speede for the same; though he doth laugh, yet he is angry, and much offended with them for it;
and how they shall speed for the same; though he does laugh, yet he is angry, and much offended with them for it;
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and though they be many & great ones, yet they shall not escape vnpunished, but be plagued according to their wretched waies.
and though they be many & great ones, yet they shall not escape unpunished, but be plagued according to their wretched ways.
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For Gods speaking here vnto them is not by word of mouth, but by stroake of hand.
For God's speaking Here unto them is not by word of Mouth, but by stroke of hand.
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Sometimes he speakes by word of mouth vnto men, as he did heretofore by his Prophets and Apostles,
Sometime he speaks by word of Mouth unto men, as he did heretofore by his prophets and Apostles,
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and as hee doth still vnto vs by the holy Scriptures, and the faithfull expositors thereof.
and as he does still unto us by the holy Scriptures, and the faithful expositors thereof.
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Otherwhiles againe he speakes to men by the stroakes of his hand, as euer he hath done,
Otherwhiles again he speaks to men by the Strokes of his hand, as ever he hath done,
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and daily doth, when he doth punish them for their sinnes, and lay some iudgements vpon them for their iniquities.
and daily does, when he does Punish them for their Sins, and lay Some Judgments upon them for their iniquities.
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Of this manner of speaking doth Elihu make mention in Iob, cap. 33. vers. 14. and so forward, where hee doth shew, that God doth not onely speake to men by dreames and visions of the night, pulling them as it were by the eares,
Of this manner of speaking does Elihu make mention in Job, cap. 33. vers. 14. and so forward, where he does show, that God does not only speak to men by dreams and visions of the night, pulling them as it were by the ears,
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and leauing euen in their minds an impression of those great punishments which hang ouer their heads, to this end, that he might warne and teach them, to lay aside those things which they were intended to do,
and leaving even in their minds an impression of those great punishments which hang over their Heads, to this end, that he might warn and teach them, to lay aside those things which they were intended to do,
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and that he might for bid them to continue in their wicked enterprises:
and that he might for bid them to continue in their wicked enterprises:
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but also when man will not take heed by these warnings, he goeth on the second time to speake vnto him by his stroakes and iudgements, in laying some grieuous sickenesse vpon his body, whereby he is brought as it were to deaths dore, being daily tormented with grieuous paine,
but also when man will not take heed by these Warnings, he Goes on the second time to speak unto him by his Strokes and Judgments, in laying Some grievous sickness upon his body, whereby he is brought as it were to death's door, being daily tormented with grievous pain,
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euen as he lyeth on his bed, and being so changed through leannesse, and the rage of his disease, that he is rather like to them that lye in the graue,
even as he lies on his Bed, and being so changed through leanness, and the rage of his disease, that he is rather like to them that lie in the graven,
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then to any of the liuing.
then to any of the living.
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Now after this manner is the word here to be taken, as the circumstance of the place doth shew,
Now After this manner is the word Here to be taken, as the circumstance of the place does show,
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and as the words following doe declare.
and as the words following doe declare.
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And the word also here vsed in the Hebrew tongue, called Iedabber, comming of the root Dabar, doth signifie as well to destroy (as some iudge) as to speak.
And the word also Here used in the Hebrew tongue, called Iedabber, coming of the root Dabar, does signify as well to destroy (as Some judge) as to speak.
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So that a man may translate it (if he will) after this sort: Then shall he destroy them in his wrath, and vexe them in his sore displeasure.
So that a man may translate it (if he will) After this sort: Then shall he destroy them in his wrath, and vex them in his soar displeasure.
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But howsoeuer, you see the sense and meaning is all one, and that the Prophet doth intend no other thing hereby,
But howsoever, you see the sense and meaning is all one, and that the Prophet does intend no other thing hereby,
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but to shew, that they shall be ouerthrowne, and come to some fearefull ends, that did so rise vp against the Lord and his Annoynted,
but to show, that they shall be overthrown, and come to Some fearful ends, that did so rise up against the Lord and his Anointed,
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as you heard in the beginning of this Psalme.
as you herd in the beginning of this Psalm.
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And that this also did fall out accordingly, and in the same manner, as the text doth here speake, was at large deliuered vnto you in my first lecture vpon this Psalme,
And that this also did fallen out accordingly, and in the same manner, as the text does Here speak, was At large Delivered unto you in my First lecture upon this Psalm,
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when I did runne ouer the whole body thereof at once together:
when I did run over the Whole body thereof At once together:
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and therefore I will not now stand vpon it againe, but referre you onely vnto that which was then spoken, hoping that you haue it in good remembrance still to your sweet comfort and holy instruction.
and Therefore I will not now stand upon it again, but refer you only unto that which was then spoken, hoping that you have it in good remembrance still to your sweet Comfort and holy instruction.
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The doctrine of the place at this time to be considered, is this, That the enimies of Gods Church shall be ouerthrowne,
The Doctrine of the place At this time to be considered, is this, That the enemies of God's Church shall be overthrown,
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and be confounded by the breath of the Almighty for their rebellion against him, euen as the enimies of Dauid and Christ here were for their resisting of him.
and be confounded by the breath of the Almighty for their rebellion against him, even as the enemies of David and christ Here were for their resisting of him.
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Surely as they came to fearefull ends;
Surely as they Come to fearful ends;
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so shall those that rise vp from time to time against Gods children, they, euen they also, shall come to fearefull ends.
so shall those that rise up from time to time against God's children, they, even they also, shall come to fearful ends.
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The Lord that is at their right hand, shall wound Kings in the day of his wrath, he shall be iudge among the heathen, he shall fill and with dead bodies, The Lord that is At their right hand, shall wound Kings in the day of his wrath, he shall be judge among the heathen, he shall fill and with dead bodies,
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and smite the head ouer great countries, as it is in Psal. 110.5.6. You know what God doth saith to Edom. For thy cruelty (saith he) against thy brother Iacob, shame shall couer thee, and thou shalt be cut off for euer. Obadiah vers. and smite the head over great countries, as it is in Psalm 110.5.6. You know what God does Says to Edom. For thy cruelty (Says he) against thy brother Iacob, shame shall cover thee, and thou shalt be Cut off for ever. Obadiah vers.
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10. You know what God doth say of Moah, and of the children of Ammon. I haue heard (saith he) the reproach of Moab, and therebukes of the children of Ammon, whereby they vpbraided my people,
10. You know what God does say of Moah, and of the children of Ammon. I have herd (Says he) the reproach of Moab, and therebukes of the children of Ammon, whereby they upbraided my people,
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and magnified themselues against their borders.
and magnified themselves against their borders.
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Therefore as I liue, saith the Lord God of hoasts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorah:Therefore as I live, Says the Lord God of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah:
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euen the breding of nettles, and salt-pits, and a perpetuall desolation; even the breeding of nettles, and salt-pits, and a perpetual desolation;
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the residue of my folke shall spoile them, & the remnant of my people shall possesse them.
the residue of my folk shall spoil them, & the remnant of my people shall possess them.
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This shall they haue for their pride, because they haue reproached, and magnified themselues against the Lord of hoasts people, in Zeph. 2.8.9.10.This shall they have for their pride, Because they have reproached, and magnified themselves against the Lord of hosts people, in Zephaniah 2.8.9.10.
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You know what God doth say to Abraham. I will also (saith he) blesse them that blesse thee,
You know what God does say to Abraham. I will also (Says he) bless them that bless thee,
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and curse them that curse thee, in Gen. 12.3.and curse them that curse thee, in Gen. 12.3.
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And what he saith to his whole people of Israel. Behold (saith he) I will bruise all that afflict thee,
And what he Says to his Whole people of Israel. Behold (Says he) I will bruise all that afflict thee,
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so that none shall be spared, in Zeph. 3.19. Lastly you know (to pretermit other places) what God doth to that huge army of Gog and Magog, that compasseth the Saints and holy citty about, spoken of in Reuel. 20.9.so that none shall be spared, in Zephaniah 3.19. Lastly you know (to pretermit other places) what God does to that huge army of Gog and Magog, that Compasseth the Saints and holy City about, spoken of in Revel. 20.9.
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But fire (saith the text there) came downe from God out of heauen, and deuoured them. But fire (Says the text there) Come down from God out of heaven, and devoured them.
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To this we might adde many examples, if neede did so require:
To this we might add many Examples, if need did so require:
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as that of Aegypt, who were plagued with ten seuerall plagues from heauen, one comming after another,
as that of Egypt, who were plagued with ten several plagues from heaven, one coming After Another,
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and in the end were drowned (the most of them) in the redde sea,
and in the end were drowned (the most of them) in the red sea,
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for setting themselues against the Lords people the children of Israel. As that of Haman, who lost all his dignity,
for setting themselves against the lords people the children of Israel. As that of Haman, who lost all his dignity,
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and the great honour which he had, & in the end was hanged vpon a gallowes,
and the great honour which he had, & in the end was hanged upon a gallows,
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for seeking the ouerthrow of Mordecay, and those of the Iewes as did belong to the Lord.
for seeking the overthrow of Mordecai, and those of the Iewes as did belong to the Lord.
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As lastly that (with diuers others) of the whole nation of the Iewes themselues, who were sundry times plagued by God from heauen,
As lastly that (with diverse Others) of the Whole Nation of the Iewes themselves, who were sundry times plagued by God from heaven,
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and by men from the earth, and in the end came to the woefullest calamitie, as euer pen did put to paper, for killing the Prophets from time to time,
and by men from the earth, and in the end Come to the woefullest calamity, as ever pen did put to paper, for killing the prophets from time to time,
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and for murdering Christ, and such as did appertaine vnto him. So that whereas they cryed out and said:
and for murdering christ, and such as did appertain unto him. So that whereas they cried out and said:
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His bloud be vpon vs and our children, as it is in Math. 27.25. his bloud indeed fell vpon them;His blood be upon us and our children, as it is in Math. 27.25. his blood indeed fell upon them;
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for they were so punished for it, that they were murdered most of them at the destruction of Ierusalem, their bloud running about the streets like a riuer of water;
for they were so punished for it, that they were murdered most of them At the destruction of Ierusalem, their blood running about the streets like a river of water;
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and they are now to this day in great contempt amongst all nations;
and they Are now to this day in great contempt among all Nations;
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as many thousands of them also do lye boyling in hell, and there shall remaine in their torments for it, for euermore. O misery of all miseries!
as many thousands of them also do lie boiling in hell, and there shall remain in their torments for it, for evermore. O misery of all misery's!
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Great was their calamitie, when their citty was besieged, at what time they were driuen to eate the leather of their shooes, the leather of their girdles, the leather of their bucklers,
Great was their calamity, when their City was besieged, At what time they were driven to eat the leather of their shoes, the leather of their girdles, the leather of their bucklers,
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1674
and targets, the dung of their stables, and in the end their very children.
and targets, the dung of their stables, and in the end their very children.
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1675
Woefull was their case, when they began to issue out, compelled with famine, when they were still taken and crucified vpon crosses,
Woeful was their case, when they began to issue out, compelled with famine, when they were still taken and Crucified upon Crosses,
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1676
and gibbets set vp before the wals, that they which were within might see them,
and gibbets Set up before the walls, that they which were within might see them,
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1677
and giue ouer, but yet they would not: fiue hundred a day were thus hanged vp, till there were neither trees to be gotten,
and give over, but yet they would not: fiue hundred a day were thus hanged up, till there were neither trees to be got,
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nor any more space left to set them in.
nor any more Molle left to Set them in.
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Fearefull was their estate, when certaine of them, getting meate for compassion sake in the campe of the enimes, were yet so persecuted with the anger of God, that when they hoped their liues were in some safety, suddēly in the night by the bloody souldiers (imagining that sure they had Gold and Iewels within them, which they had swallowed to conuey them for their vse) were miserably flaine,
Fearful was their estate, when certain of them, getting meat for compassion sake in the camp of the enemies, were yet so persecuted with the anger of God, that when they hoped their lives were in Some safety, suddenly in the night by the bloody Soldiers (imagining that sure they had Gold and Jewels within them, which they had swallowed to convey them for their use) were miserably flain,
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and slit vp, their bowels taked in for that which haply was not there, to the number of two thousand in one night.
and slit up, their bowels taked in for that which haply was not there, to the number of two thousand in one night.
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Pittifull was their condition, when there was a desire to know the number of dead carkasses carried out of the citty,
Pitiful was their condition, when there was a desire to know the number of dead carcases carried out of the City,
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for want of buriall, to be throwne into the ditches, as dung vpon the earth;
for want of burial, to be thrown into the ditches, as dung upon the earth;
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but the number was numberlesse, and no way to know it certainely, but out of one gate the keeper had noted to be carried out an hundred and fifty thousand dead bodies.
but the number was numberless, and no Way to know it Certainly, but out of one gate the keeper had noted to be carried out an hundred and fifty thousand dead bodies.
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Who can speake or heare of these matters, almost with dry eyes? But yet this is not the worst,
Who can speak or hear of these matters, almost with dry eyes? But yet this is not the worst,
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for the damnation of their soules and bodies in hell doth go far beyond it, where is weeping and gnashing of teeth for euermore.
for the damnation of their Souls and bodies in hell does go Far beyond it, where is weeping and gnashing of teeth for evermore.
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1686
Alas, alas, our hearts may breake out into drops of bloud, to thinke vpon that their misery.
Alas, alas, our hearts may break out into drops of blood, to think upon that their misery.
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1687
For first, their paine there is intollerable, farre worse then the burning of any fire with vs, let it be a thousand times hotter then it is.
For First, their pain there is intolerable, Far Worse then the burning of any fire with us, let it be a thousand times hotter then it is.
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Secondly it is eternall, and euerlasting, neuer to haue any end, like that fire which doth alwaies burne, and can neuer be quenched.
Secondly it is Eternal, and everlasting, never to have any end, like that fire which does always burn, and can never be quenched.
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And thirdly it is continuall without any intermission or ease comming betwixt it, they lying in torments euery day,
And Thirdly it is continual without any intermission or ease coming betwixt it, they lying in torments every day,
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and euery night, and not hauing so much as one minute of an houre in a million of yeares to rest in.
and every night, and not having so much as one minute of an hour in a million of Years to rest in.
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1691
Thus doth God speake to them in his wrath, and vexe them in his sore displeasure.
Thus does God speak to them in his wrath, and vex them in his soar displeasure.
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The reason hereof is this, because he is offended with them for their sinne which they doe commit herein against him,
The reason hereof is this, Because he is offended with them for their sin which they do commit herein against him,
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and hath the same in great hatred and detestation.
and hath the same in great hatred and detestation.
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For as Dauid doth tell vs in the 5. and 11. Psalmes, that the foolish shall not stand in the Lords sight, nor him that speaketh lies, but shall be destroyed;
For as David does tell us in the 5. and 11. Psalms, that the foolish shall not stand in the lords sighed, nor him that speaks lies, but shall be destroyed;
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and that vpon the wicked he shall raine snares, fire, and brimstone, and stormy tempest, this is the portion of their cup: and that upon the wicked he shall rain snares, fire, and brimstone, and stormy tempest, this is the portion of their cup:
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so he doth teach vs withall, what is the cause thereof, in the same places,
so he does teach us withal, what is the cause thereof, in the same places,
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namely this, because he is not a God that loueth wickednesse nor iniquitie, neither shall euill dwell with him;
namely this, Because he is not a God that loves wickedness nor iniquity, neither shall evil dwell with him;
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but he is one that loueth righteousnesse, and hateth iniquity, and such as worke the same. but he is one that loves righteousness, and hates iniquity, and such as work the same.
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The places aboue quoted doe touch this matter, and shew the particular sinne, for which these iudgements come.
The places above quoted do touch this matter, and show the particular sin, for which these Judgments come.
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But yet a man may aske & say: Why is God so much moued for the wrongs that are offered to his children:
But yet a man may ask & say: Why is God so much moved for the wrongs that Are offered to his children:
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Wherefore doth the sinne committed against them, so stirre him to wrath, and indignation against the offenders therein? Cannot he be quiet whilst he himselfe is not touched? and so lightly passe ouer the matter? No, no, he cannot in any sort.
Wherefore does the sin committed against them, so stir him to wrath, and Indignation against the offenders therein? Cannot he be quiet while he himself is not touched? and so lightly pass over the matter? No, no, he cannot in any sort.
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For if you touch them once, you touch him. He that toucheth you (saith Zechariah to Gods children, in Zech. 2.8. toucheth the apple of his eye.
For if you touch them once, you touch him. He that touches you (Says Zechariah to God's children, in Zechariah 2.8. touches the apple of his eye.
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I trow, if a man take in your eyes, you will set him further, if you can,
I trow, if a man take in your eyes, you will Set him further, if you can,
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and teach him what it is to medle with that tender member, that is so deare vnto you.
and teach him what it is to meddle with that tender member, that is so deer unto you.
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So doth the Lord deale with these:
So does the Lord deal with these:
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because his children are deare and precious vnto him, he cannot see them wronged, but must needes take their parts,
Because his children Are deer and precious unto him, he cannot see them wronged, but must needs take their parts,
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and be reuenged vpon their aduersaries for such abuses as they do offer vnto them.
and be revenged upon their Adversaries for such Abuses as they do offer unto them.
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Because thou wast precious in my sight (saith the Lord to Israel) and thou wast honorable, and I loued theee, Because thou wast precious in my sighed (Says the Lord to Israel) and thou wast honourable, and I loved there,
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therefore will I giue man for thee, and people for thy sake, as it is in Esay 43.4.Therefore will I give man for thee, and people for thy sake, as it is in Isaiah 43.4.
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And as though this were not enough, the Prophet Nahum doth tell vs, That he is iealous ouer his people, that he reserueth wrath for his enimies, that he will take vengeance on his aduersaries,
And as though this were not enough, the Prophet Nahum does tell us, That he is jealous over his people, that he reserveth wrath for his enemies, that he will take vengeance on his Adversaries,
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and make an vtter destruction of them, comming like a fire vnto them, as vnto thornes folden one in another,
and make an utter destruction of them, coming like a fire unto them, as unto thorns folden one in Another,
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and as vnto drunkards in their drunkennesse: so that they shall be deuoured as stubble fully dried. Nahum 1.2.9.10. This is the cause and reason, wherefore the Lord doth so take on;and as unto drunkards in their Drunkenness: so that they shall be devoured as stubble Fully dried. Nahum 1.2.9.10. This is the cause and reason, Wherefore the Lord does so take on;
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in regard whereof Christ said vnto Paul, when he did molest and trouble such as did beleeue in him, Saul, Saul, Why dost thou persecute me? as it is in Acts 9.4. taking that to be done to himselfe, which was done to them.
in regard whereof christ said unto Paul, when he did molest and trouble such as did believe in him, Saul, Saul, Why dost thou persecute me? as it is in Acts 9.4. taking that to be done to himself, which was done to them.
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Wherefore out of this place we may learne, first to abstaine from all such things as are iniurious vnto Gods Saints,
Wherefore out of this place we may Learn, First to abstain from all such things as Are injurious unto God's Saints,
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and hurtfull vnto such as do belong to him.
and hurtful unto such as do belong to him.
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What do you imagine (saith Nahum the Prophet) against the Lord? he will make an vtter destruction, affliction shall not rise vp the second time. Chap. 1.9.What do you imagine (Says Nahum the Prophet) against the Lord? he will make an utter destruction, affliction shall not rise up the second time. Chap. 1.9.
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Because the Lord will destroy those that imagine euill against his people, therefore the Prophet doth thinke it to be meere foolishnesse and madnesse to attempt any thing against them,
Because the Lord will destroy those that imagine evil against his people, Therefore the Prophet does think it to be mere foolishness and madness to attempt any thing against them,
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and good wisedome to be quiet, and to let them alone. One reason we had before for this, which is, our not preuailing against thē;
and good Wisdom to be quiet, and to let them alone. One reason we had before for this, which is, our not prevailing against them;
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but this is more strong & forcible then that.
but this is more strong & forcible then that.
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For all men by nature do desire most their ease and safety, but here is a thing which will bring woe and destruction vnto vs:
For all men by nature do desire most their ease and safety, but Here is a thing which will bring woe and destruction unto us:
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it will take away our ease and safety cleane, & plunge vs into a sea of miseries, vexing our soules whiles we are here,
it will take away our ease and safety clean, & plunge us into a sea of misery's, vexing our Souls while we Are Here,
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and tormenting both body, and soule, when we are gone from hence.
and tormenting both body, and soul, when we Are gone from hence.
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And therefore, I beseech you (brethren) in the name of the Lord Iesus Christ, who hath loued vs,
And Therefore, I beseech you (brothers) in the name of the Lord Iesus christ, who hath loved us,
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and giuen his life for our sakes, let there be none amongst vs which do wish euill vnto Zion, but let vs loue all those which do feare the Lord:
and given his life for our sakes, let there be none among us which do wish evil unto Zion, but let us love all those which do Fear the Lord:
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if no other thing can moue vs to it, yet let Gods iudgements which otherwise will fall vpon vs, bring vs vnto it.
if not other thing can move us to it, yet let God's Judgments which otherwise will fallen upon us, bring us unto it.
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O remember, it is no sporting matter, to make a iest and sport of Gods child:
O Remember, it is no sporting matter, to make a jest and sport of God's child:
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neither is it a small matter to offer wrongs and iniuries vnto him, but thus to do is an hainous offence,
neither is it a small matter to offer wrongs and injuries unto him, but thus to do is an heinous offence,
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& a very dāgerous matter to al those that do it.
& a very dangerous matter to all those that do it.
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If Meroz must be cursed, & all the inhabitants thereof, because they came not foorth to helpe Gods people against their enimies (as indeed they must be cursed, according to the words of the Angell in Iudges, Chap. 5. vers. 23:) And if they must depart frō Christ,
If Meroz must be cursed, & all the inhabitants thereof, Because they Come not forth to help God's people against their enemies (as indeed they must be cursed, according to the words of the Angel in Judges, Chap. 5. vers. 23:) And if they must depart from christ,
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& be cast into euerlasting fire, prepared for the diuell and his Angels, who do not feed the hungry, cloath the naked, visit the sicke,
& be cast into everlasting fire, prepared for the Devil and his Angels, who do not feed the hungry, cloth the naked, visit the sick,
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& do good to those that are his Disciples and do beleeue in him, (as they must indeed depart from him,
& do good to those that Are his Disciples and do believe in him, (as they must indeed depart from him,
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and goe to that fearefull place, as we may see by Mathew, Chapter 25. verse 41, &c. ) How much more shall they be cursed, that do resist the people of God? and how much more shall they depart from Christ,
and go to that fearful place, as we may see by Matthew, Chapter 25. verse 41, etc.) How much more shall they be cursed, that do resist the people of God? and how much more shall they depart from christ,
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and be cast into euerlasting fire prepared for the deuill and his Angels, who do rob the faithfull Disciples of Christ,
and be cast into everlasting fire prepared for the Devil and his Angels, who do rob the faithful Disciples of christ,
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and offer violence and wrong vnto them? Oh thinke on this, ye that forget God,
and offer violence and wrong unto them? O think on this, you that forget God,
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lest he come and teare you in peeces, before you be aware, and there be none to helpe you.
lest he come and tear you in Pieces, before you be aware, and there be none to help you.
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But to proceede on, here in the second place we may learne to be quiet and patient,
But to proceed on, Here in the second place we may Learn to be quiet and patient,
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when we are molested and troubled by the wicked;
when we Are molested and troubled by the wicked;
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wee need not then to fret and chafe as many are wont to do, but to be mild,
we need not then to fret and chafe as many Are wont to do, but to be mild,
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as Christ was, and to commit all vnto God, as he did;
as christ was, and to commit all unto God, as he did;
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according to Peters words in his first Epistle, the 2, chapter and 23. verse thereof, with some others following;
according to Peter's words in his First Epistle, the 2, chapter and 23. verse thereof, with Some Others following;
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where he doth labour to draw men to the imitation of our Sauiour in his suffering, that as he, when hee was reuiled, reuiled not againe,
where he does labour to draw men to the imitation of our Saviour in his suffering, that as he, when he was reviled, reviled not again,
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and when hee suffered, hee threatned not, but committed all to him, that iudgeth righteously: and when he suffered, he threatened not, but committed all to him, that Judgeth righteously:
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so should they do, bearing euery thing patiently, and referring it vnto him that iudgeth iustly without any acceptation of persons.
so should they do, bearing every thing patiently, and referring it unto him that Judgeth justly without any acceptation of Persons.
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For seeing that God will reuenge our quarrels, and plague our enemies to the vttermost, we our selues may be silent and dumbe,
For seeing that God will revenge our quarrels, and plague our enemies to the uttermost, we our selves may be silent and dumb,
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and neither mooue hand or tongue against them. Wherefore let vs do as Paul doth aduise vs for to do, in Rom. 12.19.
and neither move hand or tongue against them. Wherefore let us do as Paul does advise us for to doe, in Rom. 12.19.
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Dearely beloued (saith he) auenge not your selues, but giue place vnto wrath, for it is written, vengeance is mine: Dearly Beloved (Says he) avenge not your selves, but give place unto wrath, for it is written, vengeance is mine:
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& I will repay, saith the Lord. & I will repay, Says the Lord.
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If any do abuse vs, deride vs, or offer any wrong & iniurie vnto vs, let vs not storme and fret therat,
If any do abuse us, deride us, or offer any wrong & injury unto us, let us not storm and fret thereat,
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but let vs possesse our soules with patience, remembring with our selues alwaies, that we haue a sweet and gratious God in heauen, who doth behold what is done vnto vs,
but let us possess our Souls with patience, remembering with our selves always, that we have a sweet and gracious God in heaven, who does behold what is done unto us,
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and who will also in due time be auenged vpon our aduersaries for it, when they shall mourne and lamēt,
and who will also in due time be avenged upon our Adversaries for it, when they shall mourn and lament,
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& we on the cōtrary side shall laugh & reioyce.
& we on the contrary side shall laugh & rejoice.
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That is a most comfortable saying which is in the 7 Chapter of the Prophecie of Micha, in the eigth, ninth,
That is a most comfortable saying which is in the 7 Chapter of the Prophecy of Micah, in the Eighth, ninth,
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and tenth verses, when he saith, Reioyce not against me, ô mine enimy; though I fall, I shall arise, &c. I pray, read the place at your leasure, and peruse it well.
and tenth Verses, when he Says, Rejoice not against me, o mine enemy; though I fallen, I shall arise, etc. I pray, read the place At your leisure, and peruse it well.
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And so I come vnto the last vse, which we are to make of this place,
And so I come unto the last use, which we Are to make of this place,
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and that is, a dutie which is to be performed of vs. For it doth become vs vpon this to reioyce and to breake out into praises to extoll the Lord, who doth so fight our battels,
and that is, a duty which is to be performed of us For it does become us upon this to rejoice and to break out into praises to extol the Lord, who does so fight our battles,
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and discomfite the enimie before vs, in such a fearefull manner, that he is wholly ouerthrowne,
and discomfit the enemy before us, in such a fearful manner, that he is wholly overthrown,
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and can haue no rest, but lies in continuall griefe, and vexation of minde.
and can have no rest, but lies in continual grief, and vexation of mind.
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O Iudah (saith the Prophet Nahum, Chapter 1.15.) keepe thy solemne feastes, performe thy vowes, Oh Iudah (Says the Prophet Nahum, Chapter 1.15.) keep thy solemn feasts, perform thy vows,
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for the wicked shall no more passe through thee, he is vtterly cut off. And Zephany saith:for the wicked shall no more pass through thee, he is utterly Cut off. And Zephany Says:
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Reioyce ô daughter Zion, be ye ioyfull ô Israel, be glad & reioyce with all thy heart, ô daughter Ierusalem.Rejoice o daughter Zion, be you joyful o Israel, be glad & rejoice with all thy heart, o daughter Ierusalem.
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1761
The Lord hath taken away thy iudgements, he hath cast out thine enimie, the King of Israel, The Lord hath taken away thy Judgments, he hath cast out thine enemy, the King of Israel,
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euen the Lord is in the midst of thee, thou shalt see no more euill. even the Lord is in the midst of thee, thou shalt see no more evil.
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1763
Both which places (you see) do declare, that we must reioyce, and triumph in our songs of praise vnto the Lord,
Both which places (you see) do declare, that we must rejoice, and triumph in our songs of praise unto the Lord,
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when he doth ouercome our enimies, and beate them downe before vs:
when he does overcome our enemies, and beat them down before us:
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And hereof we haue many worthy examples in the holy Scriptures, I will touch onely a few of them.
And hereof we have many worthy Examples in the holy Scriptures, I will touch only a few of them.
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Moses and those which came out of Aegypt with him did the same, when the Lord had destroyed their enimies the Aegyptians, & had drowned thē all in the red sea,Moses and those which Come out of Egypt with him did the same, when the Lord had destroyed their enemies the egyptians, & had drowned them all in the read sea,
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as we may see at large in Exod. 15.1. &c. Deborah and those which were with her & on her side, did the same,
as we may see At large in Exod 15.1. etc. Deborah and those which were with her & on her side, did the same,
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1768
whē the Lord had ouerthrowne their aduersaries the Canaanites, & had destroyed Sisera their chiefe captaine,
when the Lord had overthrown their Adversaries the Canaanites, & had destroyed Sisera their chief captain,
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1769
and all his chariots, and all his hoast with the edge of the sword, as it is in Iudges 5.1.
and all his chariots, and all his host with the edge of the sword, as it is in Judges 5.1.
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&c. The good and holy women who liued in the daies of Saul and Dauid, did the same,etc. The good and holy women who lived in the days of Saul and David, did the same,
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when the Lord had confounded the Philistines their foes, and had brought an horrible slaughter vpon them,
when the Lord had confounded the philistines their foes, and had brought an horrible slaughter upon them,
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and vpon their chiefe champion, that great & blasphemous Goliah, that defied the hoast of Israel,
and upon their chief champion, that great & blasphemous Goliath, that defied the host of Israel,
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1773
and railed vpon the God thereof, as it is euident in 1. Sam. 18.6.7.
and railed upon the God thereof, as it is evident in 1. Sam. 18.6.7.
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Finally, Hester & Mordecay with their people, & such of the Iewes as liued in their times, did the same,
Finally, Esther & Mordecai with their people, & such of the Iewes as lived in their times, did the same,
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1775
when the Lord had strengthened them against their opposites, and had brought an vtter ruine vnto their chiefe aduersarie Haman the cursed Amalekite, as appeareth in Ester 9.17.
when the Lord had strengthened them against their opposites, and had brought an utter ruin unto their chief adversary Haman the cursed Amalekite, as appears in Ester 9.17.
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&c. So, euen so, beloued, let vs deale from time to time, whensoeuer the Lord doth giue vs a victory ouer our aduersaries,etc. So, even so, Beloved, let us deal from time to time, whensoever the Lord does give us a victory over our Adversaries,
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and bring iust and deserued plagues vpon them, let vs blesse his holy name for the same,
and bring just and deserved plagues upon them, let us bless his holy name for the same,
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and reioyce greatly before him in that behalfe. And so farre of Gods workes. Now let vs come to his words.
and rejoice greatly before him in that behalf. And so Far of God's works. Now let us come to his words.
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1779
I haue set my King vpon Zion mine holy mountaine. These are not the words of the Prophet, but of God himselfe sitting in iudgement,
I have Set my King upon Zion mine holy mountain. These Are not the words of the Prophet, but of God himself sitting in judgement,
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1780
and taking reuenge vpon his aduersaries, that rebel against him & his anoynted. Not that God shall whē he doth strike them, vtter these words in plaine termes,
and taking revenge upon his Adversaries, that rebel against him & his anointed. Not that God shall when he does strike them, utter these words in plain terms,
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1781
and sound of voyce vnto thē, as we do vtter words, when we beate such as haue offended vs;
and found of voice unto them, as we do utter words, when we beat such as have offended us;
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but the meaning is, that they shal by their plagues & sore iudgements executed vpon them, feele and perceiue this to be so,
but the meaning is, that they shall by their plagues & soar Judgments executed upon them, feel and perceive this to be so,
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as plainly & as euidently, as if they heard the Lord speaking from heauen vnto thē by word of mouth.
as plainly & as evidently, as if they herd the Lord speaking from heaven unto them by word of Mouth.
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1784
His destroying & confoūding of them shal cry like a shril voice in their eares, that it was he himselfe & no created wight,
His destroying & confounding of them shall cry like a shrill voice in their ears, that it was he himself & not created wight,
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1785
euen he himselfe that is the God of Gods, & the Lord of hoasts, that did set vp Dauid to be King of Israel,
even he himself that is the God of God's, & the Lord of hosts, that did Set up David to be King of Israel,
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1786
& Christ his Son to be King of his Church, whom they had so rebelliously resisted,
& christ his Son to be King of his Church, whom they had so rebelliously resisted,
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1787
& laboured to haue displaced out of their thrones. Here is a great Emphasis, & it is as much as if he had said:
& laboured to have displaced out of their thrones. Here is a great Emphasis, & it is as much as if he had said:
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1788
What? shal I set vp a King? & will you, ô ye rebels go about to put him downe? How dare you do this? What? shall I place one ouer my people,
What? shall I Set up a King? & will you, o you rebels go about to put him down? How Dare you do this? What? shall I place one over my people,
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1789
& make him to be their Lord and chiefe gouernor, & will you, ye traytors, refuse to yeeld obedience vnto him,
& make him to be their Lord and chief governor, & will you, you Traitors, refuse to yield Obedience unto him,
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1790
& ioine hand and head together to ouerthrow him, and to remoue him out of his kingdome? O impietie neuer heard of! O wickednesse most intollerable!
& join hand and head together to overthrow him, and to remove him out of his Kingdom? O impiety never herd of! O wickedness most intolerable!
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1791
Know you, know you, that for this cause I cannot beare with you, but I must needes speake to you in my wrath,
Know you, know you, that for this cause I cannot bear with you, but I must needs speak to you in my wrath,
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1792
and vexe you in my sore displeasure, as now I do.
and vex you in my soar displeasure, as now I do.
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1793
By Zion here, his holy mountaine, the kingdome of Israel is vnderstood, if we referre it vnto Dauid; but if we referre it vnto Christ, the Church is meant thereby.
By Zion Here, his holy mountain, the Kingdom of Israel is understood, if we refer it unto David; but if we refer it unto christ, the Church is meant thereby.
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1794
Zion was the citie of Dauid, and the place where his Court was vsually held and kept,
Zion was the City of David, and the place where his Court was usually held and kept,
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1795
as it is in 2. Sam. 7.7.
as it is in 2. Sam. 7.7.
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1796
But here it is put figuratiuely for the whole kingdome of Israel, whereof that was a chiefe and principall part.
But Here it is put figuratively for the Whole Kingdom of Israel, whereof that was a chief and principal part.
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1797
And it is tearmed withall, the holy mountaine of God, because it stood on high vpon a mountaine or hill, where the Lord did manifest his holinesse vnto his people,
And it is termed withal, the holy mountain of God, Because it stood on high upon a mountain or hill, where the Lord did manifest his holiness unto his people,
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as by the presence of his arke which was there, so also by the exercises of pure religion which were held in the Tabernacle and Temple, that were built in that place,
as by the presence of his Ark which was there, so also by the exercises of pure Religion which were held in the Tabernacle and Temple, that were built in that place,
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1799
and feared vpon that mountaine or hill.
and feared upon that mountain or hill.
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1800
Thus literally this place is to be referred vnto Dauid, and it is true of him, that God did set him vp as King ouer this kingdome of Israel,
Thus literally this place is to be referred unto David, and it is true of him, that God did Set him up as King over this Kingdom of Israel,
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1801
as we may see in 1. Sam. 16.12, 13. But sacramentally, and after a spirituall maner these thing are to be referred vnto Christ and his Church.
as we may see in 1. Sam. 16.12, 13. But sacramentally, and After a spiritual manner these thing Are to be referred unto christ and his Church.
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1802
For Zion also was a type thereof, as we may see in Esay 2.3. and in Heb. 12.22.
For Zion also was a type thereof, as we may see in Isaiah 2.3. and in Hebrew 12.22.
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1803
And Christ we know, was chosen of his Father to bee the head and King thereof,
And christ we know, was chosen of his Father to be the head and King thereof,
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1804
as anone, by Gods grace, shall more fully appeare.
as anon, by God's grace, shall more Fully appear.
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1805
And as the earthly Zion was tearmed the mountaine of Gods holinesse, so may this heauenly.
And as the earthly Zion was termed the mountain of God's holiness, so may this heavenly.
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1806
Zion well beare that appellation or name. For I. it is most like vnto a mountaine:
Zion well bear that appellation or name. For I. it is most like unto a mountain:
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1807
then 2. the Lord doth manifest his holinesse more there then in any other place. It is most like a mountaine in 3. respects.
then 2. the Lord does manifest his holiness more there then in any other place. It is most like a mountain in 3. respects.
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1808
First, for the exaltation and supereminencie of it:
First, for the exaltation and supereminency of it:
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1809
for as a mountaine is an high place aboue other places, so the Church of God is exalted aboue other congregations;
for as a mountain is an high place above other places, so the Church of God is exalted above other congregations;
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1810
and that for Gods delight in it, and most excellent blessings vpon it, which are either present, or to come.
and that for God's delight in it, and most excellent blessings upon it, which Are either present, or to come.
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1811
Secondly, for the manifestation and aptnesse of it: for as a mountaine is in open sight & view of all men:
Secondly, for the manifestation and aptness of it: for as a mountain is in open sighed & view of all men:
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1812
so the Church of God stands in the eie-sight of all persōs, & euery mans eye is bent to mark diligently what they do,
so the Church of God Stands in the eyesight of all Persons, & every men eye is bent to mark diligently what they do,
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1813
as his eare is open to listen to that which they speake. Thirdly, for the strength and stablenesse of it:
as his ear is open to listen to that which they speak. Thirdly, for the strength and stableness of it:
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1814
for as a mountaine is a strong thing and vnmoueable:
for as a mountain is a strong thing and Unmovable:
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1815
so the Church of God is so strong and inuincible, that all the powers of the world,
so the Church of God is so strong and invincible, that all the Powers of the world,
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1816
and of hell below cannot ouerthrow it, but it shall remaine firme and stable (notwithstanding the same) for euermore.
and of hell below cannot overthrow it, but it shall remain firm and stable (notwithstanding the same) for evermore.
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1817
I beseech you by the way, make vse of all these things.
I beseech you by the Way, make use of all these things.
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1818
By the first, looke vpon your honour and great aduancements, wherunto you are exalted aboue all others.
By the First, look upon your honour and great advancements, whereunto you Are exalted above all Others.
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1819
As Salomon saith in the Prouerbs 31, 29: Many daughters haue done vertuously: but thou surmountest them all:
As Solomon Says in the Proverbs 31, 29: Many daughters have done virtuously: but thou surmountest them all:
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1820
so you may say, Many congregations in the world are exalted on high; but we (the true Church) are lifted vp aboue them all.
so you may say, Many congregations in the world Are exalted on high; but we (the true Church) Are lifted up above them all.
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1821
By the second, be moued to haue an holy care of your liues, that you may walk circūspectly at all times in the waies of godlines,
By the second, be moved to have an holy care of your lives, that you may walk circumspectly At all times in the ways of godliness,
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1822
& that your light may so shine before men, that they may see your good workes,
& that your Light may so shine before men, that they may see your good works,
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1823
and glorifie your Father which is in heauen. and Glorify your Father which is in heaven.
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1824
And by the third and last, be secretly comforted, and grow to a full resolution, that nothing shall be able to separate you from the loue of your God,
And by the third and last, be secretly comforted, and grow to a full resolution, that nothing shall be able to separate you from the love of your God,
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1825
but that you shall remaine firme and stable in his fauour for euermore.
but that you shall remain firm and stable in his favour for evermore.
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1826
Now for the other poynt, as the Church is like to a mountaine, so it is holy, as the mountaine Zion was.
Now for the other point, as the Church is like to a mountain, so it is holy, as the mountain Zion was.
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1827
First, for the Lords being in it, who is holinesse it selfe:
First, for the lords being in it, who is holiness it self:
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1828
for though he be in all the world, yet hee is more especially in his Church then in any other place besides, according to that in Psal. 68.16. and 48.1.2.
for though he be in all the world, yet he is more especially in his Church then in any other place beside, according to that in Psalm 68.16. and 48.1.2.
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1829
Secondly, for the holy exercises of religion, and the goodly works of Gods worship which are found therein:
Secondly, for the holy exercises of Religion, and the goodly works of God's worship which Are found therein:
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1830
for there is prayer, singing of Psalmes, reading and preaching of the word, receiuing of the Sacraments, and the like;
for there is prayer, singing of Psalms, reading and preaching of the word, receiving of the Sacraments, and the like;
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1831
all which are workes of holinesse and purity. Lastly, for the sanctification of men and women, which are therein:
all which Are works of holiness and purity. Lastly, for the sanctification of men and women, which Are therein:
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1832
for they are not prophane and licentious, as in other places, but they are sanctified & made holy by the bloud of Christ,
for they Are not profane and licentious, as in other places, but they Are sanctified & made holy by the blood of christ,
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1833
& the working of the Spirit. Our of these things also, gather some short notes as we go along.
& the working of the Spirit. Our of these things also, gather Some short notes as we go along.
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1834
Let the first of thē make you reioice & be glad, that you haue so good a God, that though he be full of maiesty & glory,
Let the First of them make you rejoice & be glad, that you have so good a God, that though he be full of majesty & glory,
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1835
yet he is content to come home to your houses, and to dwell in the chambers of your soules,
yet he is content to come home to your houses, and to dwell in the chambers of your Souls,
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1836
and there to quiet himselfe in your loue and to reioyce ouer you with ioy, as Zephany doth speake in Zeph. 3.17.
and there to quiet himself in your love and to rejoice over you with joy, as Zephany does speak in Zephaniah 3.17.
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1837
As Elizabeth said, when the virgin Mary came to her:
As Elizabeth said, when the Virgae Marry Come to her:
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1838
Whence commeth this to me, that the mother of my Lord should come to me? Luke. 1.43. so may we say at the Lords comming to vs:Whence comes this to me, that the mother of my Lord should come to me? Luke. 1.43. so may we say At the lords coming to us:
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1839
What a fauour and dignitie is this, that the Lord of heauen and earth should thus come to vs? Let the second of them stirre you vp to frequēt holy exercises,
What a favour and dignity is this, that the Lord of heaven and earth should thus come to us? Let the second of them stir you up to frequent holy exercises,
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1840
and to throng to the house of praier, and to such places where the Lord is rightly worshipped.
and to throng to the house of prayer, and to such places where the Lord is rightly worshipped.
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1841
As the nations say in Mich. 4.2. Come, and let vs go vp to the moūtain of the Lord, & to the house of the God of Iacob:
As the Nations say in Mich. 4.2. Come, and let us go up to the mountain of the Lord, & to the house of the God of Iacob:
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1842
so let vs say, Come, & let vs go to the Church & congregatiō of God, to praier, to the preaching of the word,
so let us say, Come, & let us go to the Church & congregation of God, to prayer, to the preaching of the word,
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1843
& to other holy exercises of pure & holy religion.
& to other holy exercises of pure & holy Religion.
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1844
Let the third and last of them admonish you of that purity & holinesse which ought to be in you, that so you may neuer giue rest vnto your eies vntil you see your selues washed frō your sins by the bloud of Christ,
Let the third and last of them admonish you of that purity & holiness which ought to be in you, that so you may never give rest unto your eyes until you see your selves washed from your Sins by the blood of christ,
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1845
& made holy in some part by the sanctificatiō of Gods spirit, wherby you may be able to go boldly vnto the throne of grace to receiue mercy,
& made holy in Some part by the sanctification of God's Spirit, whereby you may be able to go boldly unto the throne of grace to receive mercy,
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1846
& to find grace to helpe in time of need.
& to find grace to help in time of need.
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1847
That as Paul did say of the Corinthians when they were changed frō bad to good:
That as Paul did say of the Corinthians when they were changed from bad to good:
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1848
And such were some of you; And such were Some of you;
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1849
but ye are washed, but yee are sanctified, but ye are iustified in the name of the Lord Iesus,
but you Are washed, but ye Are sanctified, but you Are justified in the name of the Lord Iesus,
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1850
and by the spirit of God, as it is in 1. Cor. 6.11. so may you say of your selues:and by the Spirit of God, as it is in 1. Cor. 6.11. so may you say of your selves:
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1851
And such were we our selues once, euen bad and most wicked persons; but blessed be God we are now changed, and made better:
And such were we our selves once, even bad and most wicked Persons; but blessed be God we Are now changed, and made better:
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1852
our sinnes are washed away by the bloud of Christ, and the spirit of God hath begun to renew vs in some good part.
our Sins Are washed away by the blood of christ, and the Spirit of God hath begun to renew us in Some good part.
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1853
Leauing these things for the meaning of the words, and some short annotations vpon the same, let vs now come to the maine doctrine of the place,
Leaving these things for the meaning of the words, and Some short annotations upon the same, let us now come to the main Doctrine of the place,
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1854
and in few words it is nothing else but this, that Christ our Sauiour did not take this office vpon him to be the King of the Church,
and in few words it is nothing Else but this, that christ our Saviour did not take this office upon him to be the King of the Church,
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1855
but was lawfully called thereunto by God his Father, and not by any created power whatsoeuer.
but was lawfully called thereunto by God his Father, and not by any created power whatsoever.
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1856
This he confesseth of himselfe in Iohn, Chapter 6. verse 27. Where he doth endeauour to draw men from a greedy hunting after the foode of the body,
This he Confesses of himself in John, Chapter 6. verse 27. Where he does endeavour to draw men from a greedy hunting After the food of the body,
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1857
vnto a carefull seeking for the foode of their soules:
unto a careful seeking for the food of their Souls:
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1858
saying, Labour not for the meate which perisheth, but for the meate that endureth vnto euerlasting life, which the Sonne of man shall giue you,
saying, Labour not for the meat which Perishes, but for the meat that Endureth unto everlasting life, which the Son of man shall give you,
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1859
for him hath God the Father sealed. He hath chosen him for this purpose, and set his marke and seale vpon him,for him hath God the Father sealed. He hath chosen him for this purpose, and Set his mark and seal upon him,
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as designing him ouer this worke and businesse, which is to be performed alone by him, and none else.
as designing him over this work and business, which is to be performed alone by him, and none Else.
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And this also he doth proue in the fourth chapter of the Gospell according to Saint Luke, by a testimony out of Esay, chap. 61.1.
And this also he does prove in the fourth chapter of the Gospel according to Saint Lycia, by a testimony out of Isaiah, chap. 61.1.
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&c. where the calling of the Messias is excellently and at large set out vnto vs. But the Apostle Saint Paul (not to stand vpon other places) doth make this point most cleare and euident vnto all persons, in the first chapter of his Epistle to the Ephesians, beginning at the twentieth verse therof and so forward,etc. where the calling of the Messias is excellently and At large Set out unto us But the Apostle Saint Paul (not to stand upon other places) does make this point most clear and evident unto all Persons, in the First chapter of his Epistle to the Ephesians, beginning At the twentieth verse thereof and so forward,
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& in the second chapter of his Epistle to the Philippians in the ninth verse thereof, with others following.
& in the second chapter of his Epistle to the Philippians in the ninth verse thereof, with Others following.
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For in both these places you shall finde, that as Christ is exalted aboue all the creatures in the world,
For in both these places you shall find, that as christ is exalted above all the creatures in the world,
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and made the supreme head of the Church, both warring in earth, & triumphing in heauen;
and made the supreme head of the Church, both warring in earth, & triumphing in heaven;
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so he was raised vp hereunto by God his Father, he making him thus the vniuersall gouernour of all the world.
so he was raised up hereunto by God his Father, he making him thus the universal governor of all the world.
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So that looke what the Author to the Hebrewes said of Christ in regard of his Priest-hood, that he tooke not to himselfe that honour to be made the high Priest,
So that look what the Author to the Hebrews said of christ in regard of his Priesthood, that he took not to himself that honour to be made the high Priest,
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but he that said vnto him, Thou art my Son, this day begat I thee, gaue it him. Heb. 5.5.but he that said unto him, Thou art my Son, this day begat I thee, gave it him. Hebrew 5.5.
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So may we say here of him in regard of his kingdome, that he tooke not this honour to himselfe, to be made the supreme King of the Church,
So may we say Here of him in regard of his Kingdom, that he took not this honour to himself, to be made the supreme King of the Church,
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but God that sitteth in the heauens, and hath his enimies in derision, gaue it vnto him:
but God that Sitteth in the heavens, and hath his enemies in derision, gave it unto him:
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but somewhat more of this hereafter when we come vnto the 8. verse of this Psalme.
but somewhat more of this hereafter when we come unto the 8. verse of this Psalm.
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But why did God (may you say) set vp Christ and make him thus the King of his Church? Wherefore did he not make choise rather of some Angell or Arch-angell,
But why did God (may you say) Set up christ and make him thus the King of his Church? Wherefore did he not make choice rather of Some Angel or Archangel,
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or of some Emperour, or great state of this world? Because none of them were fit for this office.
or of Some Emperor, or great state of this world? Because none of them were fit for this office.
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As no man was worthy to open the booke, and to loose the seales thereof, which Iohn saw in the right hand of him that sate vpon the throne,
As no man was worthy to open the book, and to lose the Seals thereof, which John saw in the right hand of him that sat upon the throne,
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but onely the Lyon which is of the tribe of Iudah, the roote of Dauid, as it is in Reu. 5.1.
but only the lion which is of the tribe of Iudah, the root of David, as it is in Reu. 5.1.
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&c. So no creature was found fit for this office, whether in the heauen aboue,etc. So no creature was found fit for this office, whither in the heaven above,
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1877
or in the earth beneath, saue Iesus Christ our sweete Sauiour, and the blessed Sonne of God;
or in the earth beneath, save Iesus christ our sweet Saviour, and the blessed Son of God;
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1878
and therefore God his Father did make choise of him before all others.
and Therefore God his Father did make choice of him before all Others.
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But why was he fittest for this office, may you further say? For two causes, the one is in regard of his Person;
But why was he Fittest for this office, may you further say? For two Causes, the one is in regard of his Person;
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the other of his qualities belonging vnto his Person.
the other of his qualities belonging unto his Person.
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For his Person, because he is not onely man, as many others are, but also God,
For his Person, Because he is not only man, as many Others Are, but also God,
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1882
as none else besides him is, and thereby is made able to weald such a great & mighty kingdome as he hath.
as none Else beside him is, and thereby is made able to weald such a great & mighty Kingdom as he hath.
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Otherwise it is impossible that he should rule his people according to his will, and subdue his enimies, to make them his footstoole, considering that they are Principallities and powers,
Otherwise it is impossible that he should Rule his people according to his will, and subdue his enemies, to make them his footstool, considering that they Are Principalities and Powers,
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1884
and the greatest Potentates of this world.
and the greatest Potentates of this world.
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For what man or Angell is able to ouercome all the diuels in hell rushing vpon him at once together? and to withstand the whole army of mankind, assaulting him together with them, with their whole power and force? Surely none:
For what man or Angel is able to overcome all the Devils in hell rushing upon him At once together? and to withstand the Whole army of mankind, assaulting him together with them, with their Whole power and force? Surely none:
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1886
he must be a God that must doe it.
he must be a God that must do it.
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And therefore was Christ chosen for this purpose, who is a God, as well as man,
And Therefore was christ chosen for this purpose, who is a God, as well as man,
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1888
for his qualities belonging vnto his Person, because he is indued with most singular giftes and graces fit for gouernement.
for his qualities belonging unto his Person, Because he is endued with most singular Gifts and graces fit for government.
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1889
Iethro in his counsell to Moses, required but foure things in a Gouernour, namely, courage, the feare of God, true dealing,Jethro in his counsel to Moses, required but foure things in a Governor, namely, courage, the Fear of God, true dealing,
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1890
and the hating of couetousnesse, as we may see in Exod. 1 S 21. But here in Christ (the chiefe gouernour of all) we shall finde as many more;
and the hating of covetousness, as we may see in Exod 1 S 21. But Here in christ (the chief governor of all) we shall find as many more;
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for besides these foure, you shall haue in him foure more, namely, wisedome, diligence, bounty, and loue.
for beside these foure, you shall have in him foure more, namely, Wisdom, diligence, bounty, and love.
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So that in number there are eight. The first is courage, for he feares no man, as being the Lord of Lords,
So that in number there Are eight. The First is courage, for he fears no man, as being the Lord of lords,
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& the God of Gods, according to his name, which is written on his garment and thighs, in Reu. 19.16.
& the God of God's, according to his name, which is written on his garment and thighs, in Reu. 19.16.
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The second is the feare of God, for he reuerenced his Father, and was obedient vnto him,
The second is the Fear of God, for he reverenced his Father, and was obedient unto him,
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euen vnto the very death of the crosse, Phil. 2.8.
even unto the very death of the cross, Philip 2.8.
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The third is iustice or true dealing, for the Scepter of his kingdome, is a Scepter of righteousnesse,
The third is Justice or true dealing, for the Sceptre of his Kingdom, is a Sceptre of righteousness,
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and he himselfe is one louing righteousnesse, and hating iniquity, Heb. 8.1.9.and he himself is one loving righteousness, and hating iniquity, Hebrew 8.1.9.
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The fourth is, hating couetousnesse, for he neuer receiued any bribes or recompence for all the cures he did,
The fourth is, hating covetousness, for he never received any Bribes or recompense for all the cures he did,
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1899
but he became poore, that he might make vs rich. 2. Cor. 8.9. The fift is wisdome, for in him are hid all the treasures of wisedome and knowledge. Col. 2.3.
but he became poor, that he might make us rich. 2. Cor. 8.9. The fift is Wisdom, for in him Are hid all the treasures of Wisdom and knowledge. Col. 2.3.
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The sixt is diligence, for he was so painefull, that he trauelled from place to place to doe good,
The sixt is diligence, for he was so painful, that he traveled from place to place to do good,
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and left his owne foode to go about his Fathers businesse, Ioh. 4.34 And he is brought in by Iohn in the Reuelations, Chapter 1.13 standing in the midst of the seuen Candlestickes (which are the seuen Churches) & there busily occupied in gouerning them,
and left his own food to go about his Father's business, John 4.34 And he is brought in by John in the Revelations, Chapter 1.13 standing in the midst of the seuen Candlesticks (which Are the seuen Churches) & there busily occupied in governing them,
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1902
as a man is, when his garment is about him, and trust vp with some girdle, that it may not trouble or hinder him in the execution of his businesse.
as a man is, when his garment is about him, and trust up with Some girdle, that it may not trouble or hinder him in the execution of his business.
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The seuenth is, bountifulnesse or liberality, for he doth not impouerish his subiects, by exacting of them grieuous subsidies and taxes,
The Seventh is, bountifulness or liberality, for he does not impoverish his Subjects, by exacting of them grievous subsidies and Taxes,
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but he doth greatly enrich them, by bestowing large giftes and benefites vpon them. Ephe. 4.7.8. &c. The last is, loue or mercy, for he doth beare that kind affection towards his people, that all their miseries doe touch him, Heb. 4.15. and for to do thē good he was content to die for them, Ephe. 5.2.25. Where all these things do concurre & meet together, there is a party well qualified for gouernement.
but he does greatly enrich them, by bestowing large Gifts and benefits upon them. Ephes 4.7.8. etc. The last is, love or mercy, for he does bear that kind affection towards his people, that all their misery's do touch him, Hebrew 4.15. and for to do them good he was content to die for them, Ephes 5.2.25. Where all these things do concur & meet together, there is a party well qualified for government.
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A man may be couragious, yet not fearing God; if fearing God, yet not dealing truely;
A man may be courageous, yet not fearing God; if fearing God, yet not dealing truly;
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if dealing truely, yet not hating couetousnesse; if hating couetousnesse, yet not wise; if wise, yet not diligent; if diligent, yet not bountifull; if bountifull, yet not louing; if louing, yet not couragious.
if dealing truly, yet not hating covetousness; if hating covetousness, yet not wise; if wise, yet not diligent; if diligent, yet not bountiful; if bountiful, yet not loving; if loving, yet not courageous.
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But where shall all these be found together? Surely in none, but in Christ Iesus:
But where shall all these be found together? Surely in none, but in christ Iesus:
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for in him they are in the highest degree of perfection, and therefore did the Lord make choice of him before all others to goe in and out before his people,
for in him they Are in the highest degree of perfection, and Therefore did the Lord make choice of him before all Others to go in and out before his people,
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and to be the Head or gouernour of his Church.
and to be the Head or governor of his Church.
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Here we must take heed of some abuses, we must not collect from hence, either that Christ is inferiour to his Father,
Here we must take heed of Some Abuses, we must not collect from hence, either that christ is inferior to his Father,
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or that he was made King as he was God;
or that he was made King as he was God;
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for he is equall with his Father in glory & Maiesty touching his diuine nature or God-head,
for he is equal with his Father in glory & Majesty touching his divine nature or Godhead,
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as the Apostle doth shew in the beginning of his 2. chap. to the Philippians. True it is, that he is inferiour to his Father in respect of his humane nature, and as he is man;
as the Apostle does show in the beginning of his 2. chap. to the Philippians. True it is, that he is inferior to his Father in respect of his humane nature, and as he is man;
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but not otherwise as he is God, & of the same substance or being, which he hath together with the Father frō all eternity.
but not otherwise as he is God, & of the same substance or being, which he hath together with the Father from all eternity.
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Againe, whereas he is made King, this is done in respect of both his natures together,
Again, whereas he is made King, this is done in respect of both his nature's together,
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as he is God-man, and Man-God; and not simply in respect of one of them alone;
as he is God-man, and Man-God; and not simply in respect of one of them alone;
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for so to affirme of either of them, were absurd, if not blasphemous. But leauing the abuses, the true vses are these.
for so to affirm of either of them, were absurd, if not blasphemous. But leaving the Abuses, the true uses Are these.
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First, hereby we may learne to reuerence Christ the more, because he is established in his throne by his Father,
First, hereby we may Learn to Reverence christ the more, Because he is established in his throne by his Father,
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1919
For if Dauid were pricked in heart onely for cutting of Sauls garment, who was a wicked man,
For if David were pricked in heart only for cutting of Saul's garment, who was a wicked man,
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1920
and his deadly enimy too, because he was the Lords annoynted;
and his deadly enemy too, Because he was the lords anointed;
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1921
with what reuerence and care should we carry our selues towards Christ Iesus our Sauiour, who is holinesse and righteousnesse it selfe,
with what Reverence and care should we carry our selves towards christ Iesus our Saviour, who is holiness and righteousness it self,
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1922
and one that loues vs well? seeing the Lord hath annoynted him, and made him to be our King.
and one that loves us well? seeing the Lord hath anointed him, and made him to be our King.
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1923
But alas, our carriage is such towards him, as if he had vsurped this place vnto himselfe by tyranny,
But alas, our carriage is such towards him, as if he had usurped this place unto himself by tyranny,
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1924
or were set vp in his throne by some created authority: but let vs looke to ourselues, and amend this our fault.
or were Set up in his throne by Some created Authority: but let us look to ourselves, and amend this our fault.
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1925
In the second place here we may learne, that seeing God hath set vp his Sonne in his kingdome, he will still defend him and aide him in the same,
In the second place Here we may Learn, that seeing God hath Set up his Son in his Kingdom, he will still defend him and aid him in the same,
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1926
as also bring fearefull iudgments vpon all such as shal go about to resist him.
as also bring fearful Judgments upon all such as shall go about to resist him.
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1927
And this is the chiefest end wherefore this sentence is here alleadged, and therefore let all men take heed what they do;
And this is the chiefest end Wherefore this sentence is Here alleged, and Therefore let all men take heed what they do;
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1928
and let all those know also who are in lawfull authority, that so long as they carry themselues worthy of their places, the Lord will alwaies stand about them for their defence and protection,
and let all those know also who Are in lawful Authority, that so long as they carry themselves worthy of their places, the Lord will always stand about them for their defence and protection,
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1929
as here he did about his Sonne Christ, and blessed Dauid, the King.
as Here he did about his Son christ, and blessed David, the King.
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1930
Lastly, here we may learne by the example of Christ, that it is not good to run into a calling,
Lastly, Here we may Learn by the Exampl of christ, that it is not good to run into a calling,
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1931
but to stay vntill the Lord doth place vs in the same, A great complaint is made in Ieremy by the Lord against men in this respect, that they did run before that he did send them,
but to stay until the Lord does place us in the same, A great complaint is made in Ieremy by the Lord against men in this respect, that they did run before that he did send them,
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1932
as we may see at large in the 23. chapter of Ieremy. But beware we that we doe not the like.
as we may see At large in the 23. chapter of Ieremy. But beware we that we do not the like.
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1933
For shall Christ that had the Spirit of God without all measure, stay and waite his Fathers leasure? and shall we mortall and sinnefull creatures, who haue not the Spirit almost in any measure,
For shall christ that had the Spirit of God without all measure, stay and wait his Father's leisure? and shall we Mortal and sinful creatures, who have not the Spirit almost in any measure,
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1934
yet runne and goe before our commission is drawne out and sealed by the Almighty? More things might be spoken vpon these matters,
yet run and go before our commission is drawn out and sealed by the Almighty? More things might be spoken upon these matters,
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1935
but let these short obseruations minister an occasion vnto you, to contemplate more at large vpon these points.
but let these short observations minister an occasion unto you, to contemplate more At large upon these points.
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1936
The end of the fourth Sermon.
The end of the fourth Sermon.
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1937
THE FIFTH SERMON vpon the second Psalme. PSAL. 2. VER. 7.8. & 9. I will declare the decree:
THE FIFTH SERMON upon the second Psalm. PSALM 2. VER. 7.8. & 9. I will declare the Decree:
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132
Page 97
1938
that is, the Lord hath said vnto me, Thou art my Sonne: this day haue I begotten thee.that is, the Lord hath said unto me, Thou art my Son: this day have I begotten thee.
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Page 97
1939
Aske of me, and I shall giue thee the heathen for thine inheritance, and the ends of the earth for thy possession.
Ask of me, and I shall give thee the heathen for thine inheritance, and the ends of the earth for thy possession.
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1940
Thou shalt crush them with a scepter of yron, and breake them in peeces like a potters vessell.
Thou shalt crush them with a sceptre of iron, and break them in Pieces like a potters vessel.
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Page 97
1941
IN the former verses mention was made of God the Father, whose maiestie and power was excellently set out,
IN the former Verses mention was made of God the Father, whose majesty and power was excellently Set out,
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1942
for the confounding of such wicked aduersaries, as did rise vp against him.
for the confounding of such wicked Adversaries, as did rise up against him.
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1943
But now these verses do intreate of God the Sonne, who is also most liuely described in the same, by a certaine inuincible power and maiestie,
But now these Verses do entreat of God the Son, who is also most lively described in the same, by a certain invincible power and majesty,
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1944
as being one sufficient to ouerthrow all such resistance as is made against him.
as being one sufficient to overthrow all such resistance as is made against him.
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1945
And that his enimies might be daunted the more, as his friends receiue the greater ioy and consolation, he comes in himselfe speaking and vttering his voyce vnto them, declaring plainely amongst them all, what is the very decree and ordinance of God his Father concerning him and his kingdome;
And that his enemies might be daunted the more, as his Friends receive the greater joy and consolation, he comes in himself speaking and uttering his voice unto them, declaring plainly among them all, what is the very Decree and Ordinance of God his Father Concerning him and his Kingdom;
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Page 97
1946
the summe and substance whereof he tels them is this:
the sum and substance whereof he tells them is this:
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Page 97
1947
The Lord, the great God of heauen, who hath created all things, and who doth continually preserue the same, he,
The Lord, the great God of heaven, who hath created all things, and who does continually preserve the same, he,
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1948
euen he, sayd to me, Thou art my sonne, yea my naturall and onely sonne, most deare and precious vnto me.
even he, said to me, Thou art my son, yea my natural and only son, most deer and precious unto me.
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1949
Thy workes, which thou doest continually, in working strange and admirable miracles do shew, that I haue begotten thee:
Thy works, which thou dost continually, in working strange and admirable Miracles do show, that I have begotten thee:
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1950
but chiefly that day is an argument thereof vnto all the world, wherein thou didst arise from the graue,
but chiefly that day is an argument thereof unto all the world, wherein thou didst arise from the graven,
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Page 98
1951
and returne againe from death vnto life.
and return again from death unto life.
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Page 98
1952
And because thou art so neare vnto me, and one on whom I haue set my whole delight and pleasure, aske of me, what thou wilt,
And Because thou art so near unto me, and one on whom I have Set my Whole delight and pleasure, ask of me, what thou wilt,
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Page 98
1953
and thou shalt haue it, I will not say, to the halfe of my kingdome, but to all my kingdome:
and thou shalt have it, I will not say, to the half of my Kingdom, but to all my Kingdom:
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Page 98
1954
if thou shalt aske the whole, I will bestow it vpon thee;
if thou shalt ask the Whole, I will bestow it upon thee;
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Page 98
1955
yea I will giue thee all power both in heauen and in earth, and thou shalt reigne, not in a small compasse alone,
yea I will give thee all power both in heaven and in earth, and thou shalt Reign, not in a small compass alone,
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1956
but in a most spacious and large circuite, euen throughout all the world from the one end thereof vnto the other.
but in a most spacious and large circuit, even throughout all the world from the one end thereof unto the other.
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Page 98
1957
And whereas there are many rebels and traytors, that do daily rise vp against thee, thou shalt not take pity and compassion vpon them to forgiue them,
And whereas there Are many rebels and Traitors, that do daily rise up against thee, thou shalt not take pity and compassion upon them to forgive them,
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Page 98
1958
but thou shalt punish them throughly according to their deserts; with thy scepter, or mace of iron, wherewith thou art armed, thou shalt destroy them.
but thou shalt Punish them thoroughly according to their deserts; with thy sceptre, or mace of iron, wherewith thou art armed, thou shalt destroy them.
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Page 98
1959
And herein deale thou with them, as the potter doth with his vessell;
And herein deal thou with them, as the potter does with his vessel;
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Page 98
1960
as he doth dash that all to peeces, when it is once broken, and seruiceable for no vse;
as he does dash that all to Pieces, when it is once broken, and serviceable for no use;
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Page 98
1961
so do thou so confound them, that they may lie still in their miseries, and neuer haue any hope to recouer themselues againe,
so do thou so confound them, that they may lie still in their misery's, and never have any hope to recover themselves again,
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Page 98
1962
or to repaire such ruinous breaches as thou dost bring vpon them. Thus runneth the paraphrase of this place.
or to repair such ruinous Breaches as thou dost bring upon them. Thus Runneth the Paraphrase of this place.
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Page 98
1963
Wherein you haue nothing else to remember in summe, but a description of Iesus Christ, the second person in the Godhead, who is our sweet Sauiour, and blessed King.
Wherein you have nothing Else to Remember in sum, but a description of Iesus christ, the second person in the Godhead, who is our sweet Saviour, and blessed King.
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Page 98
1964
In which description obserue two things. The first is the person, that doth publish the description.
In which description observe two things. The First is the person, that does publish the description.
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Page 98
1965
The other is the parts, wherein this description doth stand.
The other is the parts, wherein this description does stand.
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Page 98
1966
The person that doth publish the description, is Christ himselfe, expressed in these words, I will declare the decree, or rather,
The person that does publish the description, is christ himself, expressed in these words, I will declare the Decree, or rather,
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Page 98
1967
as it is in the Hebrew text, I will speake or declure according to the decree and ordinance, El hhok.
as it is in the Hebrew text, I will speak or declure according to the Decree and Ordinance, El hhok.
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Page 98
1968
There are certaine decrees and ordinances established by God touching the person of Christ and his gouernment:
There Are certain decrees and ordinances established by God touching the person of christ and his government:
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Page 98
1969
Now according to these will Christ speake, and not otherwise.
Now according to these will christ speak, and not otherwise.
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Page 98
1970
You must not here conceiue that some other person is brought in speaking, but that it is Christ himselfe, and none else but he.
You must not Here conceive that Some other person is brought in speaking, but that it is christ himself, and none Else but he.
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Page 98
1971
True it is, that Dauid did vtter them as he was a type and figure of Christ,
True it is, that David did utter them as he was a type and figure of christ,
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Page 98
1972
but Christ himselfe as he was the body and truth, and so the words are properly and in truth it selfe to be referred vnto him.
but christ himself as he was the body and truth, and so the words Are properly and in truth it self to be referred unto him.
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Page 99
1973
Behold, he takes vpon him (as it were) the part of a faithfull Prophet, to make knowne his Fathers will vnto mankinde, in respect of himselfe, and his waies.
Behold, he Takes upon him (as it were) the part of a faithful Prophet, to make known his Father's will unto mankind, in respect of himself, and his ways.
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Page 99
1974
I beseech you, marke diligently how he doth it.
I beseech you, mark diligently how he does it.
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Page 99
1975
It is not according to his owne fansie (as we often speake,) but it is according to his Fathers owne decree and appointment, without all deceipt or fraudulent dealing whatsoeuer;
It is not according to his own fancy (as we often speak,) but it is according to his Father's own Decree and appointment, without all deceit or fraudulent dealing whatsoever;
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Page 99
1976
there is no adding, nor detracting, no chopping or changing found in him, but all things are faithfully deliuered according to the truth it selfe.
there is no adding, nor detracting, no chopping or changing found in him, but all things Are faithfully Delivered according to the truth it self.
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Page 99
1977
A worthy thing to be thought often on, and euermore to be had in good remembrance by all sorts of persons,
A worthy thing to be Thought often on, and evermore to be had in good remembrance by all sorts of Persons,
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Page 99
1978
but chiefly by the Ministers of the Word, who ought to be faithfull in their offices, as Christ was in his;
but chiefly by the Ministers of the Word, who ought to be faithful in their Offices, as christ was in his;
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Page 99
1979
and not to make merchandise of the word of God, but as of sinceritie, & as of God in the sight of God, to speake in Christ Iesus;
and not to make merchandise of the word of God, but as of sincerity, & as of God in the sighed of God, to speak in christ Iesus;
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Page 99
1980
as the Apostle Saint Paul doth speake in his second Epistle to the Corinthians, the second chapter and the last verse thereof.
as the Apostle Saint Paul does speak in his second Epistle to the Corinthians, the second chapter and the last verse thereof.
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At all times should men looke most carefully to this:
At all times should men look most carefully to this:
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but much more now in these corrupt and rotten dayes of ours, wherein the Lords ordinances are beazelled,
but much more now in these corrupt and rotten days of ours, wherein the lords ordinances Are beazelled,
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1983
and his most sacred Oracles turned vp and downe, like a nose made of waxe, as pleaseth the wicked humor of many a sinfull man:
and his most sacred Oracles turned up and down, like a nose made of wax, as Pleases the wicked humour of many a sinful man:
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1984
but beware we, beware we of such cursed and satanicall dealing.
but beware we, beware we of such cursed and satanical dealing.
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1985
If we speake at any time, let vs speake with all reuerence, as doth become them, who vtter the words of a mightie God,
If we speak At any time, let us speak with all Reverence, as does become them, who utter the words of a mighty God,
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1986
and according to the truth it selfe, and not otherwise.
and according to the truth it self, and not otherwise.
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1987
So shall health be vnto our nauell, and marrow vnto our bones, when others are perplexed with intollerable woe and paine.
So shall health be unto our navel, and marrow unto our bones, when Others Are perplexed with intolerable woe and pain.
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1988
I might haue made a long discourse of this matter, as being a very fit subiect to be stood vpon in our licentious times;
I might have made a long discourse of this matter, as being a very fit Subject to be stood upon in our licentious times;
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1989
but thus shortly I passe it ouer, as intending onely to stand most vpon those points, which are most intended by the Spirit of God himselfe,
but thus shortly I pass it over, as intending only to stand most upon those points, which Are most intended by the Spirit of God himself,
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1990
and not to do, as many are wont to do, vpon euery small occasion, to wander abroad from my text in hand.
and not to do, as many Are wont to do, upon every small occasion, to wander abroad from my text in hand.
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1991
Two questions here may be moued;
Two questions Here may be moved;
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1992
the one is, whether Christ did thus publish the decree and appointment of his Father, touching himselfe,
the one is, whither christ did thus publish the Decree and appointment of his Father, touching himself,
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1993
and his kingdome, as here he doth say, he would do.
and his Kingdom, as Here he does say, he would do.
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1994
The other is, for what causes he would do the same, and for what end and purpose.
The other is, for what Causes he would do the same, and for what end and purpose.
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1995
Touching the former of these two, we find in the story of the Euangelists, that he did do it, according to the tenor of the text here in hand.
Touching the former of these two, we find in the story of the Evangelists, that he did doe it, according to the tenor of the text Here in hand.
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1996
For they do shew, how he did consesse and declare abroad, that he was the Sonne of God, that all iudgement was committed vnto him by his Father, that he was a king, that all power was giuen vnto him in heauen and earth, that he was the Messiah or Annointed, whereof Esay did speake in the 61. chapter of his Prophesie, and the beginning thereof:
For they do show, how he did confess and declare abroad, that he was the Son of God, that all judgement was committed unto him by his Father, that he was a King, that all power was given unto him in heaven and earth, that he was the Messiah or Anointed, whereof Isaiah did speak in the 61. chapter of his Prophesy, and the beginning thereof:
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1997
that he was the bread that came downe from heauen, and the partie whom his Father had sealed,
that he was the bred that Come down from heaven, and the party whom his Father had sealed,
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1998
for the bringing of euerlasting life vnto mankind.
for the bringing of everlasting life unto mankind.
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1999
These and the like things do they report of him, as you may see by Iohn, the 5.6. and 18. chapters thereof.
These and the like things do they report of him, as you may see by John, the 5.6. and 18. Chapters thereof.
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2000
By Luke the 4. the 22. and 23. chapters: and by Math: 16.21.26. and 27. chapters thereof.
By Lycia the 4. the 22. and 23. Chapters: and by Math: 16.21.26. and 27. Chapters thereof.
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2001
Reade these places (I pray) at your ley sure, and acknowledge the truth of this point Now for the other, Christ might do it for many causes.
Reade these places (I pray) At your ley sure, and acknowledge the truth of this point Now for the other, christ might do it for many Causes.
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2002
First, that he might bring men into the greater and more willing subiection vnto him, according to the speech of the housholder in Math. 21.37.
First, that he might bring men into the greater and more willing subjection unto him, according to the speech of the householder in Math. 21.37.
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2003
But last of all he sent vnto them his owne Sonne, saying: They will reuerence my Sonne.
But last of all he sent unto them his own Son, saying: They will Reverence my Son.
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2004
Secondly, that he might leaue men without all excuse, and make them vnable to answer for themselues at the day of iudgement,
Secondly, that he might leave men without all excuse, and make them unable to answer for themselves At the day of judgement,
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2005
if they did not obey him, and do according to his commandements:
if they did not obey him, and do according to his Commandments:
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2006
according to his owne saying in Iohn, chapter 15. and verse 22. If I had not come and spoken vnto them, they should not haue had sinne,
according to his own saying in John, chapter 15. and verse 22. If I had not come and spoken unto them, they should not have had sin,
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2007
but now haue they no cloake for their sinne. but now have they no cloak for their sin.
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2008
Lastly, that he might comfort and strengthen them that did relie vpon him, against the rage and surie of the world,
Lastly, that he might Comfort and strengthen them that did rely upon him, against the rage and fury of the world,
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2009
as also against the malice and power of Sathan himselfe, according to that which is in Iohn, chapter 16. verse 33. These things haue I spoken vnto you, that in me ye might haue peace, in the world ye shall haue affliction,
as also against the malice and power of Sathan himself, according to that which is in John, chapter 16. verse 33. These things have I spoken unto you, that in me you might have peace, in the world you shall have affliction,
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but be of a good comfort, I haue ouercome the world. but be of a good Comfort, I have overcome the world.
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2011
Hauing thus in few words answered these questions, which tend to the clearing of the text,
Having thus in few words answered these questions, which tend to the clearing of the text,
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2012
and the confirmation of that truth, which is included therein; let vs now come to the maine doctrine of the place.
and the confirmation of that truth, which is included therein; let us now come to the main Doctrine of the place.
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2013
And that in few words standeth thus, namely, that it is the part and duty of men in authority, to stand vpon such gifts and callings as God hath bestowed vpon them, according vnto the example of Christ here.
And that in few words Stands thus, namely, that it is the part and duty of men in Authority, to stand upon such Gifts and callings as God hath bestowed upon them, according unto the Exampl of christ Here.
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For as he did the same, so must we do it, by vertue of his commandement in Math. 11.29.
For as he did the same, so must we do it, by virtue of his Commandment in Math. 11.29.
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2015
Take my yoke on you, and learne of me for I am meeke and lowly in heart, Take my yoke on you, and Learn of me for I am meek and lowly in heart,
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2016
and ye shall find rest vnto your soules. and you shall find rest unto your Souls.
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So did Moses, when he came vnto the children of Israel, to deliuer them out of their bondage,
So did Moses, when he Come unto the children of Israel, to deliver them out of their bondage,
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and stood before Pharaoh the King of Aegypt to craue leaue for a free passage for them.
and stood before Pharaoh the King of Egypt to crave leave for a free passage for them.
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2019
For he did not onely make it knowne vnto them all, how God had called him to this worke and businesse by word of mouth alone, declaring what matters had passed betwixt him and God;
For he did not only make it known unto them all, how God had called him to this work and business by word of Mouth alone, declaring what matters had passed betwixt him and God;
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2020
but also by workes and deeds, doing strange and admirable miracles daily in their sight,
but also by works and Deeds, doing strange and admirable Miracles daily in their sighed,
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as we may see at large in Exodus from the latter end of the fourth chapter thereof,
as we may see At large in Exodus from the latter end of the fourth chapter thereof,
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and so forward for many chapters together.
and so forward for many Chapters together.
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So did Dauid, when Michall his wife did mocke him, for dauncing in a linnen Ephod before the Arke of the Lord.
So did David, when Michael his wife did mock him, for dancing in a linen Ephod before the Ark of the Lord.
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It was (saith he in 2. Sam. 6.21.It was (Says he in 2. Sam. 6.21.
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before the Lord, which chose me rather then thy father (for she was Sauls daughter) and all his house, and commanded me to be ruler ouer the people of the Lord, before the Lord, which chosen me rather then thy father (for she was Saul's daughter) and all his house, and commanded me to be ruler over the people of the Lord,
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euen ouer Israel, and therefore will I play before the Lord. even over Israel, and Therefore will I play before the Lord.
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So did Amos, when Amasiah the Priest of Bethell went about to perswade him to flie away out of the land of Israel vnto the land of Iudah,
So did Amos, when Amasiah the Priest of Bethell went about to persuade him to fly away out of the land of Israel unto the land of Iudah,
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and there to eate his bread, and to prophesie, but not to prophesie any more at Bethell, where was the kings chappell, and the kings court.
and there to eat his bred, and to prophesy, but not to prophesy any more At Bethell, where was the Kings chapel, and the Kings court.
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Then answered Amos and sayd to Amasia, I was no Prophet, neither was I a Prophets sonne,
Then answered Amos and said to Amasia, I was no Prophet, neither was I a prophets son,
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but I was a heardman, and a gatherer of wild figges;
but I was a herdsman, and a gatherer of wild figs;
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and the Lord tooke me, as I followed the flocke, and the Lord said vnto me, God, prophesie vnto my people Israel, &c. Wherein you see he doth stand stoutly vpon his calling,and the Lord took me, as I followed the flock, and the Lord said unto me, God, prophesy unto my people Israel, etc. Wherein you see he does stand stoutly upon his calling,
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and doth presse it well to stop such a caytifes mouth, as that Amaziah was.
and does press it well to stop such a caitiffs Mouth, as that Amaziah was.
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This is in the 7. chapter of Amos his Prophesie, and the 12. verse thereof, with some others following.
This is in the 7. chapter of Amos his Prophesy, and the 12. verse thereof, with Some Others following.
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So in a word did all the Prophets from time to time, as is apparant in their prophesies.
So in a word did all the prophets from time to time, as is apparent in their prophecies.
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This was a common phrase or stile with them: The burden of the Lord, or, Thus saith the Lord of hoasts:
This was a Common phrase or style with them: The burden of the Lord, or, Thus Says the Lord of hosts:
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or, The word of the Lord came to me. As Ieremy saith: The words of the Lord that came to Ieremy the Prophet, in Ieremy 47.1.
or, The word of the Lord Come to me. As Ieremy Says: The words of the Lord that Come to Ieremy the Prophet, in Ieremy 47.1.
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As Hosea saith, The word of the Lord that came vnto Hosea the sonne of Beeri, Hos. 1.1.
As Hosea Says, The word of the Lord that Come unto Hosea the son of Beeri, Hos. 1.1.
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As Ioel saith, The word of the Lord that came to Ioel the sonne of Pethuel. Io. 1.1.
As Joel Says, The word of the Lord that Come to Joel the son of Pethuel. Io. 1.1.
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As Ionah saith, The word of the Lord came also to Ionah the sonne of Amittai, Ionah 1.1.
As Jonah Says, The word of the Lord Come also to Jonah the son of Amittai, Jonah 1.1.
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And as Micha saith (to omit the rest) The word of the Lord, that came to Micha the Morashite. But in the new Testament Paul is very frequent in this matter:
And as Micah Says (to omit the rest) The word of the Lord, that Come to Micah the Morashite. But in the new Testament Paul is very frequent in this matter:
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he doth presse his calling oftentimes, and standeth very stoutly vpon the same, to the defiance of all his enimies,
he does press his calling oftentimes, and Stands very stoutly upon the same, to the defiance of all his enemies,
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& to the cōfort of all such as did cleaue fast vnto Iesus Christ, & such doctrine,
& to the Comfort of all such as did cleave fast unto Iesus christ, & such Doctrine,
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as he did deliuer vnto them in his name. But amongst all other places I commend vnto you at this time onely three:
as he did deliver unto them in his name. But among all other places I commend unto you At this time only three:
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the first is in the 26 Chap. of the Acts of the Apostles, where he did answere for himselfe before Agrippa the King.
the First is in the 26 Chap. of the Acts of the Apostles, where he did answer for himself before Agrippa the King.
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The second is in his second Epistle to the Corinthians and eleauenth Chapter, wherein he doth make a comparison betwixt himselfe and other Apostles,
The second is in his second Epistle to the Corinthians and eleauenth Chapter, wherein he does make a comparison betwixt himself and other Apostles,
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and doth preferre himselfe before them all. The third is in his Epistle to the Galathians and the beginning thereof;
and does prefer himself before them all. The third is in his Epistle to the Galatians and the beginning thereof;
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where he proues, that his doctrine, which he had taught the Galathians, was not humane,
where he Proves, that his Doctrine, which he had taught the Galatians, was not humane,
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but diuine, he being taught the same by the reuelation of Iesus Christ, who called him immediately from heauen to be an Apostle,
but divine, he being taught the same by the Revelation of Iesus christ, who called him immediately from heaven to be an Apostle,
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and so had his office not from man, but from God, as also his Gospell, or the doctrine which he taught them.
and so had his office not from man, but from God, as also his Gospel, or the Doctrine which he taught them.
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Thus you see good men from time to time, haue stood vpon their places and callings.
Thus you see good men from time to time, have stood upon their places and callings.
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And the reasons also wherefore men should do it, are these.
And the Reasons also Wherefore men should do it, Are these.
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First, that none through ignorance might contemne them, or set light by their callings, but haue them in good veneration according to their worth and excellency.
First, that none through ignorance might contemn them, or Set Light by their callings, but have them in good veneration according to their worth and excellency.
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A man may passe by a king without any reuerence done vnto him, if he know him not;
A man may pass by a King without any Reverence done unto him, if he know him not;
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& the country peasant (we know) doth trample many an wholesome herbe vnder his feet, (which the skilfull Apothecary doth gather vp,
& the country Peasant (we know) does trample many an wholesome herb under his feet, (which the skilful Apothecary does gather up,
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and make good reckoning of) because he knowes not the vertues and medicinable vses thereof, as the Apothecary doth.
and make good reckoning of) Because he knows not the Virtues and medicinable uses thereof, as the Apothecary does.
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And so may men be despised, and their callings be passed ouer without due reuerence and obedience yeelded vnto them by others,
And so may men be despised, and their callings be passed over without due Reverence and Obedience yielded unto them by Others,
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vnlesse they know what they be, and wherehence they haue their authority; & therefore it is good that the same should be made knowne vnto them.
unless they know what they be, and Whence they have their Authority; & Therefore it is good that the same should be made known unto them.
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Secondly, that all persons may be left without excuse, and haue their mouths stopped, if they shall rebell and disobey;
Secondly, that all Persons may be left without excuse, and have their mouths stopped, if they shall rebel and disobey;
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for then they cannot pleade ignorance, and say, We knew not that they came from God,
for then they cannot plead ignorance, and say, We knew not that they Come from God,
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or had lawfull authority committed vnto their charge, to doe those things which they tooke vpon them for to do.
or had lawful Authority committed unto their charge, to do those things which they took upon them for to do.
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As God doth make himselfe knowne by the visible creatures of the world, to leaue all mankind without all excuse, which will not feare and worship him:
As God does make himself known by the visible creatures of the world, to leave all mankind without all excuse, which will not Fear and worship him:
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so the same God will haue men to goe in his name vnto others, and to make knowne their authority and callings, that if they will not obey, they may be left tongue-tide (as we say) and without any answere for themselues;
so the same God will have men to go in his name unto Others, and to make known their Authority and callings, that if they will not obey, they may be left tongue-tide (as we say) and without any answer for themselves;
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as we may see in Ezechiel, Chapter 2. verses 4.5.6. Say vnto them: Thus saith the Lord God;
as we may see in Ezechiel, Chapter 2. Verses 4.5.6. Say unto them: Thus Says the Lord God;
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but surely they will not heare, neither indeed will they ceasse, for they are a rebellious house;
but surely they will not hear, neither indeed will they cease, for they Are a rebellious house;
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yet shall they know that there hath bene a Prophet among them. yet shall they know that there hath be a Prophet among them.
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Thirdly, that they might approue and iustifie themselues in their waies, and stoppe the malignant tongues of their aduersasaries, who are ready wrongfully to accuse them,
Thirdly, that they might approve and justify themselves in their ways, and stop the malignant tongues of their aduersasaries, who Are ready wrongfully to accuse them,
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as if they vsurped their places, and did things without lawfull authority from aboue.
as if they usurped their places, and did things without lawful Authority from above.
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For as Zidikijah smote the Prophet Michaiah on the cheeke, and said, When went the Spirit of the Lord from me, to speake vnto thee? as it is in 1. Kings 22.24.
For as Zidikijah smote the Prophet Michaiah on the cheek, and said, When went the Spirit of the Lord from me, to speak unto thee? as it is in 1. Kings 22.24.
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so from time to time doe many arise vp to impeach the credit of those whom God hath raised vp,
so from time to time do many arise up to impeach the credit of those whom God hath raised up,
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and to make the world beleeue, that the Lord did neuer bestow those places of dignity vpon thē, which they do challenge vnto themselues.
and to make the world believe, that the Lord did never bestow those places of dignity upon them, which they do challenge unto themselves.
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For as Paul and the rest of the Apostles together with the Prophets and others, found this oftentimes too true (as we say) in regard of themselues:
For as Paul and the rest of the Apostles together with the prophets and Others, found this oftentimes too true (as we say) in regard of themselves:
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so Iude doth shew in his Epistle and eighth verse thereof, that there are many wicked dreamers, that doe despise gouernment, and speake euill of them that are in authoritie.
so Iude does show in his Epistle and eighth verse thereof, that there Are many wicked dreamers, that do despise government, and speak evil of them that Are in Authority.
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Lastly, that they might put courage into their owne hearts, and with due care and conscience goe about the workes of their callings, not fearing what man can do against them,
Lastly, that they might put courage into their own hearts, and with due care and conscience go about the works of their callings, not fearing what man can do against them,
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but looking alwaies vpon God, who placed them in their roomes, and who will neuer faile them,
but looking always upon God, who placed them in their rooms, and who will never fail them,
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vnlesse they be wanting vnto themselues therein.
unless they be wanting unto themselves therein.
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For as the Spirit of God came down vpon Cornelius & his friends whiles Peter was speaking vnto them,
For as the Spirit of God Come down upon Cornelius & his Friends while Peter was speaking unto them,
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as it is in Acts 10.44.
as it is in Acts 10.44.
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so whiles they doe meditate vpon their places, and are pressing the same vnto others in a zeale towards God,
so while they do meditate upon their places, and Are pressing the same unto Others in a zeal towards God,
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and in a care to do them good, a certaine heauenly courage, and boldnesse from aboue comes down into their soules, whereby they are made more stout and valiant,
and in a care to do them good, a certain heavenly courage, and boldness from above comes down into their Souls, whereby they Are made more stout and valiant,
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then euer they were before, and doe become in this respect like vnto the fire, when it is blowne with the bellowes, that doth burne more and more.
then ever they were before, and do become in this respect like unto the fire, when it is blown with the bellows, that does burn more and more.
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So that here are foure reasons to mooue men to respect their callings, and to stand fast in the defense thereof, whereof two of them do concerne others, and the other two themselues.
So that Here Are foure Reasons to move men to respect their callings, and to stand fast in the defence thereof, whereof two of them do concern Others, and the other two themselves.
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By this we are taught, first, to examine our selues what giftes and callings we haue of God, that so we may be able to stand vpon them,
By this we Are taught, First, to examine our selves what Gifts and callings we have of God, that so we may be able to stand upon them,
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when any iust occasion is offered vnto vs thereunto: for all men haue not their callings from God.
when any just occasion is offered unto us thereunto: for all men have not their callings from God.
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The Lord (speaking of the Ministers of the word) doth complaine in the 23. chapter of the Prophecy of Ieremy, that many did runne, whom he did neuer send;
The Lord (speaking of the Ministers of the word) does complain in the 23. chapter of the Prophecy of Ieremy, that many did run, whom he did never send;
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and making mention of Kings in some other place, he doth say, that they did reigne, but not by him.
and making mention of Kings in Some other place, he does say, that they did Reign, but not by him.
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And surely daily experience doth teach vs, that many of them do vsurpe that authority to themselues (as Athalia the Queene did, of whom you may reade in 2. Chron. 22. and 23. chapters thereof) whom the Lord did neuer establish in their throne by his kind & louing approbation.
And surely daily experience does teach us, that many of them do usurp that Authority to themselves (as Athalia the Queen did, of whom you may read in 2. Chronicles 22. and 23. Chapters thereof) whom the Lord did never establish in their throne by his kind & loving approbation.
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But here it may be demanded, how a man may know, whether his office or calling be from God or no, that so he may stand stoutly vpon the same,
But Here it may be demanded, how a man may know, whither his office or calling be from God or no, that so he may stand stoutly upon the same,
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and labour with all care & conscience to discharge it in the feare of the Lord? The answere is, that ye may know it by foure things.
and labour with all care & conscience to discharge it in the Fear of the Lord? The answer is, that you may know it by foure things.
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The first is by his minde, with the which he did enter into it. The second is by his ability, whereby he is enabled to discharge it.
The First is by his mind, with the which he did enter into it. The second is by his ability, whereby he is enabled to discharge it.
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The third is by the liking of the people, by whom he is approued for it.
The third is by the liking of the people, by whom he is approved for it.
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And the fourth and last is by his successe, whereby he doth prosper and do good in it.
And the fourth and last is by his success, whereby he does prosper and do good in it.
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For if he shall finde these foure things in himselfe;
For if he shall find these foure things in himself;
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first that he entred into his calling not with a corrupt minde, as for honour, praise, gaine, or the like;
First that he entered into his calling not with a corrupt mind, as for honour, praise, gain, or the like;
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but with a single heart & desire to glorifie God and to doe good to his people.
but with a single heart & desire to Glorify God and to do good to his people.
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Secondly, that he hath graces and giftes sufficient for to discharge those duties which are required at his hands.
Secondly, that he hath graces and Gifts sufficient for to discharge those duties which Are required At his hands.
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Thirdly, that he be approued of the Church or common wealth, wherein he doth liue, they outwardly bestowing this calling vpon him.
Thirdly, that he be approved of the Church or Common wealth, wherein he does live, they outwardly bestowing this calling upon him.
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And lastly, be assisted from time to time by the gracious hand of the Almighty, to haue good successe in his calling, and to prosper therein;
And lastly, be assisted from time to time by the gracious hand of the Almighty, to have good success in his calling, and to prosper therein;
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doubtlesse then he hath his calling & office from God himselfe, and not from man alone.
doubtless then he hath his calling & office from God himself, and not from man alone.
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Secondly, by this, we are taught to iudge charitably of all such as do speake largely now and then of their owne gifts,
Secondly, by this, we Are taught to judge charitably of all such as do speak largely now and then of their own Gifts,
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and those places wherein the Lord hath set them.
and those places wherein the Lord hath Set them.
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For here we may see, a man may doe it with a good soule, and discharge but an honest & godly dutie in so doing it.
For Here we may see, a man may do it with a good soul, and discharge but an honest & godly duty in so doing it.
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True it is as Salomon doth say in Prou. 27.2. Let another man praise thee, and not thine owne mouth, a stranger and not thine owne lippes.
True it is as Solomon does say in Prou. 27.2. Let Another man praise thee, and not thine own Mouth, a stranger and not thine own lips.
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For is not seemely for a man to praise himselfe;
For is not seemly for a man to praise himself;
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but yet a man may stand vpon his calling, and publish abroad such gifts as the Lord hath bestowed vpon him.
but yet a man may stand upon his calling, and publish abroad such Gifts as the Lord hath bestowed upon him.
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For this is not to praise himselfe, but rather to praise the Lord, and to bring honour vnto his name.
For this is not to praise himself, but rather to praise the Lord, and to bring honour unto his name.
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Yea the case may so stand, as we may see by Pauls words in the 11. Chap. of his 2 Epistle to the Corinthians, as in other places also, that a man may praise himselfe with his owne mouth,
Yea the case may so stand, as we may see by Paul's words in the 11. Chap. of his 2 Epistle to the Corinthians, as in other places also, that a man may praise himself with his own Mouth,
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and set out his giftes and graces to the vttermost, and yet be no transgressor of Salomons precept therein.
and Set out his Gifts and graces to the uttermost, and yet be no transgressor of Solomon's precept therein.
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For Salamon there doth meane such a praising of our selues, wherein we aime chiefly at our owne glory:
For Solomon there does mean such a praising of our selves, wherein we aim chiefly At our own glory:
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but there is another praising of our selues, wherein we haue not so much an eye to our selues,
but there is Another praising of our selves, wherein we have not so much an eye to our selves,
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as vnto the Lord and his honour, and the good of all such as do belong vnto him.
as unto the Lord and his honour, and the good of all such as do belong unto him.
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Now if any shall praise himselfe after this sort, we are to thinke reuerently of him,
Now if any shall praise himself After this sort, we Are to think reverently of him,
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and not to censure him, as a proud and vaine glorious person for it, no more then we do humble and blessed Paul, who did the like.
and not to censure him, as a proud and vain glorious person for it, no more then we do humble and blessed Paul, who did the like.
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Lastly, by this, we are taught, what we our selues should do, in these wicked and vnbridled daies of ours, wherein many vngodly persons do take vpon them, to condemne vs much,
Lastly, by this, we Are taught, what we our selves should do, in these wicked and unbridled days of ours, wherein many ungodly Persons do take upon them, to condemn us much,
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and to lay slanderous things to our charge, whereof we are cleare and innocent.
and to lay slanderous things to our charge, whereof we Are clear and innocent.
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The Brownists (or Separatists, as they call themselues) to make instance in one point alone, do accuse vs,
The Brownists (or Separatists, as they call themselves) to make instance in one point alone, do accuse us,
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as if we were no true Church of God here in England, and as if our Ministers were no Ministers of God,
as if we were no true Church of God Here in England, and as if our Ministers were no Ministers of God,
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but rather the Ministers of Antichrist, the arch and chiefe enimy of God.
but rather the Ministers of Antichrist, the arch and chief enemy of God.
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But we must not let them goe on thus still, with their vile and slandering speeches against vs,
But we must not let them go on thus still, with their vile and slandering Speeches against us,
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but display vnto them their abhominations, who do so vnchristianly, & beyond all the bounds of holy charity, condemne vs:
but display unto them their abominations, who do so unchristianly, & beyond all the bounds of holy charity, condemn us:
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& proue, that we are the Lords owne inheritance, and the people whom he hath chosen vnto himselfe, to haue his holy name called vpon amongst vs,
& prove, that we Are the lords own inheritance, and the people whom he hath chosen unto himself, to have his holy name called upon among us,
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and that our Ministers are his true and faithfull seruants, and such whom he hath sent forth,
and that our Ministers Are his true and faithful Servants, and such whom he hath sent forth,
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and doth take his delight & pleasure in.
and does take his delight & pleasure in.
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Easily might these matters be confirmed, if we were to enter into any congresse with them about the same;
Easily might these matters be confirmed, if we were to enter into any congress with them about the same;
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but now at this time we haue other matters in hand: yet I will presse one argument, and so leaue them. It standeth thus:
but now At this time we have other matters in hand: yet I will press one argument, and so leave them. It Stands thus:
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Wheresoeuer the word of God is so preached, and the Sacraments so celebrated, that by their meanes a true and sound conuersion is wrought in the hearts of men towards the Lord Almighty, that they do beleeue in him aright,
Wheresoever the word of God is so preached, and the Sacraments so celebrated, that by their means a true and found conversion is wrought in the hearts of men towards the Lord Almighty, that they do believe in him aright,
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and walke with carefull soules in the paths of his commandements to bring honour vnto his name,
and walk with careful Souls in the paths of his Commandments to bring honour unto his name,
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& to attaine blessednesse for themselues, there (there I say) is the true Church of God,
& to attain blessedness for themselves, there (there I say) is the true Church of God,
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and there also are his faithfull and trusty Ministers.
and there also Are his faithful and trusty Ministers.
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But here in England with vs, the word of God is so preached, and the Sacraments so celebrated, that by their meanes a true and sound conuersion is wrought in the hearts of men towards the Lord Almighty, that they do beleeue in him aright,
But Here in England with us, the word of God is so preached, and the Sacraments so celebrated, that by their means a true and found conversion is wrought in the hearts of men towards the Lord Almighty, that they do believe in him aright,
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and walke with carefull soules in the paths of his commandements to bring honour vnto his name,
and walk with careful Souls in the paths of his Commandments to bring honour unto his name,
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and to attaine blessednesse for themselues.
and to attain blessedness for themselves.
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Therefore here in England is the true Church of God, and here also are his faithfull and his trusty Ministers.
Therefore Here in England is the true Church of God, and Here also Are his faithful and his trusty Ministers.
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When they shall answer this argument, I will frame some more for them to worke vpon:
When they shall answer this argument, I will frame Some more for them to work upon:
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but I thinke that will neuer be;
but I think that will never be;
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for they cannot answere, it is so strong & inuincible, and a knot so hard twisted, that they cannot by any meanes vnloose it.
for they cannot answer, it is so strong & invincible, and a knot so hard twisted, that they cannot by any means unloose it.
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Thus farre the publishing of Gods decree hath stretched it selfe.
Thus Far the publishing of God's Decree hath stretched it self.
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Now let vs come to the parts whereof it doth consist, and they are in number two;
Now let us come to the parts whereof it does consist, and they Are in number two;
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the one doth respect the person of Christ, the other his office or kingly power.
the one does respect the person of christ, the other his office or kingly power.
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His person in the seuenth verse, and his office or kingly power in the eighth and ninth.
His person in the Seventh verse, and his office or kingly power in the eighth and ninth.
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For his person remember two things; the first is, whose Son he is: the second, how it is proued, that he is his Sonne.
For his person Remember two things; the First is, whose Son he is: the second, how it is proved, that he is his Son.
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He is the Sonne of God, this is set downe in these words; That is, the Lord hath said vnto me, Thou art my Sonne.
He is the Son of God, this is Set down in these words; That is, the Lord hath said unto me, Thou art my Son.
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For by the name Lord, here, God the Father, the first Person in the Trinity is vnderstood:
For by the name Lord, Here, God the Father, the First Person in the Trinity is understood:
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he said vnto Christ, Thou art my Sonne. He said it also vnto Dauid, as vnto the type and figure,
he said unto christ, Thou art my Son. He said it also unto David, as unto the type and figure,
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for he was also Gods Sonne by creation, as also more chiefly by adoption.
for he was also God's Son by creation, as also more chiefly by adoption.
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But yet this was chiefly spoken by God the Father vnto Christ, as vnto the body & truth it selfe.
But yet this was chiefly spoken by God the Father unto christ, as unto the body & truth it self.
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But how is Christ his Son, may you say? The answer is, not by creation,
But how is christ his Son, may you say? The answer is, not by creation,
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as all are, nor by adoption as many are; but by nature as none is:
as all Are, nor by adoption as many Are; but by nature as none is:
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whereupon he is called his onely begotten Son oftentimes in the word, & namely in Ioh. 3.16.
whereupon he is called his only begotten Son oftentimes in the word, & namely in John 3.16.
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where our Sauiour doth tell vs, that God so loued the world, that he gaue his onely begotten Son, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life.
where our Saviour does tell us, that God so loved the world, that he gave his only begotten Son, that whosoever Believeth in him, should not perish, but have everlasting life.
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So that thē out of this place we may learne this doctrine, that Iesus Christ our Sauiour and redeemer, is not a bare & meere man as we are,
So that them out of this place we may Learn this Doctrine, that Iesus christ our Saviour and redeemer, is not a bore & mere man as we Are,
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but he is also God, as being the true and naturall Sonne of the Almighty. This the Lord himselfe did confesse of him oftentimes:
but he is also God, as being the true and natural Son of the Almighty. This the Lord himself did confess of him oftentimes:
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saying, This is my wel-beloued Sonne in whom I am well pleased, as it is in Math. 3.17. and Math. 17.5. And Paul speaking of him:
saying, This is my well-beloved Son in whom I am well pleased, as it is in Math. 3.17. and Math. 17.5. And Paul speaking of him:
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doth say, That he is a God ouer all, to be blessed for euer, in Rom. 9.5. Iohn also writing his story, doth ascribe as much vnto him in the entrance thereof:
does say, That he is a God over all, to be blessed for ever, in Rom. 9.5. John also writing his story, does ascribe as much unto him in the Entrance thereof:
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saying, In the beginning was the Word, and the Word was with God, and that Word was God.
saying, In the beginning was the Word, and the Word was with God, and that Word was God.
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The Scripture is full of many testimonies in this behalfe, but I wil passe them all ouer,
The Scripture is full of many testimonies in this behalf, but I will pass them all over,
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as knowing that this is an article of your faith, and a matter nothing doubted of amongst you.
as knowing that this is an article of your faith, and a matter nothing doubted of among you.
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For I do perswade my selfe, that all of vs doe hold and beleeue that Christ is God,
For I do persuade my self, that all of us do hold and believe that christ is God,
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and the naturall and onely begotten Sonne of the Almighty. But yet peraduenture you see not clearely the reasons, why he is such an one,
and the natural and only begotten Son of the Almighty. But yet Peradventure you see not clearly the Reasons, why he is such an one,
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& therfore I will shortly touch them, and lay them downe before your view and consideration. In number they are these.
& Therefore I will shortly touch them, and lay them down before your view and consideration. In number they Are these.
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First, that he might be able to vndergoe the wrath of the eternall God, who was offended with man for his sin,
First, that he might be able to undergo the wrath of the Eternal God, who was offended with man for his since,
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& to beare that intollerable burthē, which he should lay vpō him for mans transgression;
& to bear that intolerable burden, which he should lay upon him for men Transgression;
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which would crush all the creatures in the world to peeces, it being infinite like vnto him, from whom it did proceede, who was infinitely offended with vs for our offences.
which would crush all the creatures in the world to Pieces, it being infinite like unto him, from whom it did proceed, who was infinitely offended with us for our offences.
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For there must be alwaies a proportion betweene the sinne of man, and the punishment of his sinne, else iustice hath not her full stroake and working.
For there must be always a proportion between the sin of man, and the punishment of his sin, Else Justice hath not her full stroke and working.
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Secondly, that he might be able in mans nature and name to fulfill the whole law of God,
Secondly, that he might be able in men nature and name to fulfil the Whole law of God,
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and euery iot and point thereof, and not to faile in any;
and every jot and point thereof, and not to fail in any;
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that so we thereby might liue, and haue a free passage into heauen, to reigne with God there in happinesse for euer, according to the tenor of the law, Do this, and thou shalt liue.
that so we thereby might live, and have a free passage into heaven, to Reign with God there in happiness for ever, according to the tenor of the law, Do this, and thou shalt live.
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For no mortall man is able to doe this.
For no Mortal man is able to do this.
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Surely (saith Salomon in Eccles. 7.22.) there is no iust man in the earth, that doeth good, and sinneth not. And as Iohn doth say:Surely (Says Solomon in Eccles. 7.22.) there is no just man in the earth, that doth good, and Sinneth not. And as John does say:
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If we say, that we haue no sinne, we deceiue our selues, and there is no truth in vs. 1. Ioh. 1.8.If we say, that we have no sin, we deceive our selves, and there is no truth in us 1. John 1.8.
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So Iames doth say, that in many things we sinne all. Iam. 3.2. including himselfe and all the faithfull whatsoeuer within the compasse of this his speech.
So James does say, that in many things we sin all. Iam. 3.2. including himself and all the faithful whatsoever within the compass of this his speech.
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Thirdly, that he might be able to bestow vertue & worthinesse enough vpon his short sufferings and obedience, that they might be auaileable for the saluation of all the elect,
Thirdly, that he might be able to bestow virtue & worthiness enough upon his short sufferings and Obedience, that they might be available for the salvation of all the elect,
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and be as much in the acceptation of God, as if the elect themselues had suffered in their owne persons eternally,
and be as much in the acceptation of God, as if the elect themselves had suffered in their own Persons eternally,
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and had bene obedient vnto the Almighty in all points of his law for euermore.
and had be obedient unto the Almighty in all points of his law for evermore.
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Lastly, that he might be able to ouermatch the diuell and all other aduersaries, that are against vs, to deliuer vs out of their hands, being deliuered to preserue vs from them,
Lastly, that he might be able to overmatch the Devil and all other Adversaries, that Are against us, to deliver us out of their hands, being Delivered to preserve us from them,
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while we are here in this world;
while we Are Here in this world;
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and being preserued to bestow vpon vs eternall life in the world to come, when we shall reigne with him in happinesse, for euermore.
and being preserved to bestow upon us Eternal life in the world to come, when we shall Reign with him in happiness, for evermore.
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For no creature can doe these things but God himselfe alone.
For no creature can do these things but God himself alone.
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And therfore it was necessary, that the Sauiour of the world should be God, as well as man.
And Therefore it was necessary, that the Saviour of the world should be God, as well as man.
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The consideration whereof may teach vs, first and foremost to condemne all such heretiques, as doe deny his God-head,
The consideration whereof may teach us, First and foremost to condemn all such Heretics, as do deny his Godhead,
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and say, that he is not the eternall Sonne of the Lord, whether they be Samosatenians, affirming him to be a bare man alone;
and say, that he is not the Eternal Son of the Lord, whither they be Samosatenians, affirming him to be a bore man alone;
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or Arrians and Seruetians, gainesaying his coessentiall and coeternall deity;
or Arians and Seruetians, gainsaying his coessential and coeternal deity;
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or Lucians, Porphyrians, Atheists, or whatsoeuer else, that doe withstand his diuine nature, and will not haue him in any case to be a God.
or Lucians, Porphyrians, Atheists, or whatsoever Else, that do withstand his divine nature, and will not have him in any case to be a God.
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Secondly, out of it we may learne, to haue Christ in great regard, and veneration, adoring and worshipping him,
Secondly, out of it we may Learn, to have christ in great regard, and veneration, adoring and worshipping him,
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as well as the Father, and the holy Spirit; considering that he is God, as well as they.
as well as the Father, and the holy Spirit; considering that he is God, as well as they.
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Though we must not worship him, in regard of his humane nature, yet we must do it in regard of his godhead, or diuine nature.
Though we must not worship him, in regard of his humane nature, yet we must do it in regard of his godhead, or divine nature.
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For in that respect all reuerence and honour must be yeelded vnto him, and euery knee must bow vnto him in heauen and in earth.
For in that respect all Reverence and honour must be yielded unto him, and every knee must bow unto him in heaven and in earth.
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The very Angels themselues are not to be exempted from this seruice, but they must performe it vnto him,
The very Angels themselves Are not to be exempted from this service, but they must perform it unto him,
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as well as others, according to that which is quoted by the Author to the Hebrewes in Chap. 1. ver. 6. when he saith, Let all the Angels of God worship him.
as well as Others, according to that which is quoted by the Author to the Hebrews in Chap. 1. ver. 6. when he Says, Let all the Angels of God worship him.
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Children of Noblemen and Princes heires here in this world are had in great account, and reputation with all men, they are the very speech and wonder of the world,
Children of Noblemen and Princes Heirs Here in this world Are had in great account, and reputation with all men, they Are the very speech and wonder of the world,
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and euery man must bow and becke to them.
and every man must bow and beck to them.
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But yet alas, Christ Iesus our Sauiour, who is the Sonne of God, and the heire of all the world,
But yet alas, christ Iesus our Saviour, who is the Son of God, and the heir of all the world,
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yea God himselfe, is little regarded by most;
yea God himself, is little regarded by most;
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for there are few that do talke of him, and fewer that do bow and becke to him, as they ought to do.
for there Are few that do talk of him, and fewer that do bow and beck to him, as they ought to do.
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The Lord be mercifull vnto vs in this respect, and make vs better, that so hereafter we may honour him,
The Lord be merciful unto us in this respect, and make us better, that so hereafter we may honour him,
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as it doth become vs, and serue him in holinesse and righteousnesse, all the dayes of our liues.
as it does become us, and serve him in holiness and righteousness, all the days of our lives.
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Lastly, out of it we may obserue, that seeing he is God, he is able to reuenge his quarrell vpon all those that do resist him,
Lastly, out of it we may observe, that seeing he is God, he is able to revenge his quarrel upon all those that do resist him,
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and not onely to defend those that do depend vpon him, but also to reward them with liberall gifts for their seruice,
and not only to defend those that do depend upon him, but also to reward them with liberal Gifts for their service,
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and to do them good for euermore, so that they need not to feare any thing for this world, or the world to come.
and to do them good for evermore, so that they need not to Fear any thing for this world, or the world to come.
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A thing alwayes to be remembred by vs, lest either we lift vp our selues against him,
A thing always to be remembered by us, lest either we lift up our selves against him,
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or taking his part should faint, through the manifold afflictions, that do happen vnto vs for his sake.
or taking his part should faint, through the manifold afflictions, that do happen unto us for his sake.
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As thus we haue heard whose sonne Christ is, namely Gods, so now we must marke,
As thus we have herd whose son christ is, namely God's, so now we must mark,
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how it is proued, that he is Gods sonne: and that is included in these words, This day haue I begotten thee:
how it is proved, that he is God's son: and that is included in these words, This day have I begotten thee:
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that is, this day or time, wherein thou doest rise from the dead, and returne from death vnto life, haue I manifested and declared vnto the world all abroad, that thou art my Sonne,
that is, this day or time, wherein thou dost rise from the dead, and return from death unto life, have I manifested and declared unto the world all abroad, that thou art my Son,
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and that I haue begotten thee. For so is this place expounded by Paul, euen of the time of Christs resurrection,
and that I have begotten thee. For so is this place expounded by Paul, even of the time of Christ resurrection,
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as we may see in Acts 13.30.33. So that then there must be a distinction made betweene generation, or begetting it selfe, and the manifestation of it.
as we may see in Acts 13.30.33. So that then there must be a distinction made between generation, or begetting it self, and the manifestation of it.
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The generation or begetting it selfe was from all eternitie, but the manifestation of it was in time,
The generation or begetting it self was from all eternity, but the manifestation of it was in time,
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and then chiefly, when Christ rose from the dead.
and then chiefly, when christ rose from the dead.
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For then was he mightily declared to be the Sonne of God, as the Scripture doth teach vs. But here before we stand vpon the proofe it selfe, a few things may be obserued touching the generation,
For then was he mightily declared to be the Son of God, as the Scripture does teach us But Here before we stand upon the proof it self, a few things may be observed touching the generation,
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or Gods begetting of his Sonne.
or God's begetting of his Son.
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For as we are to know, that Christ is the Sonne of God, so we are to vnderstand in some sort,
For as we Are to know, that christ is the Son of God, so we Are to understand in Some sort,
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how the Father did beget him, whose Sonne he is said to be. The manner therefore of this generation in few words was this.
how the Father did beget him, whose Son he is said to be. The manner Therefore of this generation in few words was this.
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The Sonne was begotten of the substance of the Father, not by any fluxe, as when water is deriued from the head of the spring to the channell:
The Son was begotten of the substance of the Father, not by any flux, as when water is derived from the head of the spring to the channel:
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not by any decision, as when a thing is cut in peeces: nor by any propagation, as when a graft is transplanted into a new stocke:
not by any decision, as when a thing is Cut in Pieces: nor by any propagation, as when a grafted is transplanted into a new stock:
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but by an vnspeakable communication of the whole essence or godhead from the Father to the Sonne;
but by an unspeakable communication of the Whole essence or godhead from the Father to the Son;
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in receiuing whereof the Sonne doth no more diminish the maiestie or godhead of the Father,
in receiving whereof the Son does no more diminish the majesty or godhead of the Father,
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then the light of one candle doth the light of another, from which it is taken.
then the Light of one candle does the Light of Another, from which it is taken.
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The time of this generation hath neither beginning, middle, nor end, and therefore it is eternall before all worlds.
The time of this generation hath neither beginning, middle, nor end, and Therefore it is Eternal before all world's.
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Wisedome in the Prouerbes (which with one consent of all Diuines is said to be Christ) affirmeth, that she was before the world was created, that is, from eternitie.
Wisdom in the Proverbs (which with one consent of all Divines is said to be christ) Affirmeth, that she was before the world was created, that is, from eternity.
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For before the world was made, there was nothing but eternity. Prou. 8.24. Here are many things to be wondred at in this generation of the Sonne, and we must be warned, not to conceiue it in any carnall or humane manner.
For before the world was made, there was nothing but eternity. Prou. 8.24. Here Are many things to be wondered At in this generation of the Son, and we must be warned, not to conceive it in any carnal or humane manner.
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For there is a great difference betweene it, and those generations, which are found here in this world amongst vs that are men.
For there is a great difference between it, and those generations, which Are found Here in this world among us that Are men.
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For first, in our generations the father is in time before his son, and the son is after his father:
For First, in our generations the father is in time before his son, and the son is After his father:
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but in this generation God the Father and the Sonne are coeternall, and not one before or after the other for time.
but in this generation God the Father and the Son Are coeternal, and not one before or After the other for time.
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Secondly, in our generations the father is forth of the sonne, and the sonne forth of the father, so that they are distant in place sometimes the one from the other many a mile:
Secondly, in our generations the father is forth of the son, and the son forth of the father, so that they Are distant in place sometime the one from the other many a mile:
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but in this generation God the Father is in the Sonne, and the Sonne is in the Father,
but in this generation God the Father is in the Son, and the Son is in the Father,
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so that they are in place alwayes together. Thirdly, in our generations the sonne is from his father by propagation:
so that they Are in place always together. Thirdly, in our generations the son is from his father by propagation:
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but in this generation the Son is from the Father by communication of substance, and not by propagation.
but in this generation the Son is from the Father by communication of substance, and not by propagation.
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Finally, in our generations the father doth beget the sonne by communicating onely his seed vnto him:
Finally, in our generations the father does beget the son by communicating only his seed unto him:
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but in this generation God the Father doth beget the Sonne by communicating his whole substance vnto him.
but in this generation God the Father does beget the Son by communicating his Whole substance unto him.
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So that here is a fourefold difference to be found betwixt our carnall and this spirituall generation, or begetting.
So that Here is a fourfold difference to be found betwixt our carnal and this spiritual generation, or begetting.
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And therefore (I beseech you) do none of you conceiue of it after a grosse manner,
And Therefore (I beseech you) do none of you conceive of it After a gross manner,
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but pray you vnto God for spirituall eyes, that you may behold it.
but pray you unto God for spiritual eyes, that you may behold it.
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And if any of you cannot conceiue aright of it, wonder at it, as at a deepe mysterie;
And if any of you cannot conceive aright of it, wonder At it, as At a deep mystery;
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but beware, contemne it not, as a thing either false or vnfruitfull. And so I leaue it, and come to the proofe it selfe.
but beware, contemn it not, as a thing either false or unfruitful. And so I leave it, and come to the proof it self.
cc-acp vvb, vvb pn31 xx, c-acp dt n1 av-d j cc j-u. cc av pns11 vvb pn31, cc vvb p-acp dt n1 pn31 n1.
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That is taken (you see) from Christs resurrection from the dead.
That is taken (you see) from Christ resurrection from the dead.
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All the miracles that Christ did frō time to time, going stil beyond the reach and power of man, did declare, that he was the Sonne of God:
All the Miracles that christ did from time to time, going still beyond the reach and power of man, did declare, that he was the Son of God:
av-d dt n2 cst np1 vdd p-acp n1 p-acp n1, vvg av p-acp dt n1 cc n1 pp-f n1, vdd vvi, cst pns31 vbds dt n1 pp-f np1:
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yet it hath pleased the holy Ghost, to apply this chiefly vnto his resurrection, as being a most notable argument to proue the same.
yet it hath pleased the holy Ghost, to apply this chiefly unto his resurrection, as being a most notable argument to prove the same.
av pn31 vhz vvn dt j n1, pc-acp vvi d av-jn p-acp po31 n1, c-acp vbg dt av-ds j n1 pc-acp vvi dt d.
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For being dead, if he had not bene the Sonne of God indeed, he had neuer risen againe, but had perished in death.
For being dead, if he had not be the Son of God indeed, he had never risen again, but had perished in death.
p-acp vbg j, cs pns31 vhd xx vbn dt n1 pp-f np1 av, pns31 vhd av-x vvn av, cc-acp vhd vvn p-acp n1.
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And in that the Father raised him againe to life, he gaue euident witnesse and testimonie, that he was his owne naturall Sonne,
And in that the Father raised him again to life, he gave evident witness and testimony, that he was his own natural Son,
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and that he had begotten him from all eternitie.
and that he had begotten him from all eternity.
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And therefore Paule doth say, that he was mightily declared to be the Sonne of God by the resurrection from the dead, in Rom. 1.4.
And Therefore Paul does say, that he was mightily declared to be the Son of God by the resurrection from the dead, in Rom. 1.4.
cc av np1 vdz vvi, cst pns31 vbds av-j vvn pc-acp vbi dt n1 pp-f np1 p-acp dt n1 p-acp dt j, p-acp np1 crd.
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So that those that doubt, whether Christ be the Sonne of God, or no, they may be resolued,
So that those that doubt, whither christ be the Son of God, or no, they may be resolved,
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if they will but throughly consider of his resurrection from the dead. For thus they may reason with themselues:
if they will but thoroughly Consider of his resurrection from the dead. For thus they may reason with themselves:
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No creature that is dead and buried, can of himselfe rise againe from the graue, No creature that is dead and buried, can of himself rise again from the graven,
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and returne from death vnto life, but he that doth this must needs be the Sonne of God.
and return from death unto life, but he that does this must needs be the Son of God.
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But Christ Iesus was dead and buried, yet he rose againe from the graue, and returned from death vnto life.
But christ Iesus was dead and buried, yet he rose again from the graven, and returned from death unto life.
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Therefore Christ Iesus is no bare creature, but he is a Creator, and the Sonne of the liuing God. Therefore christ Iesus is no bore creature, but he is a Creator, and the Son of the living God.
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Many things might be here obserued, and stood vpon concerning this point, but because they are common matters,
Many things might be Here observed, and stood upon Concerning this point, but Because they Are Common matters,
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and are included in the Article of our faith, touching the resurrection of Christ from the dead, I will passe them ouer,
and Are included in the Article of our faith, touching the resurrection of christ from the dead, I will pass them over,
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and referre them to your owne priuate meditations.
and refer them to your own private meditations.
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Onely noting here by the way, that as God did manifest the generation of his naturall Sonne vnto the world,
Only noting Here by the Way, that as God did manifest the generation of his natural Son unto the world,
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and did make men see, that he had begotten him, euen by his miracles, and chiefly by raising him from the dead:
and did make men see, that he had begotten him, even by his Miracles, and chiefly by raising him from the dead:
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so he doth continually manifest the generation of his adopted sons, and make them knowne to themselues,
so he does continually manifest the generation of his adopted Sons, and make them known to themselves,
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and vnto others, by his holy working in them, and chiefly by his raising of them vp from the death of sinne vnto the life of righteousnesse;
and unto Others, by his holy working in them, and chiefly by his raising of them up from the death of sin unto the life of righteousness;
cc p-acp n2-jn, p-acp po31 j n-vvg p-acp pno32, cc av-jn p-acp po31 n-vvg pp-f pno32 a-acp p-acp dt n1 pp-f n1 p-acp dt n1 pp-f n1;
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as we may plainly see by many places of the holy Scripture, but most excellently by that which Iohn hath written in the third chapter of his first Epistle, the 8.9. and 10. verses thereof.
as we may plainly see by many places of the holy Scripture, but most excellently by that which John hath written in the third chapter of his First Epistle, the 8.9. and 10. Verses thereof.
c-acp pns12 vmb av-j vvi p-acp d n2 pp-f dt j n1, cc-acp av-ds av-j p-acp d r-crq np1 vhz vvn p-acp dt ord n1 pp-f po31 ord n1, dt crd. cc crd n2 av.
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For there he doth manifestly teach vs, who they be that are borne of God,
For there he does manifestly teach us, who they be that Are born of God,
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and how they may be knowne from the children of the Diuell, and that is, by their liues and conuersations.
and how they may be known from the children of the devil, and that is, by their lives and conversations.
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For as the one of them do commit sinne, who are of the Diuell, so the other of them do not sinne, who are of God,
For as the one of them do commit sin, who Are of the devil, so the other of them do not sin, who Are of God,
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but they worke righteousnesse, and become holy, as God their Father is holy: yea, as he doth further say, they cannot sinne, because they are borne of God.
but they work righteousness, and become holy, as God their Father is holy: yea, as he does further say, they cannot sin, Because they Are born of God.
cc-acp pns32 vvb n1, cc vvi j, c-acp np1 po32 n1 vbz j: uh, c-acp pns31 vdz av-j vvi, pns32 vmbx vvi, c-acp pns32 vbr vvn pp-f np1.
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So that then, they are not leud and licentious, as others are, but they are sanctified persons,
So that then, they Are not lewd and licentious, as Others Are, but they Are sanctified Persons,
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and such as do worke out their saluation with feare and trembling. By this we may shortly learne two things;
and such as do work out their salvation with Fear and trembling. By this we may shortly Learn two things;
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the one is whether we our selues be the children of God, or no: the other is, whom of others we are to account for such.
the one is whither we our selves be the children of God, or no: the other is, whom of Others we Are to account for such.
dt pi vbz cs pns12 po12 n2 vbb dt n2 pp-f np1, cc dx: dt n-jn vbz, r-crq pp-f ng2-jn pns12 vbr pc-acp vvi p-acp d.
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For our selues, if we flie the corruption, which is in the world through lust, and giue all diligence thereunto, ioyning moreouer vertue with our faith, and with vertue knowledge,
For our selves, if we fly the corruption, which is in the world through lust, and give all diligence thereunto, joining moreover virtue with our faith, and with virtue knowledge,
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and with knowledge temperance, and with temperance patience, and with patience godlinesse, and with godlinesse brotherly kindnesse, and with brotherly kindnesse loue:
and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love:
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we may assure our owne soules, that we are the children of God, and that he hath begotten vs vnto life eternall,
we may assure our own Souls, that we Are the children of God, and that he hath begotten us unto life Eternal,
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as Peter doth well declare in the first chapter of his second Epistle, the 10. and 11. verses thereof.
as Peter does well declare in the First chapter of his second Epistle, the 10. and 11. Verses thereof.
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For others, we are to take them onely for the children of God, who walke not according to the flesh,
For Others, we Are to take them only for the children of God, who walk not according to the Flesh,
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but according to the Spirit, and do become new creatures, performing the same holy duties with vs, whereof mention was made (out of Peter ) last of all.
but according to the Spirit, and do become new creatures, performing the same holy duties with us, whereof mention was made (out of Peter) last of all.
cc-acp vvg p-acp dt n1, cc vdb vvi j n2, vvg dt d j n2 p-acp pno12, c-crq n1 vbds vvn (av pp-f np1) ord pp-f d.
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But if either we our selues or others faile herein, leading wicked or loose liues, we may tremble and feare;
But if either we our selves or Others fail herein, leading wicked or lose lives, we may tremble and Fear;
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but we must not challenge this prerogatiue vnto our selues, to be called the sonnes of God;
but we must not challenge this prerogative unto our selves, to be called the Sons of God;
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nor giue it vnto others, that are vnworthy of the same. For as God is holy, so are all those holy, who are borne of him;
nor give it unto Others, that Are unworthy of the same. For as God is holy, so Are all those holy, who Are born of him;
ccx vvb pn31 p-acp n2-jn, cst vbr j pp-f dt d. p-acp c-acp np1 vbz j, av vbr d d j, r-crq vbr vvn pp-f pno31;
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but as for the rest who are wicked and naught, they belong to the Diuell, who was a sinner from the beginning,
but as for the rest who Are wicked and nought, they belong to the devil, who was a sinner from the beginning,
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as Iohn doth teach vs in the place before alleaged.
as John does teach us in the place before alleged.
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Wherefore looke to your selues, that you may be boly and righteous, rising from the death of sinne,
Wherefore look to your selves, that you may be boly and righteous, rising from the death of sin,
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vnto the life of righteousnesse, that thereby you may be assured, that God is your father,
unto the life of righteousness, that thereby you may be assured, that God is your father,
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and that he hath begotten you:
and that he hath begotten you:
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and beware also what title and appellation you giue vnto others, that none may be wronged,
and beware also what title and appellation you give unto Others, that none may be wronged,
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but euery one may haue that which doth of right belong vnto him. Hauing thus spoken of the person of Christ, or his sonne-ship:
but every one may have that which does of right belong unto him. Having thus spoken of the person of christ, or his sonship:
cc-acp d pi vmb vhi d r-crq vdz pp-f n-jn vvi p-acp pno31. vhg av vvn pp-f dt n1 pp-f np1, cc po31 n1:
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now we are to speake of his office, or princely kingdome, wherein is set downe first the largenesse of it in the 8. verse;
now we Are to speak of his office, or princely Kingdom, wherein is Set down First the largeness of it in the 8. verse;
av pns12 vbr pc-acp vvi pp-f po31 n1, cc j n1, q-crq vbz vvn a-acp ord dt n1 pp-f pn31 p-acp dt crd n1;
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then secondly, the inuincible power of it in the 9. verse. In handling these things I will be as briefe as I can.
then secondly, the invincible power of it in the 9. verse. In handling these things I will be as brief as I can.
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In describing the largenesse of it, there is included a duty which he must performe, namely prayer;
In describing the largeness of it, there is included a duty which he must perform, namely prayer;
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then the fruit of it, which is a great and large gift. I will ioyne both these together for breuities sake.
then the fruit of it, which is a great and large gift. I will join both these together for brevities sake.
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Aske of me, saith the text;Ask of me, Says the text;
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these are the words of God the Father, inuiting Dauid or Christ, to aske somewhat of him,
these Are the words of God the Father, inviting David or christ, to ask somewhat of him,
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and enioyning them a certaine duty to performe, if they would haue their kingdomes enlarged.
and enjoining them a certain duty to perform, if they would have their kingdoms enlarged.
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The words following containe the gift it selfe, which God would bestow vpon them, vpon their prayer and petition, which they should make vnto him:
The words following contain the gift it self, which God would bestow upon them, upon their prayer and petition, which they should make unto him:
dt n2 vvg vvi dt n1 pn31 n1, r-crq np1 vmd vvi p-acp pno32, p-acp po32 n1 cc n1, r-crq pns32 vmd vvi p-acp pno31:
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And I will giue thee the heathen for thine inheritance, and the ends of the earth for thy possession. And I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession.
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A worthy reward of such a small duty as prayer is, and a gift (as we say) most worthy of a king.
A worthy reward of such a small duty as prayer is, and a gift (as we say) most worthy of a King.
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Surely as God is, such is his gift. For as he is great and mighty, so is his gift here great and mighty.
Surely as God is, such is his gift. For as he is great and mighty, so is his gift Here great and mighty.
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It is obserued of Alexander the Great, that he gaue to one Perillus for the marriage of his daughter fiftie talents;
It is observed of Alexander the Great, that he gave to one Perillus for the marriage of his daughter fiftie Talents;
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and when Perillus told him, that it was too much by halfe, he answered him,
and when Perillus told him, that it was too much by half, he answered him,
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and sayd, If halfe be enough for thee to take, yet it is not enough for me to giue.
and said, If half be enough for thee to take, yet it is not enough for me to give.
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And in like manner, when he had giuen vnto a poore Aegyptian a rich and populous citie,
And in like manner, when he had given unto a poor Egyptian a rich and populous City,
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and the Aegyptian stood all astonished at it, supposing that he had mocked him, Take (quoth he to him) that which I giue thee:
and the Egyptian stood all astonished At it, supposing that he had mocked him, Take (quoth he to him) that which I give thee:
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for if thou art Bias that demandest, I am Alexander that giueth. Thus he would giue gifts according to his owne ability and power.for if thou art Bias that demandest, I am Alexander that gives. Thus he would give Gifts according to his own ability and power.
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So, euen so, doth the Lord our God deale here: he doth bestow his gifts according to his owne ability and power.
So, even so, does the Lord our God deal Here: he does bestow his Gifts according to his own ability and power.
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Though halfe a kingdome be a great gift, yet a whole kingdome is but a small gift with him.
Though half a Kingdom be a great gift, yet a Whole Kingdom is but a small gift with him.
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Dauid and Christ must haue more of him then that.David and christ must have more of him then that.
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For Dauid (who was but the figure and type of Christ) had of him not onely the whole kingdome of Israel and Iudah,
For David (who was but the figure and type of christ) had of him not only the Whole Kingdom of Israel and Iudah,
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but all the heathen also, that were round about him, as the Ammonites, Moabites, Aramites, Philistims, Amalekites, and diuerse others;
but all the heathen also, that were round about him, as the Ammonites, Moabites, Aramites, philistines, Amalekites, and diverse Others;
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all which were in subiection, and became tributaries to him, as may be seene by the second booke of Samuel, and namely by the 8. chapter thereof.
all which were in subjection, and became tributaries to him, as may be seen by the second book of Samuel, and namely by the 8. chapter thereof.
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But as for Christ (who was the body and truth) he had spacious and large dominions of him indeed.
But as for christ (who was the body and truth) he had spacious and large Dominions of him indeed.
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For he bestowed vpon him not onely one kingdome or two alone, but all the kingdomes of the world from one end thereof vnto the other;
For he bestowed upon him not only one Kingdom or two alone, but all the kingdoms of the world from one end thereof unto the other;
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as the Apostle doth at large declare in his 1. chap. to the Ephe. & in his 2. chap. to the Phil. Wherupon Christ himselfe spake vnto his Disciples, saying;
as the Apostle does At large declare in his 1. chap. to the Ephes & in his 2. chap. to the Philip Whereupon christ himself spoke unto his Disciples, saying;
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All power is giuen vnto me in heauen & earth; All power is given unto me in heaven & earth;
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Go therfore and teach all nations, baptizing thē in the name of the Father, the Son,
Go Therefore and teach all Nations, baptizing them in the name of the Father, the Son,
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& the holy Ghost, teaching them to obserue all things, whatsoeuer I haue commanded you, as it is in Math 28.18.19.20. Here I might stand vpon the largenesse of Christs kingdome, and gather some good obseruations out of the vniuersality thereof;& the holy Ghost, teaching them to observe all things, whatsoever I have commanded you, as it is in Math 28.18.19.20. Here I might stand upon the largeness of Christ Kingdom, and gather Some good observations out of the universality thereof;
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as to shew, that wheresoeuer we liue or be, yet we are vnder his dominion, and are there to worship him;
as to show, that wheresoever we live or be, yet we Are under his dominion, and Are there to worship him;
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and that if we do once offend him, and play a treacherous part with him, there is no place of safetie for vs to flie vnto, to escape his power and hand,
and that if we do once offend him, and play a treacherous part with him, there is no place of safety for us to fly unto, to escape his power and hand,
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as who doth reigne throughout all the world, and not in some places alone, as kings here vpon the earth do;
as who does Reign throughout all the world, and not in Some places alone, as Kings Here upon the earth do;
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amongst whom malefactors (yea most vile and notorious traytors) do escape oftentimes death and other punishments according to their just deserts,
among whom malefactors (yea most vile and notorious Traitors) do escape oftentimes death and other punishments according to their just deserts,
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because they shift out of one mans kingdome into another.
Because they shift out of one men Kingdom into Another.
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But I will passe them ouer to your owne considerations, & come to more neceslary points for our learning.
But I will pass them over to your own considerations, & come to more neceslary points for our learning.
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A duty, you see here, is enioyned vpon Christ, that he must pray to his Father for his kingdome,
A duty, you see Here, is enjoined upon christ, that he must pray to his Father for his Kingdom,
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and aske the same of him.
and ask the same of him.
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Againe a large promise is made vnto him, that if he shall so do, he shall haue an ample one indeed,
Again a large promise is made unto him, that if he shall so do, he shall have an ample one indeed,
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euen such an one, as shall reach from one end of the world vnto the other.
even such an one, as shall reach from one end of the world unto the other.
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Vpon both these brances, a man might seuerally insist and stand, but (as I promised before) I will conioyne them both together, that of two works I may (for shortnesse sake) make but one.
Upon both these brances, a man might severally insist and stand, but (as I promised before) I will conjoin them both together, that of two works I may (for shortness sake) make but one.
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Wherefore the doctrine (which is to be collected out of them both together) is this, that men must pray to God for benefits,
Wherefore the Doctrine (which is to be collected out of them both together) is this, that men must pray to God for benefits,
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and that by praying vnto him, they shall obtaine them.
and that by praying unto him, they shall obtain them.
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Aske (saith our Sauiour Iesus Christ) and it shall be giuen you, seeke and ye shall find, knocke and it shall be opened vnto you. Ask (Says our Saviour Iesus christ) and it shall be given you, seek and you shall find, knock and it shall be opened unto you.
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For whosoeuer asketh receiueth, and he that seeketh findeth, and to him that knocketh it shall be opened, as it is in Math. 7.7.8.For whosoever asks receiveth, and he that seeks finds, and to him that knocketh it shall be opened, as it is in Math. 7.7.8.
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Likewise Iames doth say (making instance in one particular, which is wisedome) If any of you lacke wisedome, let him aske of God, which giueth vnto all men liberally, and reproacheth no man;
Likewise James does say (making instance in one particular, which is Wisdom) If any of you lack Wisdom, let him ask of God, which gives unto all men liberally, and Reproacheth no man;
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and it shall be giuen him, as you may see in Iames 1.5.and it shall be given him, as you may see in James 1.5.
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And whereas man will not regard vs in the time of need, but then begin to forsake vs,
And whereas man will not regard us in the time of need, but then begin to forsake us,
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when once we come into trouble and miserie, though in the time of our prosperitie he made much of vs,
when once we come into trouble and misery, though in the time of our Prosperity he made much of us,
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and was readie to do vs what good he could: it is not so with God.
and was ready to do us what good he could: it is not so with God.
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For if we shall pray vnto him in the midst of all our calamities, he will harken vnto vs,
For if we shall pray unto him in the midst of all our calamities, he will harken unto us,
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and become most gracious and fauourable vnto vs, to deliuer vs out of them all, as he himselfe doth teach vs in Psalme 50.15. saying, Call vpon me in the day of trouble, so will I deliuer thee, and thou shalt glorifie me.
and become most gracious and favourable unto us, to deliver us out of them all, as he himself does teach us in Psalm 50.15. saying, Call upon me in the day of trouble, so will I deliver thee, and thou shalt Glorify me.
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By all which places (you see) it is a most cleare and euident doctrine, that we must both pray to God,
By all which places (you see) it is a most clear and evident Doctrine, that we must both pray to God,
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and that by our prayers vnto him, we shall receiue fauors at his hands. And the reason hereof is this;
and that by our Prayers unto him, we shall receive favors At his hands. And the reason hereof is this;
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we must pray to him, because by prayers we do honour him most, and bring great glory to his name, in that we do acknowledge him to be the giuer of all things, and one, on whom our whole life,
we must pray to him, Because by Prayers we do honour him most, and bring great glory to his name, in that we do acknowledge him to be the giver of all things, and one, on whom our Whole life,
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and all that we haue, do depend.
and all that we have, do depend.
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By prayers we shall receiue benefites of him, because he hath appointed prayers as an ordinarie meanes and second cause to conuey his benefites oner vnto vs. For as he hath appointed the end of all things,
By Prayers we shall receive benefits of him, Because he hath appointed Prayers as an ordinary means and second cause to convey his benefits over unto us For as he hath appointed the end of all things,
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so he hath appointed also in the same decree of his, the meanes which are fit to bring them to the same end.
so he hath appointed also in the same Decree of his, the means which Are fit to bring them to the same end.
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And therefore seeing prayer is one of the chiefe and principall meanes, which he hath ordained for the powring downe of his gifts and graces vpon mankind, it is no maruell,
And Therefore seeing prayer is one of the chief and principal means, which he hath ordained for the Pouring down of his Gifts and graces upon mankind, it is no marvel,
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though by praying vnto him, men do receiue from time to time most rare and excellent blessings from him.
though by praying unto him, men do receive from time to time most rare and excellent blessings from him.
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Learne we then from hence these points.
Learn we then from hence these points.
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First, that they are worthy of blame, who do neglect prayer, and do not powre out their soules from time to time vnto the Almightie, as they ought to do.
First, that they Are worthy of blame, who do neglect prayer, and do not pour out their Souls from time to time unto the Almighty, as they ought to do.
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It is our part to pray continually, as the Apostle doth teach vs in 1. Thes. 5.17. and to watch thereunto with all perseuerance, and supplication for all Saints, as it is in Ephes. 6.18.
It is our part to pray continually, as the Apostle does teach us in 1. Thebes 5.17. and to watch thereunto with all perseverance, and supplication for all Saints, as it is in Ephesians 6.18.
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But yet alas, we do it too seldome, and some almost neuer in all their liues.
But yet alas, we do it too seldom, and Some almost never in all their lives.
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But let vs amend this our fault, and grow better in this respect.
But let us amend this our fault, and grow better in this respect.
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Secondly, that the reason, why many do receiue few or no benefits at the hands of God, is this, not because his hand is shortned it and vnable to do them good,
Secondly, that the reason, why many do receive few or no benefits At the hands of God, is this, not Because his hand is shortened it and unable to do them good,
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but because they do not pray vnto him, and aske for benefites of him.
but Because they do not pray unto him, and ask for benefits of him.
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Ye lust (saith Iames ) and haue not; ye enuie and haue indignation, and cannot obtaine; You lust (Says James) and have not; you envy and have Indignation, and cannot obtain;
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ye fight and warre and get nothing, because ye aske not. Iames 4.2.you fight and war and get nothing, Because you ask not. James 4.2.
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If you say, that you aske and receiue not, I will answer you with the same Apostle,
If you say, that you ask and receive not, I will answer you with the same Apostle,
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and in the same place, that the cause thereof is, because ye aske amisse, as doth follow there in the next verse.
and in the same place, that the cause thereof is, Because you ask amiss, as does follow there in the next verse.
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Either the thing which you craue is not lawfull and expedient, or your mind in crauing is not earnest,
Either the thing which you crave is not lawful and expedient, or your mind in craving is not earnest,
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or Christ is not made the Mediator, or the end is not good, or the prayer is not continuall,
or christ is not made the Mediator, or the end is not good, or the prayer is not continual,
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or faith lastly is not there to present it.
or faith lastly is not there to present it.
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If these or any of these faile or be wanting, it is no maruell though our prayer receiue the repulse.
If these or any of these fail or be wanting, it is no marvel though our prayer receive the repulse.
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But let them all concurre and meete together, as they ought to do, then shall we obtaine of God whatsoeuer we will ourselues.
But let them all concur and meet together, as they ought to do, then shall we obtain of God whatsoever we will ourselves.
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Thirdly, that prayer is a most fruitfull thing, and such a meanes, as it brings with it vnto vs the great and wonderfull gifts of the Almightie.
Thirdly, that prayer is a most fruitful thing, and such a means, as it brings with it unto us the great and wonderful Gifts of the Almighty.
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As it will stay the Lord from smiting, euen then, when his hand is vpto lay on, (as we may see at large in the beginning of the 32. chapter of Exodus, where Moses prayer pacified the Lord,
As it will stay the Lord from smiting, even then, when his hand is vpto lay on, (as we may see At large in the beginning of the 32. chapter of Exodus, where Moses prayer pacified the Lord,
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and turned his wrath away from the Israelites, so that they were not consumed according to their desers:) so it doth pull downe his mercies and benefits in great abundance vpon vs. For looke what we do desire, the Lord is ready to graunt vnto vs,
and turned his wrath away from the Israelites, so that they were not consumed according to their desers:) so it does pull down his Mercies and benefits in great abundance upon us For look what we do desire, the Lord is ready to grant unto us,
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yea he doth grant more vnto vs oftentimes, then we do desire. As for example, Zaccheus desired onely to see Christ;
yea he does grant more unto us oftentimes, then we do desire. As for Exampl, Zacchaeus desired only to see christ;
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but befides that, Christ called him by his name, and offered his owne selfe vnto him for his saluation,
but besides that, christ called him by his name, and offered his own self unto him for his salvation,
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as it is in the beginning of the 19 chapter according to Saint Lukes Gospell The sicke of the palsie desired onely the health of his body,
as it is in the beginning of the 19 chapter according to Saint Lukes Gospel The sick of the palsy desired only the health of his body,
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but he obtained also the forgiuenesse of his sinnes, as appeareth in the beginning of the ninth chapter according to S. Mathew. Salomon desired only wisedome, that he might know how to rule his people,
but he obtained also the forgiveness of his Sins, as appears in the beginning of the ninth chapter according to S. Matthew. Solomon desired only Wisdom, that he might know how to Rule his people,
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and to go in and out before them, but as God did bestow that vpon him,
and to go in and out before them, but as God did bestow that upon him,
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so he did giue him also riches and honor, so that among the kings there was none like him all his daies,
so he did give him also riches and honour, so that among the Kings there was none like him all his days,
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as it is euident in 1. Kin. 3 6. &c. Lastly, Iacob desired onely food and apparell,
as it is evident in 1. Kin. 3 6. etc. Lastly, Iacob desired only food and apparel,
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when he went from his parents to Padan Aram, to fetch him a wife amongst his owne kindred;
when he went from his Parents to padan Aram, to fetch him a wife among his own kindred;
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but the Lord made him a great rich man, and caused him to returne home againe, with abundance of wealth and goods,
but the Lord made him a great rich man, and caused him to return home again, with abundance of wealth and goods,
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as it is storied of him in the booke of Genesis, in chapter 28.30. and 33. Well therefore might Paul say, that he that is Lord ouer all, is rich vnto all that call on him. Rom. 10.12.
as it is storied of him in the book of Genesis, in chapter 28.30. and 33. Well Therefore might Paul say, that he that is Lord over all, is rich unto all that call on him. Rom. 10.12.
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And well also might Dauid say, that the Lord is neare vnto all that call vpon him,
And well also might David say, that the Lord is near unto all that call upon him,
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yea that call vpon him in truth. Psal. 145.18. And as for the Lords dealing towards himselfe, he doth vtter it in these words:
yea that call upon him in truth. Psalm 145.18. And as for the lords dealing towards himself, he does utter it in these words:
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Thou hast giuen him his hearts desire, and hast not denied him the request of his lippes. Thou hast given him his hearts desire, and hast not denied him the request of his lips.
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For thou didst preuent him with liberall blessings, and didst set a crowne of pure gold vpon his head;
For thou didst prevent him with liberal blessings, and didst Set a crown of pure gold upon his head;
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he asked life of thee, and thou gauest him a long life for euer and euer. he asked life of thee, and thou Gavest him a long life for ever and ever.
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Psal. 21.20. &c. I pray, thinke deeply on these things, and let them encourage our hearts to pray still.
Psalm 21.20. etc. I pray, think deeply on these things, and let them encourage our hearts to pray still.
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If we were sure, that the kings Maiestie would admit vs alwayes into his presence,
If we were sure, that the Kings Majesty would admit us always into his presence,
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and grant vnto vs whatsoeuer we should desire of him, I doubt not but that we should be forward,
and grant unto us whatsoever we should desire of him, I doubt not but that we should be forward,
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yea too forward, to go vnto him often with our suites, to haue benefits and high promotions from him.
yea too forward, to go unto him often with our suits, to have benefits and high promotions from him.
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But such a king we haue here (who is the king of kings) and shall not we then commence our suites continually vnto him? and waite at the gates of his grace with our supplications a ready drawne in our hands to deliuer them vnto him at his coming forth? Kingdomes (we say) go not a begging,
But such a King we have Here (who is the King of Kings) and shall not we then commence our suits continually unto him? and wait At the gates of his grace with our supplications a ready drawn in our hands to deliver them unto him At his coming forth? Kingdoms (we say) go not a begging,
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yet the Catholicke and vninersall kingdome of Christ (which is the greatest of all) was obtained by begging.
yet the Catholic and vninersall Kingdom of christ (which is the greatest of all) was obtained by begging.
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For he had it onely for the asking. If beggers speed so well (we say againe) we our selues will begge.
For he had it only for the asking. If beggars speed so well (we say again) we our selves will beg.
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To conclude therefore this point, let vs do it then, and runne still to God begging for benefits,
To conclude Therefore this point, let us do it then, and run still to God begging for benefits,
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and doubt we not, but we shall receiue them, and such large ones too, as none can be larger.
and doubt we not, but we shall receive them, and such large ones too, as none can be larger.
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For as God is greater then all, so are his gifes larger then all. Thinke on these things for your good;
For as God is greater then all, so Are his gifes larger then all. Think on these things for your good;
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and so let vs passe from this first point, whereby Christs kingdome is set out, and come to the second, which is the inuincible power thereof.
and so let us pass from this First point, whereby Christ Kingdom is Set out, and come to the second, which is the invincible power thereof.
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For as his kingdome is large reaching ouer all the world:
For as his Kingdom is large reaching over all the world:
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so it is powerfull, being able to beate downe all opposition, that is made against it.
so it is powerful, being able to beat down all opposition, that is made against it.
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This is set downe in the 9. verse in these words, Thou shalt crush them with a scepter of iron,
This is Set down in the 9. verse in these words, Thou shalt crush them with a sceptre of iron,
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and breake them in peeces like a potters vessell. and break them in Pieces like a potters vessel.
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The speech is allegoricall, being drawne part of it from kings (as mention is made here of a king) who are armed with authoritie and power to punish those that do offend,
The speech is allegorical, being drawn part of it from Kings (as mention is made Here of a King) who Are armed with Authority and power to Punish those that do offend,
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or rise vp in rebellion against them;
or rise up in rebellion against them;
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in regard whereof some scepter (noting out the same) is wont to be carried before them:
in regard whereof Some sceptre (noting out the same) is wont to be carried before them:
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and here this scepter is sayd to be of iron, rather then of gold, siluer, brasse, wood, or the like;
and Here this sceptre is said to be of iron, rather then of gold, silver, brass, wood, or the like;
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because iron is the strongest and fittest to beate downe all things before it:
Because iron is the Strongest and Fittest to beat down all things before it:
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And part of it also from potters, who do many times so breake their earthen vessels into peeces, which they do dislike withall, that they can neuer be soudred fast together againe.
And part of it also from potters, who do many times so break their earthen vessels into Pieces, which they do dislike withal, that they can never be soudred fast together again.
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By this then is meant, that the enimies must be destroyed, and that in such a fearefull manner,
By this then is meant, that the enemies must be destroyed, and that in such a fearful manner,
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as that they may neuer be able to recouer their former estate againe, or haue any the least hope left vnto them for the same.
as that they may never be able to recover their former estate again, or have any the least hope left unto them for the same.
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And marke you here, how God doth enioyne this duty vpon Christ his sonne, and command him for to do it.
And mark you Here, how God does enjoin this duty upon christ his son, and command him for to do it.
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There are other vses of the power of Christ.
There Are other uses of the power of christ.
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For this inuincible power is granted vnto him as well for the defence and good of his subiects, who are loyall and faithfull vnto him,
For this invincible power is granted unto him as well for the defence and good of his Subjects, who Are loyal and faithful unto him,
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as for the destruction and ouerthrow of his aduersaries.
as for the destruction and overthrow of his Adversaries.
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But yet this latter is onely touched here, because mention was made before onely of his aduersaries,
But yet this latter is only touched Here, Because mention was made before only of his Adversaries,
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and nothing was spoken of his friends.
and nothing was spoken of his Friends.
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So that when the Lord doth command him to crush and breake them in peeces, he doth not vnderstand by the word or name of them, all the heathen whatsoeuer, which he gaue vnto him for his inheritance,
So that when the Lord does command him to crush and break them in Pieces, he does not understand by the word or name of them, all the heathen whatsoever, which he gave unto him for his inheritance,
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nor all the ends of the earth, which he bestowed vpon him for his possession;
nor all the ends of the earth, which he bestowed upon him for his possession;
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but he meanes onely such rebels as did rise vp against him, which were touched in the three first verses:
but he means only such rebels as did rise up against him, which were touched in the three First Verses:
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those he must destroy, and bring to nothing, but the rest he was to fauour, and to do good vnto.
those he must destroy, and bring to nothing, but the rest he was to favour, and to do good unto.
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Looke then how Dauid gaue his sonne Salomon a charge (when he lay, as we say, vpon his death-bed,
Look then how David gave his son Solomon a charge (when he lay, as we say, upon his deathbed,
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and was ready to depart out of this world) touching Ioab (that slue Abner and Amasa ) and touching Shimei (that cursed him,
and was ready to depart out of this world) touching Ioab (that slew Abner and Amasa) and touching Shimei (that cursed him,
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and threw stones at him, when he fled from Absolom his sonne conspiring against him) that he should not suffer their hoare heads to come to the graue in peace;
and threw stones At him, when he fled from Absalom his son conspiring against him) that he should not suffer their hoar Heads to come to the graven in peace;
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as it is in the beginning of the second chapter of the first booke of the Kings:
as it is in the beginning of the second chapter of the First book of the Kings:
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So doth the Lord here giue his sonne Christ Iesus a charge, touching those as did rebell against him, that he should not suffer them to liue,
So does the Lord Here give his son christ Iesus a charge, touching those as did rebel against him, that he should not suffer them to live,
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but vtterly to destroy them for euermore, accordingly as they had deserued. But here two questions may be moued, the one is, whether Christ did it;
but utterly to destroy them for evermore, accordingly as they had deserved. But Here two questions may be moved, the one is, whither christ did it;
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the other is, the manner how he did it.
the other is, the manner how he did it.
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For the first, it is answered in a word, that He did it, as was shewed before,
For the First, it is answered in a word, that He did it, as was showed before,
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and therefore not now againe to be stood vpon. And as for the second, the manner was manifold.
and Therefore not now again to be stood upon. And as for the second, the manner was manifold.
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For some of his enimies he doth destroy with some sudden and extraordinary death.
For Some of his enemies he does destroy with Some sudden and extraordinary death.
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Others he doth torment with griefes and wounds of soule, which are almost intollerable, and by the meanes whereof they haue no peace within themselues,
Others he does torment with griefs and wounds of soul, which Are almost intolerable, and by the means whereof they have no peace within themselves,
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but do lie in continuall despaire of their owne saluation.
but do lie in continual despair of their own salvation.
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Not a few of them are tortured in their bodies by horrible diseases, and made also desolate and poore for wealth, hauing no maintenance to relieue them. Thousands,
Not a few of them Are tortured in their bodies by horrible diseases, and made also desolate and poor for wealth, having no maintenance to relieve them. Thousands,
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and ten thousands he giues ouer to hardnesse of heart, that they commit sinne with all greedinesse,
and ten thousands he gives over to hardness of heart, that they commit sin with all greediness,
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and make themselues fat against the day of slaughter.
and make themselves fat against the day of slaughter.
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But to passe all other wayes, whether of infamie or the like, which happen vnto them here in this world, that is the wofullest way of all,
But to pass all other ways, whither of infamy or the like, which happen unto them Here in this world, that is the woefullest Way of all,
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when he throwes them downe into hell, and there doth keepe them in flames of fire, that cannot be quenched, boyling and rosting for euermore.
when he throws them down into hell, and there does keep them in flames of fire, that cannot be quenched, boiling and roasting for evermore.
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And this all of them shall be sure of, as we may see in Math. 25.41. when he saith vnto them, Depart from me ye cursed, into euerlasting fire, which is prepared for the Diuell and his angels.
And this all of them shall be sure of, as we may see in Math. 25.41. when he Says unto them, Depart from me you cursed, into everlasting fire, which is prepared for the devil and his Angels.
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For as his kingdome is not of this world, so commonly are not his punishments in this world,
For as his Kingdom is not of this world, so commonly Are not his punishments in this world,
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but in the world to come, in that hideous, and euer-tormenting place.
but in the world to come, in that hideous, and euer-tormenting place.
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As we stood not vpon the vniuersality and largenesse of Christs kingdome in the former verse:
As we stood not upon the universality and largeness of Christ Kingdom in the former verse:
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so will not we stand now vpon the inuincible power and might of his kingdome in this verse;
so will not we stand now upon the invincible power and might of his Kingdom in this verse;
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neither yet presse any further the destroying of his enimies spoken of therein. First, because mention was made of them before;
neither yet press any further the destroying of his enemies spoken of therein. First, Because mention was made of them before;
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and secondly, because occasion will be offered to speake somewhat of them againe hereafter in the end of this Psalme.
and secondly, Because occasion will be offered to speak somewhat of them again hereafter in the end of this Psalm.
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Here at this time, in that God the Father doth commaund his Sonne to destroy his enimies, we may obserue this doctrine, that malefactors and euill persons, that do offend, must not be spared,
Here At this time, in that God the Father does command his Son to destroy his enemies, we may observe this Doctrine, that malefactors and evil Persons, that do offend, must not be spared,
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but must be punished, according to their deserts, and wretched wayes.
but must be punished, according to their deserts, and wretched ways.
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Betimes (saith Dauid) will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the city of the Lord, as it is in Psal. 101.8. so that he would spare none, that were wicked and licentious, and did rebell with an high hand against the Lord.Betimes (Says David) will I destroy all the wicked of the land, that I may Cut off all the workers of iniquity from the City of the Lord, as it is in Psalm 101.8. so that he would spare none, that were wicked and licentious, and did rebel with an high hand against the Lord.
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Phineas the sonne of Eleazar the sonne of Aaron, was greatly commended for his zeale towards the Lord,Phinehas the son of Eleazar the son of Aaron, was greatly commended for his zeal towards the Lord,
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when he executed death vpon the adulterer Zimri the Israelite, and the adulteresse Cozbi the Midianite,
when he executed death upon the adulterer Zimri the Israelite, and the adulteress Cozbi the Midianite,
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and did runne them both through with a speare, euen through their belly, as they were in the tent, committing the act of their filthinesse together,
and did run them both through with a spear, even through their belly, as they were in the tent, committing the act of their filthiness together,
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as it is in Numb. 25.7.
as it is in Numb. 25.7.
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&c. The law of the Lord was amongst the Israelites, and in the policy of their gouernment (the equity whereof doth belong to all common wealth,etc. The law of the Lord was among the Israelites, and in the policy of their government (the equity whereof does belong to all Common wealth,
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and states of gouernement whatsoeuer, though the bodie of that people be dissolued, and their policie came to an end) that idolaters, blasphemers, disobedient children to their parents, murtherers, adulterers, witches,
and states of government whatsoever, though the body of that people be dissolved, and their policy Come to an end) that Idolaters, blasphemers, disobedient children to their Parents, murderers, Adulterers, Witches,
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and other notorious sinners should be put to death, and be cut off from amongst men,
and other notorious Sinners should be put to death, and be Cut off from among men,
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as we may see at large in the booke of Moses, Exodus, Leuiticus, Numbers and Deuteronomie: and as for other faults, there were other punishments appointed according to the qualitie of the offence, and the trespasse therein committed.
as we may see At large in the book of Moses, Exodus, Leviticus, Numbers and Deuteronomy: and as for other Faults, there were other punishments appointed according to the quality of the offence, and the trespass therein committed.
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By all which we may see, that God had a speciall care from time to time, that sinne should not go vncontrolled,
By all which we may see, that God had a special care from time to time, that sin should not go uncontrolled,
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but be iustly punished, according to the nature of it, either more or lesse, as it did deserue.
but be justly punished, according to the nature of it, either more or less, as it did deserve.
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In consideration whereof, you perceiue, malefactors must not be spared, but be duly punished for their faults and offences.
In consideration whereof, you perceive, malefactors must not be spared, but be duly punished for their Faults and offences.
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And the reasons hereof are foure.
And the Reasons hereof Are foure.
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First, that the malefactors themselues, who do offend, may be brought to the sight of their sinnes,
First, that the malefactors themselves, who do offend, may be brought to the sighed of their Sins,
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and to the leauing of them, if it be possble:
and to the leaving of them, if it be possble:
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for (as Salomon doth say in Prou. 20.30.) The blewnesse of the woundserueth to purge the euill,
for (as Solomon does say in Prou. 20.30.) The blueness of the woundserueth to purge the evil,
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and the stripes within the bowels of the belly: and the stripes within the bowels of the belly:
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or else, if they will not amend, that they may be taken away by death, to sinne to more against their owne soules,
or Else, if they will not amend, that they may be taken away by death, to sin to more against their own Souls,
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or to pollute the land any longer, wherein they dwell. And this was the cause, wherefore God would haue idolaters to be stoned to death,
or to pollute the land any longer, wherein they dwell. And this was the cause, Wherefore God would have Idolaters to be stoned to death,
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as we may gather from his words in Deut. 17.7. when he saith: So thou shalt take the wicked away from among you.
as we may gather from his words in Deuteronomy 17.7. when he Says: So thou shalt take the wicked away from among you.
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Secondly, that others may learne by their examples, to take heed of the like offences, lest they be made partakers of the same punishments with them.
Secondly, that Others may Learn by their Examples, to take heed of the like offences, lest they be made partakers of the same punishments with them.
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For punishments executed vpon some are oftentimes great terrors vnto others, and do bridle them from their licentious wayes,
For punishments executed upon Some Are oftentimes great terrors unto Others, and do bridle them from their licentious ways,
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as daily experience and all Chronicles of the world do shew.
as daily experience and all Chronicles of the world do show.
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But at this time remember one example alone, and that is of the third Captaine with his fiftie men, spoken of in the first Chapter of the second booke of the Kings;
But At this time Remember one Exampl alone, and that is of the third Captain with his fiftie men, spoken of in the First Chapter of the second book of the Kings;
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for he so profited by the iudgements that came vpon the two former Captaines with their fiftie men apeece,
for he so profited by the Judgments that Come upon the two former Captains with their fiftie men apiece,
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when fire came downe from heauen and consumed them all, that he submitted himselfe to the Prophet Elijah, and fell to intreate him for the safetie of his life,
when fire Come down from heaven and consumed them all, that he submitted himself to the Prophet Elijah, and fell to entreat him for the safety of his life,
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as it is in the 14. verse of the same Chapter.
as it is in the 14. verse of the same Chapter.
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And this was the cause, wherefore God would haue the Iudge to do vnto euery man,
And this was the cause, Wherefore God would have the Judge to do unto every man,
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as euery man thought to do vnto his brother, as we may see by his words in Deut. 19.20. when he saith, And the rest shall heare this, and feare, and shall henceforth commit no more any such wickednesse among you.
as every man Thought to do unto his brother, as we may see by his words in Deuteronomy 19.20. when he Says, And the rest shall hear this, and Fear, and shall henceforth commit no more any such wickedness among you.
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Thirdly, that the good and innocent may not be corrupted by their company, and bad example.
Thirdly, that the good and innocent may not be corrupted by their company, and bad Exampl.
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For as euill words do corrupt good manners, so much more do euill deeds, and bad conuersation.
For as evil words do corrupt good manners, so much more do evil Deeds, and bad Conversation.
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The life and example of one incestuous man was sufficient to corrupt all Corinth. And this was the cause,
The life and Exampl of one incestuous man was sufficient to corrupt all Corinth. And this was the cause,
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wherefore Paul would haue the Corinthians to excommunicate that incestuous person out of their holy fellowship,
Wherefore Paul would have the Corinthians to excommunicate that incestuous person out of their holy fellowship,
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as we may well collect out of his words in 1. Corinth. 5.9.
as we may well collect out of his words in 1. Corinth. 5.9.
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when he saith, Purge out therefore the old leauen, that ye may be a new lumpe, as ye are vnleauened.
when he Says, Purge out Therefore the old leaven, that you may be a new lump, as you Are unleavened.
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For Christ our passeouer is sacrificed for vs. Lastly, that the Lords anger, who is offended with their sinnes and transgressions, may be appeased,For christ our passover is sacrificed for us Lastly, that the lords anger, who is offended with their Sins and transgressions, may be appeased,
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and not breake out against all for the same.
and not break out against all for the same.
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For as the sinne of man doth pollute the whole land, as the story of the Cananites do shew, Leui. 18.24. &c. and set all things out of order, as we may see by the sinne of Ahab, that troubled Israel, 1. Kings 18.18. and by the sinne of false apostles that troubled the Galathians, Gal. 5.10. as also by the sinne of the prodigall sonne, which put him besides himselfe;
For as the sin of man does pollute the Whole land, as the story of the Canaanites do show, Levi 18.24. etc. and Set all things out of order, as we may see by the sin of Ahab, that troubled Israel, 1. Kings 18.18. and by the sin of false Apostles that troubled the Galatians, Gal. 5.10. as also by the sin of the prodigal son, which put him beside himself;
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for he repenting of his sinne, is sayd to haue come to himselfe. Luke 15.17: So it doth driue the Lord away from him, and from others for his sake,
for he repenting of his sin, is said to have come to himself. Lycia 15.17: So it does driven the Lord away from him, and from Others for his sake,
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vntill he be duly punished for his sinne, as he ought to be;
until he be duly punished for his sin, as he ought to be;
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as we may see most excellently in the seuenth chapter of Iosuah. For there we find, that God did leaue Israel for a time for Achans sinne,
as we may see most excellently in the Seventh chapter of Joshua. For there we find, that God did leave Israel for a time for Achans sin,
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but after he was put to death for the same, he did helpe them againe, and gaue them a notable victory ouer their enimies.
but After he was put to death for the same, he did help them again, and gave them a notable victory over their enemies.
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And this is the cause, wherefore the Lord would haue Moses to put the adulterers to death,
And this is the cause, Wherefore the Lord would have Moses to put the Adulterers to death,
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as we may perceiue by his words in Numb. 25.4. when he sayd vnto him, Take all the heads of the people, and hang them vp before the Lord against the Sunne, that the indignation of the Lords wrath may be turned from Israel.
as we may perceive by his words in Numb. 25.4. when he said unto him, Take all the Heads of the people, and hang them up before the Lord against the Sun, that the Indignation of the lords wrath may be turned from Israel.
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Out of these things thus layd downe, we may obserue many profitable things for our instruction.
Out of these things thus laid down, we may observe many profitable things for our instruction.
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For first thereby we may see, that seeing malefactors must be punished, that we must not storme nor chafe,
For First thereby we may see, that seeing malefactors must be punished, that we must not storm nor chafe,
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if the Magistrate and superiour powers inflict vpon vs punishment, after that we haue sinned against the lawes of the Lord our God,
if the Magistrate and superior Powers inflict upon us punishment, After that we have sinned against the laws of the Lord our God,
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and haue transgressed the good and lawfull statutes of the land.
and have transgressed the good and lawful statutes of the land.
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Then, then I say, we must take all things patiently, and acknowledge that we haue but our due,
Then, then I say, we must take all things patiently, and acknowledge that we have but our endue,
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and that our gouernours therein do but discharge an holy duty, which the Almightie doth require at their hands.
and that our Governors therein do but discharge an holy duty, which the Almighty does require At their hands.
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Let children and seruants (amongst others) marke this well, that so when they are corrected and chastised by their parents and maisters for their faults, they may possesse their soules with patience,
Let children and Servants (among Others) mark this well, that so when they Are corrected and chastised by their Parents and masters for their Faults, they may possess their Souls with patience,
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and learne thereby to amend, and not to fall to murmurings, and discontentments, as many vngracious children and seruants are wont to do.
and Learn thereby to amend, and not to fallen to murmurings, and discontentments, as many ungracious children and Servants Are wont to do.
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What praise (saith Peter to seruants in 1. Pet. 2.20.) is it, if when ye be buffeted for your faults, ye take it patiently? but and if when ye do well, ye suffer wrong, What praise (Says Peter to Servants in 1. Pet. 2.20.) is it, if when you be buffeted for your Faults, you take it patiently? but and if when you do well, you suffer wrong,
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and take it patiently, this is acceptable to God. and take it patiently, this is acceptable to God.
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Whereby he shewes vs, that this is a necessary duty belonging to all that haue offended, quietly and with patient soules to beare such punishments,
Whereby he shows us, that this is a necessary duty belonging to all that have offended, quietly and with patient Souls to bear such punishments,
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as are layd vpon them for their offences.
as Are laid upon them for their offences.
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Secondly, by it we may see, what Magistrates and men of authority ought to do, who beare the sword not in vaine (as Paul doth speake in Rom. 13.4) but to take vengeance on him that doth euill.
Secondly, by it we may see, what Magistrates and men of Authority ought to do, who bear the sword not in vain (as Paul does speak in Rom. 13.4) but to take vengeance on him that does evil.
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They must not see offences committed in the land, but they must draw out their swords for the punishment thereof.
They must not see offences committed in the land, but they must draw out their swords for the punishment thereof.
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A wise king (saith Salomon in Prou 20.26.) scattereth the wicked, and causeth the wheele to turne ouer them: A wise King (Says Solomon in Prou 20.26.) Scattereth the wicked, and Causes the wheel to turn over them:
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His meaning is, that good Princes, and godly Magistrates cannot away in any hand with wicked persons,
His meaning is, that good Princes, and godly Magistrates cannot away in any hand with wicked Persons,
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but they must needs roote them out.
but they must needs root them out.
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For vnder the word wheele he alludeth to the manner of threshing vsed among the Iewes in those times.
For under the word wheel he alludeth to the manner of threshing used among the Iewes in those times.
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The saying is old and true, Non minor est virtus, quàm quaerere, parta tueri, It is as great a vertue to keepe what is gotten, as first to get it.
The saying is old and true, Non minor est virtus, quàm quaerere, Parta tueri, It is as great a virtue to keep what is got, as First to get it.
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And euen so it is as good a duty in a Magistrate to see lawes executed and kept,
And even so it is as good a duty in a Magistrate to see laws executed and kept,
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as at the first to make them.
as At the First to make them.
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And since they will not be kept of all without punishments, therefore punishments are most necessary.
And since they will not be kept of all without punishments, Therefore punishments Are most necessary.
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Ill then and wickedly deale they, that haue authority in their hands to cut downe sinne,
Ill then and wickedly deal they, that have Authority in their hands to Cut down sin,
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and yet will let it grow and flourish still, and neuer punish the offenders thereof.
and yet will let it grow and flourish still, and never Punish the offenders thereof.
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The grieuousnesse of which sinne you may see notably in the examples of Ely the Prophet, and Saul the King.
The grievousness of which sin you may see notably in the Examples of Ely the Prophet, and Saul the King.
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For the Lord had brought most terrible iudgmēts vpon thē both, and vpon their posterity after them for the saine sinne and offence of theirs:
For the Lord had brought most terrible Judgments upon them both, and upon their posterity After them for the sane sin and offence of theirs:
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Vpon the one of them, because he spared his sonnes, and did not punish them according to their deserts,
Upon the one of them, Because he spared his Sons, and did not Punish them according to their deserts,
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as the beginning of the first booke of Samuel doth shew:
as the beginning of the First book of Samuel does show:
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And vpon the other, of them, because he spared Agag the Amalekite, and did not kill him, according to Gods commandement,
And upon the other, of them, Because he spared Agag the Amalekite, and did not kill him, according to God's Commandment,
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as it is in the 15. chapter of the same booke.
as it is in the 15. chapter of the same book.
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Here, here, beloued, it may go neare vnto our hearts, and cause vs to sigh and sob within our selues,
Here, Here, Beloved, it may go near unto our hearts, and cause us to sighs and sob within our selves,
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when we consider, how blasphemy, the contempt of the Word, the breach of the Sabboth, disobedience to gouernors, adulterie, drunkennesse,
when we Consider, how blasphemy, the contempt of the Word, the breach of the Sabbath, disobedience to Governors, adultery, Drunkenness,
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and other grieuous offences (which make the Sun as it were blush againe to behold them) do go vncontrolled and vncorrected in our times,
and other grievous offences (which make the Sun as it were blush again to behold them) do go uncontrolled and uncorrected in our times,
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and haue no seuere punishments inflicted vpon them for the restraint thereof, as they do deserue.
and have no severe punishments inflicted upon them for the restraint thereof, as they do deserve.
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We haue as good lawes, as any nation in the world, but they want execution, which is the life of them:
We have as good laws, as any Nation in the world, but they want execution, which is the life of them:
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and those that should looke most vnto them, do neglect them commonly most, and not onely breake them themselues,
and those that should look most unto them, do neglect them commonly most, and not only break them themselves,
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but countenance others also that do it.
but countenance Others also that do it.
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But let superiors remember what the Lord doth say by Ieremy the Prophet in chapter 48.10. Cursed be he that doth the worke of the Lordnegligently, and cursed be he, that keepeth backe his sword from bloud.
But let superiors Remember what the Lord does say by Ieremy the Prophet in chapter 48.10. Cursed be he that does the work of the Lord negligently, and cursed be he, that Keepeth back his sword from blood.
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So that there must be no sparing of men, vnder a curse and damnation, when God will haue them killed.
So that there must be no sparing of men, under a curse and damnation, when God will have them killed.
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And let them alwayes beare in their minds what God did say to Ahab the king, in 1. Kings 20.42.
And let them always bear in their minds what God did say to Ahab the King, in 1. Kings 20.42.
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saying, Because thou hast let go out of thy hands a man whom I appointed to die, thy life shall go for his life,
saying, Because thou hast let go out of thy hands a man whom I appointed to die, thy life shall go for his life,
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and thy people for his people. and thy people for his people.
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So that to spare a malefactor from death, is to bring death vnto themselues, and to such as do belong vnto them.
So that to spare a Malefactor from death, is to bring death unto themselves, and to such as do belong unto them.
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Obiect. But this is cruelty, may some say, to kill and to destroy. Ans. No, it is not cruelty but iustice, and the fulfilling of Gods commandement.Object. But this is cruelty, may Some say, to kill and to destroy. Ans. No, it is not cruelty but Justice, and the fulfilling of God's Commandment.
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He is not cruell (said an ancient Father) that killeth them which are cruell,
He is not cruel (said an ancient Father) that kills them which Are cruel,
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although he seeme so to them that suffer;
although he seem so to them that suffer;
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but who so striketh the euill for that they be euill (meaning by lawfull authority) he is the Minister of God.
but who so striketh the evil for that they be evil (meaning by lawful Authority) he is the Minister of God.
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Others say, it is pitty, that such a man should be put to death, pointing at some proper and comely malefactor.
Others say, it is pity, that such a man should be put to death, pointing At Some proper and comely Malefactor.
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Indeed the diuell for to hinder iustice, and to make his owne kingdome strong, though he were a murderer himselfe frō the beginning,
Indeed the Devil for to hinder Justice, and to make his own Kingdom strong, though he were a murderer himself from the beginning,
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yet will come in amongst vs, sometimes like a meeke lambe, to perswade vs to foolish pitty and compassion:
yet will come in among us, sometime like a meek lamb, to persuade us to foolish pity and compassion:
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but know you this, that we must not pitty where God himselfe doth not pitty, nor spare through compassion those whom he doth condemne;
but know you this, that we must not pity where God himself does not pity, nor spare through compassion those whom he does condemn;
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for that is to condemne him, and to exalt our selues aboue him in mercy and goodnesse, which is an horrible & vile thing in his eyes who is all mercy & goodnes it selfe.
for that is to condemn him, and to exalt our selves above him in mercy and Goodness, which is an horrible & vile thing in his eyes who is all mercy & Goodness it self.
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Moses you know was the meekest man vpon the earth, and he had a most pittifull heart, being contented to be razed out of the booke of life for the good of others;Moses you know was the Meekest man upon the earth, and he had a most pitiful heart, being contented to be razed out of the book of life for the good of Others;
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yet he caused to be slaine at one time three thousand persons, for the golden calse which they had erected vp in his absence,
yet he caused to be slain At one time three thousand Persons, for the golden Cause which they had erected up in his absence,
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as it is in Exod. 32.27.28.
as it is in Exod 32.27.28.
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And albeit Dauid and Salomon were very milde men, and mercifull, yet Ioab and Shemei must be slaine & put to death by them,
And albeit David and Solomon were very mild men, and merciful, yet Ioab and Shimei must be slain & put to death by them,
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as may be seene in the second chapter of the first booke of the Kings. And as one doth well obserue of them, either of them did sanctifie their hands by this seuerity, in executing iustice belonging to them;
as may be seen in the second chapter of the First book of the Kings. And as one does well observe of them, either of them did sanctify their hands by this severity, in executing Justice belonging to them;
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which otherwise they should haue defiled by vnlawfull lenity and sparing.
which otherwise they should have defiled by unlawful lenity and sparing.
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You know it is no fault in a Chirurgion to cut off a corrupt member for the sauing of the whole boby.
You know it is no fault in a Chirurgeon to Cut off a corrupt member for the Saving of the Whole Boby.
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So in a Magistrate it is no cruelty but vertue, to preferre the safety of many before a few.
So in a Magistrate it is no cruelty but virtue, to prefer the safety of many before a few.
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Let not then a superstitious affectation of clemency or pitty make a more cruell gentlenesse, with the perill and hurt of many.
Let not then a superstitious affectation of clemency or pity make a more cruel gentleness, with the peril and hurt of many.
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For vnder the gouerment of the Emperour Nerua it was rightly said:
For under the government of the Emperor Nerua it was rightly said:
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It is ill dwelling vnder a king or Magistrate where nothing is lawfull, but it is far worse dwelling vnder one where all things are lawfull. It is ill Dwelling under a King or Magistrate where nothing is lawful, but it is Far Worse Dwelling under one where all things Are lawful.
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Lastly, here we may be put in mind, what we our selues ought to do, and that is this:
Lastly, Here we may be put in mind, what we our selves ought to do, and that is this:
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we must neither spare sinnes in our selues, nor in others, but we must labour to bring all to repentance and amendment of life, by inflicting deserued punishments vpon both.
we must neither spare Sins in our selves, nor in Others, but we must labour to bring all to Repentance and amendment of life, by inflicting deserved punishments upon both.
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First we must deale with our selues, and after we haue sorrowed to repentance, wee must take an holy reuenge vpon our selues (as the Corinthians did, 2. Cor. 7.2.) in pinching our owne soules and bodies, in those things wherein we passed our bounds before,
First we must deal with our selves, and After we have sorrowed to Repentance, we must take an holy revenge upon our selves (as the Corinthians did, 2. Cor. 7.2.) in pinching our own Souls and bodies, in those things wherein we passed our bounds before,
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and in restraining our selues from some things, which are most lawfull in themselues.
and in restraining our selves from Some things, which Are most lawful in themselves.
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Then for others, as we must not countenance any in their euil waies, nor become aduocates vnto others for them:
Then for Others, as we must not countenance any in their evil ways, nor become advocates unto Others for them:
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so, if power and authority do rest in our owne hands, we must strike them, and see them iustly punished for their offences.
so, if power and Authority do rest in our own hands, we must strike them, and see them justly punished for their offences.
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Herein let gouernours of families looke to themselues, as well as Constables & other officers. Beloued, you must know that, when enormities & grieuous sins are committed in your Parishes,
Herein let Governors of families look to themselves, as well as Constables & other Officers. beloved, you must know that, when enormities & grievous Sins Are committed in your Parishes,
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or in your houses, you are not to winke at the same, but according to your places you are to see the same iustly punished.
or in your houses, you Are not to wink At the same, but according to your places you Are to see the same justly punished.
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O remēber the reasons that were alleadged before, to awaken you vp to this duty,
O Remember the Reasons that were alleged before, to awaken you up to this duty,
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and let them sinke deepely into your hearts, to bring forth a notable effect with them within you.
and let them sink deeply into your hearts, to bring forth a notable Effect with them within you.
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Haue a care (I beseech you) of the offenders, that they may be reclaimed:
Have a care (I beseech you) of the offenders, that they may be reclaimed:
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haue a care of others, that they may not be corrupted: haue a care of the whole land, that that may not be plagued:
have a care of Others, that they may not be corrupted: have a care of the Whole land, that that may not be plagued:
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and haue a care, lastly, of your owne persons, that they may not be destroyed.
and have a care, lastly, of your own Persons, that they may not be destroyed.
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Let none of these euils fall out through your defaults, for want of punishing such as doe offend.
Let none of these evils fallen out through your defaults, for want of punishing such as do offend.
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And herein you must spare none.
And herein you must spare none.
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Thine eye (saith the Lord, in Deut. 19.21) shall haue no compassion, but life for life, &c. And in the 13. chapter of the same booke, the sixth verse and so forward, he doth declare, that though they be most deare and neare vnto vs,Thine eye (Says the Lord, in Deuteronomy 19.21) shall have no compassion, but life for life, etc. And in the 13. chapter of the same book, the sixth verse and so forward, he does declare, that though they be most deer and near unto us,
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as our owne children, brothers, wiues, and friends, that are to vs as our owne soules, that do offend,
as our own children, Brother's, wives, and Friends, that Are to us as our own Souls, that do offend,
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and go about to draw our heartes away from the true God;
and go about to draw our hearts away from the true God;
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yet they must not be spared, but be stoned to death, and that our owne hands must be first vnto it:
yet they must not be spared, but be stoned to death, and that our own hands must be First unto it:
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and therefore deale vnpartially with all;
and Therefore deal unpartially with all;
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fauour none before others (as the world doth) but deale with all according to their waies.
favour none before Others (as the world does) but deal with all according to their ways.
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The end of the fifth Sermon.
The end of the fifth Sermon.
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THE SIXTH SERMON vpon the second Psalme. PSAL. 2. VER. 10. Be wise now therefore ye Kings, be learned yee Iudges of the earth.
THE SIXTH SERMON upon the second Psalm. PSALM 2. VER. 10. Be wise now Therefore you Kings, be learned ye Judges of the earth.
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HItherto from the beginning of the Psalme to this place, all things haue passed along by way of doctrine, in a certaine continued narration of speech,
HItherto from the beginning of the Psalm to this place, all things have passed along by Way of Doctrine, in a certain continued narration of speech,
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after the manner of a story;
After the manner of a story;
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but now commeth an exhortation to hand, wherein all the former rebels (standing in most woefull case,
but now comes an exhortation to hand, wherein all the former rebels (standing in most woeful case,
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and dreadfull perill of their liues) are graciously called vpon, to returne and to submit themselues vnto the Lord and his Annoynted, against whom they made their former rebellion and insurrection.
and dreadful peril of their lives) Are graciously called upon, to return and to submit themselves unto the Lord and his Anointed, against whom they made their former rebellion and insurrection.
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Great was the sin, which they had committed;
Great was the since, which they had committed;
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yet the Lord (whose mercy hath neither bottome nor measure) not willing the death of any sinner, much lesse of so many thousands together,
yet the Lord (whose mercy hath neither bottom nor measure) not willing the death of any sinner, much less of so many thousands together,
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but rather that by repentance pardon may be procured;
but rather that by Repentance pardon may be procured;
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in this place fauourably vseth the meanes, that their hearts may smite them with true feeling of their faults,
in this place favourably uses the means, that their hearts may smite them with true feeling of their Faults,
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and so they turne & be spared.
and so they turn & be spared.
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He cals vpon them all for true repentance and amendment of life, shewing vnto them, both wherein it doth stand,
He calls upon them all for true Repentance and amendment of life, showing unto them, both wherein it does stand,
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and also when it must be yeelded vnto him.
and also when it must be yielded unto him.
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It standeth in two things, the one is an heauenly wisedome, and an holy knowledge of the Lords waies.
It Stands in two things, the one is an heavenly Wisdom, and an holy knowledge of the lords ways.
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The other is a loyall subiection, and a faithfull obedience vnto his commandements. Both these he doth require of them.
The other is a loyal subjection, and a faithful Obedience unto his Commandments. Both these he does require of them.
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First, that they be wise and learned, in his word or statutes;
First, that they be wise and learned, in his word or statutes;
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then secondly, that they be subiect and obedient vnto him and his Sonne, in performing such duties as do belong vnto them.
then secondly, that they be Subject and obedient unto him and his Son, in performing such duties as do belong unto them.
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And as for the time, when these things are to be done, it is straight, and out of hand;
And as for the time, when these things Are to be done, it is straight, and out of hand;
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they must not deferre them, no not so much as one day, but presently they must goe about them whithout any delay, or procrastination whatsoeuer.
they must not defer them, no not so much as one day, but presently they must go about them without any Delay, or procrastination whatsoever.
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This is the summe of this verse with the two next following.
This is the sum of this verse with the two next following.
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But to leaue them at this time, and to stand onely vpon this, marke the paraphrase thereof, it runneth after this manner.
But to leave them At this time, and to stand only upon this, mark the Paraphrase thereof, it Runneth After this manner.
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Now therefore (saith the Prophet) while there is time, before the iudgement before spoken of do ouertake you,Now Therefore (Says the Prophet) while there is time, before the judgement before spoken of doe overtake you,
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and consume you to nothing, labour you to get true wisdome and vnderding;
and consume you to nothing, labour you to get true Wisdom and underding;
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plant you the word of the Lord in your soules, and be well seene and learned in his statutes, that you may know your selues,
plant you the word of the Lord in your Souls, and be well seen and learned in his statutes, that you may know your selves,
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and vnderstand aright, what the Lord your God doth require at your hands, for all matters, which do respect his worship, and your owne peace.
and understand aright, what the Lord your God does require At your hands, for all matters, which do respect his worship, and your own peace.
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And here I speake not alone to the small ones, and the baser sort of the people,
And Here I speak not alone to the small ones, and the baser sort of the people,
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but I speake to you all, and chiefly to you, that are the great ones,
but I speak to you all, and chiefly to you, that Are the great ones,
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and the states of the land, euen to you that are Princes, and haue the chiefe stroke in matters of gouernment,
and the states of the land, even to you that Are Princes, and have the chief stroke in matters of government,
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and to you that are Iudges and haue authority to sit vpon life and death, and to censure all matters and persons, that are brought before you:
and to you that Are Judges and have Authority to fit upon life and death, and to censure all matters and Persons, that Are brought before you:
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to you, I say, do I chiefly speake, and therefore looke to your selues, deferre not your repentance any longer,
to you, I say, do I chiefly speak, and Therefore look to your selves, defer not your Repentance any longer,
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but presently while you haue time, be wise and learned.
but presently while you have time, be wise and learned.
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So that the summe of this verse is nothing else, but an exhortation vnto the first part of repentance, which standeth in the true knowledge of the Lord and his wayes, wherein remember two points.
So that the sum of this verse is nothing Else, but an exhortation unto the First part of Repentance, which Stands in the true knowledge of the Lord and his ways, wherein Remember two points.
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First the persons to whom the exhortatiō is directed;
First the Persons to whom the exhortation is directed;
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then secondly the matter, to the which they are exhorted, containing first the time, when the duty is to be done, which he doth require of them;
then secondly the matter, to the which they Are exhorted, containing First the time, when the duty is to be done, which he does require of them;
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then the thing it selfe wherein it doth stand, or consist.
then the thing it self wherein it does stand, or consist.
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The persons to whom the exhortation is directed, are the kings, and iudges of the land.
The Persons to whom the exhortation is directed, Are the Kings, and judges of the land.
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The Spirit of the Lord doth single them out by name from all the rest:
The Spirit of the Lord does single them out by name from all the rest:
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not meaning thereby, that they alone were to do the things, that here and after he doth require of them;
not meaning thereby, that they alone were to do the things, that Here and After he does require of them;
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but his meaning is, by them to vnderstand all of what degree soeuer they were, by the figure Synecdoche, when some are put for all.
but his meaning is, by them to understand all of what degree soever they were, by the figure Synecdoche, when Some Are put for all.
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For he would haue all to repent, and to submit themselues vnto the Lord, who before did rebell against him.
For he would have all to Repent, and to submit themselves unto the Lord, who before did rebel against him.
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But yet he nameth them onely, who were thus the Kings and Iudges of the land, for sundry causes.
But yet he names them only, who were thus the Kings and Judges of the land, for sundry Causes.
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As first, because they were deepest in rebellion, and had trespassed most therein, as being the ringleaders of all the rest.
As First, Because they were Deepest in rebellion, and had trespassed most therein, as being the ringleaders of all the rest.
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Secondly, because they bad more things to stay thē backe then others had, and a greater meanes to pull them from the performance of the exacted duties.
Secondly, Because they bade more things to stay them back then Others had, and a greater means to pull them from the performance of the exacted duties.
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And lastly, because they being conuerted would easily draw all others after them, and cause them to do as they had done.
And lastly, Because they being converted would Easily draw all Others After them, and cause them to do as they had done.
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For the multitude commonly doth depend vpon the higher powers, and looke what they do, the same doth content them well, according to that in 2. Sam. 3.36. And all the people knew it (speaking of Dauids mourning and fasting for Abner ) and it pleased them, as whatsoeuer the king did, pleaseth all the people.
For the multitude commonly does depend upon the higher Powers, and look what they do, the same does content them well, according to that in 2. Sam. 3.36. And all the people knew it (speaking of David mourning and fasting for Abner) and it pleased them, as whatsoever the King did, Pleases all the people.
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For these causes and the like, the holy Ghost might well direct his speech by name vnto the Kings and Iudges,
For these Causes and the like, the holy Ghost might well Direct his speech by name unto the Kings and Judges,
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and not speake in generall vnto all, though he did meane all, and his purpose were to haue euery one to do the things here exacted of them,
and not speak in general unto all, though he did mean all, and his purpose were to have every one to do the things Here exacted of them,
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and not that the Kings and Iudges should doe them alone. Here by the way, we may obserue a notable good instruction, which is this;
and not that the Kings and Judges should do them alone. Here by the Way, we may observe a notable good instruction, which is this;
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namely, that Magistrates, and men in chiefe authority should first of all turne vnto the Lord,
namely, that Magistrates, and men in chief Authority should First of all turn unto the Lord,
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and be as the captaines of all the rest in performing loyall and faithfull obedience vnto him, in all dutifull manner, as it doth become them.
and be as the Captains of all the rest in performing loyal and faithful Obedience unto him, in all dutiful manner, as it does become them.
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For first and foremost they are more bound (as we say) vnto God,
For First and foremost they Are more bound (as we say) unto God,
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then others are, as hauing larger benefites, and greater giftes bestowed vpon them then any besides them haue;
then Others Are, as having larger benefits, and greater Gifts bestowed upon them then any beside them have;
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for the more bountifull that any is to vs, the more dutifull should we be to him a gaine.
for the more bountiful that any is to us, the more dutiful should we be to him a gain.
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Secondly, because they (for the most part) go beyond all others in sins and trespasses for number and greatnesse;
Secondly, Because they (for the most part) go beyond all Others in Sins and Trespasses for number and greatness;
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for the more and greater our sinnes and trespasses be, the more speed and hast should we make to leaue them,
for the more and greater our Sins and Trespasses be, the more speed and haste should we make to leave them,
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and to turne vnto the Lord from them, lest they bring destruction vpon vs before we are aware.
and to turn unto the Lord from them, lest they bring destruction upon us before we Are aware.
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Finally, because all others do hang vpon them, as the dore doth on the hinges, and turne as they doe turne;
Finally, Because all Others do hang upon them, as the door does on the hinges, and turn as they do turn;
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for whom also they must answere at the dreadfull day of iudgement, when all secrets of mens hearts shall be disclosed,
for whom also they must answer At the dreadful day of judgement, when all secrets of men's hearts shall be disclosed,
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and euery one shall receiue according to his waies.
and every one shall receive according to his ways.
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For the more that we may bring to God, and the heauier charge we haue to answere, the more forward should we be to do those holy duties which do belong to vs, that we might saue many,
For the more that we may bring to God, and the Heavier charge we have to answer, the more forward should we be to do those holy duties which do belong to us, that we might save many,
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and not be damned our selues.
and not be damned our selves.
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Oh that gouernours would lay this neare vnto their hearts, and make a good vse thereof vnto themselues.
O that Governors would lay this near unto their hearts, and make a good use thereof unto themselves.
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Blessed, yea twise blessed then should both they and we be.
Blessed, yea twice blessed then should both they and we be.
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Abraham, Iosuah, Samuel, Dauid, Asa, Iehosaphat, Hezechia, Iosiah, and others, that were men of great place and authority, haue done this long before our daies.Abraham, Joshua, Samuel, David, Asa, Jehoshaphat, Hezekiah, Josiah, and Others, that were men of great place and Authority, have done this long before our days.
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The Lord grant for his mercies sake, that our rulers and chiefe men for gouernment may do it,
The Lord grant for his Mercies sake, that our Rulers and chief men for government may do it,
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& alwaies do it in our daies, & in the daies of our posterity after vs. But if they should faile herein (which God forbid) yet let vs who haue some authority ouer others, looke to our selues in this case,
& always do it in our days, & in the days of our posterity After us But if they should fail herein (which God forbid) yet let us who have Some Authority over Others, look to our selves in this case,
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and performe that duty, which the Lord doth require of vs. We must not alone bring our children and seruants to the knowledge of their sins,
and perform that duty, which the Lord does require of us We must not alone bring our children and Servants to the knowledge of their Sins,
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and cause them to walke in the waies of the Lord:
and cause them to walk in the ways of the Lord:
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but we our selues must go before them in these duties, and by our examples leade them on to a carefull performance thereof.
but we our selves must go before them in these duties, and by our Examples lead them on to a careful performance thereof.
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First we our selues must turne to the Lord, and become most dutifull and loyall vnto him,
First we our selves must turn to the Lord, and become most dutiful and loyal unto him,
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and walke continually in his cōmandements.
and walk continually in his Commandments.
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Then when this is done, we must be most earnest with thē, & see that they do the like:
Then when this is done, we must be most earnest with them, & see that they do the like:
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that so all of vs may ioyne together in turning vnto him, from whom we went astray,
that so all of us may join together in turning unto him, from whom we went astray,
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and redeeme (as it were) the time that is past, by an eager persuing after all those things,
and Redeem (as it were) the time that is past, by an eager pursuing After all those things,
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as do belong to vs, according to our roomes & callings.
as do belong to us, according to our rooms & callings.
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I pray thinke on these matters, and I beseech God, to giue a blessing vnto them, that they may do you good.
I pray think on these matters, and I beseech God, to give a blessing unto them, that they may do you good.
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But to to come to the chiefe point, which is here to be stood vpon, marke diligently, vpon what consideration the Kings,
But to to come to the chief point, which is Here to be stood upon, mark diligently, upon what consideration the Kings,
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and Iudges (and so all others in them) are called vpon to repentance and amendment of life.
and Judges (and so all Others in them) Are called upon to Repentance and amendment of life.
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It is vpon the consideration of the great perill and danger, wherein they stood.
It is upon the consideration of the great peril and danger, wherein they stood.
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For the exhortation which is here made, is deduced out of the former words, and the manner how it is drawne standeth thus.
For the exhortation which is Here made, is deduced out of the former words, and the manner how it is drawn Stands thus.
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All those that are in a most dangerous estate, and are likely to be ouerthrowne with a shameful and perpetuall destruction, they had neede to be wise and learned, and turne to the Lord, as it doth become them.
All those that Are in a most dangerous estate, and Are likely to be overthrown with a shameful and perpetual destruction, they had need to be wise and learned, and turn to the Lord, as it does become them.
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But such is your case, o Kings and Iudges, your are in a most dangerous estate,
But such is your case, oh Kings and Judges, your Are in a most dangerous estate,
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and you are likely euery one of you to be ouerthrowne with a shamefull and perpetuall destruction.
and you Are likely every one of you to be overthrown with a shameful and perpetual destruction.
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Therefore it stands you vpon to be wise and learned, and to turne to the Lord as it doth become you.
Therefore it Stands you upon to be wise and learned, and to turn to the Lord as it does become you.
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From hence we gather this doctrine, that where there is any perill or danger hanging ouer mens heads for their sinnes and trespasses, there they must repent and amend their liues,
From hence we gather this Doctrine, that where there is any peril or danger hanging over men's Heads for their Sins and Trespasses, there they must Repent and amend their lives,
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and turne to the Lord whom they haue offended. So did vncircumcised Nineueh, For when the Prophet Ionah had cryed in their citty:
and turn to the Lord whom they have offended. So did uncircumcised Nineveh, For when the Prophet Jonah had cried in their City:
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and said, Yet fourty daies, and Nineueh shall be ouerthrowne, they fasted and prayed, and did put on sackecloth from the greatest of them euen to the least of them,
and said, Yet fourty days, and Nineveh shall be overthrown, they fasted and prayed, and did put on Sackcloth from the greatest of them even to the least of them,
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and did turne from their euill waies, and from the wickednesse that was in their hands,
and did turn from their evil ways, and from the wickedness that was in their hands,
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as we may see at large in the third chapter of the Prophecy of Ionah. So did wicked Ahab; for when the Prophet Elijah had told him of his sinne,
as we may see At large in the third chapter of the Prophecy of Jonah. So did wicked Ahab; for when the Prophet Elijah had told him of his sin,
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and of Gods iudgements that did belong vnto him for the same, and had shewed him,
and of God's Judgments that did belong unto him for the same, and had showed him,
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how the Lord would bring euill vpon him, and his posterity, and make his house like the house of Iereboam the son of Nebat, and like the house of Baasha the sonne of Ahijah for the prouocation wherewith he had prouoked and made Israel to sinne;
how the Lord would bring evil upon him, and his posterity, and make his house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah for the provocation wherewith he had provoked and made Israel to sin;
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euen then, when he heard those words: He rent his cloathes, and put sackecloth vpon him and fasted, and lay in sackecloth,
even then, when he herd those words: He rend his clothes, and put Sackcloth upon him and fasted, and lay in Sackcloth,
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and went softly, as it is in 1. Kings 21.27. So did stifnecked Israel. For when troubles did come vpon them, and miseries were likely to weare them out,and went softly, as it is in 1. Kings 21.27. So did Stiffnecked Israel. For when Troubles did come upon them, and misery's were likely to wear them out,
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and to consume them to nothing, they cryed from time to time vnto the Lord,
and to consume them to nothing, they cried from time to time unto the Lord,
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and bewailed their sinnes and transgressions before him, as may be seene at large in the bookes of Moses, the Iudges, the Kings, and the hundreth and seuen Psalme. So, lastly, did the prodigall sonne;
and bewailed their Sins and transgressions before him, as may be seen At large in the books of Moses, the Judges, the Kings, and the Hundredth and seuen Psalm. So, lastly, did the prodigal son;
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for when he saw all was spent, and he was like to die for hunger,
for when he saw all was spent, and he was like to die for hunger,
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as hauing nothing to eate, no not so much as the huskes, which the swinne did feed vpon, he came to himselfe,
as having nothing to eat, no not so much as the husks, which the swinne did feed upon, he Come to himself,
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and resolued to returne home vnto his father, and to confesse his fault vnto him,
and resolved to return home unto his father, and to confess his fault unto him,
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and to craue fauour at his hands, as it is in Luke 15.16 &c. that so he might be made as one of his hired seruants,
and to crave favour At his hands, as it is in Lycia 15.16 etc. that so he might be made as one of his hired Servants,
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if not to be accepted of him, as a deare sonne and child againe.
if not to be accepted of him, as a deer son and child again.
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Thus you see, how perils and dangers should moue vs to repentance and amendment of life.
Thus you see, how perils and dangers should move us to Repentance and amendment of life.
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The reason is this, because by repentance and amendment of life, all perils and dangers are preuented,
The reason is this, Because by Repentance and amendment of life, all perils and dangers Are prevented,
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and wholly remoued away from vs;
and wholly removed away from us;
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as all the former recited examples do notably declare vnto vs. But to adde a testimony or two thereunto, consider what the Lord himselfe doth say, in Ieremy chapter 18. verse 8. touching this matter in these word.
as all the former recited Examples do notably declare unto us But to add a testimony or two thereunto, Consider what the Lord himself does say, in Ieremy chapter 18. verse 8. touching this matter in these word.
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But if this nation (saith he) against whom I haue pronounced, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them. But if this Nation (Says he) against whom I have pronounced, turn from their wickedness, I will Repent of the plague that I Thought to bring upon them.
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And do you neuer forget what he also said to Iosiah the king in 2. Chron. 34.27.28.
And do you never forget what he also said to Josiah the King in 2. Chronicles 34.27.28.
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Because (saith he) thine heart did melt, and thou didst humble thy selfe before God, Because (Says he) thine heart did melt, and thou didst humble thy self before God,
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when thou heardest his word against this place, and against the inhabitants thereof, and humbledst thy selfe before me,
when thou heardest his word against this place, and against the inhabitants thereof, and humbledst thy self before me,
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and tarest thy clothes, and weptest before me; I haue also heard it, saith the Lord.
and tarest thy clothes, and weptest before me; I have also herd it, Says the Lord.
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Behold I will gather thee to thy fathers, and thou shalt be put in thy graue in peace,
Behold I will gather thee to thy Father's, and thou shalt be put in thy graven in peace,
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and thine eyes shall not se all the euill which I will bring vpon this place,
and thine eyes shall not see all the evil which I will bring upon this place,
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and vpon the inhabitants of the same. and upon the inhabitants of the same.
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Most acceptable therfore (you see) vnto the Lord is an humble casting downe of our selues before him,
Most acceptable Therefore (you see) unto the Lord is an humble casting down of our selves before him,
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and shall bring vnto our soules mercy and comfort, when proud rebellion and stiffe standing out with Pharaoh and others, shall procure plague vpon plague, till we be destroyed out of the world.
and shall bring unto our Souls mercy and Comfort, when proud rebellion and stiff standing out with Pharaoh and Others, shall procure plague upon plague, till we be destroyed out of the world.
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Seeing then, that repentance doth stay the iudgements of God from falling downe vpon vs,
Seeing then, that Repentance does stay the Judgments of God from falling down upon us,
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and remoue them cleane away from vs, that they may do vs no hurt, there is cause sufficient,
and remove them clean away from us, that they may do us no hurt, there is cause sufficient,
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why we should repent and amend, when his iudgements do hang ouer our heads, and are likely euery houre to fall downe vpon vs to our destruction, and vtter vndoing.
why we should Repent and amend, when his Judgments do hang over our Heads, and Are likely every hour to fallen down upon us to our destruction, and utter undoing.
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By this then we are taught first, that they deale very foolishly and fondly, who being in perill and danger, do yet still perseuere on in their sinnes and transgressions.
By this then we Are taught First, that they deal very foolishly and fondly, who being in peril and danger, do yet still persevere on in their Sins and transgressions.
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Alas, it is like, as if a man should remaine in an house, when the house is all one a fire ouer his head,
Alas, it is like, as if a man should remain in an house, when the house is all one a fire over his head,
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and likely euery minute of an houre to consume him, either by burning, or falling.
and likely every minute of an hour to consume him, either by burning, or falling.
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Or else it is like, as if a man should be in the midst of a riuer, where he is ready continually to be drowned,
Or Else it is like, as if a man should be in the midst of a river, where he is ready continually to be drowned,
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and doth see no way to escape;
and does see no Way to escape;
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yet will not stretch out his hand to lay hold of that which may saue his life,
yet will not stretch out his hand to lay hold of that which may save his life,
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and minister vnto him a present succour and aide.
and minister unto him a present succour and aid.
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Secondly, hereby we may learne, what we our selues ought to do in all manner of distresses and calamities whatsoeuer.
Secondly, hereby we may Learn, what we our selves ought to do in all manner of Distresses and calamities whatsoever.
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Is the hand of the Lord already vpon vs? or do we feare some iudgements to come? Humble we our selues then before the Lord, be we sory for our sinnes, leaue we all our wicked wayes,
Is the hand of the Lord already upon us? or do we Fear Some Judgments to come? Humble we our selves then before the Lord, be we sorry for our Sins, leave we all our wicked ways,
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and turne we soundly vnto the Almightie, and all shall be well with vs;
and turn we soundly unto the Almighty, and all shall be well with us;
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both his hand that is vpon vs shall be remoued away, and those iudgements that do hang ouer vs, shall be staied,
both his hand that is upon us shall be removed away, and those Judgments that do hang over us, shall be stayed,
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and neuer fall downe vpon vs. Neuer forget we that comfortable saying, which is in 2. Chro. 7.14 and is vttered by God himselfe in these words:
and never fallen down upon us Never forget we that comfortable saying, which is in 2. Chro 7.14 and is uttered by God himself in these words:
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If my people (saith he) among whom my name is called vpon, do humble themselues, If my people (Says he) among whom my name is called upon, do humble themselves,
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and pray, and seeke my presence, and turne from their wicked wayes, then will I heare in heauen,
and pray, and seek my presence, and turn from their wicked ways, then will I hear in heaven,
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and be mercifull to their sinne, and will heale their land. and be merciful to their sin, and will heal their land.
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Downe then at night, and downe in the morning before your God, send vp vnto him the true sighes of an humble heart,
Down then At night, and down in the morning before your God, send up unto him the true sighs of an humble heart,
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and of a broken soule for all your transgressions;
and of a broken soul for all your transgressions;
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and assure your selues (as you liue and breathe) he will respect them with a sauing grace.
and assure your selves (as you live and breathe) he will respect them with a Saving grace.
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For he hath a most melting heart towards his poore people, that when the rod is euen vp,
For he hath a most melting heart towards his poor people, that when the rod is even up,
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and he ready to smite, then, euen then, he stayeth his hand oftentimes of himselfe, and is loath to strike:
and he ready to smite, then, even then, he stays his hand oftentimes of himself, and is loath to strike:
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yea he breaketh out into compassionate words, such as are in Hosea 11.8. when he saith, How shall I giue thee vp, O Ephraim? how shall I deliuer thee, O Israel? How shall I make thee as Admah? how shall I set thee as Zeboim? My hart is turned within me:
yea he breaks out into compassionate words, such as Are in Hosea 11.8. when he Says, How shall I give thee up, Oh Ephraim? how shall I deliver thee, Oh Israel? How shall I make thee as Admah? how shall I Set thee as Zeboim? My heart is turned within me:
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my repentings are rolled together, I will not execute the fiercenesse of my wrath, &c. as it is there in that place.my repentings Are rolled together, I will not execute the fierceness of my wrath, etc. as it is there in that place.
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Could euer any father speake more compassionately ouer his child, when he were about to beate him? Surely no tongue can expresse the Lords goodnesse and pitty towards vs. And therefore settle with your selues this comfort, that if you returne from your sinnes,
Could ever any father speak more compassionately over his child, when he were about to beat him? Surely no tongue can express the lords Goodness and pity towards us And Therefore settle with your selves this Comfort, that if you return from your Sins,
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and once leaue your transgressions, he will not punish you, nor execute those iudgements vpon you, which you haue deserued.
and once leave your transgressions, he will not Punish you, nor execute those Judgments upon you, which you have deserved.
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Obiect. But we are in no danger, may you say, and so need not to repent for that cause.Object. But we Are in no danger, may you say, and so need not to Repent for that cause.
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For we liue in the dayes of peace, and no peril doth hang ouer our heads.
For we live in the days of peace, and no peril does hang over our Heads.
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Ans. Let no man deceiue himselfe.Ans. Let no man deceive himself.
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For we all haue sinned and trespassed against the Lord, and his Annointed, as well as these Kings and Iudges had done, who are here called vpon to repentance and amendment of life;
For we all have sinned and trespassed against the Lord, and his Anointed, as well as these Kings and Judges had done, who Are Here called upon to Repentance and amendment of life;
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and looke what danger they stood in through their sinnes and trespasses;
and look what danger they stood in through their Sins and Trespasses;
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the same do we now stand in through our sinnes and trespasses, and therefore we haue as great need to repent, as they had.
the same do we now stand in through our Sins and Trespasses, and Therefore we have as great need to Repent, as they had.
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Will you, that I speake all in one word? Then thus it is.
Will you, that I speak all in one word? Then thus it is.
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Euery person of vs haue deserued to be cast into hell, forasmuch as we do daily breake the commandements of God,
Every person of us have deserved to be cast into hell, forasmuch as we do daily break the Commandments of God,
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and all the iudgements that are there do of right belong vnto vs, and we are liable vnto them euery houre,
and all the Judgments that Are there do of right belong unto us, and we Are liable unto them every hour,
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yea euery minute of an houre; and therefore, I say, we haue great need to repent, to auoide them.
yea every minute of an hour; and Therefore, I say, we have great need to Repent, to avoid them.
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Questionlesse, the more we stand out, the worse it will be for vs. We our selues dislike haughtie pride in others towards vs,
Questionless, the more we stand out, the Worse it will be for us We our selves dislike haughty pride in Others towards us,
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but especially in such as owe vs duty and obedience; and humble and meeke spirits we take pleasure in.
but especially in such as owe us duty and Obedience; and humble and meek spirits we take pleasure in.
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He that yeeldeth when we chide, and stoopeth to vs when we are angry, we quickly obserue,
He that yields when we chide, and stoopeth to us when we Are angry, we quickly observe,
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and readily receiue to fauour againe.
and readily receive to favour again.
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How much more, thinke you, are these things due to God from dust and ashes? Follow then what to him, you know, is pleasing,
How much more, think you, Are these things due to God from dust and Ashes? Follow then what to him, you know, is pleasing,
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and to your selues euer profitable.
and to your selves ever profitable.
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An army of souldiers shall not sooner repell our enimies from vs, then true repentance shall the Lords wrath, that hangeth ouer vs. That is the onely thing that can make vp the hedge,
an army of Soldiers shall not sooner repel our enemies from us, then true Repentance shall the lords wrath, that hangs over us That is the only thing that can make up the hedge,
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and stand in the gap before the Lord for vs, that he should not destroy vs. For the Lord cannot strike vs,
and stand in the gap before the Lord for us, that he should not destroy us For the Lord cannot strike us,
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when we hold vp our hands for mercy, and looke vpon him with watery eyes, humbled in the dust before him,
when we hold up our hands for mercy, and look upon him with watery eyes, humbled in the dust before him,
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and for Christ begging pardon at his hands.
and for christ begging pardon At his hands.
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And therefore euer make vp this wall of defence by true prayer, and hearty repentance against him,
And Therefore ever make up this wall of defence by true prayer, and hearty Repentance against him,
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and stand your selues in the gap, thus crying vnto him in his Sonne against your sinnes,
and stand your selves in the gap, thus crying unto him in his Son against your Sins,
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and be assured you shall preuaile. But alas, men do faile much in the performance of this dutie.
and be assured you shall prevail. But alas, men do fail much in the performance of this duty.
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It may grieue a good heart and soule to thinke, how wretchlesse and carelesse they are therein.
It may grieve a good heart and soul to think, how wretchless and careless they Are therein.
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Though iudgements lie heauy vpon some of them already, yet they repent not, nor returne to the Lord.
Though Judgments lie heavy upon Some of them already, yet they Repent not, nor return to the Lord.
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The sicknesse that is vpon them, the vexation of spirit that is within them, the vntowardnesse of their children and seruants that are neare vnto them,
The sickness that is upon them, the vexation of Spirit that is within them, the untowardness of their children and Servants that Are near unto them,
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and the losse of their goods, which do decay each day more and more round about them, cannot rouze them vp from their sinnes,
and the loss of their goods, which do decay each day more and more round about them, cannot rouse them up from their Sins,
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nor conuert them soundly vnto the Lood, but they continue still in their transgressions, and grow rather worse,
nor convert them soundly unto the Blood, but they continue still in their transgressions, and grow rather Worse,
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then better therein, adding drunkennesse vnto thirst, and one sinne vnto another. God amend them, if it be his pleasure, and giue vnto them better hearts.
then better therein, adding Drunkenness unto thirst, and one sin unto Another. God amend them, if it be his pleasure, and give unto them better hearts.
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Others there are amongst them, who yet are spared, ouer whom notwithstanding the iudgements of the Lord do hang in a most fearefull and cuident manner.
Others there Are among them, who yet Are spared, over whom notwithstanding the Judgments of the Lord do hang in a most fearful and cuident manner.
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For they are likely euery houre to haue some plague fall vpon them, and to be carried away body and soule to hell, their sinnes and abhominations are so vile and filthy before the Lord.
For they Are likely every hour to have Some plague fallen upon them, and to be carried away body and soul to hell, their Sins and abominations Are so vile and filthy before the Lord.
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But yet alas, they perseuere on still in their euill wayes, and take not this holy course of repentance, to stop the Lords iudgements from falling downe vpon them,
But yet alas, they persevere on still in their evil ways, and take not this holy course of Repentance, to stop the lords Judgments from falling down upon them,
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and to saue themselues from that sulphurian and euer-tormenting place. It is noted of the wise man in the Prouerbes, chapter 23.3. that he seeth the plague, and hideth himselfe;
and to save themselves from that sulphurian and euer-tormenting place. It is noted of the wise man in the Proverbs, chapter 23.3. that he sees the plague, and Hideth himself;
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but the foolish (on the the contrary side) goe on still, and are punished, Deale we,but the foolish (on the the contrary side) go on still, and Are punished, Deal we,
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as this wise man, and not as the foole.
as this wise man, and not as the fool.
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Looke we vpon our dangers, and labour we by a sound conuersion vnto the Lord to preuent them:
Look we upon our dangers, and labour we by a found conversion unto the Lord to prevent them:
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otherwise the Lord himselfe will say of vs, as he did of Ephraim, when he sayd, The sorrowes of a trauelling woman shall come vpon him, he is an vnwise sonne, else would he not stand still at the time,
otherwise the Lord himself will say of us, as he did of Ephraim, when he said, The sorrows of a travelling woman shall come upon him, he is an unwise son, Else would he not stand still At the time,
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euen at the breaking forth of the children, Hosea 12.13.even At the breaking forth of the children, Hosea 12.13.
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Great stirre doth euery man almost make, when his aduersarie commeth to take the possession of his house and liuing ouer his head,
Great stir does every man almost make, when his adversary comes to take the possession of his house and living over his head,
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and that by force and violence:
and that by force and violence:
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or when the Shrieffes men do approach neare to take him, and to carry him to the gaole, where he knowes he shall lie in wofull miserie some time,
or when the Sheriffs men do approach near to take him, and to carry him to the gaol, where he knows he shall lie in woeful misery Some time,
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and in the end leese his life by a shamefull death.
and in the end lose his life by a shameful death.
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Oh what ado then is there? what shiftings then do enter into mans heart? No stone then (as we say) is left vnmoued,
O what ado then is there? what shiftings then do enter into men heart? No stone then (as we say) is left unmoved,
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but euery course that may be thought vpon is taken, to preuent that perill and danger.
but every course that may be Thought upon is taken, to prevent that peril and danger.
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And yet shall men lie still, and do nothing to preuēt the danger of hel, which is 10000. times worse thē any prison or death in this world,
And yet shall men lie still, and do nothing to prevent the danger of hell, which is 10000. times Worse them any prison or death in this world,
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& brings with it more troubles by millions, then euer the losse of any house or liuing can do here? Awake we, awake we;
& brings with it more Troubles by millions, then ever the loss of any house or living can do Here? Awake we, awake we;
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and if euer men will bestirre their stumpes, (as it is in our prouerbe) now let them bestirre them,
and if ever men will Bestir their stumps, (as it is in our proverb) now let them Bestir them,
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and with all hast let them runne vnto the Lord for mercie and grace, before his wrath breake out and consume them.
and with all haste let them run unto the Lord for mercy and grace, before his wrath break out and consume them.
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Lastly, by this we may learne, what counsell and aduice to giue to others, when they are in some danger,
Lastly, by this we may Learn, what counsel and Advice to give to Others, when they Are in Some danger,
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and know not well what course to take to rid themselues there-from.
and know not well what course to take to rid themselves therefrom.
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If any of them shall come vnto vs, as the Iewes did to the Apostles, saying, Men and brethren, what shall we do? Acts 2.37.
If any of them shall come unto us, as the Iewes did to the Apostles, saying, Men and brothers, what shall we do? Acts 2.37.
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we may easily answer them, euen as it is here, Be wise and learned, &c. that is, repent you of your sinnes,
we may Easily answer them, even as it is Here, Be wise and learned, etc. that is, Repent you of your Sins,
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and submit your selues vnto the Lord your God in all dutifull obedience, as it doth become you.
and submit your selves unto the Lord your God in all dutiful Obedience, as it does become you.
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This, this is the onely course that you must take. Doubtlesse no other course in the world can do you any sound and perfect good;
This, this is the only course that you must take. Doubtless no other course in the world can do you any found and perfect good;
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but if you shall once performe this, all shall be well with you quickly;
but if you shall once perform this, all shall be well with you quickly;
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as it was with Nebuchadnezzar, who vpon his submission vnto the Lord, was restored againe to his kingdome;
as it was with Nebuchadnezzar, who upon his submission unto the Lord, was restored again to his Kingdom;
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or as it was with Manasses, who vpon his prayer vnto the Lord, and hearty sorrow for his sinne was deliuered out of his prison at Babylon, and reëstablished againe in the throne of his kingdome at Ierusalem: or lastly as it was with the Israelites, who vpon their crie vnto the Lord,
or as it was with Manasses, who upon his prayer unto the Lord, and hearty sorrow for his sin was Delivered out of his prison At Babylon, and reëstablished again in the throne of his Kingdom At Ierusalem: or lastly as it was with the Israelites, who upon their cry unto the Lord,
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and the confession of their sinne, were from time to time deliuered from their enimies, and blessed with peace, and abundance of good things.
and the Confessi of their sin, were from time to time Delivered from their enemies, and blessed with peace, and abundance of good things.
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Hitherto for the persons, to whom the exhortation is directed: now let vs come to the matter, whereof it doth consist.
Hitherto for the Persons, to whom the exhortation is directed: now let us come to the matter, whereof it does consist.
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And that in a word is repentance and amendment of life, as I touched before.
And that in a word is Repentance and amendment of life, as I touched before.
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Wherein is conteined first the time, when it must be had, then secondly the points, wherein it doth stand.
Wherein is contained First the time, when it must be had, then secondly the points, wherein it does stand.
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The time is present, set downe in this word, Now. Because they were in a present danger,
The time is present, Set down in this word, Now. Because they were in a present danger,
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and were likely euery houre to be destroyed;
and were likely every hour to be destroyed;
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therefore the Prophet would haue them to repent presently, and out of hand, euen before those iudgements of the Lord did fall vpon them, which were mentioned before in the 5. and 9. verses of this Psalme.
Therefore the Prophet would have them to Repent presently, and out of hand, even before those Judgments of the Lord did fallen upon them, which were mentioned before in the 5. and 9. Verses of this Psalm.
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Wherehence we are taught this doctrine, that men must out of hand repent and turne to the Lord,
Whence we Are taught this Doctrine, that men must out of hand Repent and turn to the Lord,
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and not deferre their conuersion from time to time, but presently goe about the same.
and not defer their conversion from time to time, but presently go about the same.
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Seeke the Lord (saith the Prophet Esay in Chap. 55.6.7.) while he may be found, call ye vpon him, while he is neare. Seek the Lord (Says the Prophet Isaiah in Chap. 55.6.7.) while he may be found, call you upon him, while he is near.
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Let the wicked forsake his wayes, and the vurighteous his owne imaginations, and returne vnto the Lord,
Let the wicked forsake his ways, and the vurighteous his own Imaginations, and return unto the Lord,
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and he will haue mercy vpon him, and to our God, for he is very ready to forgiue.
and he will have mercy upon him, and to our God, for he is very ready to forgive.
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While we haue time (saith Paule in Gal. 6.10.) let vs do good vnto all men,
While we have time (Says Paul in Gal. 6.10.) let us do good unto all men,
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but specially vnto them that are of the houshold of faith. but specially unto them that Are of the household of faith.
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And to day (saith the holy Ghost in Heb. 3.7.) if ye shall heare his voyce, harden not your hearts,
And to day (Says the holy Ghost in Hebrew 3.7.) if you shall hear his voice, harden not your hearts,
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as in the prouocation, according to the day of the temptation in the wildernesse;
as in the provocation, according to the day of the temptation in the Wilderness;
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but exhort one another daily, while it is called to day, lest any of you be hardned through the deceitfulnesse of sinne. but exhort one Another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin.
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Thus you see shortly the verity of the doctrine, and the confirmation thereof. Now the reasons of it are many, but chiefly these foure.
Thus you see shortly the verity of the Doctrine, and the confirmation thereof. Now the Reasons of it Are many, but chiefly these foure.
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First, because it is vncertaine, whether we shall liue any longer, or no.
First, Because it is uncertain, whither we shall live any longer, or no.
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For the yong do die, as well as the aged, and men are oftentimes taken away on the sudden.
For the young do die, as well as the aged, and men Are oftentimes taken away on the sudden.
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Thou foole (saith God to the rich man in Luke 12.20.) this night will they fetch away thy soule from thee, Thou fool (Says God to the rich man in Lycia 12.20.) this night will they fetch away thy soul from thee,
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then whose shall those things be, which thou hast prouided? And when men shall say (saith Paul in 1. Thes. 5.3.) peace and safety, then shall come vpon them sudden destruction,
then whose shall those things be, which thou hast provided? And when men shall say (Says Paul in 1. Thebes 5.3.) peace and safety, then shall come upon them sudden destruction,
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as the trauaile of a woman with child, and they shall not escape. Many examples we haue hereof in the Scriptures.as the travail of a woman with child, and they shall not escape. Many Examples we have hereof in the Scriptures.
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The world thought themselues sure, when they were eating and drinking, but then came the floud, Luke 17.27. The morning was faire, when Lot went out of Sodom, and yet before night, were the Sodomites destroyed. Gen. 19.23. Nebuchadnezzar thought himselfe neuer more sure, then when he had builded great Babell, but yet while the word was in his mouth, God humbled him downe vpon his knees. Dan. 4.12.
The world Thought themselves sure, when they were eating and drinking, but then Come the flood, Lycia 17.27. The morning was fair, when Lot went out of Sodom, and yet before night, were the Sodomites destroyed. Gen. 19.23. Nebuchadnezzar Thought himself never more sure, then when he had built great Babel, but yet while the word was in his Mouth, God humbled him down upon his knees. Dan. 4.12.
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And well was Herod when he began his Oration to the people, but before the end thereof,
And well was Herod when he began his Oration to the people, but before the end thereof,
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& his departure from them, the Angell of the Lord smote him, so that he was eaten of wormes, and gaue vp the ghost. Acts 12.23.
& his departure from them, the Angel of the Lord smote him, so that he was eaten of worms, and gave up the ghost. Acts 12.23.
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So that if we do deferre our repentance but one day, yea but one houre, death may preuent vs,
So that if we do defer our Repentance but one day, yea but one hour, death may prevent us,
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before that we can repent, and so we shall be damned.
before that we can Repent, and so we shall be damned.
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Secondly, because the longer that a man doth post off his repentance, and amendment of life, the harder it will be for him to repent and amend at the last.
Secondly, Because the longer that a man does post off his Repentance, and amendment of life, the harder it will be for him to Repent and amend At the last.
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Can the blacke Moore (saith Ieremy in Chap. 13.23.) change his skinne, or the Leopard his spots? then may ye also do good, that are accustomed to do euill. Can the black More (Says Ieremy in Chap. 13.23.) change his skin, or the Leopard his spots? then may you also do good, that Are accustomed to do evil.
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As though it were a thing vnpossible for a sinner, who hath continued long in his sinne, to leaue his sinne,
As though it were a thing unpossible for a sinner, who hath continued long in his sin, to leave his sin,
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and to forsake it, and so to become a good man at the last.
and to forsake it, and so to become a good man At the last.
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And surely with man it is vnpossible, though it be otherwise with God, vnto whom all things are possible.
And surely with man it is unpossible, though it be otherwise with God, unto whom all things Are possible.
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For if we cannot ouercome a Lyon, when it is yong, and but a whelpe;
For if we cannot overcome a lion, when it is young, and but a whelp;
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how shall we be able to ouercome him, when he is old, and growne to his full power and strength? And if we be not able to bow a tree of sixe yeares growth, it is in vaine for vs to go about to bow it,
how shall we be able to overcome him, when he is old, and grown to his full power and strength? And if we be not able to bow a tree of sixe Years growth, it is in vain for us to go about to bow it,
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when it is twentie yeares old or more. So, euen so, it is also with sinne;
when it is twentie Years old or more. So, even so, it is also with sin;
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the longer that we shall nourish it in our bosomes, the harder it will be for vs to ouer-maister it in the end,
the longer that we shall nourish it in our bosoms, the harder it will be for us to overmaster it in the end,
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yea it will be vnpossible for vs to do it.
yea it will be unpossible for us to do it.
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For that will grow still stronger and stronger, and we our selues shall be weaker and weaker.
For that will grow still Stronger and Stronger, and we our selves shall be Weaker and Weaker.
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And therefore it is good to go about the cure of it betimes, as we do about the cure of such wounds as are made in our bodies, knowing that the lōger that they be deferred, the harder is their recouery at the last.
And Therefore it is good to go about the cure of it betimes, as we do about the cure of such wounds as Are made in our bodies, knowing that the longer that they be deferred, the harder is their recovery At the last.
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Thirdly, because God is to be serued before all things (whether the world, the flesh,
Thirdly, Because God is to be served before all things (whither the world, the Flesh,
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or the diuell) as Elijah the Prophet would be serued before the widow that fed him. 1. Kin. 17.13. Seeke first the kingdome of God (saith our Sauiour in Math. 6.33.) and his righteousnesse, and all these things shall be ministred vnto you.
or the Devil) as Elijah the Prophet would be served before the widow that fed him. 1. Kin. 17.13. Seek First the Kingdom of God (Says our Saviour in Math. 6.33.) and his righteousness, and all these things shall be ministered unto you.
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So soone as man was created, a law was giuen him;
So soon as man was created, a law was given him;
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to shew, that he should liue vnder obedience from the day that he was borne in.
to show, that he should live under Obedience from the day that he was born in.
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So soone as he is borne, he is baptized in the name of God;
So soon as he is born, he is baptised in the name of God;
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to shew, that when we cannot runne to God, we should creepe as it were to him.
to show, that when we cannot run to God, we should creep as it were to him.
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So soone as he beginneth to pray, he saith, Hallowed be thy name, thy kingdome come, &c. before he aske his daily bread;
So soon as he begins to pray, he Says, Hallowed be thy name, thy Kingdom come, etc. before he ask his daily bred;
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to shew, that we should seeke the sanctification of Gods name, and the doing of his will before the food that we liue by, much more before the sins and pleasures which we perish by.
to show, that we should seek the sanctification of God's name, and the doing of his will before the food that we live by, much more before the Sins and pleasures which we perish by.
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And so soone, lastly, as he receiueth any talent or gift from aboue, he is commanded to vse them;
And so soon, lastly, as he receiveth any talon or gift from above, he is commanded to use them;
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to shew, that we must go about the Lords businesse, and not our owne, & be occupied alone in such matters,
to show, that we must go about the lords business, and not our own, & be occupied alone in such matters,
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as may bring glory and honour vnto his name.
as may bring glory and honour unto his name.
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So that nothing is to be preferred before the Lord, but the Lord before all things:
So that nothing is to be preferred before the Lord, but the Lord before all things:
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and therefore repentance not to be deferred any time, but the workes thereof to be done out of hand, that so God may haue his due and right, in being serued and honored before all things, as he ought to be.
and Therefore Repentance not to be deferred any time, but the works thereof to be done out of hand, that so God may have his due and right, in being served and honoured before all things, as he ought to be.
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Finally, because all seruice whatsoeuer is onely due vnto the Lord, who may iustly challenge vnto himselfe (as his owne due and right) our selues, and all that we haue.
Finally, Because all service whatsoever is only due unto the Lord, who may justly challenge unto himself (as his own due and right) our selves, and all that we have.
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Ye are bought for a price (saith Paul in 1. Cor. 6.20.) therefore glorifie God in your body, and in your spirit; You Are bought for a price (Says Paul in 1. Cor. 6.20.) Therefore Glorify God in your body, and in your Spirit;
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for they are Gods. We must loue the Lord our God (you know) with all our hearts, with all our soules, and with all our strength. Deut. 6.5.for they Are God's We must love the Lord our God (you know) with all our hearts, with all our Souls, and with all our strength. Deuteronomy 6.5.
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And we are deliuered from our enimies (you know also) to this end, that we should serue the Lord in holinesse and righteousnesse all the dayes of our life. Luke 1.75.
And we Are Delivered from our enemies (you know also) to this end, that we should serve the Lord in holiness and righteousness all the days of our life. Lycia 1.75.
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So that God must haue all, we may not take so much as an houre, no not so much as a minute of an houre,
So that God must have all, we may not take so much as an hour, no not so much as a minute of an hour,
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and bestow the same vpon the seruice of the world, the flesh, or the diuell, but he that hath made vs, must haue euery part and portion thereof.
and bestow the same upon the service of the world, the Flesh, or the Devil, but he that hath made us, must have every part and portion thereof.
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And therfore in all these respects, you see, we must immediatly without any further delay apply our hearts to wisedome,
And Therefore in all these respects, you see, we must immediately without any further Delay apply our hearts to Wisdom,
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and seeke only those things, which do concerne the Lord and his worship, and take no more care for the flesh, to fulfill the lusts thereof.
and seek only those things, which do concern the Lord and his worship, and take no more care for the Flesh, to fulfil the Lustiest thereof.
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The vse hereof standeth chiefly in three things.
The use hereof Stands chiefly in three things.
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The first sheweth the great folly and wickednesse that is in the world, whose propertie is euermore, to deferre their repentance till the last.
The First shows the great folly and wickedness that is in the world, whose property is evermore, to defer their Repentance till the last.
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If we should see a man wounded to death (as we speake,) that is sorely hurt,
If we should see a man wounded to death (as we speak,) that is sorely hurt,
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and mangled in his body, and yet would seeke for no remedy to cure himselfe, which might be had presently,
and mangled in his body, and yet would seek for no remedy to cure himself, which might be had presently,
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but would post it off from day to day a long time together; we should thinke that he were desperate or foolish.
but would post it off from day to day a long time together; we should think that he were desperate or foolish.
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Or if we should heare of a man, that hauing offended the kings Maiestie, and for the same were likely to be put to death, who yet would not seeke to pacifie his wrath,
Or if we should hear of a man, that having offended the Kings Majesty, and for the same were likely to be put to death, who yet would not seek to pacify his wrath,
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and to stay the execution against himselfe, though he did know how to do it,
and to stay the execution against himself, though he did know how to do it,
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but would deferre it from time to time, and say, that he would consult thereof hereafter;
but would defer it from time to time, and say, that he would consult thereof hereafter;
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braine sicke and mad would we take him to be. So, euen so, doth the world deale.
brain sick and mad would we take him to be. So, even so, does the world deal.
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For though they know how to asswage Gods anger, that is kindled against them for their sinnes,
For though they know how to assuage God's anger, that is kindled against them for their Sins,
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yet they will not take that course in hand, but they will post it off till the last,
yet they will not take that course in hand, but they will post it off till the last,
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and so hazard their eternall saluation vpon an vncertaintie.
and so hazard their Eternal salvation upon an uncertainty.
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Herein the diuell doth most bewitch them, and lull them fast asleepe in the bed of their securitie.
Herein the Devil does most bewitch them, and lull them fast asleep in the Bed of their security.
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Looke how racking vsurers are wont to giue day to yong heires from time to time,
Look how racking usurers Are wont to give day to young Heirs from time to time,
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vntill at last they winde their inheritance from them: So doth he deale with them;
until At last they wind their inheritance from them: So does he deal with them;
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he doth harden them on still from day to day in their sinnes, vntill he hath gotten them for his owne inheritance,
he does harden them on still from day to day in their Sins, until he hath got them for his own inheritance,
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and firme possession in hell for euer. But to leaue the world, let vs come to our selues:
and firm possession in hell for ever. But to leave the world, let us come to our selves:
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out of this in the second place we may learne, that it is our part and dutie, not to runne on still in our transgressions,
out of this in the second place we may Learn, that it is our part and duty, not to run on still in our transgressions,
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as the most do, but presently and out of hand to leaue them, and to turne vnto the Lord our God.
as the most do, but presently and out of hand to leave them, and to turn unto the Lord our God.
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As Abraham rose vp betimes in the morning, and deferred no time, to go to sacrifice his sonne Isaac, according to Gods commandement,
As Abraham rose up betimes in the morning, and deferred no time, to go to sacrifice his son Isaac, according to God's Commandment,
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as it is in Gen. 22.3:
as it is in Gen. 22.3:
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So we must make hast, and post off no day, to go to sacrifice our sinnes and transgressions, that do offend the Lord and displease him.
So we must make haste, and post off no day, to go to sacrifice our Sins and transgressions, that do offend the Lord and displease him.
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All of vs do confesse that our sinnes must be left, and that God must be serued,
All of us do confess that our Sins must be left, and that God must be served,
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but we cannot accord of the time, when to begin. One saith, he will begin, when he is rich;
but we cannot accord of the time, when to begin. One Says, he will begin, when he is rich;
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another saith, he will begin when he is free; an other saith, he will begin, when he is settled;
Another Says, he will begin when he is free; an other Says, he will begin, when he is settled;
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an other saith, he will begin, when he is out of debt; an other saith, he will begin, when he is old, and so forward.
an other Says, he will begin, when he is out of debt; an other Says, he will begin, when he is old, and so forward.
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We are like the Iewes in the first of Haggay, who said: The time was not yet come when they should build the Temple.
We Are like the Iewes in the First of Haggai, who said: The time was not yet come when they should built the Temple.
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But beloued the time is present, we must change our minds out of hand, and turne to the Lord.
But Beloved the time is present, we must change our minds out of hand, and turn to the Lord.
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Did euer any whom we reade of in the Scriptures, feeling the piercing power of Gods Spirit, smitting vpon the rocks of their hidden hearts within, take time with the Lord and say.
Did ever any whom we read of in the Scriptures, feeling the piercing power of God's Spirit, smiting upon the Rocks of their hidden hearts within, take time with the Lord and say.
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They would yeeld after two moneths, foure moneths, or the like? No, no, they did not couenāt with the Lord for any time, but presētly they were conuerted:
They would yield After two months, foure months, or the like? No, no, they did not Covenant with the Lord for any time, but presently they were converted:
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they staied not an houre houering & hammering, looking backe to Sodom with Lots wife, or to Aegypt with the Iewes, but ioyfully embraced the truth without delay.
they stayed not an hour hovering & hammering, looking back to Sodom with Lots wife, or to Egypt with the Iewes, but joyfully embraced the truth without Delay.
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To day, to day is the voice of God, as you haue heard, and to morrow, to morrow is the voyce of Satan Christ (you know) would not suffer one of his Disciples to go home,
To day, to day is the voice of God, as you have herd, and to morrow, to morrow is the voice of Satan christ (you know) would not suffer one of his Disciples to go home,
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as it were to bury his father, but he must leaue that businesse to others, and come and follow him, as it is in Math. 8.22.
as it were to bury his father, but he must leave that business to Others, and come and follow him, as it is in Math. 8.22.
c-acp pn31 vbdr p-acp vvb po31 n1, cc-acp pns31 vmb vvi d n1 p-acp n2-jn, cc vvi cc vvi pno31, c-acp pn31 vbz p-acp np1 crd.
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So that no delay in the world must be made, but immeadiatly we must leaue our sinnes,
So that no Delay in the world must be made, but immeadiatly we must leave our Sins,
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and go about the Lords businesse.
and go about the lords business.
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Many reasons there are (as you haue heard before) to moue vs vp thereunto:
Many Reasons there Are (as you have herd before) to move us up thereunto:
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I pray, remember them well, and let them stirre you vp to the discharge of your dutie, that this day wherein I do now speake vnto you, may be the day of your sound cōuersiō vnto the Lord,
I pray, Remember them well, and let them stir you up to the discharge of your duty, that this day wherein I do now speak unto you, may be the day of your found conversion unto the Lord,
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& for the which hereafter you may reioyce for euermore. Say not with your selues, that you will repent hereafter.
& for the which hereafter you may rejoice for evermore. Say not with your selves, that you will Repent hereafter.
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For first, you are not sure that you shall liue till hereafter. As the Israelites died while the meate was in their mouthes, Numb. 11.33.
For First, you Are not sure that you shall live till hereafter. As the Israelites died while the meat was in their mouths, Numb. 11.33.
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And as Iobs children were killed as they were banquetting in their eldest brothers house. Iob 1.18.
And as Jobs children were killed as they were banqueting in their eldest Brother's house. Job 1.18.
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So may you die, or be killed on the suddaine before you are aware.
So may you die, or be killed on the sudden before you Are aware.
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Goe to now (saith Iames in Chap. 4.13.14.) ye that say, To day or to morrow we will goe into such a citty, Go to now (Says James in Chap. 4.13.14.) you that say, To day or to morrow we will go into such a City,
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and continue there a yeare, and buie and sell, and get gaine: and yet yee cannot tell what shall be to morrow.
and continue there a year, and buy and fell, and get gain: and yet ye cannot tell what shall be to morrow.
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For what is your life? It is euen a vapour that appeareth for a little time, and afterward vanisheth away. For what is your life? It is even a vapour that appears for a little time, and afterwards Vanishes away.
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Secondly, if you had a charter of your liues (as no man hath) and so were sure to liue till hereafter,
Secondly, if you had a charter of your lives (as no man hath) and so were sure to live till hereafter,
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yet you are not certaine, that then you shall repent.
yet you Are not certain, that then you shall Repent.
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For repentance is not at your commandement, neither doth it lie in your power to take it, when you will:
For Repentance is not At your Commandment, neither does it lie in your power to take it, when you will:
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but it is the onely gift of God, and in his hands alone to bestow it vpon whom he will,
but it is the only gift of God, and in his hands alone to bestow it upon whom he will,
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as you may see plainly by Pauls words in the latter end of the 2. chapter of his 2. Epistle to Timothy. And the longer that you do continue in your sinnes (as you haue heard already) the harder it will be for you to leaue them in the end.
as you may see plainly by Paul's words in the latter end of the 2. chapter of his 2. Epistle to Timothy. And the longer that you do continue in your Sins (as you have herd already) the harder it will be for you to leave them in the end.
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For custome of sinning taketh away the sence of sinning, and long abode in darkenesse maketh starke blind.
For custom of sinning Takes away the sense of sinning, and long Abided in darkness makes stark blind.
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Lastly, if repentance were in your power (as it is not in the power of any mortall man whatsoeuer) and so you were certaine to turne at the last, if you would;
Lastly, if Repentance were in your power (as it is not in the power of any Mortal man whatsoever) and so you were certain to turn At the last, if you would;
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yet you ought to repent presently, because your selues and all that you haue or can do, do belong to the Lord your God, who must be preferred before all things,
yet you ought to Repent presently, Because your selves and all that you have or can do, do belong to the Lord your God, who must be preferred before all things,
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as was shewed before vnto you. For God must haue a morning sacrifice, as well as an euening.
as was showed before unto you. For God must have a morning sacrifice, as well as an evening.
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And it is very absurd and wicked, for a man to offer the first of his vintage to the delights of sinne,
And it is very absurd and wicked, for a man to offer the First of his vintage to the delights of sin,
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and to serue God with the lees and dregs of his age:
and to serve God with the lees and dregs of his age:
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or to yeeld the flower and strength of his life vnto the foule affections of wretched nature,
or to yield the flower and strength of his life unto the foul affections of wretched nature,
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and to reserue for God the very refuse and weaknesse of his time: wherefore turne, turne I beseech you, euen now presently, and make no longer delay.
and to reserve for God the very refuse and weakness of his time: Wherefore turn, turn I beseech you, even now presently, and make no longer Delay.
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I speake to you young men and maides, because you must remember your Creator in the daies of your youth,
I speak to you young men and maids, Because you must Remember your Creator in the days of your youth,
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before old age doth come, as Salomon doth teach you in Eccles. 12.1:
before old age does come, as Solomon does teach you in Eccles. 12.1:
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and because you are now aptest and fittest to do seruice vnto the Almighty, as hauing all the powers of the body and soule in the chiefest vigor and strength,
and Because you Are now aptest and Fittest to do service unto the Almighty, as having all the Powers of the body and soul in the chiefest vigor and strength,
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for the exercises of pure and holy region.
for the exercises of pure and holy region.
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You must not spend your time in vanity, or in the carnall pleasures of your flesh,
You must not spend your time in vanity, or in the carnal pleasures of your Flesh,
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after the manner of wicked yong men and maids;
After the manner of wicked young men and maids;
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but in holinesse and righteousnesse, according to the vow and promise, which you haue made with your God in baptisme;
but in holiness and righteousness, according to the Voelli and promise, which you have made with your God in Baptism;
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after the manner of godly yong men and maides, who are regenerated and adopted to life eternall.
After the manner of godly young men and maids, who Are regenerated and adopted to life Eternal.
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And to restraine your selues the better in, you must alwaies remember with your selues, that you shall be brought at the day of indgement, to answere for euery thing, which you shall do amisse in this time of your youth, be it great or smal,
And to restrain your selves the better in, you must always Remember with your selves, that you shall be brought At the day of judgement, to answer for every thing, which you shall do amiss in this time of your youth, be it great or small,
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whether words or deeds, as you may see in the end of the eleuenth chapter of Eccles. I speake to you old men and women,
whither words or Deeds, as you may see in the end of the Eleventh chapter of Eccles. I speak to you old men and women,
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because you haue lien too long in your sinnes, and are ready to droppe into the graue.
Because you have lain too long in your Sins, and Are ready to drop into the graven.
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For it is too much already, that you haue spent your former time, after the lusts of men,
For it is too much already, that you have spent your former time, After the Lustiest of men,
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and not after the will of God, in much wickednesse and abhominations. As Paul saith in Ephe. 5.14. Awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light:
and not After the will of God, in much wickedness and abominations. As Paul Says in Ephes 5.14. Awake thou that Sleepest, and stand up from the dead, and christ shall give thee Light:
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so I say to you, Awake all you that sleepe in your sinnes, and stand vp all you that are dead in your trespasses,
so I say to you, Awake all you that sleep in your Sins, and stand up all you that Are dead in your Trespasses,
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and so the Lord shall giue you life, and not death.
and so the Lord shall give you life, and not death.
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It was too late (you know) for the foolish virgins to knocke, when the gate was shut against them;
It was too late (you know) for the foolish Virgins to knock, when the gate was shut against them;
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and for the rich glutton to howle and cry to Abraham, when he was tormented in hell.
and for the rich glutton to howl and cry to Abraham, when he was tormented in hell.
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So before it be too late for you, remember your selues, and while you haue light walke in the light,
So before it be too late for you, Remember your selves, and while you have Light walk in the Light,
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and betake your selues soundly vnto the Lord, as it doth become you. In a word, I speake to you all without exception, because I loue you all,
and betake your selves soundly unto the Lord, as it does become you. In a word, I speak to you all without exception, Because I love you all,
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and would gladly haue you godly here, & vessels of glory hereafter; happy for this world, and happy for the world to come:
and would gladly have you godly Here, & vessels of glory hereafter; happy for this world, and happy for the world to come:
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make no couenant with your sinnes, but renounce them all from this day forward for euermore.
make no Covenant with your Sins, but renounce them all from this day forward for evermore.
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And albeit they shall as it were;
And albeit they shall as it were;
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cry out and say, Why do you come to dismisse vs before the time? As the diuels said to Christ,
cry out and say, Why do you come to dismiss us before the time? As the Devils said to christ,
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when he did cast them out, Why dost thou torment vs before the time? yet hearken not vnto them,
when he did cast them out, Why dost thou torment us before the time? yet harken not unto them,
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but giue them a deafe eare. For the time 1e already come, if not past already.
but give them a deaf ear. For the time 1e already come, if not passed already.
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For we should haue repented long ago in sackecloth and ashes, if we had done as we ought to haue done;
For we should have repented long ago in Sackcloth and Ashes, if we had done as we ought to have done;
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but yet now, now let vs turne, and deferre no day or houre longer, but while the word is sounding in our eares, let vs be conuerted vnto the Lord.
but yet now, now let us turn, and defer no day or hour longer, but while the word is sounding in our ears, let us be converted unto the Lord.
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He is the fondest fellow that euer was heard of, who falling into a deepe riuer,
He is the fondest fellow that ever was herd of, who falling into a deep river,
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and hauing present helpe offered him, whilst he is yet swimming on the toppe of the water, maketh refusall of it,
and having present help offered him, while he is yet swimming on the top of the water, makes refusal of it,
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and answereth, that he will not be helped till another time, or before the next day;
and Answers, that he will not be helped till Another time, or before the next day;
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when as he is in danger to sinke presently, and to be drowned euery minute of an houre.
when as he is in danger to sink presently, and to be drowned every minute of an hour.
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Beware we that we deale not after the same manner;
Beware we that we deal not After the same manner;
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for if we shall deferre our repentance and conuersion to God, our case is no better then his.
for if we shall defer our Repentance and conversion to God, our case is no better then his.
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For euery minute of an houre we stand liable through our sins to be throwne into hell.
For every minute of an hour we stand liable through our Sins to be thrown into hell.
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What? shall we then stay and not turne? As God said to Israel, Turne you, turne you from your euill waies:
What? shall we then stay and not turn? As God said to Israel, Turn you, turn you from your evil ways:
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for why will you die, ô house of Israel? so say I to you; Turne you, turne you from your cuill waies;for why will you die, o house of Israel? so say I to you; Turn you, turn you from your cuill ways;
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for why will you die, ô people of England?
for why will you die, o people of England?
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Some (I grant) will out of hand repent in words, but not in deeds:
some (I grant) will out of hand Repent in words, but not in Deeds:
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they haue Iacobs smooth voyce, but Esaus rough hands.
they have Iacobs smooth voice, but Esaus rough hands.
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Their mouthes (as one saith) are greater then their hands, which is monstrous in nature:
Their mouths (as one Says) Are greater then their hands, which is monstrous in nature:
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for they word it much, but they worke it little.
for they word it much, but they work it little.
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As the figge tree (spoken of in the Gospell) had faire leaues, but no figges:
As the fig tree (spoken of in the Gospel) had fair leaves, but no figs:
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so they haue goodly words, but no holy workes. They are deciptfull Gibeonites, and painted tombes, like the hypocriticall Scribes and Pharisies.
so they have goodly words, but no holy works. They Are deciptfull Gibeonites, and painted tombs, like the hypocritical Scribes and Pharisees.
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But we must do otherwise, wee must be sound in heart as Nathaniel was, who was a true Israelite;
But we must do otherwise, we must be found in heart as Nathaniel was, who was a true Israelite;
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and be plentifull in good deeds, as Iob was, who was a true child of God:
and be plentiful in good Deeds, as Job was, who was a true child of God:
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we must repent both inwardly and outwardly, in word and in worke: and so I hope you will doe, as also make hast for to do it.
we must Repent both inwardly and outwardly, in word and in work: and so I hope you will do, as also make haste for to do it.
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Obiect. But here some man may say, what a stirre is here about repentance? here is more hast required, then needs for:Object. But Here Some man may say, what a stir is Here about Repentance? Here is more haste required, then needs for:
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a soft fire makes sweet malt: we may repent at our ley sure. For first, nullum tempus est poenitentiae inidoneum, there is no time vnfit for repentance.
a soft fire makes sweet malt: we may Repent At our ley sure. For First, nullum Tempus est poenitentiae inidoneum, there is no time unfit for Repentance.
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Secondly, Deus est Deus misericordiae, God is a God of mercy, he will forgiue vs, whensoeuer we shall repent and turne to him.
Secondly, Deus est Deus Mercy, God is a God of mercy, he will forgive us, whensoever we shall Repent and turn to him.
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Ans. This, this hath alwayes bene the fashion of the world.Ans. This, this hath always be the fashion of the world.
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Looke how indulgent mothers are wont to deale with their children going to schoole, that haue ouer-slept themselues,
Look how indulgent mother's Are wont to deal with their children going to school, that have overslept themselves,
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and do feare the correction of their maisters:
and do Fear the correction of their masters:
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euen so do carnall men and women deale with themselues, when they haue continued too long in their sinnes,
even so do carnal men and women deal with themselves, when they have continued too long in their Sins,
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and do heare the iudgements of the Lord sounded out of his word against them for the same.
and do hear the Judgments of the Lord sounded out of his word against them for the same.
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For as these mothers are wont commonly to comfort their children (thus fearing) with one of these two things, either that there is no time yet past,
For as these mother's Are wont commonly to Comfort their children (thus fearing) with one of these two things, either that there is no time yet past,
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or else if the time be past, that their maister is a gentle man, and will forgiue them:
or Else if the time be passed, that their master is a gentle man, and will forgive them:
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So they do vsually heart on themselues against all feare & dread whatsoeuer, by the consideration of these two things;
So they do usually heart on themselves against all Fear & dread whatsoever, by the consideration of these two things;
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first, that there is no time vnfit or too late for repentance:
First, that there is no time unfit or too late for Repentance:
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secondly, that God is a mercifull God, and one most ready to forgiue them, though they haue posted off their repentance ouer-long,
secondly, that God is a merciful God, and one most ready to forgive them, though they have posted off their Repentance overlong,
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and haue not turned vnto him in time, as they ought to hane done.
and have not turned unto him in time, as they ought to have done.
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In this snare and cord of the diuell, lest you also should be led along to your destruction at the last, marke what answer may be giuen to these things.
In this snare and cord of the Devil, lest you also should be led along to your destruction At the last, mark what answer may be given to these things.
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To the first it may be sayd, that though no time be vnfit or too late for repentance,
To the First it may be said, that though no time be unfit or too late for Repentance,
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while we are here in this world;
while we Are Here in this world;
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yet oftentimes we are taken out of this world, before that we can thinke of repentance,
yet oftentimes we Are taken out of this world, before that we can think of Repentance,
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and soundly turne vnto the Lord.
and soundly turn unto the Lord.
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For as many are taken away on the sudden, so it fals out by the iust iudgment of God most vsually (as an ancient Father doth wel obserue) vt moriens obliuiscatur sui, qui cum viueret oblitus est Dei, That he should forget himselfe in the time of his death, who did forget God in the time of his life.
For as many Are taken away on the sudden, so it falls out by the just judgement of God most usually (as an ancient Father does well observe) vt moriens obliuiscatur sui, qui cum viueret Forgetful est Dei, That he should forget himself in the time of his death, who did forget God in the time of his life.
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Againe you must know, that late repentance is seldome or neuer good and true, but alwaies for the most part feigned and dissembled,
Again you must know, that late Repentance is seldom or never good and true, but always for the most part feigned and dissembled,
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like to that which was in Pharaoh, Ahab, Saul, and others, who seemed to be sorry for their sinnes,
like to that which was in Pharaoh, Ahab, Saul, and Others, who seemed to be sorry for their Sins,
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and desirous to haue the hand of the Lord remoued from them. For qualis vita, finis ita, such as the life is, such commonly is the death.
and desirous to have the hand of the Lord removed from them. For qualis vita, finis ita, such as the life is, such commonly is the death.
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A good man hath a good end, and a bad man hath a bad end. Lastly, you must alwaies remember what was said before;
A good man hath a good end, and a bad man hath a bad end. Lastly, you must always Remember what was said before;
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namely, that repentance is not in our power, and that we cannot turne to God, when we will.
namely, that Repentance is not in our power, and that we cannot turn to God, when we will.
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And therefore as a begger must take his almes, when it is offered vnto him, and not refuse it, because there is no time amisse to take an almes:
And Therefore as a beggar must take his alms, when it is offered unto him, and not refuse it, Because there is no time amiss to take an alms:
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so we must take repentance when the Lord doth offer it vnto vs, and not vpon such a foolish consideration cast it off, as now was touched.
so we must take Repentance when the Lord does offer it unto us, and not upon such a foolish consideration cast it off, as now was touched.
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Now to the second it may be answered, that though God be a God of mercy, receiuing all sinners vnto himselfe vpon their repentance and amendment of life:
Now to the second it may be answered, that though God be a God of mercy, receiving all Sinners unto himself upon their Repentance and amendment of life:
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yet he is withall a God of iustice, visiting the iniquities of the fathers vpon the children vnto the third and fourth generation of all such as do hate him, as you are taught in the end of the second commandement.
yet he is withal a God of Justice, visiting the iniquities of the Father's upon the children unto the third and fourth generation of all such as do hate him, as you Are taught in the end of the second Commandment.
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Dauid tels vs in Psal. 18.26. that he will shew himselfe froward with the froward. Salomon sheweth in Prou. 3.34. that with the scornefull he scorneth. David tells us in Psalm 18.26. that he will show himself froward with the froward. Solomon shows in Prou. 3.34. that with the scornful he scorneth.
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And in the first chapter of the same booke, Wisedome her selfe informeth vs, that she will not regard wilfull and obstinate sinners, turning vnto her; in verse 28. saying:
And in the First chapter of the same book, Wisdom her self Informeth us, that she will not regard wilful and obstinate Sinners, turning unto her; in verse 28. saying:
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Then shall they call vpon me, but I will not answere, they shall seeke me early, Then shall they call upon me, but I will not answer, they shall seek me early,
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but they shall not finde me; because they hated knowledge, and did not choose the feare of the Lord. but they shall not find me; Because they hated knowledge, and did not choose the Fear of the Lord.
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You know, how the Lord did sware in his wrath, that the Israelites that did prouoke him in the wildernes, should not enter into his rest. Heb. 3.8.
You know, how the Lord did sware in his wrath, that the Israelites that did provoke him in the Wilderness, should not enter into his rest. Hebrew 3.8.
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So that God will be farre off at such a time to giue repentance, and vpon repentance to receiue to mercy.
So that God will be Far off At such a time to give Repentance, and upon Repentance to receive to mercy.
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And therefore as the women sung concerning Saul and Dauid, saying: Saul hath slaine his thousand, and Dauid his ten thousand. 1. Sam. 18.7. so we may mournefully sing, that the despaire of Gods mercy hath slaine thousands, but the grosse presumption of his mercy, hath slaine ten thousands.
And Therefore as the women sung Concerning Saul and David, saying: Saul hath slain his thousand, and David his ten thousand. 1. Sam. 18.7. so we may mournfully sing, that the despair of God's mercy hath slain thousands, but the gross presumption of his mercy, hath slain ten thousands.
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Wherefore to conclude this point, let neither of these impediments, nor any other whatsoeuer, hinder you from a present conuersion vnto the Lord,
Wherefore to conclude this point, let neither of these impediments, nor any other whatsoever, hinder you from a present conversion unto the Lord,
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but out of hand take him for your onely God, and serue him.
but out of hand take him for your only God, and serve him.
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Lastly, here we may learne, what to do in regard of those, who are vnder vs. We must not suffer them to go on still in their sins,
Lastly, Here we may Learn, what to do in regard of those, who Are under us We must not suffer them to go on still in their Sins,
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but breake them quickely to the Lords yoake and bow.
but break them quickly to the lords yoke and bow.
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He is a fond fellow, that will not breake his horse, while it is a colt,
He is a found fellow, that will not break his horse, while it is a colt,
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but let him runne on till he be old, and shall fling him into the ditch.
but let him run on till he be old, and shall fling him into the ditch.
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And he deales very foolishly, that hauing a beautifull standing cuppe, and very precious balme giuen vnto him to put into the cuppe, will not yet put it in,
And he deals very foolishly, that having a beautiful standing cup, and very precious balm given unto him to put into the cup, will not yet put it in,
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before the cup hath stood long full of stinking liquor:
before the cup hath stood long full of stinking liquour:
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So we our selues shall be no better, if we shall suffer our children, and others vnder our tuition, to go on in their childhood and youth vnnurtured in the waies of the Lord,
So we our selves shall be no better, if we shall suffer our children, and Others under our tuition, to go on in their childhood and youth unnurtured in the ways of the Lord,
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and suffer them to liue after their owne will, and to drink in the deadly poyson of the world, whereby they shall be made vnable to be reclaimed at the last.
and suffer them to live After their own will, and to drink in the deadly poison of the world, whereby they shall be made unable to be reclaimed At the last.
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But teach we them betimes, and labour we to bring them to the knowledge of the Lord, and obedience vnto his will:
But teach we them betimes, and labour we to bring them to the knowledge of the Lord, and Obedience unto his will:
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so shall not sinne be their destruction, nor rebellion be their ouerthrow. But more of this elsewhere.
so shall not sin be their destruction, nor rebellion be their overthrow. But more of this elsewhere.
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As thus we haue heard when we must repent, so now let vs heare, wherin repentance doth stand.
As thus we have herd when we must Repent, so now let us hear, wherein Repentance does stand.
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And that is in two points, the one is knowledge or vnderstanding; the other is obedience or subiection.
And that is in two points, the one is knowledge or understanding; the other is Obedience or subjection.
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Of the former of these mention is made in this verse; of the latter in the following.
Of the former of these mention is made in this verse; of the latter in the following.
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Bewise (saith the Prophet) ye Kings, be learned ye Iudges of the earth. Bewise (Says the Prophet) you Kings, be learned you Judges of the earth.
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Here is that knowledge & vnderstanding expressed, which is required of vs in euery true & sound repentāce:
Here is that knowledge & understanding expressed, which is required of us in every true & found Repentance:
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but what means the Prophet hereby, may you say? were the Kings vnwise? and were the Iudges of the earth vnlearned? Yes surely,
but what means the Prophet hereby, may you say? were the Kings unwise? and were the Judges of the earth unlearned? Yes surely,
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for otherwise they would neuer haue rebelled against the Lord and his annoynted, as they did.
for otherwise they would never have rebelled against the Lord and his anointed, as they did.
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Yet his meaning is not, that they were altogether without wisedome and learning: for they had wordly wisedome and learning in great aboundance;
Yet his meaning is not, that they were altogether without Wisdom and learning: for they had wordly Wisdom and learning in great abundance;
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but that they wanted the heauenly wisedome and learning, & therefore he doth exhort them to looke for that.
but that they wanted the heavenly Wisdom and learning, & Therefore he does exhort them to look for that.
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Marke here, there is a two-fold wisedome and learning; one that is earthly and from man:
Mark Here, there is a twofold Wisdom and learning; one that is earthly and from man:
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an other that is heauenly, and from God.
an other that is heavenly, and from God.
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The children of this world (saith our Sauiour, in Luk. 16.8.) are wiser in their generation, then the children of light. The children of this world (Says our Saviour, in Luk. 16.8.) Are Wiser in their generation, then the children of Light.
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In which words he doth intimate, that as there are two sorts of men; the one wicked, called the children of this world;
In which words he does intimate, that as there Are two sorts of men; the one wicked, called the children of this world;
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the other godly, termed the children of light: so there are two sorts of wisedome, the one for the body and this life;
the other godly, termed the children of Light: so there Are two sorts of Wisdom, the one for the body and this life;
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the other for the soule and the life to come.
the other for the soul and the life to come.
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This latter wisedome the Kings and Iudges (here) wanted, but the former they had.
This latter Wisdom the Kings and Judges (Here) wanted, but the former they had.
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For the body and this life they were wise and learned, they knew well enough how to rule and gouerne,
For the body and this life they were wise and learned, they knew well enough how to Rule and govern,
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and to turne all things to their greatest honour and profit, that might be. But for the soule and life to come they were vnwise, and vnlearned:
and to turn all things to their greatest honour and profit, that might be. But for the soul and life to come they were unwise, and unlearned:
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they had no good experience in the word of God, nor any sound knowledge to do their soules good,
they had no good experience in the word of God, nor any found knowledge to do their Souls good,
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but herein (I say) they were vnlearned, and no better then fooles before the Almighty.
but herein (I say) they were unlearned, and no better then Fools before the Almighty.
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This the Apostle doth make most cleare and euident in his first Epistle to the Corinthians, the second chapter thereof, the sixth verse and so forward, when he saith:
This the Apostle does make most clear and evident in his First Epistle to the Corinthians, the second chapter thereof, the sixth verse and so forward, when he Says:
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And we speake wisedome among them that are perfect, not the wisedome of this world, neither of the Princes of this world, which come to nought: And we speak Wisdom among them that Are perfect, not the Wisdom of this world, neither of the Princes of this world, which come to nought:
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but we speake the wisedome of God in a mysterie, euen the hid wisedome, which God had determined before the world vnto our glory, which none of the Princes of this world hath knowne.
but we speak the Wisdom of God in a mystery, even the hid Wisdom, which God had determined before the world unto our glory, which none of the Princes of this world hath known.
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For had they knowne it, they would not haue crucified the Lord of glory. For had they known it, they would not have Crucified the Lord of glory.
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Loe, here you see, that the Apostle doth not onely say, that the Princes of this world (who are here in our text spoken vnto by the name of Kings and Iudges) are without the true and heauenly wisedome of God,
Lo, Here you see, that the Apostle does not only say, that the Princes of this world (who Are Here in our text spoken unto by the name of Kings and Judges) Are without the true and heavenly Wisdom of God,
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but also doth proue it to be so, euen because that they did oppose themselues against the Lord Iesus Christ,
but also does prove it to be so, even Because that they did oppose themselves against the Lord Iesus christ,
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and did put him to death.
and did put him to death.
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Wherefore here by the way we may obserue, that in truth, and before the Lord, all are fooles and vnlearned, who do withstand Iesus Christ,
Wherefore Here by the Way we may observe, that in truth, and before the Lord, all Are Fools and unlearned, who do withstand Iesus christ,
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and his kingdome, and do liue wretchedly, and not according to the Lords commandements.
and his Kingdom, and do live wretchedly, and not according to the lords Commandments.
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Howsoeuer they be for this world, men of great reach and policie, and be well schooled in all kind of literature for the gouernment of humane life,
Howsoever they be for this world, men of great reach and policy, and be well schooled in all kind of literature for the government of humane life,
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and the procuring of much honour and wealth vnto themselues:
and the procuring of much honour and wealth unto themselves:
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yet being ignorant in the word of God, and not seasoned with an heauenly wisdom, which may sanctifie them in their waies,
yet being ignorant in the word of God, and not seasoned with an heavenly Wisdom, which may sanctify them in their ways,
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but do liue vngodly and vnholy liues:
but do live ungodly and unholy lives:
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they, euen they, whatsoeuer they be, be vnwise and vnlearned, and no better then fooles & idiots before the Almighty.
they, even they, whatsoever they be, be unwise and unlearned, and no better then Fools & Idiots before the Almighty.
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For so also it doth please his Maiesty for to style them in his holy word,
For so also it does please his Majesty for to style them in his holy word,
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as you may see in many places of the Prouerbes, and namely in the first chapter thereof;
as you may see in many places of the Proverbs, and namely in the First chapter thereof;
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as also in the fourteenth Psalme, and sundry other places besides.
as also in the fourteenth Psalm, and sundry other places beside.
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Hereof is it, that that comparison is made by our Sauiour himselfe in the beginning of the 25. chapter of the Gospell according to Saint Matthew, wherein all wicked persons are compared to foolish virgins,
Hereof is it, that that comparison is made by our Saviour himself in the beginning of the 25. chapter of the Gospel according to Saint Matthew, wherein all wicked Persons Are compared to foolish Virgins,
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as the godly on the other side are compared vnto the wise virgins.
as the godly on the other side Are compared unto the wise Virgins.
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And hereof also is that saying of Paul, that the wisedome of this world is foolishnesse with God;
And hereof also is that saying of Paul, that the Wisdom of this world is foolishness with God;
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and that the Lord knoweth, that the thoughts of the wise are vanity. 1. Cor. 3.19.20.
and that the Lord Knoweth, that the thoughts of the wise Are vanity. 1. Cor. 3.19.20.
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Obiect. Yea, but this shall neuer sinke into mine head, may some man say, that thus the chiefe men of the country,Object. Yea, but this shall never sink into mine head, may Some man say, that thus the chief men of the country,
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& those that do beare the greatest stroke and sway amongst men, and do know how to rule and gouerne themselues and others well, should after this sort be reputed and taken for fooles,
& those that do bear the greatest stroke and sway among men, and do know how to Rule and govern themselves and Others well, should After this sort be reputed and taken for Fools,
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and vnlearned persons, as you speake; I thinke rather, that the godly, and those that do resort vnto Sermons are such:
and unlearned Persons, as you speak; I think rather, that the godly, and those that do resort unto Sermons Are such:
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for they are simple persons in my iudgement, and very idiotes indeed.
for they Are simple Persons in my judgement, and very Idiots indeed.
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Answ. It may be so indeed, for the naturall man perceiueth not the things of Gods Spirit: Answer It may be so indeed, for the natural man perceives not the things of God's Spirit:
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for they are foolishnesse to him, neither can he know them, because they are spiritually discerned,
for they Are foolishness to him, neither can he know them, Because they Are spiritually discerned,
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as it is in 1. Cor. 2.14.
as it is in 1. Cor. 2.14.
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But consider of things well, thou that art of that minde and opinion, tell me, what is the property of a wise man,
But Consider of things well, thou that art of that mind and opinion, tell me, what is the property of a wise man,
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and of one well learned? Is it not to walke circumspectly, and to prouide best for himselfe,
and of one well learned? Is it not to walk circumspectly, and to provide best for himself,
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as well for the time to come, as for the time that is present? Yes,
as well for the time to come, as for the time that is present? Yes,
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for so we are taught in Ephes. 5.15.
for so we Are taught in Ephesians 5.15.
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& in Luk. 16. the beginning thereof, where the steward is commended for a wise man,
& in Luk. 16. the beginning thereof, where the steward is commended for a wise man,
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for that he did prouide how to liue, when his maister should take away from him his stewardship.
for that he did provide how to live, when his master should take away from him his stewardship.
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Well then go on, tell me in the second place, do those walke circumspectly & prouide best for thēselues, who do war against the Lord & his Annoynted,
Well then go on, tell me in the second place, do those walk circumspectly & provide best for themselves, who do war against the Lord & his Anointed,
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& not fore cast what shal become of them after this life, but do run on still in their sinnes, to be damned for euer? Answer me this point, if thou canst.
& not before cast what shall become of them After this life, but do run on still in their Sins, to be damned for ever? Answer me this point, if thou Canst.
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Suppose thou didst see a man, who is but weake and feeble, taking vp weapons against his soueraigne Lord and King, who is most warlike and potent,
Suppose thou didst see a man, who is but weak and feeble, taking up weapons against his sovereign Lord and King, who is most warlike and potent,
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and challenging him into the field;
and challenging him into the field;
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wouldst not thou take him for a foole, and one destitute of good sense and vnderstanding? But so deale all wicked persons (how politick or rich soeuer they be for this world.) For they are but weake and feeble persons,
Wouldst not thou take him for a fool, and one destitute of good sense and understanding? But so deal all wicked Persons (how politic or rich soever they be for this world.) For they Are but weak and feeble Persons,
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yet they warre against their dread soueraigne the Lord and King, euen the mightie God of heauen, who is able in the twinckling of an eye to destroy them all.
yet they war against their dread sovereign the Lord and King, even the mighty God of heaven, who is able in the twinkling of an eye to destroy them all.
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And yet shall they bee wise and prudent with thee? Suppose againe, that thou didst behold one in a place, where is both gold and brasse in great abundance,
And yet shall they be wise and prudent with thee? Suppose again, that thou didst behold one in a place, where is both gold and brass in great abundance,
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and goodly garments together with much base attire, so that it should be lawfull for him to take of either of them most freely which he would himselfe;
and goodly garments together with much base attire, so that it should be lawful for him to take of either of them most freely which he would himself;
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yet he would not meddle of the gold, & goodly garments, but would be exceeding busie still, in gathering vp the brasse and base attire, reaching after one peece here, and another peece there;
yet he would not meddle of the gold, & goodly garments, but would be exceeding busy still, in gathering up the brass and base attire, reaching After one piece Here, and Another piece there;
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what wouldst thou iudge of that partie? wouldst not thou take him for a simple fellow,
what Wouldst thou judge of that party? Wouldst not thou take him for a simple fellow,
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and a meere idiote? Yes, I must needs do that, thou wilt say. So, euen so, is the case here with men of this world.
and a mere idiot? Yes, I must needs do that, thou wilt say. So, even so, is the case Here with men of this world.
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For whereas they might gather vp gold and goodly garments, that is, prouide for themselues heauenly graces,
For whereas they might gather up gold and goodly garments, that is, provide for themselves heavenly graces,
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and euerlasting happinesse in new Ierusalem aboue (where are more precious things, then euer the eye of man hath seene,
and everlasting happiness in new Ierusalem above (where Are more precious things, then ever the eye of man hath seen,
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or his eare hath heard of, or can enter into his heart) yet they leaue them,
or his ear hath herd of, or can enter into his heart) yet they leave them,
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and occupy themselues wholely in gathering vp the brasse and base attire;
and occupy themselves wholly in gathering up the brass and base attire;
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that is, they leaue the cate of heauen, and hunt after the world altogether, being very busie about the pleasures and commodities thereof, which are nothing in comparison of heauen.
that is, they leave the cate of heaven, and hunt After the world altogether, being very busy about the pleasures and commodities thereof, which Are nothing in comparison of heaven.
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And shall not they then bee vnwise and vnlearned with thee? But if thou wilt not count them so,
And shall not they then be unwise and unlearned with thee? But if thou wilt not count them so,
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yet the Lord doth, as thou hast beard, and let this suffice vs. And by it let vs bee admonished to take heed of all rebellion & wickednesse whatsoeuer,
yet the Lord does, as thou hast beard, and let this suffice us And by it let us be admonished to take heed of all rebellion & wickedness whatsoever,
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lest we our selues be styled after this manner, and be registred in the booke of God, for fooles & vnlearned persons.
lest we our selves be styled After this manner, and be registered in the book of God, for Fools & unlearned Persons.
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And so much shortly of this point bythe way.
And so much shortly of this point bythe Way.
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In that the Kings and Iudges are called vpon to be wise and learned, we obserue this doctrine, that euery person must labour to get vnto themselues an heauenly wisedome and vnderstanding of the Lords will and word.
In that the Kings and Judges Are called upon to be wise and learned, we observe this Doctrine, that every person must labour to get unto themselves an heavenly Wisdom and understanding of the lords will and word.
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Get wisedome (saith Salomon in Prou. 4.5.) get vnderstanding, forget not, neither decline from the words of my mouth; Get Wisdom (Says Solomon in Prou. 4.5.) get understanding, forget not, neither decline from the words of my Mouth;
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forsake her not, and she shall keepe thee, loue her and she shall preserue thee. Wisdome is the beginning, get wisdome therfore, and aboue all thy possessiōs get vnderstanding. forsake her not, and she shall keep thee, love her and she shall preserve thee. Wisdom is the beginning, get Wisdom Therefore, and above all thy possessions get understanding.
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He is very frequent with the like exhortations in many places also of the same booke.
He is very frequent with the like exhortations in many places also of the same book.
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Reade them, I pray, at your leasure, and marke them well.
Reade them, I pray, At your leisure, and mark them well.
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Paul in like manner, writing vnto the Ephesians, doth stir them vp to the same duty, saying:Paul in like manner, writing unto the Ephesians, does stir them up to the same duty, saying:
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Wherefor be yee not vnwise, but vnderstand what the will of the Lord is. Eph. 5.17. Dauid also inioined the same duty vpon his son Salomon, towards the end of his dayes, saying vnto him as followeth:Wherefore be ye not unwise, but understand what the will of the Lord is. Ephesians 5.17. David also enjoined the same duty upon his son Solomon, towards the end of his days, saying unto him as follows:
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My sonne, know thou the God of thy fathers, and serue him with an vpright heart and willing minde, as it is in 1. Cron. 28.9.My son, know thou the God of thy Father's, and serve him with an upright heart and willing mind, as it is in 1. Cron. 28.9.
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Finally, the Lord himselfe doth oftentimes make his moane and complaint for the want of this wisdome and knowledge in his people, which is here required of vs all, teaching vs thereby how necessary it is for euery one,
Finally, the Lord himself does oftentimes make his moan and complaint for the want of this Wisdom and knowledge in his people, which is Here required of us all, teaching us thereby how necessary it is for every one,
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and how well pleasing to himselfe.
and how well pleasing to himself.
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But at this time two places alone (to shew the same) shall content vs. The one is in Esay. 1.3. when he saith:
But At this time two places alone (to show the same) shall content us The one is in Isaiah. 1.3. when he Says:
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The Oxe knoweth his owner, and the Asse his maisters cribbe; but Israel hath not knowne, my people haue not vnderstood. The Ox Knoweth his owner, and the Ass his masters crib; but Israel hath not known, my people have not understood.
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The other is in Ieremy 4.22. where you haue these words:
The other is in Ieremy 4.22. where you have these words:
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For my people is foolish, they haue not knowne me, they are foolish children, and haue no vnderstanding, they are wise to do euill, For my people is foolish, they have not known me, they Are foolish children, and have no understanding, they Are wise to do evil,
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but to doe well they haue no knowledge. but to do well they have no knowledge.
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By all which places we may clearely see, what doth belong to vs, euen a sauing knowledge of Gods will,
By all which places we may clearly see, what does belong to us, even a Saving knowledge of God's will,
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and an holy vnderstanding of his waies.
and an holy understanding of his ways.
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Wee must not be like to the horse or mule that haue no vnderstanding (as Dauid saith in Psa. 32.9) but we must be changed by the renewing of our minds, that we may know what is the good, perfect and acceptable will of God,we must not be like to the horse or mule that have no understanding (as David Says in Psa. 32.9) but we must be changed by the renewing of our minds, that we may know what is the good, perfect and acceptable will of God,
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as Paul doth teach vs in Rom. 12.2. And the reasons hereof are many. First because euery man by his owne knowledge is a very beast before the Lord,
as Paul does teach us in Rom. 12.2. And the Reasons hereof Are many. First Because every man by his own knowledge is a very beast before the Lord,
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as Ieremy doth witnesse of vs, in Ieremy 10.14. and as Dauid doth confesse of himselfe, in Psalme 73.22. saying:
as Ieremy does witness of us, in Ieremy 10.14. and as David does confess of himself, in Psalm 73.22. saying:
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So foolish was I, and ignorant, I was a beast before thee. So foolish was I, and ignorant, I was a beast before thee.
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Secondly, because we shall neuer obey the Lord aright, vntill we know him and vnderstand his will,
Secondly, Because we shall never obey the Lord aright, until we know him and understand his will,
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nor yeeld any faithfull seruice vnto him, as it doth become vs. For the ground-worke of all religion,
nor yield any faithful service unto him, as it does become us For the groundwork of all Religion,
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& the foundation of all true pietie, is the knowledge of the Lord and his wayes.
& the Foundation of all true piety, is the knowledge of the Lord and his ways.
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As on the contrary side, the cause and fountaine of all disobedience against God, is the ignorance of his will,
As on the contrary side, the cause and fountain of all disobedience against God, is the ignorance of his will,
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and the vnlearnednesse of the same, as we haue heard in this Psalme already:
and the unlearnedness of the same, as we have herd in this Psalm already:
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and as we may see by Hosea his complaint, in the beginning of the fourth chapter of his Prophesie, where hee doth make his moane, that men did lie, and steale, and commit adultery, and that bloud did touch bloud, and assigneth this reason of it,
and as we may see by Hosea his complaint, in the beginning of the fourth chapter of his Prophesy, where he does make his moan, that men did lie, and steal, and commit adultery, and that blood did touch blood, and assigneth this reason of it,
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euen because there was no knowledge of God in the land.
even Because there was no knowledge of God in the land.
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And surely where men know not God, what can bee looked for else, but all impietie against God,
And surely where men know not God, what can be looked for Else, but all impiety against God,
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and all vnrighteous dealing against men?
and all unrighteous dealing against men?
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Lastly, because all such as are ignorant of the Lords will, doe not onely erre while they are here, committing grieuous sinnes against him,
Lastly, Because all such as Are ignorant of the lords will, do not only err while they Are Here, committing grievous Sins against him,
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but shall be damned also hereafter for euer.
but shall be damned also hereafter for ever.
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My people (saith the Lord in Hosea 4.6.) are destroyed for lacke of knowledge. My people (Says the Lord in Hosea 4.6.) Are destroyed for lack of knowledge.
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And Paul doth shew in 2. Thess 1.8.
And Paul does show in 2. Thess 1.8.
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that when Christ shal come to iudgement, and shew himselfe from heauen with his mightie Angels, in flaming fire, he shall render vengeance vnto them that doe not know God, which shall bee punished with euerlasting perdition from the presence of the Lord,
that when christ shall come to judgement, and show himself from heaven with his mighty Angels, in flaming fire, he shall render vengeance unto them that do not know God, which shall be punished with everlasting perdition from the presence of the Lord,
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and from the glory of his power.
and from the glory of his power.
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So that if we ponder of all these reasons well, we shal easily grant, that there is cause sufficient,
So that if we ponder of all these Reasons well, we shall Easily grant, that there is cause sufficient,
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why euery man should labour and striue, to plant some heauenly knowledge within his soule, and to become wise and learned in the statutes of the Almightie.
why every man should labour and strive, to plant Some heavenly knowledge within his soul, and to become wise and learned in the statutes of the Almighty.
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In regard whereof we see first, in what great fault the world is in. For there is ignorance in euery place.
In regard whereof we see First, in what great fault the world is in. For there is ignorance in every place.
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Alas, alas, most men know not aright, either that God who hath made them, or themselues, who are made by him.
Alas, alas, most men know not aright, either that God who hath made them, or themselves, who Are made by him.
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And as for the grounds of true religion, and the rules of the Lords worship, they are as a sealed and clasped booke vnto them.
And as for the grounds of true Religion, and the rules of the lords worship, they Are as a sealed and clasped book unto them.
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We dwell in a nation and country, wherin the word of God hath bene freely read & preached many yeares together:
We dwell in a Nation and country, wherein the word of God hath be freely read & preached many Years together:
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yet it is pittifull to heare & vnderstand, what ignorance is still amongst men, and how vnwise & vnlearned they be in the statutes of the Lord.
yet it is pitiful to hear & understand, what ignorance is still among men, and how unwise & unlearned they be in the statutes of the Lord.
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God amend vs. But here some may say, that there was neuer more knowledge in this land,
God amend us But Here Some may say, that there was never more knowledge in this land,
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then now is at this present.
then now is At this present.
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To this I answer, first, that our knowledge is nothing to our long and continued teaching.
To this I answer, First, that our knowledge is nothing to our long and continued teaching.
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For in regard thereof, we ought to be teachers our selues, who yet are taught of others,
For in regard thereof, we ought to be Teachers our selves, who yet Are taught of Others,
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and haue need also to be instructed in the very first principles of the word of God,
and have need also to be instructed in the very First principles of the word of God,
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and are become (many of vs at the least) such as haue neede of milke,
and Are become (many of us At the least) such as have need of milk,
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and not of strong meate, as the Author to the Hebrews doth speake in the latter end of his fifth chapter.
and not of strong meat, as the Author to the Hebrews does speak in the latter end of his fifth chapter.
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Secondly, that our knowledge (for the most part) is not a sauing, or sanctifying knowledge, but talkatiue and discoursing:
Secondly, that our knowledge (for the most part) is not a Saving, or sanctifying knowledge, but talkative and discoursing:
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It hangs vpon our tongue, and swimmes about in the circumference of our braine;
It hangs upon our tongue, and swims about in the circumference of our brain;
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but it sinkes not downe into the bottome of the heart (as it ought to do) to bring forth a reformed life.
but it sinks not down into the bottom of the heart (as it ought to do) to bring forth a reformed life.
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For we haue many talkers, but few true walkers: and sundry there are, who can discourse at large in matters of religion;
For we have many talkers, but few true walker's: and sundry there Are, who can discourse At large in matters of Religion;
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but few there are, who feele the power and force thereof, being deaded by the meanes thereof vnto their sinnes,
but few there Are, who feel the power and force thereof, being deadened by the means thereof unto their Sins,
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and quickened vp vnto all fruitfull workes of righteousnesse, whereby God may be honoured, and man edified.
and quickened up unto all fruitful works of righteousness, whereby God may be honoured, and man edified.
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Secondly, by this we may see, that that doctrine, which is most currant at Rome,
Secondly, by this we may see, that that Doctrine, which is most currant At Room,
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& those places where Popery doth beare sway, to wit, that Ignorance is the mother of Deuotion, is most false and erroneous,
& those places where Popery does bear sway, to wit, that Ignorance is the mother of Devotion, is most false and erroneous,
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and to be abandoned by vs, that are true and holy Christians.
and to be abandoned by us, that Are true and holy Christians.
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As Christ doth say to the Sadduces: Ye erre, not knowing the Scriptures, nor the power of God, in Mat. 22.29. making there ignorance the cause of error, which is cleane cōtrary to their doctrine:
As christ does say to the Sadducees: You err, not knowing the Scriptures, nor the power of God, in Mathew 22.29. making there ignorance the cause of error, which is clean contrary to their Doctrine:
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so he saith to the Iewes:
so he Says to the Iewes:
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Search the Scriptures, for in them yee thinke to haue eternall life, and they are they which testifie of me, in Iohn 5.39. imposing there this dutie vpō all that do intend to be saued at the last, to be conuersant in the Scriptures;Search the Scriptures, for in them ye think to have Eternal life, and they Are they which testify of me, in John 5.39. imposing there this duty upon all that do intend to be saved At the last, to be conversant in the Scriptures;
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which is dissonant altogether to their practize and teaching.
which is dissonant altogether to their practice and teaching.
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If I would stand vpon such a common place as this is, I could alledge both places and reasons enough to ouerthrow them in this respect, who are herein most like vnto those cursed and hypocriticall Scribes and Pharisies, who did shut vp the kingdome of heauen before men,
If I would stand upon such a Common place as this is, I could allege both places and Reasons enough to overthrow them in this respect, who Are herein most like unto those cursed and hypocritical Scribes and Pharisees, who did shut up the Kingdom of heaven before men,
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neither going in thēselues, nor suffering others that would enter, to come in.
neither going in themselves, nor suffering Others that would enter, to come in.
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But let these things thus spoken suffice, and cause vs not onely to see their fault,
But let these things thus spoken suffice, and cause us not only to see their fault,
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and that woefull miserie wherein they liue, but also to behold the sweet and great blessing of knowledge, which God hath vouchsafed vnto vs, through the happy gouernment of his Annoynted ouer vs, who doth permit vs to enioy the Gospell freely for the good of our soules,
and that woeful misery wherein they live, but also to behold the sweet and great blessing of knowledge, which God hath vouchsafed unto us, through the happy government of his Anointed over us, who does permit us to enjoy the Gospel freely for the good of our Souls,
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and doth take a care also for the right publishing of the same;
and does take a care also for the right publishing of the same;
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that so his subiects might not bee ignorant therein, but haue the sauing knowledge thereof established within them, to their eternall happinesse, and euerlasting life.
that so his Subjects might not be ignorant therein, but have the Saving knowledge thereof established within them, to their Eternal happiness, and everlasting life.
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Lastly, out of this we may obserue, what is our owne duty to do, and that is this:
Lastly, out of this we may observe, what is our own duty to do, and that is this:
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We must cast away our ignorance, and become learned in the Lords will;
We must cast away our ignorance, and become learned in the lords will;
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we must set his statutes before our eyes, and make them the men of our counsell;
we must Set his statutes before our eyes, and make them the men of our counsel;
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we must call after knowledge, and cry for vnderstanding. We must seeke after wisedome, as after siluer, and search for her as for treasures.
we must call After knowledge, and cry for understanding. We must seek After Wisdom, as After silver, and search for her as for treasures.
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Let the word of Christ (saith Paul to the Colossians, chap. 3.16.) dwell in you plenteously in all wisedome, teaching and admonishing your selues in Psalmes, Let the word of christ (Says Paul to the colossians, chap. 3.16.) dwell in you plenteously in all Wisdom, teaching and admonishing your selves in Psalms,
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and Hymnes, and spirituall songs, singing with a grace in your hearts vnto the Lord. Here you see, hee would not haue them to content themselues with a little knowledge,and Hymns, and spiritual songs, singing with a grace in your hearts unto the Lord. Here you see, he would not have them to content themselves with a little knowledge,
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but they must labour to be furnished with a great abundance thereof, that they might know how to carry themselues in all matters,
but they must labour to be furnished with a great abundance thereof, that they might know how to carry themselves in all matters,
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as well for them of mirth and ioy, as for others that were more graue and weightie. And good reason too;
as well for them of mirth and joy, as for Others that were more graven and weighty. And good reason too;
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for the word of Christ must bee the stone Ezell to vs, that we may know where to stay and remaine (as Dauid did 1. Sam. 20.19.) It must be our tinne-stone, (spoken of in Zecharie 4.10.) that we may know the measure of the walles of new Ierusalem, our glorious and renowned Cittie, the foundation whereof is of pearle,
for the word of christ must be the stone Ezell to us, that we may know where to stay and remain (as David did 1. Sam. 20.19.) It must be our tinne-stone, (spoken of in Zechariah 4.10.) that we may know the measure of the walls of new Ierusalem, our glorious and renowned city, the Foundation whereof is of pearl,
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and the streets of pure gold.
and the streets of pure gold.
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In a word, it must be our starre, that we may know which way to go directly vnto all our duties, that are here below,
In a word, it must be our star, that we may know which Way to go directly unto all our duties, that Are Here below,
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and vnto all those sweete beatitudes that are aboue.
and unto all those sweet Beatitudes that Are above.
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Doubtlesse without the true knowledge thereof, we are all of vs like to Sampson without his eyes,
Doubtless without the true knowledge thereof, we Are all of us like to Sampson without his eyes,
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or vnto an hawke that is hooded: we shall wander from the Lord we know not whither, and commit most grieuous abhominations;
or unto an hawk that is hooded: we shall wander from the Lord we know not whither, and commit most grievous abominations;
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but we shall neuer serue him aright, or doe any faithfull homage vnto him.
but we shall never serve him aright, or do any faithful homage unto him.
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For onely those that know his name do trust in him, but others do renounce him,
For only those that know his name do trust in him, but Others do renounce him,
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as the Scriptures do teach vs. Knowledge (we finde by experience) doth helpe men exceeding much in the waies of eternall life.
as the Scriptures do teach us Knowledge (we find by experience) does help men exceeding much in the ways of Eternal life.
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For it doth direct them aright both what to iudge, and what to do in all matters of saith and maners,
For it does Direct them aright both what to judge, and what to do in all matters of Says and manners,
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and it is a good bridle vnto their lusts.
and it is a good bridle unto their Lustiest.
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It is most like vnto a clocke, whereby thou maiest know how thy life is spent;
It is most like unto a clock, whereby thou Mayest know how thy life is spent;
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as also vnto a man, which striueth to beate the dust out of our cloathing.
as also unto a man, which strives to beat the dust out of our clothing.
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Wherefore, I beseech you, and that in the bowels of the Lord Iesus Christ, haue a care of knowledge,
Wherefore, I beseech you, and that in the bowels of the Lord Iesus christ, have a care of knowledge,
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and labour by all meanes possible to plant a sauing wisedome within your hearts.
and labour by all means possible to plant a Saving Wisdom within your hearts.
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Remember the reasons that were alledged before, to moue your selues to this, thinke oftentimes vpon them;
remember the Reasons that were alleged before, to move your selves to this, think oftentimes upon them;
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and if neither your owne beastlinesse by nature, who haue grosse and thicke scales of blindnesse vpon the eies of your soules,
and if neither your own beastliness by nature, who have gross and thick scales of blindness upon the eyes of your Souls,
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as Paul had vpon the eyes of his body at the time of his conuersion, can stirre you;
as Paul had upon the eyes of his body At the time of his conversion, can stir you;
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nor yet the commodities that comes by the knowledge of the Lords will, which are sweete and great, can awaken you;
nor yet the commodities that comes by the knowledge of the lords will, which Are sweet and great, can awaken you;
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yet (yet I say) let the feare of your owne damnation rouze you vp hereunto.
yet (yet I say) let the Fear of your own damnation rouse you up hereunto.
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For it is a most wofull thing to lye burning in hell, and yet (as it hath bene obserued) all ignorant persons do so.
For it is a most woeful thing to lie burning in hell, and yet (as it hath be observed) all ignorant Persons do so.
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Suppose here were a fire prepared to burne you, and to morrow you must be cast into the same,
Suppose Here were a fire prepared to burn you, and to morrow you must be cast into the same,
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and there lye burning, peece after peece, till all be consumed;
and there lie burning, piece After piece, till all be consumed;
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would not you doe any thing which any man should command you to do, to auoyde this punishment? O yes, any thing I doubt not.
would not you do any thing which any man should command you to do, to avoid this punishment? O yes, any thing I doubt not.
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And yet will you do nothing to auoyde hell fire, which is tenthousand times worse then this, where you shall lye burning body and soule for euermore? Shall not this moue you vp to get knowledge and vnderstanding? If you were blinde in body, you would giue great summes of money to haue your perfect sight againe.
And yet will you do nothing to avoid hell fire, which is tenthousand times Worse then this, where you shall lie burning body and soul for evermore? Shall not this move you up to get knowledge and understanding? If you were blind in body, you would give great sums of money to have your perfect sighed again.
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And yet will you doe nothing for the sight of the soule, which is blinde,
And yet will you do nothing for the sighed of the soul, which is blind,
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and can see nothing at all? Will you take no paines to haue that couering that couereth all people,
and can see nothing At all? Will you take no pains to have that covering that Covereth all people,
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and that veile that is spred ouer all nations, to be remoued away from you, that you may be troubled no more with it? Darkenesse was one of the greatest plagues which God brought vpon Aegypt.
and that veil that is spread over all Nations, to be removed away from you, that you may be troubled no more with it? Darkness was one of the greatest plagues which God brought upon Egypt.
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But as for the darknesse of the soule, that is worse then that by many degrees.
But as for the darkness of the soul, that is Worse then that by many Degrees.
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For as this doth hinder the iudgement (which as an eye should guide our actions) from discerning things fit to be done, and fit to bee vndone;
For as this does hinder the judgement (which as an eye should guide our actions) from discerning things fit to be done, and fit to be undone;
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and as it doth let our hearts and minds from going and walking about our workes of godlinesse,
and as it does let our hearts and minds from going and walking about our works of godliness,
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so that we cannot passe through the sweete fields of true comforts and heauenly meditations to life eternall:
so that we cannot pass through the sweet fields of true comforts and heavenly meditations to life Eternal:
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so it doth make vs fall oftentimes into most horrible sins while we are here,
so it does make us fallen oftentimes into most horrible Sins while we Are Here,
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and it doth cast vs downe at the last into the bottomlesse pit of hell (wherehence we can neuer come out againe) so soone as we doe depart from hence.
and it does cast us down At the last into the bottomless pit of hell (Whence we can never come out again) so soon as we do depart from hence.
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And will you then rest in it, and not seeke rather to come out of it? What? could Pharaoh (that wicked King) vse meanes to come out of that bodily darknesse wherein he was, by sending vnto Moses and Aaron for that end and purpose,
And will you then rest in it, and not seek rather to come out of it? What? could Pharaoh (that wicked King) use means to come out of that bodily darkness wherein he was, by sending unto Moses and Aaron for that end and purpose,
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& by offering vnto them a certaine kinde of libertie to depart out of his country? And will you sit still,
& by offering unto them a certain kind of liberty to depart out of his country? And will you fit still,
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and not vse meanes to come out of the spirituall darknesse wherein you are, which is farre worse then that of his was? Remember your selues, I pray,
and not use means to come out of the spiritual darkness wherein you Are, which is Far Worse then that of his was? remember your selves, I pray,
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and do as you ought to do.
and do as you ought to do.
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But here some man may say, that it is better for vs to remaine still in our ignorance,
But Here Some man may say, that it is better for us to remain still in our ignorance,
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then to get knowledge vnto our selues, because ignorance doth excuse men before God;
then to get knowledge unto our selves, Because ignorance does excuse men before God;
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and the more knowledge that any man hath, the greater shall his iudgement be at the last,
and the more knowledge that any man hath, the greater shall his judgement be At the last,
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if he serue not God according to his knowledge, as hee ought to do.
if he serve not God according to his knowledge, as he ought to do.
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For the seruant (saith our Sauiour in Luke 12.47.) that knoweth his maisters will, For the servant (Says our Saviour in Lycia 12.47.) that Knoweth his masters will,
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and doth it not, shall be beaten with many stripes, yea with more then he that knew it not, and did it not.and does it not, shall be beaten with many stripes, yea with more then he that knew it not, and did it not.
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Here is a goodly shift for men to cosen their owne soules by.
Here is a goodly shift for men to Cousin their own Souls by.
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But know thou (ô sinfull man) first, that ignorance doth not excuse men before God,
But know thou (o sinful man) First, that ignorance does not excuse men before God,
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but rather accuse them (as all other sinnes do) and lay matter of condemnation against them, to their eternall woe and death:
but rather accuse them (as all other Sins do) and lay matter of condemnation against them, to their Eternal woe and death:
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for it is a grieuous transgression in his sight, and vnlesse it be pardoned by the sacrifice of his Sonne (which was figured out by those sacrifices which were offered vnder the Law for the sinnes of ignorance) it will damne them in hell for euermore,
for it is a grievous Transgression in his sighed, and unless it be pardoned by the sacrifice of his Son (which was figured out by those Sacrifices which were offered under the Law for the Sins of ignorance) it will damn them in hell for evermore,
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and keepe them there in flames of fire that cannot be quenched, as thou heardst in effect before.
and keep them there in flames of fire that cannot be quenched, as thou heardst in Effect before.
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Indeed in some cases ignorance doth excuse men in part, from the greatnesse of the fault,
Indeed in Some cases ignorance does excuse men in part, from the greatness of the fault,
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but not in whole, from all the fault.
but not in Whole, from all the fault.
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Secondly, that though he shall be beaten with more stripes, that knoweth the Lords will, and doth it not yet the other which is ignorant of it, shall be beaten with stripes,
Secondly, that though he shall be beaten with more stripes, that Knoweth the lords will, and does it not yet the other which is ignorant of it, shall be beaten with stripes,
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and he also shall be cast into hell, as well as the former; howbeit his iudgement there shall not be altogether so seuere as his.
and he also shall be cast into hell, as well as the former; howbeit his judgement there shall not be altogether so severe as his.
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And wilt thou willingly be beaten with any stripes, and go to that fearefull and euer-tormenting place? Lastly, that some ignorance doth increase a mans fault,
And wilt thou willingly be beaten with any stripes, and go to that fearful and euer-tormenting place? Lastly, that Some ignorance does increase a men fault,
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and make his iudgement to be the more cruell at the last, to wit, that ignorance, which is wilfull and affected:
and make his judgement to be the more cruel At the last, to wit, that ignorance, which is wilful and affected:
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as when a man hath meanes to know the Lords will, and yet doth refuse it of wilfulnesse,
as when a man hath means to know the lords will, and yet does refuse it of wilfulness,
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or stubburnnesse, euen because he will be ignorant still, and not haue knowledge to controll him in his sinnes,
or stubbornness, even Because he will be ignorant still, and not have knowledge to control him in his Sins,
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or to stand vp as a Iudge against him in the end of the world,
or to stand up as a Judge against him in the end of the world,
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when the bookes of mens consciences shall be opened, and euery one iudged according to the things which are written therein;
when the books of men's Consciences shall be opened, and every one judged according to the things which Are written therein;
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for this doth make him to be the more abhominable before the Lord, and doth procure vnto him the heauier plagues to be executed vpon him.
for this does make him to be the more abominable before the Lord, and does procure unto him the Heavier plagues to be executed upon him.
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I will shew this vnto thee by a familiar example, taken euen from thy selfe.
I will show this unto thee by a familiar Exampl, taken even from thy self.
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Thou hast two seruants, the one of them doth reuerently hearken vnto thee, to vnderstand thy will, and pleasure;
Thou hast two Servants, the one of them does reverently harken unto thee, to understand thy will, and pleasure;
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and he is content to learne it to the vttermost, but yet he will do nothing accordingly:
and he is content to Learn it to the uttermost, but yet he will do nothing accordingly:
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the other doth so far scorne thee and thy worke, that as he will do nothing for thee,
the other does so Far scorn thee and thy work, that as he will do nothing for thee,
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nor according to thy mind, so he will not come into thy presence to heare what thou wilt say vnto him,
nor according to thy mind, so he will not come into thy presence to hear what thou wilt say unto him,
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or standing before thee, will giue no heede to thy words.
or standing before thee, will give no heed to thy words.
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Which of these two (I pray thee) is the worse, and the viler in thine eyes? and which of them wilt thou beate most? Is not the latter? Yes, I must needs confesse that, wilt thou say;
Which of these two (I pray thee) is the Worse, and the Viler in thine eyes? and which of them wilt thou beat most? Is not the latter? Yes, I must needs confess that, wilt thou say;
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for he doth commit a double fault, he will neither heare nor do; but the other doth commit but a single fault:
for he does commit a double fault, he will neither hear nor doe; but the other does commit but a single fault:
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though he will do nothing, yet he is content to heare.
though he will do nothing, yet he is content to hear.
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So, euen so, must thou iudge of most ignorant persons, who do liue now in our dayes.
So, even so, must thou judge of most ignorant Persons, who do live now in our days.
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For they cōmit a double sin, in that they will neither learne the will of God, nor do it;
For they commit a double since, in that they will neither Learn the will of God, nor doe it;
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wheras others cōmit but a single sin, in that they only neglect it, & not do it.
whereas Others commit but a single since, in that they only neglect it, & not do it.
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And therefore, I say, they are most abhominable before the Lord, and shall at the last be beaten of him with more stripes, then others shall be.
And Therefore, I say, they Are most abominable before the Lord, and shall At the last be beaten of him with more stripes, then Others shall be.
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Wherfore let this be no impedimēt to thee, but rather a spur in thy side, to prick thee forward, to get knowledge and vnderstanding.
Wherefore let this be no impediment to thee, but rather a spur in thy side, to prick thee forward, to get knowledge and understanding.
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But what course shall I take, maist thou say, to attaine vnto it? Thou must performe these things,
But what course shall I take, Mayest thou say, to attain unto it? Thou must perform these things,
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First, thou must pray earnestly vnto the Lord, to intreate him to disclose his minde vnto thee,
First, thou must pray earnestly unto the Lord, to entreat him to disclose his mind unto thee,
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and so to circumcise thine eares and heart, that thou maist vnderstand his will, and see the wonders of his law.
and so to circumcise thine ears and heart, that thou Mayest understand his will, and see the wonders of his law.
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For wisedome comes by prayer, as Iames doth shew, in chapter 1.5. saying:
For Wisdom comes by prayer, as James does show, in chapter 1.5. saying:
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If any of you lacke wisedome, let him aske of God, which giueth to all men liberally, and reprocheth no man; If any of you lack Wisdom, let him ask of God, which gives to all men liberally, and Reproacheth no man;
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and it shall be giuen him. and it shall be given him.
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Secondly thou must regard the Ministery of the word most reuerently, and frequent alwaies the holy exercises thereof, watching daily (as Salomon doth speake, in Prouerbes 8.33.) at the gates of Wisedome,
Secondly thou must regard the Ministry of the word most reverently, and frequent always the holy exercises thereof, watching daily (as Solomon does speak, in Proverbs 8.33.) At the gates of Wisdom,
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and giuing attendance at the postes of her doores. For this is an excellent meanes to beget, and to increase knowledge within vs;and giving attendance At the posts of her doors. For this is an excellent means to beget, and to increase knowledge within us;
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as Paul doth well obserue in many places of his Epistles, and namely in the fourth chapter of his Epistle to the Ephesians; & as we our selues do find to be most true by our daily experience, both in our selues and others.
as Paul does well observe in many places of his Epistles, and namely in the fourth chapter of his Epistle to the Ephesians; & as we our selves do find to be most true by our daily experience, both in our selves and Others.
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Thirdly, thou must meditate carefully with thy selfe both day and night in the law and word of thy God.
Thirdly, thou must meditate carefully with thy self both day and night in the law and word of thy God.
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For as the infant doth grow from strength to strength, to be able to go by it selfe, by sucking and plucking his mothers breasts:
For as the infant does grow from strength to strength, to be able to go by it self, by sucking and plucking his mother's breasts:
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so doth the child of God grow from knowledge to knowledge, by hanging continually vpon the two breasts of the Lords booke, the old and new Testament.
so does the child of God grow from knowledge to knowledge, by hanging continually upon the two breasts of the lords book, the old and new Testament.
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Fourthly, thou must conferre and talke considerately with men of GOd, and with such as cary knowledge in their lippes,
Fourthly, thou must confer and talk considerately with men of GOd, and with such as carry knowledge in their lips,
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and are able to discouer vnto thee the secrets of the Almighty.
and Are able to discover unto thee the secrets of the Almighty.
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For they shall make thee to vnderstand that, which thou couldst neuer attaine vnto by thy selfe,
For they shall make thee to understand that, which thou Couldst never attain unto by thy self,
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and cause thee to see those points after some cleare and euident manner, which were before vnto thee as dark as a riddle it selfe;
and cause thee to see those points After Some clear and evident manner, which were before unto thee as dark as a riddle it self;
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as thou maist see by the example of Philip and the Eunuch spoken of in the eight chapter of the Acts of the Apostles.
as thou Mayest see by the Exampl of Philip and the Eunuch spoken of in the eight chapter of the Acts of the Apostles.
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Fiftly, thou must teach others circumspectly that which thou thy selfe dost know already, and rehearse the waies of the Lord euermore vnto them.
Fifty, thou must teach Others circumspectly that which thou thy self dost know already, and rehearse the ways of the Lord evermore unto them.
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For by teaching another, a man doth teach himselfe, and ripen his owne knowledge and iudgement exceeding much,
For by teaching Another, a man does teach himself, and ripen his own knowledge and judgement exceeding much,
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as many by their owne practise haue found it to be most true, to the great ioy and comfort of their soules.
as many by their own practice have found it to be most true, to the great joy and Comfort of their Souls.
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Finally, thou must abstaine most prouidently from all such things, as will hinder thy knowledge, and bring a spirituall darknesse vpon thee.
Finally, thou must abstain most providently from all such things, as will hinder thy knowledge, and bring a spiritual darkness upon thee.
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For as he that would haue a perfect sight, to behold all things clearely, must beware of euery thing, which will blemish his eye:
For as he that would have a perfect sighed, to behold all things clearly, must beware of every thing, which will blemish his eye:
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so all those that would haue a good vnderstanding in the coūsels of the most High, must take heed of all such matters,
so all those that would have a good understanding in the Counsels of the most High, must take heed of all such matters,
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as are a stop and impediment therevnto. Now these are in number chiefly three.
as Are a stop and impediment thereunto. Now these Are in number chiefly three.
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The first is a lodging of the affections of the heart, and the cogitations of the minde vpon this world:
The First is a lodging of the affections of the heart, and the cogitations of the mind upon this world:
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for as outward darknesse groweth sometimes by two much gazing vpon bright and glistering things, as in experience we finde by white snow, white paper, and the like:
for as outward darkness grows sometime by two much gazing upon bright and glistering things, as in experience we find by white snow, white paper, and the like:
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so doth inward darkenesse grow also by fixing the minde too much vpon the glistering glory of this world, the pompes and pleasures that shine in it.
so does inward darkness grow also by fixing the mind too much upon the glistering glory of this world, the pomps and pleasures that shine in it.
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Proofe hereof is that rich glutton, that wealthy Barne-builder in the Gospell, and that turne-coate Demas, of whom Paul speaketh:
Proof hereof is that rich glutton, that wealthy Barne-builder in the Gospel, and that turncoat Demas, of whom Paul speaks:
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who all were blind (you plainly see) with gazing too much vpon this tempting world.
who all were blind (you plainly see) with gazing too much upon this tempting world.
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The second is a cōtinuing in euil, & a doing of things which are wicked & naught.
The second is a Continuing in evil, & a doing of things which Are wicked & nought.
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For as outward darknesse groweth by long being in darkenesse, as in a prison or elsewhere; (for by experience it is found so often) so by long custome of walking & liuing in the outward works of darkenes, groweth a strong & thicke inward darkenes in the heart of man or woman, Confirmatiō hereof is Ahab, Cain, Herod, Iudas, and such like spoken of in the Scriptures,
For as outward darkness grows by long being in darkness, as in a prison or elsewhere; (for by experience it is found so often) so by long custom of walking & living in the outward works of darkness, grows a strong & thick inward darkness in the heart of man or woman, Confirmation hereof is Ahab, Cain, Herod, Iudas, and such like spoken of in the Scriptures,
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and too many in our daies, who hauing long vsed swearing, lying, vncleanenesse, and some other vices, are growne so blind in them, that they neither will leaue them,
and too many in our days, who having long used swearing, lying, uncleanness, and Some other vices, Are grown so blind in them, that they neither will leave them,
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neither be perswaded, that they tend so to their destruction, as they do. The third and last is, greedinesse after the world, and the commodities thereof.
neither be persuaded, that they tend so to their destruction, as they do. The third and last is, greediness After the world, and the commodities thereof.
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For as outward darkenesse groweth now and then by ouermuch heate, as we know, the hote dung falling into our eyes will hurt them,
For as outward darkness grows now and then by overmuch heat, as we know, the hight dung falling into our eyes will hurt them,
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as it is said it did Tobies: so ouer-hote desire of gaine hurteth the inward light,
as it is said it did Tobies: so ouer-hote desire of gain hurteth the inward Light,
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as is apparent, both by that which hath bene said already touching the world, and by that also which Paul saith, that They that will be rich fall into temptations,
as is apparent, both by that which hath be said already touching the world, and by that also which Paul Says, that They that will be rich fallen into temptations,
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and into many foolish and noisome lusts, which drowne men in perdition and destruction. 1. Tim. 6.9.and into many foolish and noisome Lustiest, which drown men in perdition and destruction. 1. Tim. 6.9.
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For this is a kind of pestilent heat within, which as powerfully thrusteth out the inward eye and light of the minde,
For this is a kind of pestilent heat within, which as powerfully thrusts out the inward eye and Light of the mind,
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as euer any outward heate did the eye of the body. Now of all these must we take heede, and voide them.
as ever any outward heat did the eye of the body. Now of all these must we take heed, and void them.
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Thus thou hast shortly the things which thou must performe for the getting of knowledge.
Thus thou hast shortly the things which thou must perform for the getting of knowledge.
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To conclude therefore, looke well vnto them, and with care and conscience do thou vse them:
To conclude Therefore, look well unto them, and with care and conscience do thou use them:
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and no doubt but thou shalt become wise and learned, and do that which is here required at thine hands.
and no doubt but thou shalt become wise and learned, and do that which is Here required At thine hands.
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The end of the sixth Sermon.
The end of the sixth Sermon.
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THE SEVENTH SERMON vpon the second Psalme. PSAL. 2. VER. 11. & 12. Serue the Lord in feare, and reioyce in trembling.
THE SEVENTH SERMON upon the second Psalm. PSALM 2. VER. 11. & 12. Serve the Lord in Fear, and rejoice in trembling.
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Kisse the Sonne, lest he be angry, and ye perish in the way: when his wrath shall suddenly burne, Blessed are all that trust in him.
Kiss the Son, lest he be angry, and you perish in the Way: when his wrath shall suddenly burn, Blessed Are all that trust in him.
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THE Prophet hauing spoken in the former verse, of the first part of repentance: he comes now in these verses to speake of the latter part thereof.
THE Prophet having spoken in the former verse, of the First part of Repentance: he comes now in these Verses to speak of the latter part thereof.
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As he would haue the Kings and Iudges in the first place to get vnto themselues wisedome and learning:
As he would have the Kings and Judges in the First place to get unto themselves Wisdom and learning:
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so he would haue them in the second place to become subiect and obedient, and so to carry themselues in the whole course of their liues, as they ought to do.
so he would have them in the second place to become Subject and obedient, and so to carry themselves in the Whole course of their lives, as they ought to do.
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First towards God the Father in the eleuenth verse; then towards God the Sonne in the twelth verse.
First towards God the Father in the Eleventh verse; then towards God the Son in the twelth verse.
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For seeing they had before rebelled against them both, he would haue them now returne in all submission vnto them both.
For seeing they had before rebelled against them both, he would have them now return in all submission unto them both.
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To the Father they must performe these duties. They must serue and worship him;
To the Father they must perform these duties. They must serve and worship him;
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and whereas without feare, they cannot but faile in many points, which do belong vnto him;
and whereas without Fear, they cannot but fail in many points, which do belong unto him;
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they must feare and reuerence him in their hearts, being most willing at all times to do his commandements,
they must Fear and Reverence him in their hearts, being most willing At all times to do his Commandments,
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& most vnwilling to offend him in any thing whatsoeuer.
& most unwilling to offend him in any thing whatsoever.
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Moreouer considering he is a God most louing and bountifull to all such as are vnder him,
Moreover considering he is a God most loving and bountiful to all such as Are under him,
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and do truly belong vnto him, they must reioyce and be glad in him, and triumph (as it were) againe in his praise and honour.
and do truly belong unto him, they must rejoice and be glad in him, and triumph (as it were) again in his praise and honour.
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Yet forasmuch as he is one withall, full of Maiestie, and hath iudgements enough in store to powre downe vpon them that are proud and arrogant, they must be humble and lowly,
Yet forasmuch as he is one withal, full of Majesty, and hath Judgments enough in store to pour down upon them that Are proud and arrogant, they must be humble and lowly,
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and euen tremble & quake before him. Now to the Son, this is that which they must do.
and even tremble & quake before him. Now to the Son, this is that which they must do.
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They must in like manner adore and worship him, and in token of their true loue and loyall subiection vnto him, they must go vnto him, and kisse him.
They must in like manner adore and worship him, and in token of their true love and loyal subjection unto him, they must go unto him, and kiss him.
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And lest they should be slacke or backeward herein, the Prophet moues them vp to this their duty by strong and forcible reasons.
And lest they should be slack or backward herein, the Prophet moves them up to this their duty by strong and forcible Reasons.
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For first he sets down before their eyes the great inconueniences which otherwise will fall out vnto them vpon the neglect or contempt thereof.
For First he sets down before their eyes the great inconveniences which otherwise will fallen out unto them upon the neglect or contempt thereof.
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For thereby it will come to passe, that the Sonne will not onely be angry,
For thereby it will come to pass, that the Son will not only be angry,
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and much offended with them for it, but also in his anger and great displeasure will bring great iudgements vpon them;
and much offended with them for it, but also in his anger and great displeasure will bring great Judgments upon them;
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which shall consume them, and that in the way, before they can bring their purposes to passe;
which shall consume them, and that in the Way, before they can bring their Purposes to pass;
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yea though he burne but a little, and therefore much more will he 〈 ◊ 〉,
yea though he burn but a little, and Therefore much more will he 〈 ◊ 〉,
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when he shall throughly take on against them. Then second, he shewes them what benefite they shall haue if they will performe it,
when he shall thoroughly take on against them. Then second, he shows them what benefit they shall have if they will perform it,
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and do as he would haue them do;
and do as he would have them do;
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for then they shall be blessed, and haue ioyes and happenesse for euermore, though others perish and are destroyed.
for then they shall be blessed, and have Joys and happenesse for evermore, though Others perish and Are destroyed.
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For Blessed (saith he) are all that trust in him.
For Blessed (Says he) Are all that trust in him.
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And so with this Epiphoneme or graue sentence, he shuts vp the whole Psalme and ends it.
And so with this Epiphoneme or graven sentence, he shuts up the Whole Psalm and ends it.
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In summe, you haue nothing else to remember in these two verses, but the subiection or obedience, which we owe vnto the Lord our God.
In sum, you have nothing Else to Remember in these two Verses, but the subjection or Obedience, which we owe unto the Lord our God.
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Wherein consider first, what we must do towards God the Father, set downe in the eleuenth verse;
Wherein Consider First, what we must do towards God the Father, Set down in the Eleventh verse;
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then what we must do towards God the Sonne, set downe in the twelfth verse.
then what we must do towards God the Son, Set down in the twelfth verse.
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In regard of God the Father two things are required of vs. The first is, that we serue him in feare;
In regard of God the Father two things Are required of us The First is, that we serve him in Fear;
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the second is, that we reioyce before him in trembling:
the second is, that we rejoice before him in trembling:
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for thus we may deuide it if we will, according to that diuision which seemes to be made in the text it selfe;
for thus we may divide it if we will, according to that division which seems to be made in the text it self;
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for there (you know) it lyeth thus:
for there (you know) it lies thus:
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Serue the Lord in feare, and reioyce in trembling, as though there were but two brances included in it.Serve the Lord in Fear, and rejoice in trembling, as though there were but two brances included in it.
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But yet if you would go more plainly to worke, there are foure things exacted of vs. The first is that we serue the Lord;
But yet if you would go more plainly to work, there Are foure things exacted of us The First is that we serve the Lord;
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the second is, that we feare the Lord; the third is, that we reioyce in the Lord;
the second is, that we Fear the Lord; the third is, that we rejoice in the Lord;
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and the fourth is, that we tremble before the Lord.
and the fourth is, that we tremble before the Lord.
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The former of these seemes to import the worship and honour it selfe, which is due vnto him;
The former of these seems to import the worship and honour it self, which is due unto him;
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and the three latter the manner how it must be yeelded vnto him. And that is first, in feare, as the fountaine from whence it must proceed;
and the three latter the manner how it must be yielded unto him. And that is First, in Fear, as the fountain from whence it must proceed;
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then secondly, in ioy and trembling, as the hands by which it must be presented vnto him.
then secondly, in joy and trembling, as the hands by which it must be presented unto him.
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Of all these by Gods grace I will speake somewhat, and that in order as they lie in our text.
Of all these by God's grace I will speak somewhat, and that in order as they lie in our text.
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Serue the Lord, saith the Prophet, that is, giue vnto God the Father his due honour and worship, which hitherto you haue kept from him;Serve the Lord, Says the Prophet, that is, give unto God the Father his due honour and worship, which hitherto you have kept from him;
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disobey him no longer, but submit your selues vnto him in all obedience to his will, and fulfill his commandements.
disobey him no longer, but submit your selves unto him in all Obedience to his will, and fulfil his Commandments.
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For by the name of the Lord, here is vnderstood God the Father, as it was in the fourth and seuenth verses of this Psalme before going:
For by the name of the Lord, Here is understood God the Father, as it was in the fourth and Seventh Verses of this Psalm before going:
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and vnder the word seruice, is comprised all that honour and worship which doth belong vnto him in the whole course of our liues,
and under the word service, is comprised all that honour and worship which does belong unto him in the Whole course of our lives,
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and which doth chiefly stand in the obeying of his voyce, and in the keeping of his commandements.
and which does chiefly stand in the obeying of his voice, and in the keeping of his Commandments.
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In this, that the Prophet doth exact this duty of them, we are taught this doctrine, that men must serue and worship the Lord,
In this, that the Prophet does exact this duty of them, we Are taught this Doctrine, that men must serve and worship the Lord,
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and be carefull euermore to obey his will, and to do whatsoeuer he shall command them.
and be careful evermore to obey his will, and to do whatsoever he shall command them.
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Our Sauiour in Mathew doth instruct vs as much in the fourth chapter thereof, and tenth verse,
Our Saviour in Matthew does instruct us as much in the fourth chapter thereof, and tenth verse,
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when repelling the temptation of the diuell, who sought to be worshipped of him, he said vnto him:
when repelling the temptation of the Devil, who sought to be worshipped of him, he said unto him:
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Auoide Sathan, for it is written; Thou shalt worship the Lord thy God, and him onely shalt thou serue. Avoid Sathan, for it is written; Thou shalt worship the Lord thy God, and him only shalt thou serve.
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The Scripture is full of this matter, but one place more, as containing all the rest vnder it, shall suffice vs at this time.
The Scripture is full of this matter, but one place more, as containing all the rest under it, shall suffice us At this time.
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And that is in Reuel. 14.7.
And that is in Revel. 14.7.
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For there you shall find, that this is the very summe and principall matter, whereof the whole Scripture doth intreate,
For there you shall find, that this is the very sum and principal matter, whereof the Whole Scripture does entreat,
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and which all the Preachers in the world from time to time do deliuer vnto their people;
and which all the Preachers in the world from time to time do deliver unto their people;
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when the Angell flying in the midst of heauen, and hauing an euerlasting Gospell, to preach vnto them, that dwell on the earth, doth cry out and say:
when the Angel flying in the midst of heaven, and having an everlasting Gospel, to preach unto them, that dwell on the earth, does cry out and say:
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Feare God, and giue glory to him, for the houre of his iudgement is come, fear God, and give glory to him, for the hour of his judgement is come,
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and worship him that made heauen and earth, and the sea, and the fountaines of waters. and worship him that made heaven and earth, and the sea, and the fountains of waters.
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So that this is a point as cleare and manifest as the Sunne at noone dayes,
So that this is a point as clear and manifest as the Sun At noon days,
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when it shineth most brightly ouer all the word. And the reasons hereof are many, but at this time I will onely touch two.
when it shines most brightly over all the word. And the Reasons hereof Are many, but At this time I will only touch two.
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The one is in regard of his making and creating of all things.
The one is in regard of his making and creating of all things.
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For seeing we are his workmanship, and haue our whole liues and being from him, he hauing created vs and made vs of nothing;
For seeing we Are his workmanship, and have our Whole lives and being from him, he having created us and made us of nothing;
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it is good reason, that we apply our selues, and all that we haue to his worship and seruice alone;
it is good reason, that we apply our selves, and all that we have to his worship and service alone;
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according to the iudgement of the Church triumphing in heauen, whereof mention is made in the Reuelations Chapter 4. verses 10.11.
according to the judgement of the Church triumphing in heaven, whereof mention is made in the Revelations Chapter 4. Verses 10.11.
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For the 24. Elders (noting out the Saints in heauen) are there reported to fall downe before him that sate on the throne,
For the 24. Elders (noting out the Saints in heaven) Are there reported to fallen down before him that sat on the throne,
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and to worship him that liueth for euermore, and to cast their Crownes before his throne, vpon this ground and consideration, that he had made them, and all things else, saying:
and to worship him that lives for evermore, and to cast their Crowns before his throne, upon this ground and consideration, that he had made them, and all things Else, saying:
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Thou ort worthy, O Lord, to receiue glory, and honour, and power. Thou word worthy, Oh Lord, to receive glory, and honour, and power.
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For thou hast created all things, and for thy wils sake they are and haue bene created. For thou hast created all things, and for thy wills sake they Are and have be created.
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The other is in regard of his preseruing, and keeping of all things.
The other is in regard of his preserving, and keeping of all things.
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For considering that we haue our whole maintenance and stay from him, and he doth daily keepe vs vpon his owne cost and charges (as we speake:) it is our part and duty to honour him,
For considering that we have our Whole maintenance and stay from him, and he does daily keep us upon his own cost and charges (as we speak:) it is our part and duty to honour him,
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and to do whatsoeuer we can for him in fulfilling any of his Commandements, according to Iosuah his exhortation vnto the children of Israel in the 23. & 24. chapters of Iosuah. For in these places you may see, that he doth perswade them to feare the Lord,
and to do whatsoever we can for him in fulfilling any of his commandments, according to Joshua his exhortation unto the children of Israel in the 23. & 24. Chapters of Joshua. For in these places you may see, that he does persuade them to Fear the Lord,
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and to serue him in vprightnesse and in truth, and to put away all false gods from amongst them, onely vpon this reason and foundation, that God was good and beneficiall vnto them, destroying all their enimies before them,
and to serve him in uprightness and in truth, and to put away all false God's from among them, only upon this reason and Foundation, that God was good and beneficial unto them, destroying all their enemies before them,
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and placing them in a fruitfull country, where they had goodly cities, which they did neuer build;
and placing them in a fruitful country, where they had goodly cities, which they did never built;
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excellent vineyards and Oliue trees, which they did neuer plant;
excellent vineyards and Olive trees, which they did never plant;
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and other notable commodities, which they did daily enioy without any labour and toile of theirs.
and other notable commodities, which they did daily enjoy without any labour and toil of theirs.
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And surely when these things were thus lay de downe before their eyes, they also vpon the due consideration thereof, resolued with themselues, to serue the Lord and to worship him,
And surely when these things were thus lay de down before their eyes, they also upon the due consideration thereof, resolved with themselves, to serve the Lord and to worship him,
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and to do as Iosuah had exhorted them for to do, as is apparant about the midst of the 24. chapter before quoted.
and to do as Joshua had exhorted them for to do, as is apparent about the midst of the 24. chapter before quoted.
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And you know, that equitie and conscience doth require, that if a man hire a seruant,
And you know, that equity and conscience does require, that if a man hire a servant,
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and giue him meate and drinke and wages, that he should do his businesse, and be obedient vnto him, and his commandements.
and give him meat and drink and wages, that he should do his business, and be obedient unto him, and his Commandments.
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And so should it be betwixt God and vs, seeing we are his seruants, and haue all that we haue from him,
And so should it be betwixt God and us, seeing we Are his Servants, and have all that we have from him,
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euen euery morsell of meate that we do eate, and euery peece of cloth that we do put about vs, as all other things besides;
even every morsel of meat that we do eat, and every piece of cloth that we do put about us, as all other things beside;
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we should be tractaable to his voyce, and be alwayes ready prest to do his commandements.
we should be tractaable to his voice, and be always ready pressed to do his Commandments.
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Wherefore as this may controll them, who are stubburne and obstinate, and do withdraw the shoulder from yeelding obedience vnto the Almightie;
Wherefore as this may control them, who Are stubborn and obstinate, and do withdraw the shoulder from yielding Obedience unto the Almighty;
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whereof there are too many in our sinfull dayes:
whereof there Are too many in our sinful days:
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So it may teach vs, what we our selues ought to do, and be as a spurre in our sides to pricke vs forward to all such matters,
So it may teach us, what we our selves ought to do, and be as a spur in our sides to prick us forward to all such matters,
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as may bring honor and glory vnto him that is aboue all.
as may bring honour and glory unto him that is above all.
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Beware you, beware you of sinfull wayes, and be you sure to do nothing, but what you know will be well pleasing vnto your God.
Beware you, beware you of sinful ways, and be you sure to do nothing, but what you know will be well pleasing unto your God.
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Though others lie, and sweare, and steale, and kill, and commit adulterie, and do other things that are most vile and abhominable;
Though Others lie, and swear, and steal, and kill, and commit adultery, and doe other things that Are most vile and abominable;
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yet be you holy & righteous in your wayes, auoiding these sinnes, and all others whatsoeuer;
yet be you holy & righteous in your ways, avoiding these Sins, and all Others whatsoever;
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and performing such duties only as the Lord will be serued and worshipped by.
and performing such duties only as the Lord will be served and worshipped by.
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For you must alwayes remember with your selues, that it is not enough to know the will of your God,
For you must always Remember with your selves, that it is not enough to know the will of your God,
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and to vnderstand what he doth require at your hands, but you must withall serue him and worship him aright,
and to understand what he does require At your hands, but you must withal serve him and worship him aright,
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& do according to his commandements.
& do according to his Commandments.
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The hearers of the law (saith Paul in Rom. 2.13.) are not righteous before God, The hearers of the law (Says Paul in Rom. 2.13.) Are not righteous before God,
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but the doers of the law shall be iustified. And our Sauiour doth teach vs, in Luk. 12.47. that the seruant who knoweth his maisters will, and prepareth not himselfe, neither doth according to his will, shall be beaten with many stripes. but the doers of the law shall be justified. And our Saviour does teach us, in Luk. 12.47. that the servant who Knoweth his masters will, and Prepareth not himself, neither does according to his will, shall be beaten with many stripes.
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Yea, you your selues do know, that as the ignorant, who know not the Lord, must be cast into hell,
Yea, you your selves do know, that as the ignorant, who know not the Lord, must be cast into hell,
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and there lie boyling in torments for euermore;
and there lie boiling in torments for evermore;
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so must the disobedient also, and all such who obey not vnto the Gospell of our Lord Iesus Christ, according to Pauls words in 2. Thes. 1.8.
so must the disobedient also, and all such who obey not unto the Gospel of our Lord Iesus christ, according to Paul's words in 2. Thebes 1.8.
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And therfore, you see, the Prophet here doth not onely call for wisedome, and learning, but also for worship & seruice.
And Therefore, you see, the Prophet Here does not only call for Wisdom, and learning, but also for worship & service.
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Content not then your selues with your knowledge and vnderstanding, but go on forward, and become faithfull seruants vnto the Lord in doing his will.
Content not then your selves with your knowledge and understanding, but go on forward, and become faithful Servants unto the Lord in doing his will.
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And looke what you do require of your seruants that are vnder you, do you your selues performe vnto your God that is aboue you, and whose seruants you are:
And look what you do require of your Servants that Are under you, do you your selves perform unto your God that is above you, and whose Servants you Are:
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heare his voyce and obey it.
hear his voice and obey it.
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For what? shall he make you, and place you here in this world, and that in a fruitfull soile,
For what? shall he make you, and place you Here in this world, and that in a fruitful soil,
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& in the dayes of much peace and plentie? and yet will you not serue him? What? Shall he nourish you daily, giue you light to see, aire to breathe in, food to eate, liquor to drinke, garments to weare, houses to dwell in,
& in the days of much peace and plenty? and yet will you not serve him? What? Shall he nourish you daily, give you Light to see, air to breathe in, food to eat, liquour to drink, garments to wear, houses to dwell in,
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and lade you with other infinite blessings, both for this life, and the life to come? and yet will you not honour him,
and lade you with other infinite blessings, both for this life, and the life to come? and yet will you not honour him,
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and walke according to his commandements? Doubtlesse, if your seruants should refuse to do your businesse and worke, you would turne them out of doores,
and walk according to his Commandments? Doubtless, if your Servants should refuse to do your business and work, you would turn them out of doors,
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and not feed them vpon your owne cost and charges, and in the end pay them their wages;
and not feed them upon your own cost and charges, and in the end pay them their wages;
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and will God then take it well at your hands, if you shall refuse to do his businesse and worke? will he alwayes then nourish you,
and will God then take it well At your hands, if you shall refuse to do his business and work? will he always then nourish you,
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and giue you a good recompence at the last? No, no:
and give you a good recompense At the last? No, no:
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but he will turne you out of house and home, and pay you your wages (according to your euill deserts) in that lake that burneth with brimstone and fire, where you shall be tormented for euermore.
but he will turn you out of house and home, and pay you your wages (according to your evil deserts) in that lake that burns with brimstone and fire, where you shall be tormented for evermore.
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For you know, that euery tree which bringeth not forth good fruit, must be hewen downe,
For you know, that every tree which brings not forth good fruit, must be hewn down,
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and cast into the fire, according to Iohn the Baptists words in the third of Mathew, and the tenth verse thereof.
and cast into the fire, according to John the Baptists words in the third of Matthew, and the tenth verse thereof.
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For as you your selues, after you haue taken some paines, and bestowed some cost in the planting of an orchard, do looke that the same orchard should bring forth fruit, not for other men,
For as you your selves, After you have taken Some pains, and bestowed Some cost in the planting of an orchard, do look that the same orchard should bring forth fruit, not for other men,
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but for your selues, & your owne vses;
but for your selves, & your own uses;
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and if it happen, that any trees therein do waxe barren and fruitlesse, you will cut them downe,
and if it happen, that any trees therein do wax barren and fruitless, you will Cut them down,
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and not suffer them there to remaine: So you must thinke, that the Lord will deale with you.
and not suffer them there to remain: So you must think, that the Lord will deal with you.
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Behold, you are his orchard and vineyard, he hath taken great paines with you, and hath bene as it were at great cost and charges to plant you (as he speakes of Israel in the fifth of Esay, and the beginning thereof;) and he lookes that you should bring forth fruit, not to your selues,
Behold, you Are his orchard and vineyard, he hath taken great pains with you, and hath be as it were At great cost and charges to plant you (as he speaks of Israel in the fifth of Isaiah, and the beginning thereof;) and he looks that you should bring forth fruit, not to your selves,
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or to the world, or to the diuell, but to the honour and praise of his name.
or to the world, or to the Devil, but to the honour and praise of his name.
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Now then, if you shall be barren, or bring forth wild fruit much displeasing vnto his Maiestie, assure your owne soules, that he will not spare you,
Now then, if you shall be barren, or bring forth wild fruit much displeasing unto his Majesty, assure your own Souls, that he will not spare you,
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but cut you downe, and not suffer you to grow in his orchard still;
but Cut you down, and not suffer you to grow in his orchard still;
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as our Sauiour doth most excellently declare, by the parable of the figge-tree, in the 13. chapter of the Gospel according to Saint Luke, and about the beginning thereof.
as our Saviour does most excellently declare, by the parable of the Fig tree, in the 13. chapter of the Gospel according to Saint Lycia, and about the beginning thereof.
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Wherefore, I beseech you, serue ye the Lord your God, and worship him;
Wherefore, I beseech you, serve you the Lord your God, and worship him;
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be obedient vnto his voyce, and let no commandement of his seeme grieuous or irkesome vnto you,
be obedient unto his voice, and let no Commandment of his seem grievous or irksome unto you,
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but endeuor you to obserue and keepe them all.
but endeavour you to observe and keep them all.
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And as he that hath called you out of darknesse into his maruellous light, is holy,
And as he that hath called you out of darkness into his marvelous Light, is holy,
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so be you holy in all manner of conuersation, knowing that we are deliuered out of the hands of our enimies, to this end, that we should serue the Lord without feare, all the dayes of our life, in holinesse and righteousnesse before him. Luke 1.74.75.
so be you holy in all manner of Conversation, knowing that we Are Delivered out of the hands of our enemies, to this end, that we should serve the Lord without Fear, all the days of our life, in holiness and righteousness before him. Lycia 1.74.75.
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And therefore in one word, submit your selues vnto the Almightie at all times, and in all matters,
And Therefore in one word, submit your selves unto the Almighty At all times, and in all matters,
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and do as Iames doth will vs for to do, when he saith, Be ye doers of the word,
and do as James does will us for to doe, when he Says, Be you doers of the word,
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and not hearers onely, deceiuing your owne selues. Iam. 1.22.and not hearers only, deceiving your own selves. Iam. 1.22.
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Thus farre shortly for the worship or seruice it selfe, which doth belong to God the Father:
Thus Far shortly for the worship or service it self, which does belong to God the Father:
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now followeth the maner how it must be yeelded vnto him.
now follows the manner how it must be yielded unto him.
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For as God doth respect the matter of euery worke, so he hath an eye also vnto the maner of the same,
For as God does respect the matter of every work, so he hath an eye also unto the manner of the same,
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as you may see most euidently by the story of the Scriptures, and namely by the first chapter of Esay, and the sixth chapter of Mathew: where you may finde, that he doth euen loathe and reiect almes, fastings, prayers, sacrifices,
as you may see most evidently by the story of the Scriptures, and namely by the First chapter of Isaiah, and the sixth chapter of Matthew: where you may find, that he does even loathe and reject alms, Fastings, Prayers, Sacrifices,
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and other holy duties, which are commanded by his owne Maiestie; for that they are not done in the same manner, as they ought to be.
and other holy duties, which Are commanded by his own Majesty; for that they Are not done in the same manner, as they ought to be.
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Note it (I pray) well by the way, and make vse thereof to your selues, that in all your wayes you may not onely looke, that the worke it selfe, which you go about, be correspondent to the will of your God;
Note it (I pray) well by the Way, and make use thereof to your selves, that in all your ways you may not only look, that the work it self, which you go about, be correspondent to the will of your God;
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but also besure, that you do it with that holy mind and affection in euerie respect,
but also besure, that you do it with that holy mind and affection in every respect,
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as it ought to be done both by you and others.
as it ought to be done both by you and Others.
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And seeing that here are three things required of vs by name in the seruice of the Lord,
And seeing that Here Are three things required of us by name in the service of the Lord,
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as noting out the right manner how it must be exhibited vnto him, namely feare, ioy and trembling;
as noting out the right manner how it must be exhibited unto him, namely Fear, joy and trembling;
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labour you to haue them all established within your owne soules, and rest not till they be rooted there within you.
labour you to have them all established within your own Souls, and rest not till they be rooted there within you.
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For they will do you exceeding much good, and fit you euery way vnto your duties.
For they will do you exceeding much good, and fit you every Way unto your duties.
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The first of them, which is feare, will make you carefull of all the commandements of God,
The First of them, which is Fear, will make you careful of all the Commandments of God,
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and cause you to faile in none of them.
and cause you to fail in none of them.
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The second of them, which is ioy, will make you constant and stable, and cause you neuer to be weary of well doing.
The second of them, which is joy, will make you constant and stable, and cause you never to be weary of well doing.
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For the more delight that a man doth take in a thing, the more willing is he for to do it,
For the more delight that a man does take in a thing, the more willing is he for to do it,
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and it is a kind of death vnto him to be abridged from it. The third and last of them, which is trembling, will make you humble and lowly,
and it is a kind of death unto him to be abridged from it. The third and last of them, which is trembling, will make you humble and lowly,
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and cause you neuer to swell for any good which you shall euer do.
and cause you never to swell for any good which you shall ever do.
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For he that doth tremble doth suspect his owne workes, and dare not trust in them,
For he that does tremble does suspect his own works, and Dare not trust in them,
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but doth seare lest some iudgment will fall vpon him for some defects therein.
but does sear lest Some judgement will fallen upon him for Some defects therein.
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Thus in a word or two I passe ouer the manner of Gods worship, as being a thing not so cleare in it selfe,
Thus in a word or two I pass over the manner of God's worship, as being a thing not so clear in it self,
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but somewhat questionable, whether, to wit, it be agreeable to the spirit of God in the text or no; for some may doubt thereof.
but somewhat questionable, whither, to wit, it be agreeable to the Spirit of God in the text or no; for Some may doubt thereof.
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But yet on the points themselues I will stand more largely vpon, as on matters which are most euident,
But yet on the points themselves I will stand more largely upon, as on matters which Are most evident,
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and beyond all question and doubt whatsoeuer. The first of them is feare. In feare, saith the text, or after some, with reuerence;
and beyond all question and doubt whatsoever. The First of them is Fear. In Fear, Says the text, or After Some, with Reverence;
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both come almost to one end, but the former word is the better of the two:
both come almost to one end, but the former word is the better of the two:
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and he meanes the feare of his children, who are loath to offend him, not so much for feare of punishment,
and he means the Fear of his children, who Are loath to offend him, not so much for Fear of punishment,
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as for loathsomnesse on their part of loue to displease his Maiestie, or to cause him to be angry with them for any thing.
as for loathsomeness on their part of love to displease his Majesty, or to cause him to be angry with them for any thing.
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There is a two-fold feare, the one is holy and good, called filiall or childish; the other is bad and naught, termed seruile or slauish.
There is a twofold Fear, the one is holy and good, called filial or childish; the other is bad and nought, termed servile or slavish.
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The filiall or childish feare is such an one, as is in children towards their parents, who do reuerence and feare them,
The filial or childish Fear is such an one, as is in children towards their Parents, who do Reverence and Fear them,
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as being vnwilling to offend them any way, whether by words, or deeds, through the tender loue and affection, which they do beare towards them.
as being unwilling to offend them any Way, whither by words, or Deeds, through the tender love and affection, which they do bear towards them.
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The seruile or slauish feare is such an one as is in bond-slaues towards their maisters, who do reuerence and feare them,
The servile or slavish Fear is such an one as is in bondslaves towards their masters, who do Reverence and Fear them,
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and are loath to displease them whether one way or other, through the dread and feare of punishment, which otherwise they are sure to haue,
and Are loath to displease them whither one Way or other, through the dread and Fear of punishment, which otherwise they Are sure to have,
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if they offend and do contrary to their duties. So that some do feare the Lord through loue, and care to offend him;
if they offend and do contrary to their duties. So that Some do Fear the Lord through love, and care to offend him;
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and others againe do feare him through dread of punishment, and power to torment them. Of the former of these is mention here made, & not of the latter. It may be defined thus:
and Others again do Fear him through dread of punishment, and power to torment them. Of the former of these is mention Here made, & not of the latter. It may be defined thus:
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It is a reuerence of Gods Maiestie in our hearts, whereby we are made vnwilling to offend him in any thing,
It is a Reverence of God's Majesty in our hearts, whereby we Are made unwilling to offend him in any thing,
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and most willing to please him in all things, through the loue which we beare towards him,
and most willing to please him in all things, through the love which we bear towards him,
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and the great excellency of superioritie, dignity, power, and goodnesse, which we see in him, farre aboue our selues, and all other creatures besides.
and the great excellency of superiority, dignity, power, and Goodness, which we see in him, Far above our selves, and all other creatures beside.
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This is a vertue most necessary, and requisite for all Christians whatsoeuer. For hereupon hang the whole seruice of God, and all graces that belong to man,
This is a virtue most necessary, and requisite for all Christians whatsoever. For hereupon hang the Whole service of God, and all graces that belong to man,
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as might at large be shewed, if it were needfull.
as might At large be showed, if it were needful.
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But let the Example of Abraham suffise, who thinking that the feare of God was not in Gerar, vtterly despaired of any other vertue;
But let the Exampl of Abraham suffice, who thinking that the Fear of God was not in Gerar, utterly despaired of any other virtue;
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and therefore moued his wife to say, that she was his sister. Gen. 20.11. In this respect the feare of God is both by Dauid in Psal. 111.10. and also by Salomon in Pro. 1.7. called the beginning of wisedome, that is, the roote and fountaine of all goodnesse, and therefore of the whole worship and seruice of God spoken of here in this place.
and Therefore moved his wife to say, that she was his sister. Gen. 20.11. In this respect the Fear of God is both by David in Psalm 111.10. and also by Solomon in Pro 1.7. called the beginning of Wisdom, that is, the root and fountain of all Goodness, and Therefore of the Whole worship and service of God spoken of Here in this place.
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So that there is good cause, why the Prophet should require of vs, to serue the Lord with feare.
So that there is good cause, why the Prophet should require of us, to serve the Lord with Fear.
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Where-hence let vs collect this doctrine, that as we must serue the Lord, so we must feare the Lord,
Whence let us collect this Doctrine, that as we must serve the Lord, so we must Fear the Lord,
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and stand in great awe and reuerence of him.
and stand in great awe and Reverence of him.
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Thou shalt feare (saith Moses to Israel in Deut. 6.13.) the Lord thy God, and serue him, Thou shalt Fear (Says Moses to Israel in Deuteronomy 6.13.) the Lord thy God, and serve him,
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and shalt sweare by his name. Esay doth require the same duty of his people in chapter 8.13. when he saith vnto them:and shalt swear by his name. Isaiah does require the same duty of his people in chapter 8.13. when he Says unto them:
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Sanctifie the Lord of hoasts, and let him be your feare, and let him be your dread. Sanctify the Lord of hosts, and let him be your Fear, and let him be your dread.
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But to passe other places, marke what Salomon doth say of this in Eccles. 12.13. Let vs heare (saith he) the end of all, feare God, and keepe his Commandements;
But to pass other places, mark what Solomon does say of this in Eccles. 12.13. Let us hear (Says he) the end of all, Fear God, and keep his commandments;
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for this is the whole duty of man. There are diuerse reasons to moue vs hereunto.for this is the Whole duty of man. There Are diverse Reasons to move us hereunto.
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As first the greatnesse of his power and might aboue vs. Secondly, his authority and iurisdiction, which he hath ouer vs. Thirdly, his goodnesse and mercy which he doth shew vnto vs. Fourthly, his Maiestie and glory, which doth shine and glister round about vs. Fifthly, his puritie and holinesse, that is in his eyes beholding vs. And lastly, the great blessings, which the feare it selfe being had, will bring vnto vs. For all these things may iustly worke a feare in men.
As First the greatness of his power and might above us Secondly, his Authority and jurisdiction, which he hath over us Thirdly, his Goodness and mercy which he does show unto us Fourthly, his Majesty and glory, which does shine and glister round about us Fifthly, his purity and holiness, that is in his eyes beholding us And lastly, the great blessings, which the Fear it self being had, will bring unto us For all these things may justly work a Fear in men.
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Meane men (we find by experience) do feare great men, & those that are too mighty for them,
Mean men (we find by experience) do Fear great men, & those that Are too mighty for them,
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and they dare not in any case displease them. Children feare their parents, and such as haue a ruling tuition ouer them.
and they Dare not in any case displease them. Children Fear their Parents, and such as have a ruling tuition over them.
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Workemen feare their maisters by whom they liue and are maintained;
Workmen Fear their masters by whom they live and Are maintained;
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and looke who are most bountifull and prodigall vnto them, to them againe do they become most obseruant and obsequious,
and look who Are most bountiful and prodigal unto them, to them again do they become most observant and obsequious,
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as being afraid to offend them in any thing. Simple persons feare great states, & such as excel in glory & maiestie aboue thēfelues,
as being afraid to offend them in any thing. Simple Persons Fear great states, & such as excel in glory & majesty above thenfelues,
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though other wise they owe no homage or subiection vnto them.
though other wise they owe no homage or subjection unto them.
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Loose liuers and wantons feare graue & religious persons, and such as are zealous for Gods glory,
Lose livers and wantons Fear graven & religious Persons, and such as Are zealous for God's glory,
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& earnest for the saluation of mans soule, as being ashamed to powre out their euil words,
& earnest for the salvation of men soul, as being ashamed to pour out their evil words,
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or to cōmit their wicked facts before them & in their presence.
or to commit their wicked facts before them & in their presence.
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Lastly, euery one by nature is forward to apply himselfe to those things, which he doth know will bring great profit,
Lastly, every one by nature is forward to apply himself to those things, which he does know will bring great profit,
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and benefit vnto himselfe, as being desirous to be out of misery, and to liue in happinesse and prosperity all the dayes of his life.
and benefit unto himself, as being desirous to be out of misery, and to live in happiness and Prosperity all the days of his life.
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Now to apply this to God & to our selues;
Now to apply this to God & to our selves;
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first, he is of power and might, we are no body vnto him in that respect;
First, he is of power and might, we Are no body unto him in that respect;
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he is able to pay vs home, if we do displease him. This reason our Sauiour doth vrge in Math. 10.28.
he is able to pay us home, if we do displease him. This reason our Saviour does urge in Math. 10.28.
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when he wils his Apostles not to feare men, who can kil but the body,
when he wills his Apostles not to Fear men, who can kill but the body,
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but to feare the Lord, who is able to destroy both body and soule in hell.
but to Fear the Lord, who is able to destroy both body and soul in hell.
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Secondly, he hath authority & iurisdiction ouer vs, we are his, he hath made vs,
Secondly, he hath Authority & jurisdiction over us, we Are his, he hath made us,
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and he may do with vs what he will, as the potter doth with his vessell,
and he may do with us what he will, as the potter does with his vessel,
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or as the master doth with his seruant. This reason the Lord himselfe doth presse in Malach. 1.6. saying, A son honoreth his father, and aseruant his maister.
or as the master does with his servant. This reason the Lord himself does press in Malachi 1.6. saying, A son Honoureth his father, and aseruant his master.
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If then I be a father, where is mine honor? & if I be a master, where is my feare? saith the Lord of hosts vnto you, ô Priests, that despise my name. If then I be a father, where is mine honour? & if I be a master, where is my Fear? Says the Lord of hosts unto you, o Priests, that despise my name.
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Thirdly, he is good and kind to vs, his benefites which we do enioy from him, are infinite, we haue all that we haue from him,
Thirdly, he is good and kind to us, his benefits which we do enjoy from him, Are infinite, we have all that we have from him,
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euen our liues and all the rest. This reason Dauid doth touch in Psal. 130.4. when he saith vnto the Lord, But mercy is with thee, that thou mayest be feared.
even our lives and all the rest. This reason David does touch in Psalm 130.4. when he Says unto the Lord, But mercy is with thee, that thou Mayest be feared.
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Fourthly, he is a God of infinite Maiesty, and we are but poore simple creatures, made of the dust and clay of the ground;
Fourthly, he is a God of infinite Majesty, and we Are but poor simple creatures, made of the dust and clay of the ground;
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the heauen of heauens cannot containe him, neither can the Angels themselues stand before him for his brightnesse,
the heaven of heavens cannot contain him, neither can the Angels themselves stand before him for his brightness,
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vnlesse they couer their faces with two of their wings. This reason doth Moses glance at in Exodus 20.20.
unless they cover their faces with two of their wings. This reason does Moses glance At in Exodus 20.20.
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when he shewes the end, wherefore the Lord did publish his law in that glorious and maiesticall maner as he did, in thunders, lightnings, and the like, saying:
when he shows the end, Wherefore the Lord did publish his law in that glorious and majestical manner as he did, in Thunders, lightnings, and the like, saying:
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For God is come to proue you, and that his feare may be before you, that ye sinne not. For God is come to prove you, and that his Fear may be before you, that you sin not.
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Fifthly, he is holy and righteous, his eyes are pure eyes, and cannot abide to behold sinne and iniquity.
Fifthly, he is holy and righteous, his eyes Are pure eyes, and cannot abide to behold sin and iniquity.
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This reason is laid downe before the eyes of the Israelites oftentimes in the old Testament by the Spirit of God,
This reason is laid down before the eyes of the Israelites oftentimes in the old Testament by the Spirit of God,
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when he would draw them to the true feare and seruice of the Almighty, from all such manners as were found among the Gentiles.
when he would draw them to the true Fear and service of the Almighty, from all such manners as were found among the Gentiles.
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For then still his holinesse and puritie was enforced vpon them.
For then still his holiness and purity was Enforced upon them.
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Finally, the cōmodities, which the feare of the Lord being once had, wil bring vnto vs, are exceeding large and great.
Finally, the commodities, which the Fear of the Lord being once had, will bring unto us, Are exceeding large and great.
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For first, it will make vs holy and frameable vnto Gods will, in auoiding those things which he hath condemned,
For First, it will make us holy and frameable unto God's will, in avoiding those things which he hath condemned,
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and in performing those things, which he hath commanded.
and in performing those things, which he hath commanded.
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The feare of the Lord (saith Salomon in Prou. 8.13.) is to hate euill, as pride and arrogancie, and the euill way. The Fear of the Lord (Says Solomon in Prou. 8.13.) is to hate evil, as pride and arrogancy, and the evil Way.
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Where he sheweth, that in what measure any one feareth God, in the same measure, he doth loath and detest all euill;
Where he shows, that in what measure any one fears God, in the same measure, he does loath and detest all evil;
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yea not onely the open & abhominable sinnes, which the world doth condemne, but the most secret and hidden.
yea not only the open & abominable Sins, which the world does condemn, but the most secret and hidden.
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For he saith not, to hate euill, as murther and adultery, but pride & arrogancy, which lie in the heart,
For he Says not, to hate evil, as murder and adultery, but pride & arrogance, which lie in the heart,
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and do not shew themselues to the world, yet he that feareth God, will hate them.
and do not show themselves to the world, yet he that fears God, will hate them.
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Secondly, it wil make vs blessed and happy in all our wayes. Blessed (saith Dauid in Psal. 128.1.) is euery one, that feareth the Lord, and walketh in his wayes.
Secondly, it will make us blessed and happy in all our ways. Blessed (Says David in Psalm 128.1.) is every one, that fears the Lord, and walks in his ways.
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This reason the sweet Singer of Israel hath alleaged in Psal. 34.9. when he saith, Feare the Lord, ye his Saints, for nothing wanteth in them that feare him:
This reason the sweet Singer of Israel hath alleged in Psalm 34.9. when he Says, fear the Lord, you his Saints, for nothing Wants in them that Fear him:
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nothing he meanes, which is good and wholesome for them, as he speakes elsewhere, saying:
nothing he means, which is good and wholesome for them, as he speaks elsewhere, saying:
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The Lord will giue grace and glorie, and no good thing will he with-hold from them that walke vprightly. Psal. 84.17.The Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. Psalm 84.17.
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So that the feare of the Lord brings with it alwayes a plentie of all good things,
So that the Fear of the Lord brings with it always a plenty of all good things,
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& comes laden with the blessings of God, whersoeuer it comes.
& comes laden with the blessings of God, wheresoever it comes.
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For all these causes now rehearsed should we feare the Lord, and in reuerence endeuor to please him.
For all these Causes now rehearsed should we Fear the Lord, and in Reverence endeavour to please him.
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The vse that we must make of this, is first, to condemne those that haue not the true feare of the Lord before their eies. Alas their case is miserable.
The use that we must make of this, is First, to condemn those that have not the true Fear of the Lord before their eyes. Alas their case is miserable.
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For they serue not the true and liuing God, what shew of religion soeuer they do make,
For they serve not the true and living God, what show of Religion soever they do make,
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or what brags soeuer they do giue forth concerning the same.
or what brags soever they do give forth Concerning the same.
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For seeing the feare of God is the very beginning of wisedome, and the soundation or groundsill of Gods worship (as hath bene proued vnto you already,) it is vnpossible, that either they should haue any true wisedome in them,
For seeing the Fear of God is the very beginning of Wisdom, and the Foundation or groundsill of God's worship (as hath be proved unto you already,) it is unpossible, that either they should have any true Wisdom in them,
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or else religiously should serue the Lord, when they want this feare, the only cause and fountaine thereof.
or Else religiously should serve the Lord, when they want this Fear, the only cause and fountain thereof.
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Secondly, this may serue to stirre vs vp to get the feare of the Lord vnto our selues,
Secondly, this may serve to stir us up to get the Fear of the Lord unto our selves,
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and to labor by all meanes possible to bring our hearts thereunto, that so we may truly say of our selues, that the Lord is our feare and our dread.
and to labour by all means possible to bring our hearts thereunto, that so we may truly say of our selves, that the Lord is our Fear and our dread.
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But against this it may be obiected:
But against this it may be objected:
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first, that perfect loue doth cast out feare, according to Iohns words, in 1. Iohn 4.18.
First, that perfect love does cast out Fear, according to Iohns words, in 1. John 4.18.
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Secondly, that we are deliuered from our enimies, that we should serue the Lord without feare,
Secondly, that we Are Delivered from our enemies, that we should serve the Lord without Fear,
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as it is in Luk. 1.74.
as it is in Luk. 1.74.
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To this I answer, that perfect loue doth cast out hellish feare, and that slauish or seruile one, whereof we spake before, that makes man to tremble before God for feare of punishment,
To this I answer, that perfect love does cast out hellish Fear, and that slavish or servile one, whereof we spoke before, that makes man to tremble before God for Fear of punishment,
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and to flie from him, as from a terrible Iudge;
and to fly from him, as from a terrible Judge;
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but on the contrary side it causeth that holy and childish feare (mentioned also before) that makes man more carefull to come vnto him,
but on the contrary side it Causes that holy and childish Fear (mentioned also before) that makes man more careful to come unto him,
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and to worship him as he ought to do. From the former of these we are deliuered, but not from the latter.
and to worship him as he ought to do. From the former of these we Are Delivered, but not from the latter.
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We haue not receiued the spirit of bondage (saith Paul in Rom. 8.15.) to feare againe, but the Spirit of adoption, whereby we cry Abbah, Father. We have not received the Spirit of bondage (Says Paul in Rom. 8.15.) to Fear again, but the Spirit of adoption, whereby we cry Abbah, Father.
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So that true loue is so farre off from casting out this holy feare of adoption,
So that true love is so Far off from casting out this holy Fear of adoption,
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or reuerence, whereby we are drawne to hate sinne in loue towards God, and not for punishments sake;
or Reverence, whereby we Are drawn to hate sin in love towards God, and not for punishments sake;
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that it doth bring it in, and establish it within vs. Yet this is to be noted by the way, that seruile feare is a good meanes at the first to bring vs vnto God.
that it does bring it in, and establish it within us Yet this is to be noted by the Way, that servile Fear is a good means At the First to bring us unto God.
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For it prepareth a place for the holy Ghost to bring him into our soules, as the bristle bringeth in the thrid:
For it Prepareth a place for the holy Ghost to bring him into our Souls, as the bristle brings in the thrid:
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but when he is once entred into vs, and hath taken vp the possession of our soules within vs;
but when he is once entered into us, and hath taken up the possession of our Souls within us;
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then this feare is gone, as the bristle is when the thrid is entred into the hole.
then this Fear is gone, as the bristle is when the thrid is entered into the hold.
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Besides this you must marke, that as the children of God are not by and by perfect,
Beside this you must mark, that as the children of God Are not by and by perfect,
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so a peece of this feare may still remaine in them:
so a piece of this Fear may still remain in them:
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wherupon some make a feare, which is in the midst of these two feares, the filiall and seruile, calling it timor initialis, an entring feare, reaching out her right hand vnto the one,
whereupon Some make a Fear, which is in the midst of these two fears, the filial and servile, calling it timor Initialis, an entering Fear, reaching out her right hand unto the one,
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and her left hand vnto the other, being found euen in men renued by the Spirit of loue, whose sanctification is but begun;
and her left hand unto the other, being found even in men renewed by the Spirit of love, whose sanctification is but begun;
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and therefore as they feare separation from God by offence, which belongeth vnto filiall feare, and proceedeth from loue:
and Therefore as they Fear separation from God by offence, which belongeth unto filial Fear, and Proceedeth from love:
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so they feare punishments and euils, which God hath prepared for the offendors; which belongeth to seruile feare, and proceedeth from the same.
so they Fear punishments and evils, which God hath prepared for the offenders; which belongeth to servile Fear, and Proceedeth from the same.
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But to proceed on, the feare that is here required of vs, and which is to last for euer, is that feare of reuerence, whereby we beholding on the one side our owne paruitie and smalnesse,
But to proceed on, the Fear that is Here required of us, and which is to last for ever, is that Fear of Reverence, whereby we beholding on the one side our own paruitie and smallness,
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and the excellency of our God, and his incomprehensible Maiestie on the other side, dare not lift vp our selues against him,
and the excellency of our God, and his incomprehensible Majesty on the other side, Dare not lift up our selves against him,
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but do stand in awe of him with all reuerence, being loath to offend him in any thing,
but do stand in awe of him with all Reverence, being loath to offend him in any thing,
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and most carefull to please him in all things.
and most careful to please him in all things.
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It is such a feare as is in louing children towards their parents, in dutifull wiues towards their husbands,
It is such a Fear as is in loving children towards their Parents, in dutiful wives towards their Husbands,
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and in faithful subiects towards their Princes.
and in faithful Subjects towards their Princes.
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The fountaine whereof is loue, and a due consideration of his excellency euery way aboue vs. To this feare must we stirre vp our soules euery day.
The fountain whereof is love, and a due consideration of his excellency every Way above us To this Fear must we stir up our Souls every day.
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And so farre as we would either worship God aright, or haue his blessings powred downe vpon vs (whether for this life,
And so Far as we would either worship God aright, or have his blessings poured down upon us (whither for this life,
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or the life to come) we must striue and contend with our soules and hearts to bring them hereunto, that so we may alwayes reuerence and dread the great name of the Lord of hosts.
or the life to come) we must strive and contend with our Souls and hearts to bring them hereunto, that so we may always Reverence and dread the great name of the Lord of hosts.
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Doubtlesse we shall nener serue the Lord aright, or become happie and blessed, vntill this be brought to passe.
Doubtless we shall nener serve the Lord aright, or become happy and blessed, until this be brought to pass.
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Well we may performe some duties in outward appearance, but we shal neuer looke to all with a good heart and conscience within:
Well we may perform Some duties in outward appearance, but we shall never look to all with a good heart and conscience within:
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and howsoeuer we prosper and flourish for a while, yet woe and destruction will ouertake vs at the last.
and howsoever we prosper and flourish for a while, yet woe and destruction will overtake us At the last.
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But let his feare be once planted within vs, then shall we inwardly and from the heart, haue a respect vnto all his commandements,
But let his Fear be once planted within us, then shall we inwardly and from the heart, have a respect unto all his Commandments,
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and be most carefull to please him in all things. And then againe shall we prosper and flourish for euer, not only in this world,
and be most careful to please him in all things. And then again shall we prosper and flourish for ever, not only in this world,
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but much more in the world to come.
but much more in the world to come.
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If any then shall come vnto vs, to entice vs vnto any wickednesle whatsoeuer, as Potiphars wife came vnto Ioseph, & enticed him vnto vncleannes;
If any then shall come unto us, to entice us unto any wickednesle whatsoever, as Potiphars wife Come unto Ioseph, & enticed him unto uncleanness;
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we shall not consent vnto him therein, no more then he did vnto her, who was kept therefrom by the feare of his God.
we shall not consent unto him therein, no more then he did unto her, who was kept therefrom by the Fear of his God.
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And if any crosse then shall begin to assault vs, and to lie heauie vpon vs, the Lord will be ready to remoue it from vs,
And if any cross then shall begin to assault us, and to lie heavy upon us, the Lord will be ready to remove it from us,
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& to supply on the other side all our defects & wants whatsoeuer.
& to supply on the other side all our defects & Wants whatsoever.
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For he is alwaies present with them that feare him, & there is no good thing,
For he is always present with them that Fear him, & there is no good thing,
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but they shall haue the same stom him, as you haue heard already. Wherefore looke you to this your duty, and feare ye the Lord your God.
but they shall have the same stom him, as you have herd already. Wherefore look you to this your duty, and Fear you the Lord your God.
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Remember, that he is your Father, your Master, your Sauiour, your Benefactor, your King, and one that is full of power and maiestie,
remember, that he is your Father, your Master, your Saviour, your Benefactor, your King, and one that is full of power and majesty,
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and of such pure eies, that he cannot endure any corruption whatsoeuer.
and of such pure eyes, that he cannot endure any corruption whatsoever.
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For shall the child feare his father, the seruant his maister, the subiect his king, the poore his benefactor, the redeemed his sauiour, the weaker his stronger, the baser his more honorable,
For shall the child Fear his father, the servant his master, the Subject his King, the poor his benefactor, the redeemed his Saviour, the Weaker his Stronger, the baser his more honourable,
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and the loose persons such as are stayd and graue for religion? And yet will not you feare the Lord your God, who is all these vnto you? Yes, yes, we would do it, may you say,
and the lose Persons such as Are stayed and graven for Religion? And yet will not you Fear the Lord your God, who is all these unto you? Yes, yes, we would do it, may you say,
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but what course shall we take to attaine thereunto? You must do these things.
but what course shall we take to attain thereunto? You must do these things.
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First, you must deny your selues quite, and renounce vtterly all the carnall wisedome, that is in you.
First, you must deny your selves quite, and renounce utterly all the carnal Wisdom, that is in you.
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As Salomon saith in Prou. 3.7. Be not wise in thine owne eies, but feare God, and depart from euill.
As Solomon Says in Prou. 3.7. Be not wise in thine own eyes, but Fear God, and depart from evil.
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As though a man could neuer feare God, so long as he is well conceited of his owne wisdome.
As though a man could never Fear God, so long as he is well conceited of his own Wisdom.
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And indeed no more cā he;
And indeed no more can he;
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For the wisdome of the flesh is enmitie to God, and will not be subiect in any sort vnto his law. Rom. 8.7.
For the Wisdom of the Flesh is enmity to God, and will not be Subject in any sort unto his law. Rom. 8.7.
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Secondly, you must pray heartily vnto the Lord for his heauenly grace to helpe you in this respect.
Secondly, you must pray heartily unto the Lord for his heavenly grace to help you in this respect.
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For it is he alone, that must bestow this feare vpon you:
For it is he alone, that must bestow this Fear upon you:
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for otherwise you can neuer haue it, who of your selues can do nothing, no not so much as think one good thought,
for otherwise you can never have it, who of your selves can do nothing, no not so much as think one good Thought,
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as Paul doth confesse of himselfe in 2. Cor. 3.5. Lastly, you must often and seriously thinke on all the reasons before going, as also deeply meditate with your selues vpon Gods fearefull iudgements, which he hath executed vpon sinners from time to time.
as Paul does confess of himself in 2. Cor. 3.5. Lastly, you must often and seriously think on all the Reasons before going, as also deeply meditate with your selves upon God's fearful Judgments, which he hath executed upon Sinners from time to time.
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For this will breed in your hearts a sense & awe of his Maiestie, as we may see by many stories in the Bible,
For this will breed in your hearts a sense & awe of his Majesty, as we may see by many stories in the bible,
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and namely by that which is written in the Acts of the Apostles, chap. 5. verse 11. where you find, that feare came on all the Church,
and namely by that which is written in the Acts of the Apostles, chap. 5. verse 11. where you find, that Fear Come on all the Church,
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and on as many as heard what iudgement fell vpon Ananias and Sapphira his wife,
and on as many as herd what judgement fell upon Ananias and Sapphira his wife,
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when both of them fell downe at Peters feete, and yeelded vp the ghost before him.
when both of them fell down At Peter's feet, and yielded up the ghost before him.
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Wherefore performe these things with care and conscience, and no doubt, but you shall haue the true feare of the Lord at the last within you.
Wherefore perform these things with care and conscience, and no doubt, but you shall have the true Fear of the Lord At the last within you.
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Hitherto of the first point, now followeth the second, which is ioy. Andreioyce, saith the Prophet.
Hitherto of the First point, now follows the second, which is joy. Andreioyce, Says the Prophet.
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In the entrance of the Psalme it is euident, that they were grieued against the Lord,
In the Entrance of the Psalm it is evident, that they were grieved against the Lord,
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and that they did, as it were, loathe and abhorre him;
and that they did, as it were, loathe and abhor him;
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but now on the contrary side they are willed to reioyce in him, and to be glad in his behalfe:
but now on the contrary side they Are willed to rejoice in him, and to be glad in his behalf:
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and there is good reason for it too, not onely because he hath set such a good and bountifull king ouer them, as his Sonne is;
and there is good reason for it too, not only Because he hath Set such a good and bountiful King over them, as his Son is;
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but also because he himselfe is so sweete a God, and his seruice so pleasant and beneficial as it is.
but also Because he himself is so sweet a God, and his service so pleasant and beneficial as it is.
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Then as men do desire to haue their seruants to reioyce in them, and in their seruice,
Then as men do desire to have their Servants to rejoice in them, and in their service,
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and to doe whatsoeuer they doe with chearefull hearts:
and to do whatsoever they do with cheerful hearts:
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so the Lord would haue them his seruants to reioyce in him & in his seruice,
so the Lord would have them his Servants to rejoice in him & in his service,
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and not to go about his busines with murmuring and repining soules, but with cheerfulnesse and alacritie of spirit.
and not to go about his business with murmuring and repining Souls, but with cheerfulness and alacrity of Spirit.
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Learne we then from hence this doctrine:
Learn we then from hence this Doctrine:
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that we must reioyce and be glad in the Lord our God, and in all that seruice, which we do performe vnto him.
that we must rejoice and be glad in the Lord our God, and in all that service, which we do perform unto him.
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To this we are exhorted in many places of the word.
To this we Are exhorted in many places of the word.
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Be glad ye righteous (saith Dauid in Psal. 32.11.) and reioyce in the Lord, Be glad you righteous (Says David in Psalm 32.11.) and rejoice in the Lord,
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and be ioyfull all ye that are vpright in heart. and be joyful all you that Are upright in heart.
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Likewise Paul writing vnto the Philippians in the 4. Chap. and 4. verse thereof, he doth stirre them vp vnto the same duty, saying:
Likewise Paul writing unto the Philippians in the 4. Chap. and 4. verse thereof, he does stir them up unto the same duty, saying:
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Reioyce in the Lord alway, againe I say, reioyce. But those places, which are in Esay 54.1. and in Zophonie 3.14.Rejoice in the Lord always, again I say, rejoice. But those places, which Are in Isaiah 54.1. and in Zephonie 3.14.
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&c. are excellent for this purpose, if they be well considered of, and therefore (I pray) reade them at your leisure, and marke them well.etc. Are excellent for this purpose, if they be well considered of, and Therefore (I pray) read them At your leisure, and mark them well.
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But to leaue the doctrine, which is cleare and cuident of it selfe, and to come to the reasons of it, to consider with our selues,
But to leave the Doctrine, which is clear and cuident of it self, and to come to the Reasons of it, to Consider with our selves,
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why we should do it, they are in number these two.
why we should do it, they Are in number these two.
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First, because he doth excell and passe all the creatures in the whole world for all good things whatsoeuer.
First, Because he does excel and pass all the creatures in the Whole world for all good things whatsoever.
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For we are wont to reioyce in such things as are singular, and do go beyond others for goodnesse.
For we Are wont to rejoice in such things as Are singular, and do go beyond Others for Goodness.
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As for example, if a man hath a faire beautifull woman to his wife, passing other women for beautie or pulchritude:
As for Exampl, if a man hath a fair beautiful woman to his wife, passing other women for beauty or pulchritude:
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Or if he hath a goodly child of admirable parts to his sonne, excelling other children for learning, and other rich endowments:
Or if he hath a goodly child of admirable parts to his son, excelling other children for learning, and other rich endowments:
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Or lastly, if he hath a stately commodious house for his dwelling, ouer-matching all other houses in the country about him, for pompe and necessary vses;
Or lastly, if he hath a stately commodious house for his Dwelling, overmatching all other houses in the country about him, for pomp and necessary uses;
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how much doth he reioyce in these? daily experience doth teach vs, that they are the only ioy and delight of his soule.
how much does he rejoice in these? daily experience does teach us, that they Are the only joy and delight of his soul.
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And euen so should it be with vs in regard of our God:
And even so should it be with us in regard of our God:
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for he doth passe and excell all others whatsoeuer, as in wisedome, in mercy, in iustice, in power, in loue, in goodnesse, in glory, and the rest.
for he does pass and excel all Others whatsoever, as in Wisdom, in mercy, in Justice, in power, in love, in Goodness, in glory, and the rest.
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And therefore we should reioyce in him, and make him our sole delight and pleasure.
And Therefore we should rejoice in him, and make him our sole delight and pleasure.
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The other reason is this, because he doth, and also is most able to do vs most good,
The other reason is this, Because he does, and also is most able to do us most good,
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and to blesse vs both here in this world, and also in the world to come.
and to bless us both Here in this world, and also in the world to come.
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For it is an vsuall thing with vs euermore to reioyce in those things, which are good and profitable vnto vs,
For it is an usual thing with us evermore to rejoice in those things, which Are good and profitable unto us,
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and the more commodious and beneficiall any thing is vnto vs, the more commonly do we reioyce and delight therein.
and the more commodious and beneficial any thing is unto us, the more commonly do we rejoice and delight therein.
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I need not demonstrate this vnto you by any examples. For you know it too well your selues.
I need not demonstrate this unto you by any Examples. For you know it too well your selves.
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Doubtlesse, if any of vs haue but a friend, who is alwayes kind and louing vnto vs,
Doubtless, if any of us have but a friend, who is always kind and loving unto us,
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as being ready still with his horse to lend it vs, with his plough to labour for vs, with his money to lay it out vpon vs,
as being ready still with his horse to lend it us, with his plough to labour for us, with his money to lay it out upon us,
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and with his body to go and come at our desire for our profite and emolument, we cannot but greatly reioyce in him,
and with his body to go and come At our desire for our profit and emolument, we cannot but greatly rejoice in him,
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and be exceeding glad, that euer we met with such a good and faithfull friend.
and be exceeding glad, that ever we met with such a good and faithful friend.
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But behold (dearely beloued) the Lord our God doth passe him by many and infinite degrees:
But behold (dearly Beloved) the Lord our God does pass him by many and infinite Degrees:
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for all that we haue we haue from him, he doth neuer faile vs, but he doth helpe vs euery day and night,
for all that we have we have from him, he does never fail us, but he does help us every day and night,
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and he is able to do vs good for euermore;
and he is able to do us good for evermore;
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to blesse vs here, and all that we haue, and to crowne vs with glory hereafter in the heauens aboue, where shall be ioy, and no sorrow; health and no sicknesse; holinesse and no wickednesse; glory and no shame; riches and no pouerty; life and no death;
to bless us Here, and all that we have, and to crown us with glory hereafter in the heavens above, where shall be joy, and no sorrow; health and no sickness; holiness and no wickedness; glory and no shame; riches and no poverty; life and no death;
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and in one word, happinesse, and no misery. And therefore there is great cause why we should reioyce and be glad in him.
and in one word, happiness, and no misery. And Therefore there is great cause why we should rejoice and be glad in him.
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This then plainly reproueth such as take their delight and pleasure in worldly matters, and in the vanities of this life,
This then plainly Reproveth such as take their delight and pleasure in worldly matters, and in the vanities of this life,
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but not in the Lord, nor his wayes. Some you shall find reioycing in their wisdome; some in their riches; some in their strength; some in their parentage; some in their honors; some in their sports;
but not in the Lord, nor his ways. some you shall find rejoicing in their Wisdom; Some in their riches; Some in their strength; Some in their parentage; Some in their honours; Some in their sports;
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some in one thing and some in another: but few in the Lord and his seruice.
Some in one thing and Some in Another: but few in the Lord and his service.
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But this is condemned you may see in Ieremy 9.23.24.
But this is condemned you may see in Ieremy 9.23.24.
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where the Lord doth forbid the wise man to glory in his wisedome, and the strong man to glory in his strength,
where the Lord does forbid the wise man to glory in his Wisdom, and the strong man to glory in his strength,
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and the rich man to glory in his riches; and doth command all to glory in him, and his knowledge.
and the rich man to glory in his riches; and does command all to glory in him, and his knowledge.
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And therefore Paul doth say, Let him that reioyceth, reioyce in the Lord. 1. Cor. 1.31. & 2. Cor. 10.17.
And Therefore Paul does say, Let him that rejoices, rejoice in the Lord. 1. Cor. 1.31. & 2. Cor. 10.17.
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Secondly, as this doth controlle them, who take no pleasure in the Lord, but do go about his seruice with vnwilling and heauie hearts,
Secondly, as this does control them, who take no pleasure in the Lord, but do go about his service with unwilling and heavy hearts,
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like vnto the Beare, that is drawne to the stake:
like unto the Bear, that is drawn to the stake:
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so it doth teach vs, that that is but a slaunder, which is cast out against vs,
so it does teach us, that that is but a slander, which is cast out against us,
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when men say, that Religion breeds melancholy, and cuts off all mirth and ioy. For here you see, we are called vpon to reioyce:
when men say, that Religion breeds melancholy, and cuts off all mirth and joy. For Here you see, we Are called upon to rejoice:
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and this ioy also that is in vs, is exceeding large and great. For Peter doth shew, that it is vnspeakable and glorious in 1. Pet. 1.8. when he saith, that we do beleeue in Christ, though we see him not, and do reioyce in him with ioy vnspeakable and glorious.
and this joy also that is in us, is exceeding large and great. For Peter does show, that it is unspeakable and glorious in 1. Pet. 1.8. when he Says, that we do believe in christ, though we see him not, and do rejoice in him with joy unspeakable and glorious.
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And Esay also doth shew (in chap. 9.3.) that it is like the ioy in haruest,
And Isaiah also does show (in chap. 9.3.) that it is like the joy in harvest,
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and as men reioyce, when they diuide a spoyle. True it is, that religion doth cut off all wicked and prophane mirth and ioy;
and as men rejoice, when they divide a spoil. True it is, that Religion does Cut off all wicked and profane mirth and joy;
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but as for that, which is holy and good, consisting in the Lord and vpright waies, it doth bring that in,
but as for that, which is holy and good, consisting in the Lord and upright ways, it does bring that in,
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and daily increase it in our soules. For as Paule doth teach vs in Rom. 14.17.
and daily increase it in our Souls. For as Paul does teach us in Rom. 14.17.
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The kingdome of God standeth not in meate and drinke, but in righteousnesse, and peace, and ioy in the holy Ghost. The Kingdom of God Stands not in meat and drink, but in righteousness, and peace, and joy in the holy Ghost.
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As here is righteousnesse in the Church or Kingdome of God, so here is peace and ioy, which the holy Ghost doth worke in the hearts of men.
As Here is righteousness in the Church or Kingdom of God, so Here is peace and joy, which the holy Ghost does work in the hearts of men.
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You may see in Psal. 68.3. & Psal. 106.5. that reioycing doth belong to the people of God.
You may see in Psalm 68.3. & Psalm 106.5. that rejoicing does belong to the people of God.
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But the righteous (saith the Prophet in the former of these two places) shall be glad and reioyce before God, But the righteous (Says the Prophet in the former of these two places) shall be glad and rejoice before God,
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yea they shall leape for ioy. And againe he saith in the latter of them:yea they shall leap for joy. And again he Says in the latter of them:
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Remember me, ô Lord, with the fauour of thy people, visit me with thy saluation, that I may see the felicity of thy chosen, remember me, o Lord, with the favour of thy people, visit me with thy salvation, that I may see the felicity of thy chosen,
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and reioyce in the ioy of thy people, and glory with thine inheritance. and rejoice in the joy of thy people, and glory with thine inheritance.
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The musicke that was vsed vnder the Law in the Temple may well declare this thing:
The music that was used under the Law in the Temple may well declare this thing:
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for that was typicall, and figured out the true ioy and mirth, which should be in the Christian Church, where is the assurance of the remission of sinnes, and life eternall.
for that was typical, and figured out the true joy and mirth, which should be in the Christian Church, where is the assurance of the remission of Sins, and life Eternal.
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Surely to speake all in one word, Gods children haue more ioy of heart then the wicked haue,
Surely to speak all in one word, God's children have more joy of heart then the wicked have,
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as Dauid doth declare in Psal. 4.6. and this their ioy also is of longer continuance:
as David does declare in Psalm 4.6. and this their joy also is of longer Continuance:
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for it shall neuer be taken from them, as our Sauiors words do import, in Ioh. 16.22.
for it shall never be taken from them, as our Saviors words do import, in John 16.22.
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Finally, out of this we may learne, to stzine against our sorrow and pensiuenesse, that so we may reioyce still in the Lord and his wayes.
Finally, out of this we may Learn, to stzine against our sorrow and pensiveness, that so we may rejoice still in the Lord and his ways.
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For seeing we are called vpon for this duty, we must performe it.
For seeing we Are called upon for this duty, we must perform it.
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We must reioyce and be glad in the Lord, as the Church doth speake of her selfe in the Canticles, Chap. 1. ver. 3. Howsoeuer we may mourne sometimes for our sinnes,
We must rejoice and be glad in the Lord, as the Church does speak of her self in the Canticles, Chap. 1. ver. 3. Howsoever we may mourn sometime for our Sins,
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and be pensiue for our transgressions: yet we must not suffer our sorrow to ouercome vs, but we must ouercome it,
and be pensive for our transgressions: yet we must not suffer our sorrow to overcome us, but we must overcome it,
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and breake out into ioy and mirth before the Lord.
and break out into joy and mirth before the Lord.
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And this our ioy and mirth must not be in feasting, in playing, and in wickednesse, according to the course of this world,
And this our joy and mirth must not be in feasting, in playing, and in wickedness, according to the course of this world,
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but it must be in spirituall matters, and in the holy exercises of religion, which do belong vnto the Lord.
but it must be in spiritual matters, and in the holy exercises of Religion, which do belong unto the Lord.
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We must go about the businesse of our God, and his holy seruice, as chearfully, and as willingly as if we went vnto a feast;
We must go about the business of our God, and his holy service, as cheerfully, and as willingly as if we went unto a feast;
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and take as great delight and pleasure therein, as we do in any banquet whatsoeuer; according vnto the example of Dauid, and others, spoken of in Psalm. 42.4.
and take as great delight and pleasure therein, as we do in any banquet whatsoever; according unto the Exampl of David, and Others, spoken of in Psalm. 42.4.
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who are said there to go into the house of God with the voyce of singing and praise,
who Are said there to go into the house of God with the voice of singing and praise,
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as a multitude that keepeth a feast.
as a multitude that Keepeth a feast.
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And that this may the better be performed of vs, we must first labour to be fully reconciled vnto God,
And that this may the better be performed of us, we must First labour to be Fully reconciled unto God,
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& to be assured that he is become our God and Sauiour. For otherwise we shall neuer reioyce in him aright, but rather detest and abhorre him.
& to be assured that he is become our God and Saviour. For otherwise we shall never rejoice in him aright, but rather detest and abhor him.
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Secondly, we must know and remember, that the seruice which he doth require of vs, is a reasonable sernice;
Secondly, we must know and Remember, that the service which he does require of us, is a reasonable sernice;
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and that there is a great reward layd vp for them which shall do the same.
and that there is a great reward laid up for them which shall do the same.
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For otherwise it will be grieuous and irksome vnto vs;
For otherwise it will be grievous and irksome unto us;
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but this will make it easie and pleasant, and as sweet to vs, as the hony, or hony combe;
but this will make it easy and pleasant, and as sweet to us, as the honey, or honey comb;
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as Dauid doth speake of it in regard of himselfe, in Ps. 19.10.
as David does speak of it in regard of himself, in Ps. 19.10.
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Wherefore looke (I pray) vnto both these things, that so the Lord and his seruice may be vnto you, the very ioy, and reioycing of your hearts.
Wherefore look (I pray) unto both these things, that so the Lord and his service may be unto you, the very joy, and rejoicing of your hearts.
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And in any case be neuer quiet or at rest, vntill you haue brought your hearts to this,
And in any case be never quiet or At rest, until you have brought your hearts to this,
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euen to reioyce in the Lord your God, as it is here in our text required of you.
even to rejoice in the Lord your God, as it is Here in our text required of you.
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For this ioy being once had, will be maruellous commodious and beneficiall vnto you. For first, it will bring comfort vnto you in the midst of all your troubles,
For this joy being once had, will be marvelous commodious and beneficial unto you. For First, it will bring Comfort unto you in the midst of all your Troubles,
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and take away the sharpnesse thereof from your soules.
and take away the sharpness thereof from your Souls.
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Secondly, it will helpe the good estate of your bodies, and make them the more strong and healthfull.
Secondly, it will help the good estate of your bodies, and make them the more strong and healthful.
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For a ioyfull heart (saith Salomon in Prou. 17.22.) causeth good health, but asorrowfull minde drieth the bones.
For a joyful heart (Says Solomon in Prou. 17.22.) Causes good health, but asorrowfull mind drieth the bones.
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Thirdly, it will fit you for the seruice and worship of the Almighty, and cause you to be very prompt & expert in doing the same.
Thirdly, it will fit you for the service and worship of the Almighty, and cause you to be very prompt & expert in doing the same.
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For the heart is fittest for holy duties, when it doth reioyce, as Elisha was to prophesie when the musitian plaied. 2. King. 3.15.
For the heart is Fittest for holy duties, when it does rejoice, as Elisha was to prophesy when the musician played. 2. King. 3.15.
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Finally, it will confirme you in your holy religion, and so establish you in the same, that you shall neuer shrinke away from it while you liue.
Finally, it will confirm you in your holy Religion, and so establish you in the same, that you shall never shrink away from it while you live.
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For we are neuer weary of that, wherein we do reioyce, but the more we do the same, the more greedy still are we for to do it,
For we Are never weary of that, wherein we do rejoice, but the more we do the same, the more greedy still Are we for to do it,
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and it is a kinde of death vnto vs for to leaue it.
and it is a kind of death unto us for to leave it.
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And yet wil you not for all this reioyce in the Lord? Remember your selues,
And yet will you not for all this rejoice in the Lord? remember your selves,
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and labour for to do it, and giue no rest (I say) vnto your soules,
and labour for to do it, and give no rest (I say) unto your Souls,
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vntill you can bring it to passe. And so I come vnto the last poynt, which is Trembling.
until you can bring it to pass. And so I come unto the last point, which is Trembling.
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As we must reioyce in the Lord, nothing doubting of his loue and good will towards vs,
As we must rejoice in the Lord, nothing doubting of his love and good will towards us,
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so we must tremble before him, carrying our selues with all reuerence and lowlinesse towards him,
so we must tremble before him, carrying our selves with all Reverence and lowliness towards him,
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as it doth be come vs. And therefore the Prophet doth adde, in trembling. Reioyce (saith he) intrembling. It is manifest in the former part of the Psalme, that they were high-minded,
as it does be come us And Therefore the Prophet does add, in trembling. Rejoice (Says he) intrembling. It is manifest in the former part of the Psalm, that they were High-minded,
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and stout against the Lord, in that they did take vp weapons and armes against him:
and stout against the Lord, in that they did take up weapons and arms against him:
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but now the Prophet would haue them to tremble and quake before him, and to do all seruice vnto him with humblenesse and lowlinesse of minde.
but now the Prophet would have them to tremble and quake before him, and to do all service unto him with humbleness and lowliness of mind.
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Where there is ioy and gladnesse of heart, there oftentimes do men forget themselues, and become too bold and malapert.
Where there is joy and gladness of heart, there oftentimes do men forget themselves, and become too bold and malapert.
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Now, lest they should do the like, they are commanded here not onely to reioyce in the Lord,
Now, lest they should do the like, they Are commanded Here not only to rejoice in the Lord,
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but also to tremble before him, that so there might be found in them no lightnesse or wanton behauiour,
but also to tremble before him, that so there might be found in them no lightness or wanton behaviour,
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but all reuerence and graue carriage whatsoeuer, with an humble soule, not lifting vp themselues in any of their workes,
but all Reverence and graven carriage whatsoever, with an humble soul, not lifting up themselves in any of their works,
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but euen trembling before him, that is the Iudge of the world. Whence we collect this doctrine, that euery person must quake and tremble before the Almightie. Paul shewes in Philipp. 2.12. that we must worke out our saluation with feare and trembling.
but even trembling before him, that is the Judge of the world. Whence we collect this Doctrine, that every person must quake and tremble before the Almighty. Paul shows in Philip. 2.12. that we must work out our salvation with Fear and trembling.
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There are two great euils which do hinder mans saluation. The one is carnall securitie: the other is the pride of the minde.
There Are two great evils which do hinder men salvation. The one is carnal security: the other is the pride of the mind.
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Carnall securitie makes a man too negligent in the doing of good workes, and doth cause him oftentimes to fall into many offences, and sinnes.
Carnal security makes a man too negligent in the doing of good works, and does cause him oftentimes to fallen into many offences, and Sins.
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And pride doth make him too arrogant in his good workes, when he hath done them,
And pride does make him too arrogant in his good works, when he hath done them,
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and causeth him often to attribute that vnto himselfe, which doth belong onely vnto the Lord and his grace.
and Causes him often to attribute that unto himself, which does belong only unto the Lord and his grace.
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Herein the diuell hath a great stroake, and skill. First, he laboureth to keepe vs from good workes, by making vs secure and carelesse.
Herein the Devil hath a great stroke, and skill. First, he Laboureth to keep us from good works, by making us secure and careless.
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Then secondly, if he cannot preuaile therein, he endeuoureth to make vs proud of our good workes, by lifting vp our soules with an high conceipt therein.
Then secondly, if he cannot prevail therein, he endeavoureth to make us proud of our good works, by lifting up our Souls with an high conceit therein.
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Against both these doth the Apostle here go about to arme the Philippians. First, setting feare against carnall securitie:
Against both these does the Apostle Here go about to arm the Philippians. First, setting Fear against carnal security:
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then, trembling against the pride of minde. And as there the Apostle dealeth, so doth the Prophet here in our text.
then, trembling against the pride of mind. And as there the Apostle deals, so does the Prophet Here in our text.
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He would not haue vs onely to feare the Lord, but also to tremble before him.
He would not have us only to Fear the Lord, but also to tremble before him.
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The like in effect we haue in Hebrewes 12.38. Where the Apostle sheweth, that seeing we doe receiue a kingdome, which cannot be shaken, it is our part to haue grace, whereby we may so serue God, that we may please him with reuerence and feare.
The like in Effect we have in Hebrews 12.38. Where the Apostle shows, that seeing we do receive a Kingdom, which cannot be shaken, it is our part to have grace, whereby we may so serve God, that we may please him with Reverence and Fear.
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So that nothing must bee done in the seruice of God lightly or arrogantly, but all with great reuerence,
So that nothing must be done in the service of God lightly or arrogantly, but all with great Reverence,
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and humblenesse of minde, whereby we tremble before him and feare his iudgements. The reasons hereof are two.
and humbleness of mind, whereby we tremble before him and Fear his Judgments. The Reasons hereof Are two.
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The one is, because the Lord doth delight in such, and regard them much, as we may see by his words in Esay 66.2. when he saith:
The one is, Because the Lord does delight in such, and regard them much, as we may see by his words in Isaiah 66.2. when he Says:
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And to him will I looke, euen to him that is poore, and of a contrite spirit, and trembleth at my words. And to him will I look, even to him that is poor, and of a contrite Spirit, and Trembleth At my words.
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For we must alwaies do that, which will be well pleasing vnto God, & cause him to take a delight and pleasure in vs, considering that his loue is better then life it selfe. Psal. 63.3.
For we must always do that, which will be well pleasing unto God, & cause him to take a delight and pleasure in us, considering that his love is better then life it self. Psalm 63.3.
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The other is, because the Lord doth resist the proud, and such as be arrogant, and cannot in any case endure them;
The other is, Because the Lord does resist the proud, and such as be arrogant, and cannot in any case endure them;
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as may be seene by our Sauiours words, when he made mention of the bragging Pharisie,
as may be seen by our Saviour's words, when he made mention of the bragging Pharisee,
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& poore Publican, in Luk. 18.9. &c. For after he had shewed what both of them had done, and how the latter of them was more iustified in the sight of God then the former, he gaue this reason of it, saying:
& poor Publican, in Luk. 18.9. etc. For After he had showed what both of them had done, and how the latter of them was more justified in the sighed of God then the former, he gave this reason of it, saying:
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For euery man that exalteth himselfe shal be brought low, & he that hūbleth himselfe shall be exalted. For every man that Exalteth himself shall be brought low, & he that Humbleth himself shall be exalted.
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For we must euermore auoyde that which will cast vs out of the fauour of God,
For we must evermore avoid that which will cast us out of the favour of God,
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and bring his iudgements vpon vs. This then may serue to pull them downe who are proud and hautie.
and bring his Judgments upon us This then may serve to pull them down who Are proud and haughty.
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Behold (saith Habakuk in chap. 2.4.) he that lifteth vp himselfe, his minde is not vpright in him. Behold (Says Habakkuk in chap. 2.4.) he that lifts up himself, his mind is not upright in him.
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There is no goodnesse in such.
There is no Goodness in such.
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They can neuer serue the Lord aright, but they will alwaies marre euery good thing which they take in hand.
They can never serve the Lord aright, but they will always mar every good thing which they take in hand.
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Looke vpon thē euen in holy assemblies;
Look upon them even in holy assemblies;
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if they tremble not before the Lord, nor quake at his iudgements, you shall finde them enermore vnreuerent therein.
if they tremble not before the Lord, nor quake At his Judgments, you shall find them enermore unreverent therein.
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They will neither be attentiue, neither yet will they bow and becke, as they ought to do:
They will neither be attentive, neither yet will they bow and beck, as they ought to do:
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either they will talke, or sleepe, or gaze about, or reade of some other matter in a booke,
either they will talk, or sleep, or gaze about, or read of Some other matter in a book,
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then of that which is in hand; or thinke on things at home or abrode, or go out before all is ended;
then of that which is in hand; or think on things At home or abroad, or go out before all is ended;
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or laugh and grin when they should rather mourne and weepe, or do the like;
or laugh and grin when they should rather mourn and weep, or do the like;
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yea when they should kneele lowly vpon their knees, they either fit or stand, or bow their bodies but a little.
yea when they should kneel lowly upon their knees, they either fit or stand, or bow their bodies but a little.
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Such vnreuerence and stoutnesse is found amongst them from time to time.
Such unreverence and stoutness is found among them from time to time.
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But here for our selues, we must learne to be humble and lowly, as Christ our Sauiour was.
But Here for our selves, we must Learn to be humble and lowly, as christ our Saviour was.
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And as we looke to be respected by God, and not to be plagued by him, we must labour to draw our hearts vnto a trembling and a quaking before him, that so we may carry our selues reuerently in his worship at all times:
And as we look to be respected by God, and not to be plagued by him, we must labour to draw our hearts unto a trembling and a quaking before him, that so we may carry our selves reverently in his worship At all times:
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and when we haue done all that we can doe, not trust in any thing,
and when we have done all that we can do, not trust in any thing,
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but think our selues to be vnprofitable seruants, and to come too short of our duties by many degrees.
but think our selves to be unprofitable Servants, and to come too short of our duties by many Degrees.
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But what shall we do, will you say, to attaine to this? We must performe these things.
But what shall we do, will you say, to attain to this? We must perform these things.
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First, we must pray to God, that hee would humble vs, and bestow vpon vs meeke and lowly hearts.
First, we must pray to God, that he would humble us, and bestow upon us meek and lowly hearts.
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For by nature all of vs are proud and arrogant, like to Euah our first mother, who would not be subiect to God, but be as God herselfe:
For by nature all of us Are proud and arrogant, like to Eve our First mother, who would not be Subject to God, but be as God herself:
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and of our selues we cannot be humble and lowly when we would be, but God must humble vs and make vs lowly; who said in Zophonio 3.12. Then will I leaue in the mids of thee an humble and poore people, and they shall trust in the name of the Lord.
and of our selves we cannot be humble and lowly when we would be, but God must humble us and make us lowly; who said in Zophonio 3.12. Then will I leave in the mids of thee an humble and poor people, and they shall trust in the name of the Lord.
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Secondly, we must consider often with our selues, how base and vile we our selues are,
Secondly, we must Consider often with our selves, how base and vile we our selves Are,
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and how glorious and full of Maiestie the Lord is.
and how glorious and full of Majesty the Lord is.
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For by this consideration it may come to passe, that we shall cast our selues downe before him in most humble & submissiue maner,
For by this consideration it may come to pass, that we shall cast our selves down before him in most humble & submissive manner,
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as Abraham did, when he acknowledged, that he was not worthy to speake vnto the Lord,
as Abraham did, when he acknowledged, that he was not worthy to speak unto the Lord,
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because he was but dust and ashes. Gen. 18.27. And as Esay did, when he cried out and said:
Because he was but dust and Ashes. Gen. 18.27. And as Isaiah did, when he cried out and said:
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Woe is me, for I am vndone; Woe is me, for I am undone;
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because I am a man of polluted lips, and I dwell in the mids of a people of polluted lips.
Because I am a man of polluted lips, and I dwell in the mids of a people of polluted lips.
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For mine eyes haue seene the King and Lord of hosts. Esay 6.5.For mine eyes have seen the King and Lord of hosts. Isaiah 6.5.
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Thirdly, we must alwayes remember, that all the seruice which we can do vnto the Lord, is due vnto him;
Thirdly, we must always Remember, that all the service which we can do unto the Lord, is due unto him;
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that our best righteousnes is as a polluted garment;
that our best righteousness is as a polluted garment;
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& that if the Lord should enter into iudgement with vs, to reward vs according to our wayes, we could not answer him one for a thousand,
& that if the Lord should enter into judgement with us, to reward us according to our ways, we could not answer him one for a thousand,
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or be able to stand before him, or appeare iust in his sight.
or be able to stand before him, or appear just in his sighed.
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Lastly, we must set before our eyes all the iudgements of the Lord, which he hath executed vpon men for their transgressions,
Lastly, we must Set before our eyes all the Judgments of the Lord, which he hath executed upon men for their transgressions,
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and which he hath in great store for all such, as shall stand stoutly out against him, and breake his commandements.
and which he hath in great store for all such, as shall stand stoutly out against him, and break his Commandments.
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For they may quaile vs, and breake the stony rocke of our soules to peeces, and make vs cry out with Habakuk, saying:
For they may quail us, and break the stony rock of our Souls to Pieces, and make us cry out with Habakkuk, saying:
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When I heard, my belly trembled, my lips shooke at the voyce, rottennesse entred into my bones; When I herd, my belly trembled, my lips shook At the voice, rottenness entered into my bones;
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and I trembled in myselfe, that I might rest in the day of trouble. For when he commeth vp vnto the people, he shall destroy them. Hab. 3.16. Remember these things, and performe them.and I trembled in myself, that I might rest in the day of trouble. For when he comes up unto the people, he shall destroy them. Hab. 3.16. remember these things, and perform them.
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Thus farre for the duty belonging vnto God the Father: now followeth the duty, which belongeth vnto God the Sonne.
Thus Far for the duty belonging unto God the Father: now follows the duty, which belongeth unto God the Son.
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Wherin consider first, what must be done vnto him, then the Reasons to moue vnto the same.
Wherein Consider First, what must be done unto him, then the Reasons to move unto the same.
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The duty to be performed is this;
The duty to be performed is this;
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they must Kisse the Sonne. The vse of a leisse in the holy Scripture is twosold, one of subiection, as in 1. Sam. 10.1. where it is sayd that Samuel did kisse Saul, when he annointed him to be king of Israel:
they must Kiss the Son. The use of a leisse in the holy Scripture is twofold, one of subjection, as in 1. Sam. 10.1. where it is said that Samuel did kiss Saul, when he anointed him to be King of Israel:
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for this was in token of his subiection vnto him. And in this sence also is it taken in 1. Kings 19.18. where the Lord told the Prophet Elijah, that he had left 7000 in Israel, whose knees had not bowed vnto Baal, and whose mouth had not kissed him.
for this was in token of his subjection unto him. And in this sense also is it taken in 1. Kings 19.18. where the Lord told the Prophet Elijah, that he had left 7000 in Israel, whose knees had not bowed unto Baal, and whose Mouth had not kissed him.
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Another of loue and kindnesse, as in Genes. 45.15. where you find Ioseph kissing all his brethren, and weeping vpon them:
another of love and kindness, as in Genesis. 45.15. where you find Ioseph kissing all his brothers, and weeping upon them:
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for this was in token of his loue and good will, which he did beare towards them.
for this was in token of his love and good will, which he did bear towards them.
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And so also is it taken in Rom. 16.16. where the Apostle doth will the Saints to salute one the other with an holy kisse.
And so also is it taken in Rom. 16.16. where the Apostle does will the Saints to salute one the other with an holy kiss.
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Here in this place it may be taken in both the significations:
Here in this place it may be taken in both the significations:
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for it was their part both to loue Christ, and also to be subiect and obedient vnto him.
for it was their part both to love christ, and also to be Subject and obedient unto him.
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And therefore they must kisse him, not onely in signe of homage and subiection, but also as a sure pledge of their loue and faithful trust, which they will performe towards him.
And Therefore they must kiss him, not only in Signen of homage and subjection, but also as a sure pledge of their love and faithful trust, which they will perform towards him.
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Yet chiefly the former of these is meant, and not the latter.
Yet chiefly the former of these is meant, and not the latter.
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Howsoeuer, from hence we gather this doctrine, that as we must honour and serue the Father,
Howsoever, from hence we gather this Doctrine, that as we must honour and serve the Father,
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as we were taught in the former verse, so we must honor and serue the Sonne,
as we were taught in the former verse, so we must honour and serve the Son,
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as you see here plainely in this verse.
as you see Here plainly in this verse.
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The same doctrine doth our Sauiour himselfe beate into mens heads in the first chapter according to S. Iohns Gospel, and the 23. verse thereof, where he doth set downe a reason,
The same Doctrine does our Saviour himself beat into men's Heads in the First chapter according to S. Iohns Gospel, and the 23. verse thereof, where he does Set down a reason,
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why the Father iudgeth no man, but hath cōmitted all iudgement vnto the Sonne:
why the Father Judgeth no man, but hath committed all judgement unto the Son:
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Because (saith he) that all men should honor the Sonne, as they honor the Father: Because (Says he) that all men should honour the Son, as they honour the Father:
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and thereupon doth conclude, that he that honoreth not the Sonne, the same honoreth not the Father, which hath sent him.
and thereupon does conclude, that he that Honoureth not the Son, the same Honoureth not the Father, which hath sent him.
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Now the reasons for this doctrine are two. One because he hath redeemed vs, and set vs free by a deare ransome from all our enimies.
Now the Reasons for this Doctrine Are two. One Because he hath redeemed us, and Set us free by a deer ransom from all our enemies.
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As the men of Israel said to Gideon, Reigne thou ouer vs, both thou and thy sonne, and thy sonnes sonne;
As the men of Israel said to gideon, Reign thou over us, both thou and thy son, and thy Sons son;
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for thou hast deliuered vs out of the hands of Midian. Iudges 8.22.for thou hast Delivered us out of the hands of Midian. Judges 8.22.
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So wee may say to him in this respect, Reigne thou ouer vs, both thou and thy Spirit, and thy Spirits holy word;
So we may say to him in this respect, Reign thou over us, both thou and thy Spirit, and thy Spirits holy word;
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for thou hast deliuered vs out of the hand of the diuell.
for thou hast Delivered us out of the hand of the Devil.
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And this is the reason that is pressed in the fift chapter of the Reuelations, by all the Saints and Angels that are in heauen,
And this is the reason that is pressed in the fift chapter of the Revelations, by all the Saints and Angels that Are in heaven,
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why Christ is worthy of honour and glory, euen because he was killed, and by his bloud hath redeemed vs to God,
why christ is worthy of honour and glory, even Because he was killed, and by his blood hath redeemed us to God,
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and made vs Kings and Priests vnto him.
and made us Kings and Priests unto him.
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Likewise Paul doth shew, that this was the end wherefore he died for vs and rose againe,
Likewise Paul does show, that this was the end Wherefore he died for us and rose again,
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namely, that he might be Lord both of the dead and quicke, as it is in Rom. 14.9. The other reason is this, because he will hereafter glorifie vs, and take vs to himselfe vp into the heauens, where he is, according to his promise in the bebeginning of the 14 chapter of Saint Iohns Gospell.
namely, that he might be Lord both of the dead and quick, as it is in Rom. 14.9. The other reason is this, Because he will hereafter Glorify us, and take us to himself up into the heavens, where he is, according to his promise in the bebeginning of the 14 chapter of Saint Iohns Gospel.
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For this is the reason, which he vsed vnto his Apostles, to encourage them on vnto all dutifull seruice vnto himselfe, in the latter end of the 19. chapter of Mathew. For when they did aske him, what they should haue, which had forsaken all to follow him, he answered them and said:
For this is the reason, which he used unto his Apostles, to encourage them on unto all dutiful service unto himself, in the latter end of the 19. chapter of Matthew. For when they did ask him, what they should have, which had forsaken all to follow him, he answered them and said:
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Ʋerily, I say vnto you, that when the Son of man shall sit in the throne of his Maiestie, yee which followed me in the regeneration, shal also sit vpon twelue thrones, Ʋerily, I say unto you, that when the Son of man shall fit in the throne of his Majesty, ye which followed me in the regeneration, shall also fit upon twelue thrones,
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& iudge the twelue tribes of Israel. And whosoeuer shall forsake houses, or brethren, or fisters, or father, or mother, or wife,
& judge the twelue tribes of Israel. And whosoever shall forsake houses, or brothers, or fisters, or father, or mother, or wife,
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or children, or lands, for my names sake, he shall receiue an hundred fold more, and shall inherite euerlasting life. or children, or Lands, for my names sake, he shall receive an hundred fold more, and shall inherit everlasting life.
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The vse hereof is first, to teach vs the woefull estate of all Iewes, Turkes, and others who know not Christaright,
The use hereof is First, to teach us the woeful estate of all Iewes, Turkes, and Others who know not Christaright,
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nor yeeld any reuerence or worship vnto him, as vnto God the Father. For, as after it doth follow, they must needs perish and be destroyed for euer.
nor yield any Reverence or worship unto him, as unto God the Father. For, as After it does follow, they must needs perish and be destroyed for ever.
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There is no saluation or life eternall to be had of them, but they shall be sure to be damned in hell for euermore.
There is no salvation or life Eternal to be had of them, but they shall be sure to be damned in hell for evermore.
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For as it is in Iohn 3.18. Euery one that doth not beleeue in him, is condemned already.
For as it is in John 3.18. Every one that does not believe in him, is condemned already.
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And as it is in 1. Ioh. 5.12. he that hath not the Sonne of God, hath not life:
And as it is in 1. John 5.12. he that hath not the Son of God, hath not life:
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he meanes eternall life, for of that did he speake in the former verse.
he means Eternal life, for of that did he speak in the former verse.
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Secondly, this must awaken vs vp all, and stirre vs to the execution of all such duties,
Secondly, this must awaken us up all, and stir us to the execution of all such duties,
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as we do owe vnto the Son: we must not onely know what he is aright, either in regard of his person,
as we do owe unto the Son: we must not only know what he is aright, either in regard of his person,
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or of his office, but we must withall performe all loyall and faithfull seruice vnto him.
or of his office, but we must withal perform all loyal and faithful service unto him.
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We must kisse him, that is, soundly loue him, and carefully obey him in all his commandements.
We must kiss him, that is, soundly love him, and carefully obey him in all his Commandments.
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Learne we then his statutes, and let vs euermore obserue and keepe them.
Learn we then his statutes, and let us evermore observe and keep them.
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Whereas he hath a yoke, & hath commanded vs to take the same vpon vs, Math. 11.29.
Whereas he hath a yoke, & hath commanded us to take the same upon us, Math. 11.29.
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let vs not fling it away, or withdraw our neckes therefrom, but with patient soules let vs submit our selues vnto it, knowing that we must obserue and keepe whatsoeuer he hath commanded vs,
let us not fling it away, or withdraw our necks therefrom, but with patient Souls let us submit our selves unto it, knowing that we must observe and keep whatsoever he hath commanded us,
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as it is in Math. 28.20. Happy were we if we could once say to Christ, as the children of Israel did to Iosuah saying:
as it is in Math. 28.20. Happy were we if we could once say to christ, as the children of Israel did to Joshua saying:
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All that thou hast commanded vs, we will do; and whithersoeuer thou sendest vs, we will go; All that thou hast commanded us, we will do; and whithersoever thou sendest us, we will go;
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whosoeuer shall rebell against thy commandement, and will not obey thy words, in all that thou commandest, him, let him be put to death. Iosuah 1.16 17.18. Cause there is great wherefore we should do this.whosoever shall rebel against thy Commandment, and will not obey thy words, in all that thou Commandest, him, let him be put to death. Joshua 1.16 17.18. Cause there is great Wherefore we should do this.
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For what? Shall he die a cursed and shamefull death for vs, to deliuer vs from hell and damnation? and yet shall not we obey him? and through loue do his commandements? Againe, doth he daily bestow vpon vs great benefites? and do we looke to be glorified by him at the last? and to haue glory and honour,
For what? Shall he die a cursed and shameful death for us, to deliver us from hell and damnation? and yet shall not we obey him? and through love do his Commandments? Again, does he daily bestow upon us great benefits? and do we look to be glorified by him At the last? and to have glory and honour,
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and immortality through his meanes? And yet shall not we loue him? and be well content to take vp his yoake,
and immortality through his means? And yet shall not we love him? and be well content to take up his yoke,
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and to do whatsoeuer he shall command vs? But yet alas we do dishonour him continually;
and to do whatsoever he shall command us? But yet alas we do dishonour him continually;
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we can blaspheme his name and sweare by his wounds and blood, and vse his titles of Christ and Iesus vnreuerently:
we can Blaspheme his name and swear by his wounds and blood, and use his titles of christ and Iesus unreverently:
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but where is a man almost that doth worship him aright, and loue him as he ought to doe? What? Could Nebuchadnezzar and all the States men of his Prouinces make a law, that whosoeuer would not fall downe before the golden image which they had made,
but where is a man almost that does worship him aright, and love him as he ought to do? What? Could Nebuchadnezzar and all the States men of his Provinces make a law, that whosoever would not fallen down before the golden image which they had made,
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and worship the same, should be cast into an hot fiery furnace, and there be consumed to death? And shall not we so much as dislike with our selues,
and worship the same, should be cast into an hight fiery furnace, and there be consumed to death? And shall not we so much as dislike with our selves,
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and inflict some punishmēt vpon our owne persons, when we cannot bring our soules to fall downe before Iesus Christ, the most glorious image of God the Father,
and inflict Some punishment upon our own Persons, when we cannot bring our Souls to fallen down before Iesus christ, the most glorious image of God the Father,
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and worship him? For as for that image, it was nothing else but a dead peece of gold,
and worship him? For as for that image, it was nothing Else but a dead piece of gold,
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and a matter of detestable idolatry, to be abhorred of euery one.
and a matter of detestable idolatry, to be abhorred of every one.
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But as for this image, it is a liuing and a mighty God, and a thing of great ioy to all the world, to be embraced of all persons,
But as for this image, it is a living and a mighty God, and a thing of great joy to all the world, to be embraced of all Persons,
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as bringing life & blessednesse vnto all.
as bringing life & blessedness unto all.
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To conclude this point, I beseech you deare brethren, euen as you regard your owne saluation,
To conclude this point, I beseech you deer brothers, even as you regard your own salvation,
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and happinesse for euermore, loue him, and do whatsoeuer you can for him;
and happiness for evermore, love him, and do whatsoever you can for him;
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and call him not onely your Lord, as many do, but honour him also as your Lord, as few do;
and call him not only your Lord, as many do, but honour him also as your Lord, as few do;
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and fulfill all his commandements from time to time, as you ought to do. And so I come to the reasons, which may moue you hereunto. In number they are two.
and fulfil all his Commandments from time to time, as you ought to do. And so I come to the Reasons, which may move you hereunto. In number they Are two.
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The one is taken from the euill or inconueniences, which otherwise will happen vnto vs, if we doe neglect this our duty towards Christ.
The one is taken from the evil or inconveniences, which otherwise will happen unto us, if we do neglect this our duty towards christ.
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The other is drawne from the benefite or commodity, which we shall enioy, if we do performe it, as we ought to do.
The other is drawn from the benefit or commodity, which we shall enjoy, if we do perform it, as we ought to do.
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The former of these is set downe in these words, Lest he be angry, and ye perish in the way,
The former of these is Set down in these words, Lest he be angry, and you perish in the Way,
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when his anger shall suddenly burne. The latter in these words, Blessed are all that trust in him. when his anger shall suddenly burn. The latter in these words, Blessed Are all that trust in him.
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Both these do yeeld vs a large field to walke in, but I will be very succinct and briefe in handling them.
Both these do yield us a large field to walk in, but I will be very succinct and brief in handling them.
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Lest he be angry (saith the text) that is, lest he be offended and displeased with you for it.Lest he be angry (Says the text) that is, lest he be offended and displeased with you for it.
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Here is the first euill or inconuenience that will fall out vpon the neglect of our duty vnto Christ.
Here is the First evil or inconvenience that will fallen out upon the neglect of our duty unto christ.
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It will cause him to be angry, and much offended with vs for it.
It will cause him to be angry, and much offended with us for it.
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(And ye perish) that is, lest you your selues be destroyed, and come to perdition.(And you perish) that is, lest you your selves be destroyed, and come to perdition.
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Here is the second euill or inconuenience that will fall out vpon the passing ouer of our obedience vnto him.
Here is the second evil or inconvenience that will fallen out upon the passing over of our Obedience unto him.
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He will not spare vs, but he will punish vs and destroy vs for the same.
He will not spare us, but he will Punish us and destroy us for the same.
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And this destruction of ours is amplified by two things. The first is by the circumstance of the time:
And this destruction of ours is amplified by two things. The First is by the circumstance of the time:
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for as we shall perish, so shall we perish in the way, that is, before that we can come to our iourneyes end,
for as we shall perish, so shall we perish in the Way, that is, before that we can come to our journeys end,
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and fully accomplish such things as we go about, and do intend to performe;
and Fully accomplish such things as we go about, and do intend to perform;
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which no doubt will be a great griefe vnto vs. For it is a griefe vnto a man to perish at any time,
which no doubt will be a great grief unto us For it is a grief unto a man to perish At any time,
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but a greater griefe by farre is it vnto him, to perish in the midsts of his busines,
but a greater grief by Far is it unto him, to perish in the midsts of his business,
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and to be cut off by death, or any other iudgement of God, before he can dispatch such matters as he is most desirous for to do.
and to be Cut off by death, or any other judgement of God, before he can dispatch such matters as he is most desirous for to do.
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The other is by the suddennesse of it, or rather by the certaintie of it, touched in these words, When his wrath shall suddenly burne, or as others reade it, If his wrath shall burne though neuer so little.
The other is by the suddenness of it, or rather by the certainty of it, touched in these words, When his wrath shall suddenly burn, or as Others read it, If his wrath shall burn though never so little.
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Of these two readings the latter is the best, as most agreeing with the circumstance of the place,
Of these two readings the latter is the best, as most agreeing with the circumstance of the place,
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and the words in the Hebrew text:
and the words in the Hebrew text:
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for they are these, Chi ijbegar chimengat, that is in our English tongue word for word, when he shall burne, though but a little; or thus:
for they Are these, Chi ijbegar chimengat, that is in our English tongue word for word, when he shall burn, though but a little; or thus:
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though he shall be wrathfull, albeit neuer so little. though he shall be wrathful, albeit never so little.
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The last word of all called chimengat doth not signifie suddenly, as it is translated in our Bibles,
The last word of all called chimengat does not signify suddenly, as it is translated in our Bibles,
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but it doth signifie though neuer so little or but a little;
but it does signify though never so little or but a little;
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for it is compounded of chi and of mengat, the which mengat doth come of the verbe Mangat, that importeth to diminish, or to make small.
for it is compounded of chi and of mengat, the which mengat does come of the verb Mangat, that imports to diminish, or to make small.
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And hereby I say, the certainty of their perdition is noted out:
And hereby I say, the certainty of their perdition is noted out:
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for if they shall perish when he is but a little angry, they must neuer looke to escape that do anger him greatly,
for if they shall perish when he is but a little angry, they must never look to escape that do anger him greatly,
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and prouoke him datly to wrath by their sins and disobedience,; but be assured of destruction as the coate that is vpon their backe:
and provoke him dately to wrath by their Sins and disobedience,; but be assured of destruction as the coat that is upon their back:
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as it is in our Prouerbe.
as it is in our Proverb.
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Thus in a few words you see, that there are two euils or inconueniences, which fal out vnto all such as wil not loue Christ, & obey him.
Thus in a few words you see, that there Are two evils or inconveniences, which fall out unto all such as will not love christ, & obey him.
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The one is the anger of Christ against such;
The one is the anger of christ against such;
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& the other is his iudgments proceeding from that anger, which he wil powre downe vpon thē to their vtter ouerthrow & destruction.
& the other is his Judgments proceeding from that anger, which he will pour down upon them to their utter overthrow & destruction.
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And both these are vrged by the Prophet, to draw vs to all dutifull seruice & subiection vnto him.
And both these Are urged by the Prophet, to draw us to all dutiful service & subjection unto him.
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Wherfore let vs consider here first, what is noted of Christ & of those that wil not submit thēselues vnto him, as they ought to do:
Wherefore let us Consider Here First, what is noted of christ & of those that will not submit themselves unto him, as they ought to do:
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then secondly, what vse we must make therof. Touching the former of these, there are foure things noted and set downe.
then secondly, what use we must make thereof. Touching the former of these, there Are foure things noted and Set down.
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The first is, that Christ will be angry with men, that do disobey him.
The First is, that christ will be angry with men, that do disobey him.
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Looke how we are offended and displeased with our children and seruants, and such others as are vnder vs,
Look how we Are offended and displeased with our children and Servants, and such Others as Are under us,
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when they are stubburne and wilfull, refusing to do our commandements, and to submit themselues vnto vs:
when they Are stubborn and wilful, refusing to do our Commandments, and to submit themselves unto us:
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So is Christ Iesus our Sauiour offended and displeased with all such, as will not do homage vnto him,
So is christ Iesus our Saviour offended and displeased with all such, as will not doe homage unto him,
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and walke according to his commandements, but will do whatsoeuer seeme good in their owne eyes,
and walk according to his Commandments, but will do whatsoever seem good in their own eyes,
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& follow the pleasures of their owne hearts.
& follow the pleasures of their own hearts.
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The second is, that he will not spare such, but destroy them, and bring most heauy plagues and iudgements vpon them.
The second is, that he will not spare such, but destroy them, and bring most heavy plagues and Judgments upon them.
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For howsoeuer they may flourish and prosper for a time, yet in the end they must come to perdition.
For howsoever they may flourish and prosper for a time, yet in the end they must come to perdition.
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As we, when we are angry & wrathfull with our people for their transgressions and offences against vs, do beate them and lay them on, according to the qualitie and quantitie of their deserts:
As we, when we Are angry & wrathful with our people for their transgressions and offences against us, do beat them and lay them on, according to the quality and quantity of their deserts:
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So will Christ deale with them, that breake out daily against his Maiestie, and will not submit themselues vnto his gouernment;
So will christ deal with them, that break out daily against his Majesty, and will not submit themselves unto his government;
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he will take them and beate them, and lay them on stroke vpon stroke, vntill he hath crusht them all to peeces.
he will take them and beat them, and lay them on stroke upon stroke, until he hath crushed them all to Pieces.
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The third is, that the wicked shall neuer accomplish their purposes to the full, but in the very way,
The third is, that the wicked shall never accomplish their Purposes to the full, but in the very Way,
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as they are going about their practises, they shal be arrested, & be brought to perdition,
as they Are going about their practises, they shall be arrested, & be brought to perdition,
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like the fishes, that are taken suddenly in the net, and the birds that are caught in the snare,
like the Fish, that Are taken suddenly in the net, and the Birds that Are caught in the snare,
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euen while they hunt after their prey, and do seeke for food to nourish themselues withall.
even while they hunt After their prey, and do seek for food to nourish themselves withal.
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The fourth and last is, that though Christ be mercifull, and the sweet Sauiour of the world,
The fourth and last is, that though christ be merciful, and the sweet Saviour of the world,
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and so full of loue and compassion, that he was content to lay downe his life for his enimies;
and so full of love and compassion, that he was content to lay down his life for his enemies;
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yet when he is once angry, albeit but a little, there is nothing but death & destruction with him.
yet when he is once angry, albeit but a little, there is nothing but death & destruction with him.
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His wrath is like the roaring of a Lyon, howsoeuer his fauour be like the dew vpon the grasse;
His wrath is like the roaring of a lion, howsoever his favour be like the due upon the grass;
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and he that prouoketh him to anger sinneth against his owne soule. This, euen this, all shall confesse at the last, when the kings of the earth,
and he that provoketh him to anger Sinneth against his own soul. This, even this, all shall confess At the last, when the Kings of the earth,
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and the great men, and the rich men, and the chiefe Captaines, and the mightie men,
and the great men, and the rich men, and the chief Captains, and the mighty men,
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as well as others, shall hide themselues in dens and among the rockes of the mountaines,
as well as Others, shall hide themselves in dens and among the Rocks of the Mountains,
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and say to the mountaines & rocks:
and say to the Mountains & Rocks:
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Fall on vs, & hide vs from the presence of him, that sitteth on the throne, Fallen on us, & hide us from the presence of him, that Sitteth on the throne,
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and from the wrath of the Lambe.
and from the wrath of the Lamb.
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For the great day of his wrath is come, and who can stand? as it is in the latter end of the sixth chapter of the booke, called the Reuelations. For the great day of his wrath is come, and who can stand? as it is in the latter end of the sixth chapter of the book, called the Revelations.
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All these points are worthy to be stood vpon, but I will referre them to your owne meditations.
All these points Are worthy to be stood upon, but I will refer them to your own meditations.
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The vse that we must make of them is this, that we stire vp our soules by the due consideration thereof, to the true seruice and worship of Christ, that so we may honour and kisse him,
The use that we must make of them is this, that we stir up our Souls by the due consideration thereof, to the true service and worship of christ, that so we may honour and kiss him,
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as it doth become vs. For they are alledged (you see) for this end and purpose.
as it does become us For they Are alleged (you see) for this end and purpose.
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Wherefore let them awaken and rouze vp your soules vnto this your duty. For why should you anger your sweet Sauiour!
Wherefore let them awaken and rouse up your Souls unto this your duty. For why should you anger your sweet Saviour!
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or procure death and damnation to your selues!
or procure death and damnation to your selves!
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You will do many things to please your friends, & runne (as we say) through thicke and thin, to auoide their wrath and anger, who are in authority ouer you,
You will do many things to please your Friends, & run (as we say) through thick and thin, to avoid their wrath and anger, who Are in Authority over you,
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and may worke you a displeasure at their wils:
and may work you a displeasure At their wills:
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and will you not then labour to please Christ, who is your dearest friend in all the world? and to do any thing to escape his wrath and anger, who hath all supreme authority ouer you,
and will you not then labour to please christ, who is your dearest friend in all the world? and to do any thing to escape his wrath and anger, who hath all supreme Authority over you,
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and who may plague you euery houre at his pleasure? Againe, you will abstaine from many things for feare of punishment,
and who may plague you every hour At his pleasure? Again, you will abstain from many things for Fear of punishment,
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and do sundry matters, which are euen contrary to your nature and likings, to auoide shame and destruction:
and do sundry matters, which Are even contrary to your nature and likings, to avoid shame and destruction:
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and will you not then become obedient vnto Christ, abstaining from such sins, as he hath condemned,
and will you not then become obedient unto christ, abstaining from such Sins, as he hath condemned,
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& performing such duties as he hath commanded, that he may not punish you and bring shame and destruction vpon you for euermore? I pray, thinke on these things most throughly,
& performing such duties as he hath commanded, that he may not Punish you and bring shame and destruction upon you for evermore? I pray, think on these things most thoroughly,
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& let them haue a most deepe & serious meditation in your soules, to do them good.
& let them have a most deep & serious meditation in your Souls, to do them good.
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And say not with your selues, that Christ is mercifull, and that therefore we shall do well,
And say not with your selves, that christ is merciful, and that Therefore we shall do well,
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and see no euill, howsoeuer we do offend; for he will forgiue vs all, and receiue vs to fauour againe.
and see no evil, howsoever we do offend; for he will forgive us all, and receive us to favour again.
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But remember alwayes what is in our text, namely, that he will be angry with vs,
But Remember always what is in our text, namely, that he will be angry with us,
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vnlesse we do kisse him, & that if his wrath burne neuer so litle, we must needs perish,
unless we do kiss him, & that if his wrath burn never so little, we must needs perish,
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and that in the way, before we can bring our worke to an end.
and that in the Way, before we can bring our work to an end.
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Oh deceiue nor your owne soules, he is euen a consuming fire to burne vp all those that do disobey him.
O deceive nor your own Souls, he is even a consuming fire to burn up all those that do disobey him.
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Those mine enimies (saith he in Luke 19.27.) which would not that I should reigne ouer them, bring them hither, and slay them before me. Those mine enemies (Says he in Lycia 19.27.) which would not that I should Reign over them, bring them hither, and slay them before me.
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He will take then no pitty or compassion vpon any, but he will breake and bruise all to peeces, who shall lift vp themselues against him, be they, whatsoeuer they be;
He will take then no pity or compassion upon any, but he will break and bruise all to Pieces, who shall lift up themselves against him, be they, whatsoever they be;
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and therefore submit you yourselues vnto him, if not for loue, yet for feare of his iudgements, which are most intollerable;
and Therefore submit you yourselves unto him, if not for love, yet for Fear of his Judgments, which Are most intolerable;
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some in this world, and others in the world to come.
Some in this world, and Others in the world to come.
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Hauing thus touched the reason, which is drawne from the dammages which will come to men, that will not obey Christ:
Having thus touched the reason, which is drawn from the damages which will come to men, that will not obey christ:
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let vs now descend vnto that reason, which is deriued from the commodity which they shall receiue, that will obey him.
let us now descend unto that reason, which is derived from the commodity which they shall receive, that will obey him.
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Blessed (saith the Prophet) are all that trust in him. Though others do perish, & are destroyed, who do withdraw their hearts from him:Blessed (Says the Prophet) Are all that trust in him. Though Others do perish, & Are destroyed, who do withdraw their hearts from him:
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yet blessed and happy are those, that do depend vpon him, and make him their only trust and confidence, they seruing him aright, as it doth become them.
yet blessed and happy Are those, that do depend upon him, and make him their only trust and confidence, they serving him aright, as it does become them.
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For here it should seeme that the word trust, which is a principall part of that worship and seruice, which man doth owe to Christ, is put for the whole worship and seruice it selfe, by the figure Synecdoche, when one part is put for all.
For Here it should seem that the word trust, which is a principal part of that worship and service, which man does owe to christ, is put for the Whole worship and service it self, by the figure Synecdoche, when one part is put for all.
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And well might the Prophet vse this word before all others, in regard of the iudgments, which he spake of before, to note, that the godly, who haue a care to obey Christ, haue good hope and trust in him,
And well might the Prophet use this word before all Others, in regard of the Judgments, which he spoke of before, to note, that the godly, who have a care to obey christ, have good hope and trust in him,
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euen in the midst of dangers;
even in the midst of dangers;
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that howsoeuer he be angry, and in his anger doth destroy all others round about thē,
that howsoever he be angry, and in his anger does destroy all Others round about them,
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yet he will spare them, & do thē good.
yet he will spare them, & do them good.
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And indeed, Christ is not as some cholericke men are, who in their rage oftentimes will lay on those that are cleare and innocent,
And indeed, christ is not as Some choleric men Are, who in their rage oftentimes will lay on those that Are clear and innocent,
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as well as such as are guilty, and haue committed the faults:
as well as such as Are guilty, and have committed the Faults:
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but he is one that will put a difference betwixt men, and do good to those, that do depend vpon him,
but he is one that will put a difference betwixt men, and do good to those, that do depend upon him,
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and are obedient to his will, though he doth in his rage destroy the wicked, and all such as do rebell against him.
and Are obedient to his will, though he does in his rage destroy the wicked, and all such as do rebel against him.
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Howsoeuer, here we learne this doctrine, that they are blessed and happy, that do relie vpon Christ,
Howsoever, Here we Learn this Doctrine, that they Are blessed and happy, that do rely upon christ,
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& make him their stay and refuge.
& make him their stay and refuge.
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Blessed is the man (saith Ieremy in chap. 17.7.) that trusteth in the Lord, Blessed is the man (Says Ieremy in chap. 17.7.) that Trusteth in the Lord,
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and whose hope the Lord is.
and whose hope the Lord is.
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And blessed is he (saith Dauid in Psal. 146.5.) that hath the God of Iacob for his helpe, whose hope is in the Lord his God. And blessed is he (Says David in Psalm 146.5.) that hath the God of Iacob for his help, whose hope is in the Lord his God.
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But more particularly concerning Christ (whereas these places speake in generall of the whole Godhead) marke what the Church doth confesse of him in the second chapter of the Canticles, and the third verse thereof.
But more particularly Concerning christ (whereas these places speak in general of the Whole Godhead) mark what the Church does confess of him in the second chapter of the Canticles, and the third verse thereof.
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Like the apple tree (saith she) among the trees of the forrest so is my welbeloued among the sonnes of men: Like the apple tree (Says she) among the trees of the forest so is my well-beloved among the Sons of men:
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vnder his shadow had I delight, and sate downe, and his fruit was sweet vnto my mouth. under his shadow had I delight, and sat down, and his fruit was sweet unto my Mouth.
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Behold, she notes hereout, by a notable comparison, the excellent commodities that she doth receiue by Christ her husband,
Behold, she notes hereout, by a notable comparison, the excellent commodities that she does receive by christ her husband,
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and the happy estate, that she doth enioy through his meanes.
and the happy estate, that she does enjoy through his means.
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Adde hereunto also, that which the Lord himselfe hath deliuered touching those that are vnder him,
Add hereunto also, that which the Lord himself hath Delivered touching those that Are under him,
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and do liue obediently vnto his gouernment, in Ier. chap. 23. ver. 6. saying: In his dayes Iudah shall be saued, and Israel shall dwell safely.
and do live obediently unto his government, in Jeremiah chap. 23. ver. 6. saying: In his days Iudah shall be saved, and Israel shall dwell safely.
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So that all that do trust in Christ, are happy and blessed. And the reason thereof is this, because they shall neuer perish, but haue euerlasting life,
So that all that do trust in christ, Are happy and blessed. And the reason thereof is this, Because they shall never perish, but have everlasting life,
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as it is oftentimes repeated in the new Testament, and namely in the third of Iohn, and the 16. ver. thereof;
as it is oftentimes repeated in the new Testament, and namely in the third of John, and the 16. ver. thereof;
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where God the Father is said to haue loued the world so, that he gaue his onely begotten Sonne for it, that whosoeuer did beleeue in him, should not perish, but haue euerlasting life.
where God the Father is said to have loved the world so, that he gave his only begotten Son for it, that whosoever did believe in him, should not perish, but have everlasting life.
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For in these two things all blessednesse and happinesse doth stand: first, in a freedome from all misery and destruction;
For in these two things all blessedness and happiness does stand: First, in a freedom from all misery and destruction;
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then, in a possession of all ioyes, and life euerlasting.
then, in a possession of all Joys, and life everlasting.
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Wherefore let euery one of vs labour soundly and truly to beleeue in Christ, and to depend vpon him,
Wherefore let every one of us labour soundly and truly to believe in christ, and to depend upon him,
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as vpon a sure rocke, that will neuer deceiue vs. For then you see, we shall be blessed.
as upon a sure rock, that will never deceive us For then you see, we shall be blessed.
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A man will do much to haue happinesse here in this world, & euery one by nature doth desire the same.
A man will do much to have happiness Here in this world, & every one by nature does desire the same.
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And shall not we then trust in Christ to attaine vnto it? Withdraw we our hearts from the world, and let vs place them wholly vpon him.
And shall not we then trust in christ to attain unto it? Withdraw we our hearts from the world, and let us place them wholly upon him.
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As they are cursed that do make flesh their arme, and trust in man: so they are blessed that do make Christ their arme, and trust in him.
As they Are cursed that do make Flesh their arm, and trust in man: so they Are blessed that do make christ their arm, and trust in him.
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Remember what Dauid sayd touching this matter.
remember what David said touching this matter.
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Loe (saith he to God, in Psal. 73.27.28.) they that withdraw themselues from thee, shall perish, thou destroyest all them, that go a whoring from thee. Lo (Says he to God, in Psalm 73.27.28.) they that withdraw themselves from thee, shall perish, thou destroyest all them, that go a whoring from thee.
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As for me, it is good for me to draw neare to God;
As for me, it is good for me to draw near to God;
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therefore I haue put my trust in the Lord God, that I may declare all thy workes. Therefore I have put my trust in the Lord God, that I may declare all thy works.
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Let these things moue vp our harts to cleaue fast vnto Christ.
Let these things move up our hearts to cleave fast unto christ.
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Doubtlesse there is nothing wanting in him, which is fit to be in one, on whom we are to place our trust.
Doubtless there is nothing wanting in him, which is fit to be in one, on whom we Are to place our trust.
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There are sixe things required of such an one.
There Are sixe things required of such an one.
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First, power, that he may be able to helpe vs. Secondly, will, that he may be ready to do it.
First, power, that he may be able to help us Secondly, will, that he may be ready to do it.
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Thirdly, skill, that he may know how to do it. Fourthly, remembrance, that he may mind vs for the doing of it.
Thirdly, skill, that he may know how to do it. Fourthly, remembrance, that he may mind us for the doing of it.
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Fifthly, carefulnesse, that he may not post it off, or neglect it from time to time.
Fifthly, carefulness, that he may not post it off, or neglect it from time to time.
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Lastly, boldnesse, that he may feare no inconuenience to ensue vpon it, to hinder him from the doing of it.
Lastly, boldness, that he may Fear no inconvenience to ensue upon it, to hinder him from the doing of it.
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But all these are in Christ. He is able to helpe vs, because he is omnipotent, and can do all things.
But all these Are in christ. He is able to help us, Because he is omnipotent, and can do all things.
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He is willing, because he loues vs to the death. He is skilfull, because all the treasures of knowledge and wisedome are hid in him.
He is willing, Because he loves us to the death. He is skilful, Because all the treasures of knowledge and Wisdom Are hid in him.
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He is mindfull, because his eyes are alwayes open vpon vs;
He is mindful, Because his eyes Are always open upon us;
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as who doth neither slumber nor sleepe, but stand alwayes girded in the mids of the seuen golden candlestickes to do them good.
as who does neither slumber nor sleep, but stand always girded in the mids of the seuen golden candlesticks to do them good.
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He is carefull, because he is touched with our wants and infirmities.
He is careful, Because he is touched with our Wants and infirmities.
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Lastly, he is bold, because he is Lord and King ouer all, and that Lyon of Iudah, that feares nothing.
Lastly, he is bold, Because he is Lord and King over all, and that lion of Iudah, that fears nothing.
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Withdraw not then your hearts from him, but trust in him most constantly for euermore.
Withdraw not then your hearts from him, but trust in him most constantly for evermore.
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Secondly, by this we see, that godlinesse is great gaine or riches, as the Apostle doth speake:
Secondly, by this we see, that godliness is great gain or riches, as the Apostle does speak:
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for trust, here you see, brings with it blessednesse.
for trust, Here you see, brings with it blessedness.
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It is not a barren thing, but fruitfull, it comes laden with all the blessings of the Lord vnto vs. Cursed man will say, that it is in vaine to serue God,
It is not a barren thing, but fruitful, it comes laden with all the blessings of the Lord unto us Cursed man will say, that it is in vain to serve God,
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and that there is no profit in keeping his Commandements, and in walking humbly before him,
and that there is no profit in keeping his commandments, and in walking humbly before him,
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as it is in Mal. 3.14. But here we are taught the contrary. The wicked that do rebell, they are cast downe and do perish;
as it is in Malachi 3.14. But Here we Are taught the contrary. The wicked that do rebel, they Are cast down and do perish;
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but as for those which do serue Christ, and trust in him, they stand vp, and are blessed.
but as for those which do serve christ, and trust in him, they stand up, and Are blessed.
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Then for as much as your labour is not in vaine in the Lord (that I may vse the phrase of the Apostle) be ye stedfast, vnmoueable, abundant alway in the worke of the Lord;
Then for as much as your labour is not in vain in the Lord (that I may use the phrase of the Apostle) be the steadfast, Unmovable, abundant always in the work of the Lord;
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and trust you in Christ for euermore, which will thus bring blessednesse vnto you.
and trust you in christ for evermore, which will thus bring blessedness unto you.
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Finally, seeing they are blessed that do trust in Christ, euen then, when others perish and are destroyed;
Finally, seeing they Are blessed that do trust in christ, even then, when Others perish and Are destroyed;
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we should not feare at any time, but be of a good hope and comfort in the midst of all our calamities,
we should not Fear At any time, but be of a good hope and Comfort in the midst of all our calamities,
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as knowing that then we are blessed and in happy estate, as well as at other times.
as knowing that then we Are blessed and in happy estate, as well as At other times.
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For Christ doth know how to make a separation betwixt vs that are his friends, and others that are his enimies.
For christ does know how to make a separation betwixt us that Are his Friends, and Others that Are his enemies.
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Questionlesse, as God did put a difference betwixt the Israelites and the Aegyptians, in all such plagues as he sent amongst them, sparing still the Israelites, and punishing the Aegyptians:
Questionless, as God did put a difference betwixt the Israelites and the egyptians, in all such plagues as he sent among them, sparing still the Israelites, and punishing the egyptians:
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And as he did put a difference betwixt his seruant Noah and the old world, sauing Noah, and drowning the world:
And as he did put a difference betwixt his servant Noah and the old world, Saving Noah, and drowning the world:
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And as he did put a difference betwixt holy Lot and wicked Sodome, deliuering Lot and burning Sodome with brimstone and fire from heauen:
And as he did put a difference betwixt holy Lot and wicked Sodom, delivering Lot and burning Sodom with brimstone and fire from heaven:
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So will Christ put a difference betwixt vs and others, to saue vs, and to destroy them;
So will christ put a difference betwixt us and Others, to save us, and to destroy them;
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as we may see most apparently in Math. 25.32.
as we may see most apparently in Math. 25.32.
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&c. where it is said, that he will gather all nations before him, and that he will separate them one from another,etc. where it is said, that he will gather all Nations before him, and that he will separate them one from Another,
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as a sheepheard separateth the sheepe from the goates, sending some to hell, and carying others with him to heauen.
as a shepherd separateth the sheep from the Goats, sending Some to hell, and carrying Others with him to heaven.
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Let vs then neuer feare in any perill or danger whatsoeuer, whether of warre, famine, plague,
Let us then never Fear in any peril or danger whatsoever, whither of war, famine, plague,
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or the like, lest we should perish with the wicked hand ouer head.
or the like, lest we should perish with the wicked hand over head.
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We see he hath a care of his owne, and what he will do, he can do.
We see he hath a care of his own, and what he will do, he can do.
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If it be good for vs to escape these worldly woes, we are assured we shall,
If it be good for us to escape these worldly woes, we Are assured we shall,
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as we are sure we liue. And if otherwise it please him to wrap vs with others in the outward punishment,
as we Are sure we live. And if otherwise it please him to wrap us with Others in the outward punishment,
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yet shall we euer be sure to be distinguished from them in the eternall paine; and these outward griefes shall be but meanes to leade vs to euerlasting ioyes.
yet shall we ever be sure to be distinguished from them in the Eternal pain; and these outward griefs shall be but means to lead us to everlasting Joys.
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Wherefore cleaue ye fast vnto him, and feare not: be of good comfort: though others be cursed, yet you shall be blessed.
Wherefore cleave you fast unto him, and Fear not: be of good Comfort: though Others be cursed, yet you shall be blessed.
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For you see the difference of being religious, and being prophane; of louing Christ, and of loathing him. And this difference here will
For you see the difference of being religious, and being profane; of loving christ, and of loathing him. And this difference Here will
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