auoided by euery good Christian and those that would be the faithfull children of the most high God of heauen But on the former of thē I will not now stand partly because all do confesse that to be a most hainous offence and partly because we are somewhat cleare and innocent from it but I will stand onely vpon the latter as vpon a thing more doubtfull and wherein we are intangled most 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 First by his often condemning of it in his word Secondly by his branding of them with a note of great infamie or reprobation who were subiect vnto it And thirdly by his seuere punishing of them who were guilty in it If we peruse the word we shall finde many places condemning the same but I will presse two or three alone 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 Likewise Peter well agreeing with him saith in 1. Pet. 4.9 Be ye harborous one to another without murmuring If we search the Scriptures we shall finde againe that murmurers therein are brought in as the leawdest and vilest people that be Iude in his Epistle speaking of vngodly persons who are a staine vnto true religion 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 Whereby we see that God doth brand them with the note of reprobation as I said before In like manner as Kain is recorded to be a murtherer a runnagate a vagabond 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 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 and that by God himselfe in these words Forty yeares haue I contended with this generation and said They are a people that erre in heart 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 But to touch one or two it is not vnknowne that though Miriam were an excellent woman and one of great account amongst all the people of God 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 Againe it is apparant that though God made choise of Israel to be his people before all the nations of the world and did carry them as it were in his bosome as a mother doth carry her child in her bosome 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 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 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 and the heauiest iudgement that can be as the Apostle doth obserue in the 3. and 4. Chapters of his Epistle to the Hebrewes As thus you heare that murmuring is a sinne Reason so peraduenture you would gladly vnderstand the cause why it is a sinne In few words it is a sinne for two causes The one is because it hath an errour in it whereby we iudge amisse of the Lord and his wayes whether workes or words For whensoeuer we murmure for any matter we iudge and thinke that that matter is out of order and that it might be better disposed of then it is 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 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 So when we murmure against God we do dislike with something in God and so we do controll him and preferre our selues who are foolish and wicked before him who is most wise and holy as though we our selues in the like case could do better then God hath done then which blasphemy what can almost be more hainous The other cause is because it hath some rebellion in it as a cursed effect arising from the wickednesse of that former cause whereof we haue already spoken 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 and the tongue oftentimes is loosed with most vile and reprochfull words that I may not speake of the hands and the rest of the members all which are much out of order by this meanes and carried ouer to a sea of corruptions as we may see in those murmurers and many others who were mentioned before Wherefore when Moses went about to draw the people from their murmuring he wils them to rebell no more 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 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 prouoking of God or not beleeuing in him So that then if it be an abhomination before the Lord to condemne the innocent in our thoughts 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 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 first of them sheweth the great impiety of our land Vse 1 for seeing that murmuring is a great euill and we haue murmurers in euery place and amongst all estates we may see that our land is wicked and naught In it reigne many sinnes as swearing lying whoring theeuing quaffing gormandizing contempt of the word and the faithfull embassadours thereof with many other notoriousvices such as couetousnesse
perswasion which they haue of themselues who thinke that they shall continue still in their flourishing estate and neuer see any woe or misery 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 or agrees well with the vile inclination of their hearts 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 like the spider which they should conuert into hony with the Bee But to leaue the reasons Vse and to come to the vses here we may learne many things but chiefly foure The first is that we must not depend vpon great men or the higher powers of the world for their countenance as we learned in the first verse not to depend vpon the multitude for their number For here we see that they are against the Lord and his Annointed And therefore if we hang vpon them do as they do iniquity will be our ouerthrow and hell fire will be our portion at the last when we shall dearly repent for it but all too late Some there are of them I grant who are most godly and vpright persons walking sincerely in the paths of the Almightie but they are exceeding few here one and there another 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 For brethren you see your calling how that not many wise men after the flesh not many mightie not many noble are called And therefore I beseech you brethren looke well to this point conforme not your selues to the religion of great States nor walk after the maners of the wealthy men of the world but be you followers alone of Iesus Christ become holy as God your Father is holy in all maner of cōuersation 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 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 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 So must we looke to be brought before such and when such matters do fall out we must not be discouraged as though some new thing had happened vnto vs 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 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 and Pharaoh with his Princes of Aegypt against Israel so must Gods children thinke that some great States and mightie men of this world will set themselues against them at all times and that they shall neuer be free from their oppositions but shall still be molested by them to the ende 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 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 For you see we stand in a slipperie place 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 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 Remember we stil what Paul doth write vnto Timothy in 1. Tim. 6.17.18.19 and let vs follow the same Charge them saith he that are rich in this world that they be not high minded 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 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 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 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 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 working out our saluation with feare and trembling The fourth and last is that we should both pray and reioyce in the behalfe of our gouernours and the highest powers of our land For seeing all generally do fall and become enimies to the Lord that are in those places of eminency farre aboue others and yet they do stand and are faithfull embracers of the truth we haue great cause to blesse the name of our God for it and to pray vnto him for a continuance of the same 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 and there enioy all those beatitudes which are prouided for them in that celestiall place Doubtlesse there is no nation in the world so much beholding vnto God in this respect as we of England are As once we did say We haue an excellent Queene so we may now say We haue an excellent King 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 He is like a goodly blazing torch set vpon the top of a mountaine which there doth giue light and not go out do all the winds of the heauen against it what they can Strange would the spectacle be if such a matter were visible to our eye 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 and yet neuer go out before it be burnt to the very end of it So may we wonder at his standing and at the Lords mercy in vpholding him he is so assaulted on euery side and set vpon by the contrary blasts of sundrie oppositions I pray you let vs alwayes pray vnto the Lord
shall preserue thee Wisdome is the beginning get wisdome therfore and aboue all thy possessiōs get vnderstanding He is very frequent with the like exhortations in many places also of the same booke Reade them I pray at your leasure and marke them well Paul in like manner writing vnto the Ephesians doth stir them vp to the same duty saying 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 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 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 and how well pleasing to himselfe But at this time two places alone to shew the same shall content vs. The one is in Esay 1.3 when he saith The Oxe knoweth his owner and the Asse his maisters cribbe but Israel hath not knowne my people haue not vnderstood The other is in Ieremy 4.22 where you haue these words For my people is foolish they haue not knowne me they are foolish children and haue no vnderstanding they are wise to do euill but to doe well they haue no knowledge By all which places we may clearely see what doth belong to vs euen a sauing knowledge of Gods will and an holy vnderstanding of his waies 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 as Paul doth teach vs in Rom. 12.2 And the reasons hereof are many Reasons First because euery man by his owne knowledge is a very beast before the Lord as Ieremy doth witnesse of vs in Ieremy 10.14 and as Dauid doth confesse of himselfe in Psalme 73.22 saying So foolish was I and ignorant I was a beast before thee Secondly because we shall neuer obey the Lord aright vntill we know him and vnderstand his will nor yeeld any faithfull seruice vnto him as it doth become vs. For the ground-worke of all religion the foundation of all true pietie is the knowledge of the Lord and his wayes As on the contrary side the cause and fountaine of all disobedience against God is the ignorance of his will and the vnlearnednesse of the same as we haue heard in this Psalme already 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 euen because there was no knowledge of God in the land And surely where men know not God what can bee looked for else but all impietie against God and all vnrighteous dealing against men Lastly because all such as are ignorant of the Lords will doe not onely erre while they are here committing grieuous sinnes against him but shall be damned also hereafter for euer My people saith the Lord in Hosea 4.6 are destroyed for lacke of knowledge And Paul doth shew in 2. Thess 1.8 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 and from the glory of his power So that if we ponder of all these reasons well we shal easily grant that there is cause sufficient 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 In regard whereof we see first in what great fault the world is in For there is ignorance in euery place Alas alas most men know not aright either that God who hath made them or themselues who are made by him 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 We dwell in a nation and country wherin the word of God hath bene freely read preached many yeares together 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. God amend vs. But here some may say that there was neuer more knowledge in this land then now is at this present To this I answer first that our knowledge is nothing to our long and continued teaching For in regard thereof we ought to be teachers our selues who yet are taught of others and haue need also to be instructed in the very first principles of the word of God and are become many of vs at the least such as haue neede of milke and not of strong meate as the Author to the Hebrews doth speake in the latter end of his fifth chapter Secondly that our knowledge for the most part is not a sauing or sanctifying knowledge but talkatiue and discoursing It hangs vpon our tongue and swimmes about in the circumference of our braine but it sinkes not downe into the bottome of the heart as it ought to do to bring forth a reformed life For we haue many talkers but few true walkers and sundry there are who can discourse at large in matters of religion but few there are who feele the power and force thereof being deaded by the meanes thereof vnto their sinnes and quickened vp vnto all fruitfull workes of righteousnesse whereby God may be honoured and man edified Secondly by this we may see that that doctrine which is most currant at Rome those places where Popery doth beare sway to wit that Ignorance is the mother of Deuotion is most false and erroneous and to be abandoned by vs that are true and holy Christians 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 so he saith to the Iewes 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 which is dissonant altogether to their practize and teaching 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 neither going in thēselues nor suffering
and it shall be giuen him as you may see in Iames 1.5 And whereas man will not regard vs in the time of need but then begin to forsake vs when once we come into trouble and miserie though in the time of our prosperitie he made much of vs and was readie to do vs what good he could it is not so with God For if we shall pray vnto him in the midst of all our calamities he will harken vnto vs 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 By all which places you see it is a most cleare and euident doctrine that we must both pray to God and that by our prayers vnto him we shall receiue fauors at his hands And the reason hereof is this we must pray to him Reason 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 and all that we haue do depend 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 so he hath appointed also in the same decree of his the meanes which are fit to bring them to the same end 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 though by praying vnto him men do receiue from time to time most rare and excellent blessings from him Learne we then from hence these points Vse 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 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 But yet alas we do it too seldome and some almost neuer in all their liues But let vs amend this our fault and grow better in this respect 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 but because they do not pray vnto him and aske for benefites of him Ye lust saith Iames and haue not ye enuie and haue indignation and cannot obtaine ye fight and warre and get nothing because ye aske not Iames 4.2 If you say that you aske and receiue not I will answer you with the same Apostle and in the same place that the cause thereof is because ye aske amisse as doth follow there in the next verse Either the thing which you craue is not lawfull and expedient or your mind in crauing is not earnest or Christ is not made the Mediator or the end is not good or the prayer is not continuall or faith lastly is not there to present it If these or any of these faile or be wanting it is no maruell though our prayer receiue the repulse But let them all concurre and meete together as they ought to do then shall we obtaine of God whatsoeuer we will ourselues 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 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 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 yea he doth grant more vnto vs oftentimes then we do desire As for example Zaccheus desired onely to see Christ but befides that Christ called him by his name and offered his owne selfe vnto him for his saluation 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 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 and to go in and out before them but as God did bestow that vpon him so he did giue him also riches and honor so that among the kings there was none like him all his daies as it is euident in 1. Kin. 3 6. c. Lastly Iacob desired onely food and apparell when he went from his parents to Padan Aram to fetch him a wife amongst his owne kindred but the Lord made him a great rich man and caused him to returne home againe with abundance of wealth and goods 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 And well also might Dauid say that the Lord is neare vnto all that call vpon him 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 Thou hast giuen him his hearts desire and hast not denied him the request of his lippes For thou didst preuent him with liberall blessings and didst set a crowne of pure gold vpon his head he asked life of thee and thou gauest him a long life for euer and euer Psal 21.20 c. I pray thinke deeply on these things and let them encourage our hearts to pray still If we were sure that the kings Maiestie would admit vs alwayes into his presence and grant vnto vs whatsoeuer we should desire of him I doubt not but that we should be forward yea too forward to go vnto him often with our suites to haue benefits and high promotions from him 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 yet the Catholicke and vninersall kingdome of Christ which is the greatest of all was obtained by begging For he had it onely for the asking If beggers speed so well we say againe we our selues will begge To conclude therefore this point let vs do it then and runne still to God begging for benefits and doubt we not but we
he purged the Temple and beganne to cast out them that sold and bought in the Temple and ouerthrew the tables of the mony changers and the seates of them that sold Doues and would not suffer that any man should carry a vessell through the Temple saying vnto them It is written Mine house is the house of prayer but yee haue made it a donne of theeues the high Priests and the Scribes and the chiefe of the people sought to destroy him Luke 19.47 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 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 his face was bound with a napkin then gathered the high Priests the Pharises a Councell consulted againe which way to bring him to his death Ioh. 11.47 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 and stonest them which are sent to thee how often would I haue gathered thy children together as the hen gathereth her chickens vnder her wings ye would not Math. 23.37 yet they notwithstanding the same tooke him apprehended him as their deadly enimie and as a malefactor that was not worthy to liue vpon the face of the earth amongst them any longer 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 and they tooke him and led him to Caiaphas the high Priest where the Scribes and Elders were assembled 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 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 Math. 26.47 c. and Mar. 14.43 c. After this in the dawning of the day when the morning was come they led him away bound vnto Pilate and laid most grieuous things vnto his charge 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 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 Then Pilate ouercome by his aduersaries did at the last giue sentence against him caused him to be scourged and to be sent away to the place of execution Mar. 15.15 But before he came thither see what the souldiers did They led him into the hall which is the common hall and called together the whole band and clad him with purple and platted a crowne of thornes and put it about his head and beganne to salute him saying Haile King of the Iewes and they smote him on the head with a reed and spat vpon him and bowed their knees and did reuerence And when they had mocked him they tooke the purple off him and put his owne clothes on him and led him out to crucifie him Mar. 15.16 c. Being come to the place of execution which was without the citty they crucified him and hanged him vpon a tree betweene two theeues And as he hanged there in that shamefull and opprobious manner The people stood by him and beheld him and they together with the rulers mocked him saying he saued others let him saue himselfe if he be the Christ the chosen of God The souldiers also mocked him and came and offered him vinegar and said If thou be the king of the Iewes saue thy selfe Likewise they that went by railed on him wagging their heads saying Hey thou that destroyest the Temple 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 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 say Why do the heathen rage and the people murmure in vaine The kings of the earth band themselues the Princes are assembled together against the Lord and his Annointed Come let vs breake their bands and cast their cords behind vs. Here before we goe any further a question may be asked to wit why Christ was thus reiected by all sorts of persons For a man may iudge that euery one should haue loued him and haue reioyced greatly for him he was so gentle so meeke so humble so patient so wise so learned so holy so mercifull so louing 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 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 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 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 Others of them did resist him of malice and of a cankered stomach 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 Some lastly did neglect him through feare and dread they knowing that if they did beleeue in him or confesse him they should be excommunicated out of their Synagogues according to the law of the Iewes 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 And as they did thus feare trouble at home yea some of the great ones as well as the small ones as we
they cannot endure to haue iudged and condemned by others 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 But being once reproued they cannot but persecute them that doe reproue them as Herod did Iohn the Baptist whom he did behead 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 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 according to that in Gen. 4.4 5. And the Lord had respect vnto Abel to his offering but vnto Kain to his offering he had no regard 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 So that as Iosephs brethren could not endure that old father Iacob should loue him more then themselues as the Princes of Babel could not disgest Daniels fauour with the king aboue themselues so cannot the world endure that the God of heauen should respect his Saints before themselues albeit they doe each day blaspheme his holy name and will be no day obedient vnto him 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 And as the Apostle doth teach vs in 1. Cor. 1.26 c. shewing that God hath not chosen many wise men after the flesh nor many mighty 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 For the world doth see that these cannot enrich them nor countenance them nor aduance them to places of honour and dignity but will rather be a burden and a shame vnto them and therefore they haue them in great contempt and disdaine and doth take them for the very off-scum of the earth 1. Cor. 4.13 Lastly because they haue some infirmities and a few of them now and then doe breake out into great and hainous offences as into adultery murther theft or the like as Noah Lot Dauid Salomon and others haue done For the world vpon this doth condemne them all saying that they are hypocrites and that there is no goodnesse in them As I may reioyce in speaking of the other causes of their hatred so I may mourne and sament while I make mention of this But to passe the causes and to come to the vses of the doctrine Vse here we may obserue First the great corruption that is in the world For did not the whole world lie in wickednesse as Iohn doth say 1. Ioh. 5.19 They would neuer thus contemne the Saints of God as they doe seeing they haue no iust cause for the same 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 Yet like blind wretches and wicked cast-awaies they despise them who yet are their stay and safety for take away once the godly out of the world the world would quickly come to ruine and destruction 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 and the creatures in generall throughout the world no more obedience vnto man 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 as it is in Rom. 8.19 c. doubtlesse they will refuse altogether to do any seruice vnto the wicked when they are dead and gone 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 or to a certaine worme or canker that corrodeth and eateth through the heart of the tree that nourisheth her or vnto a man that standeth vpon a bough in the toppe of a tree where there is no more yet with an axe choppeth it off and therewithall falleth downe with it and breaketh his necke Secondly out of this we may learne not to be dismaid at our troubles and the multitude of our aduersaries although some strange thing were happened vnto vs acording to Peters words in 1. Pet. 4.12.13 who saith Dearely beloued thinke it not strange concerning the fiery triall which is among you to proue you as though some strange thing were come vnto you But roioyce in as much as yee are partakers of Christs sufferings that when his glory shall appeare yee may be glad and reioyce It is no new thing this is an old fashion of the world which it had from the beginning It was thus in Adams house in Noahs house and in Abrahams house the most ancient houses of all the world For in Adams house Cain hated slew his own brother Abel Gen. 4.8 In Noahs house C ham scorned derided his owne father that did beget him Gen. 9.22 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 Wherefore beloued brethren be not you grieued when any of you are troubled and molested in the world for the Lords sake Complaine not as some doe who say There was neuer any man so crossed as I am Thinke not that you beare a burden alone by your selues the deare Saints of God the Prophets and Apostles together with the holy Martyrs and others are your companions therein You drink of none other cup then they haue done or your sweet maister Christ Iesus before you hath done Comfort your selues with these things Finally let this serue to instruct you that as you must be patient and quiet when troubles doe come 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 not cry peace vnto your selues as the wicked doe you must thinke with your selues that you shall haue enimies in all places and such as will be your foes in euery corner 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 I will also put enmitie betweene thee and the woman and betweene thy seed and her seed in Gen. 3.15 As Christ your Lord and maister had enimies of all sorts euen more in number then the haires of his head so must you make your reckoning if you will be like to Christ in holinesse and righteousnesse
stripe 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 So beloued seeing that God doth but lightly touch vs with his finger when he may presse vs downe with his whole hand and doth but fatherly chastise vs with a few stripes here when he might cast vs downe into hell and there keepe vs in vnsufferable torments for euermore shall we murmure and grudge against him for this his dealing no no we must not do so but like good and faithfull children we must blesse his glorious name most heartily for it and cry our with Ieremy saying It is the Lords mercies that we are not consumed because his compassions faile not Lament 3.22 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 so he doth neuer lay any more vpon vs who are his children then we can beare as the Apostle doth shewe in 1. Cor. 10.13 saying God is faithfull which will not suffer you to be tempted aboue that you be able to beare but will euen giue the issue with the tentation that ye may be able to beare it For this should quiet our minds and make vs dumbe according to the example of Christ 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 Sixtly you must know and marke that as God will proportion out our burthen according to our strength and abilitie to beare it so he will turne all those crosses and burthens which he doth lay vpon vs to our best in the end as Paul doth well obserue in Rom. 8.28 saying Also we know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose For this should quiet our minds and make vs dumbe For we do loue and like those things which turne to our profit and we do reioyce in them greatly He is a mad man that being either sicke or lame will fret and chafe at the Phisition and Surgion when they come vnto him with vndoubted remedies to make him well within some day or two 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 But haply you perceiue not how this may be that afflictions should turne to our best Marke it then they do it two wayes one way by pulling vs from our sinnes and causing vs to be more holy 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 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 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 but then they began to relent and to returne to the Lord as also by Dauids testimonie of himselfe who saith Before I was afflicted I went astray but now I keepe thy word And againe It is good for me that I haue bene afflicted that I may learne thy statutes Psal 119.67 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 saying For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie Seuenthly you must know and marke that as you r crosses and calamities shall be beneficial vnto you and turne to your best so they shall not continue still but shall haue an end as Dauid doth instruct vs in Psal 125.3 saying For the rod of the wicked shall not rest on the lot of the righteous lest the righteous put forth their hand vnto wickednesse And againe he doth say that weeping may abide at euening but ioy commeth in the morning Psal 30.5 For this should quiet our minds and make vs dumbe For if apprentices shall hold out in their hard labour and course fare for seuen yeares together or more and all that time shall be seruiceable vnto their maisters without open murmuring and repining because they see that their bondage will not last for euer but after these yeares are exspired will haue an end 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 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 as we are wont to deale with our children the more that they storme and rage against vs the more stripes we giue them and the lesse countenance we shew vnto them but when they do submit themselues and cry vs mercy then we stay our hand and take the rod and burne it So is it with God the more we fret and chafe against him the more he doth beate vs and the sourer he doth looke vpon vs but when we strike vpon the thigh and come with the prodigall sonne to confesse our fault and to leaue the same all his anger is turned straite into loue and fauour and then the fat calfe is not good enough for vs vnlesse we haue a sweete kisse and other beauenly ioyes prouided for vs besides that For this should quiet our minds and make vs dumbe 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 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 Which when they accordingly did their arrowes lighted short of heauen and fell downe vpon their owne heads and hurt a number of them very sore Euen so do our murmuring and muttering words either for this or for that which God sendeth not hurt him but wound our selues both deeply and dangerously Wherefore to conclude this point in consideration of all these things now rehearsed take heed of murmuring auoide it and refraine from it Do you neither murmure against the Ministers of the word nor against the Magistrates of the land nor against him that sits vpon the throne who is the breath of vs all for to
shall finde both Kings and Princes 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 so were the States of the land and the chiefe men of place therein most deadly foes and enimies vnto him As they banded themselues together to make their faction and side strong against him so they had their often assemblies and meetings for counsell and aduice which way to bring him vnto his death Herod and Pontius Pilate two kings as it were amongst them though they did iarre and disagree betwixt themselues yet now they could ioyne together against Christ and become friends as we may see in Luk. 23.12 in these words And the same day Pilate and Herod were made friends together for before they were enimies one vnto the other 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 and do assemble together at Ierusalem against our sweet Sauiour the Lords Annointed For now at this time both of them were at Ierusalem and so as well together in place as in heart as it is in the 7 verse of the same chapter of Luke But for their consulting together and the meeting of their Princes in assemblies for counsell and aduice against him there are many places in the Euangelists declaring the same but I will touch onely two at this time The one of them is in Iohn the 11 chapter and 47 verse with some others following 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 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 it is in verse 53 of the same chapter from that day forth consulting together to put him to death 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 In regard of all which things now shortly touched you see that this is most true which is here recorded namely that the Kings of the earth banded themselues and the Princes are assembled together against the Lord and his Annointed 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 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 Out of it we may gather two principall doctrines One from the persons rebelling the other from the manner of their rebellion Out of the persons rebelling we collect this doctrine Doctr. That great States mighty men of this world are oftentimes enimies vnto the truth and deadly foes vnto holy and vpright courses This the Prophet Esay doth shew when he doth call the Princes of Iudah and of Ierusalem the Princes of Sodome Esay 1.10 for Sodome was a city so wicked and the Princes thereof so leude and filthie that God could not spare them but for their abhominations he brought downe fire and brimstone from heauen and consumed them all 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 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 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 O thou Seer go flye thou away into the land of Iudah and there eate thy bread 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 This the story of the Acts of the Apostles doth shew when they were apprehended cast into prison beaten and put to death by Herod by the high Priests and other officers and states men for gouernment as we may see in the 4.5.12 and other chapters of the same booke 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 for by watchmen here are meant the chiefe rulers of the Church who should watch ouer her for her good and not thus persecute her and wound her as they did 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 and persecute to the death such as did call vpon his holy name This lastly the example of all ages doth shew and daily experience with men of our time 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 and the sincere seruants of the Lord euen by them that are in the highest roomes and do beare the chiefest sway amongst men in those dominions But how may this come to passe Reason may some man say that the highest persons 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 haue greater causes as one should iudge to loue him and to worship him then the meaner and poorer people haue For first they are daintily educated and with great charges brought vp in all good literature and learning Secondly they haue abundance of riches and worldly wealth to supply their wants at all times Thirdly they haue great honor and reputation amongst the sonnes of men in all places for gouernment and the matters of this world Lastly they excell all others for the most part in their persons both for wit and other naturall qualities of the mind and also for pulchritude and other goodly properties of the body Surely for all these causes
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 but abide euermore in his holy integritie amongst vs but beware we that we neuer forget our dutie vnto him but remaine alwayes faithfull and louing vnto him vnto the end 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 sit in Councell against the Lord and his Annointed Doctr. we collect this doctrine that there are Councels and Parliaments held as well against the Lord as for the Lord and cleane contrary vnto his truth as for his truth This we may see by those Councels which were held in the time of the old Testament as first in the dayes of Omri when cruell and wicked statutes were made against the Lord and his people as may be gathered out of Micha chap. 6.16 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 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 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 euen to be cast into the midst of an hot firie furnace 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 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 Lastly this you may see by those Councels which were held since that time vntill our dayes as by the Councell which was held at Antioch when Athanasius was condemned and the Arrian heresie approued by the Councell held at Ephesus when Eutyches heresie was allowed by the Councell held at Neocasarea when second mariage was forbiddē by the Councell held at Nice when it was concluded that in holy Churches the images of Saints should be worshipped by the Councell at Constance when they were excommunicated that did receiue the Sacrament in both kinds 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 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. But what may the reasons thereof be will you say They are in number these two The one is Reason because the wicked and vngodly haue their assemblies and councels as well as the godly and holy ones as all Chronicles do manifest vnto vs. For as no man doth gather grapes of thornes or figges of thistles so no good thing can proceed from them but onely that which is naught and wicked being enmitie to the Lord and all holy wayes according to the qualitie of their crooked and peruerse nature from whence it doth proceed The other is because the godly themselues who haue also their Councels and Assemblies are not perfectly holy but many imperfections do still remaine in them while they are here in this world 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 For they failing through these their imperfections sometimes in iudgement for want of a discerning and vnderstanding spirit and sometimes in affection through the predominant passions of the soule which are not yet rectified according to the word 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 For this is a most sure ground both in diuinitie and in philosophie that as the cause is such is the effect and therefore seeing the cause here is bad the effect cannot be good but be bad also It is good for vs to thinke on this point Vse and to fasten this doctrine deeply in our soules which now we haue handled For it will be seruiceable vnto vs many wayes 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 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 Councels are neuer without the Spirit of God therefore can they not erre A silly argument as though the Spirit of God were at their commandement or were tied to places and persons or being present did leade men into all truth as it did the Apostles whose preachings and decrees are now and were then the rules of our faith and manners Tush Councels are now and then without the Spirit of God as consisting either onely of wicked persons or of a mixt number both good and bad whereof the greater part is the worse as theirs also seemed to be at Rome vnder Iohn the 23 when there appeared a great Owle which stared and outfaced the Pope who blushed at the matter and fuming rose vp and departed and when others whispered one in anothers eare saying That the spirit appeared in the likenesse of an Owle And as Councels are without the Spirit oftē so when they naue it they haue it not in fulnesse or perfection 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 Let this suffice for the confutation of the Papists 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 but we must first examine them whether they be agreeable to the word of God or no. Try all things saith Paul in 1. Thes 5.21 and hold fast that which is good The like counsell Iohn doth giue vs saying 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.
doth conuerse and liue here in this pilgrimage before him 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 The one is because he is most glorious there and fullest of all honour and dignitie that being the throne of his Maiestie whereas the earth is but his footstoole Esay 66.1 The other is because there he doth manifest himselfe as most of all and in the greatest splendencie that may be so immediatly and not by meanes whether ordinary or extraordinary as hee doth here in this world as may be seene at large in the 21. Chapter of the Reuelations and other places of the Scripture besides 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 Other ends there are of this saying elsewhere but this is the onely and principall end of it here and it is excellent for that purpose as was obserued before But to come to the other member as God is sayd to sit or dwell in heauen so he is sayd withall to laugh and to make a mocke or derision of them But he that dwelleth in heauen shall laugh the Lord shall haue them in derision Some reade this in the present tense saying But he that dwelleth in heauen doth laugh the Lord hath thē in derision or doth deride thē But we may take it as it is translated in the future tense for so it is in the Hebrew text A man may laugh at the first but weepe after a man may make a derision of his enimie at the beginning but come to ruine and destruction himselfe at the ending But it shall not be so with God 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 And therefore I thinke the holy Ghost did of purpose rather expresse his mind in the future tense then in the present tense 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 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 that he makes no account or reckning of them but doth so lightly respect them as matters that he both will and can dash all to peeces when it pleaseth him For here in this verse and the next verse following is a figure called Anthropopatheia which is when things are spoken of God according to man and as his capacity is able to comprehend For we must not take the words literally but figuratiuely for to speake properly God doth not laugh nor make a derision of any onely man doth this but he doth it not 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 mocke when their feare commeth 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 the captaine would but laugh at him and make a game-stocke of him as knowing that he can do him no harme but will easily without any ado be ouerthrown by him So after the same maner that we might know that the Lord feares none of his enimies as such as can do him no hurt but that hee can easily at his pleasure bring all their deuices to nought ouercome them when he wil he is said here after the maner of men to laugh at them to haue them in derision God then laughes at his enemies not because he doth like of them or of their attempts against him as we doe oftentimes laugh at such things as please vs well but because hee cares not for them and doth see that all their plots are in vaine which are intended against him 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 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 and the one of them doth not differ from the other in sense and meaning the question may bee well moued 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 For as Pharaohs dreames were doubled the one of the kine the other of the corne because the thing which he saw in his dreames was established by God and God did hasten to performe it as it is in Gen. 41.32 So the Prophet here doth double his words because the matter whereof he maketh mention is most certaine and sure and such as he would haue no man to doubt thereof And for this purpose you know doe we our selues oftentimes double our sayings and therefore it is as much in effect as if he had said But hee that dwelleth in the heauen shall laugh yea I say againe the Lord shall laugh and haue them in derision doubt not of it but beleeue it for it is a thing most certaine and true as heauen it selfe The consideration whereof should make vs bee afraid to doe any thing against the Lord. For of all things we do abhorre this most to be made a laughing stocke and a may-game to our aduersaries 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 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 how shall the wicked bee able to beare it Yet here we see that God doth make a sport at all his aduersaries and doth laugh and deride at them Oh let the due regard of this phrase or manner of speech stay vs alwayes from all rebellion against him and cause vs to bee vpright in our wayes For shall we be a laughter and derision vnto the Almightie No no beware we of that 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 Doct. That no power or deuice of man shall bee able to stand against the Lord but shal be ouerthrowne and be brought to nought For this is the end as you haue heard why these two things are reported of God the one of his
to time that sinne should not go vncontrolled but be iustly punished according to the nature of it either more or lesse as it did deserue In consideration whereof you perceiue malefactors must not be spared but be duly punished for their faults and offences And the reasons hereof are foure First Reasons that the malefactors themselues who do offend may be brought to the sight of their sinnes and to the leauing of them if it be possble for as Salomon doth say in Prou. 20.30 The blewnesse of the woundserueth to purge the euill and the stripes within the bowels of the belly or else if they will not amend that they may be taken away by death to sinne to more against their owne soules 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 as we may gather from his words in Deut. 17.7 when he saith So thou shalt take the wicked away from among you 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 For punishments executed vpon some are oftentimes great terrors vnto others and do bridle them from their licentious wayes as daily experience and all Chronicles of the world do shew 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 for he so profited by the iudgements that came vpon the two former Captaines with their fiftie men apeece 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 as it is in the 14. verse of the same Chapter And this was the cause wherefore God would haue the Iudge to do vnto euery man 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 Thirdly that the good and innocent may not be corrupted by their company and bad example For as euill words do corrupt good manners so much more do euill deeds and bad conuersation The life and example of one incestuous man was sufficient to corrupt all Corinth And this was the cause wherefore Paul would haue the Corinthians to excommunicate that incestuous person out of their holy fellowship as we may well collect out of his words in 1. Corinth 5.9 when he saith Purge out therefore the old leauen that ye may be a new lumpe as ye are vnleauened For Christ our passeouer is sacrificed for vs. Lastly that the Lords anger who is offended with their sinnes and transgressions may be appeased and not breake out against all for the same 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 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 vntill he be duly punished for his sinne as he ought to be 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 but after he was put to death for the same he did helpe them againe and gaue them a notable victory ouer their enimies And this is the cause wherefore the Lord would haue Moses to put the adulterers to death 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 Out of these things thus layd downe Vse we may obserue many profitable things for our instruction For first thereby we may see that seeing malefactors must be punished that we must not storme nor chafe if the Magistrate and superiour powers inflict vpon vs punishment after that we haue sinned against the lawes of the Lord our God and haue transgressed the good and lawfull statutes of the land Then then I say we must take all things patiently and acknowledge that we haue but our due and that our gouernours therein do but discharge an holy duty which the Almightie doth require at their hands 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 and learne thereby to amend and not to fall to murmurings and discontentments as many vngracious children and seruants are wont to do 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 and take it patiently this is acceptable to God 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 as are layd vpon them for their offences 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 They must not see offences committed in the land but they must draw out their swords for the punishment thereof A wise king saith Salomon in Prou 20.26 scattereth the wicked and causeth the wheele to turne ouer them His meaning is that good Princes and godly Magistrates cannot away in any hand with wicked persons but they must needs roote them out For vnder the word wheele he alludeth to the manner of threshing vsed among the Iewes in those times The saying is old and true Non minor est virtus quà m quaerere parta tueri It is as great a vertue to keepe what is gotten as first to get it And euen so it is as good a duty in a Magistrate to see lawes executed and kept as at the first to make them And since they will not be kept of all without punishments therefore punishments are most necessary Ill then and wickedly deale they that haue authority in their hands to cut downe sinne and yet will let it grow and flourish still and neuer punish the offenders thereof The grieuousnesse of which sinne you may see notably in the examples of Ely the Prophet and Saul the King For the Lord had brought most terrible iudgmēts vpon thē both and vpon their posterity
not so much as think one good thought 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 For this will breed in your hearts a sense awe of his Maiestie as we may see by many stories in the Bible 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 on as many as heard what iudgement fell vpon Ananias and Sapphira his wife when both of them fell downe at Peters feete and yeelded vp the ghost before him 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 Hitherto of the first point now followeth the second which is ioy Andreioyce saith the Prophet In the entrance of the Psalme it is euident that they were grieued against the Lord and that they did as it were loathe and abhorre him but now on the contrary side they are willed to reioyce in him and to be glad in his behalfe 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 but also because he himselfe is so sweete a God and his seruice so pleasant and beneficial as it is Then as men do desire to haue their seruants to reioyce in them and in their seruice and to doe whatsoeuer they doe with chearefull hearts so the Lord would haue them his seruants to reioyce in him in his seruice and not to go about his busines with murmuring and repining soules but with cheerfulnesse and alacritie of spirit Learne we then from hence this doctrine Doct. that we must reioyce and be glad in the Lord our God and in all that seruice which we do performe vnto him To this we are exhorted in many places of the word Be glad ye righteous saith Dauid in Psal 32.11 and reioyce in the Lord and be ioyfull all ye that are vpright in heart Likewise Paul writing vnto the Philippians in the 4. Chap. and 4. verse thereof he doth stirre them vp vnto the same duty saying Reioyce in the Lord alway againe I say reioyce But those places which are in Esay 54.1 and in Zophonie 3.14 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 But to leaue the doctrine Reasons which is cleare and cuident of it selfe and to come to the reasons of it to consider with our selues why we should do it they are in number these two First because he doth excell and passe all the creatures in the whole world for all good things whatsoeuer For we are wont to reioyce in such things as are singular and do go beyond others for goodnesse As for example if a man hath a faire beautifull woman to his wife passing other women for beautie or pulchritude Or if he hath a goodly child of admirable parts to his sonne excelling other children for learning and other rich endowments 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 how much doth he reioyce in these daily experience doth teach vs that they are the only ioy and delight of his soule And euen so should it be with vs in regard of our God 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 And therefore we should reioyce in him and make him our sole delight and pleasure The other reason is this because he doth and also is most able to do vs most good and to blesse vs both here in this world and also in the world to come For it is an vsuall thing with vs euermore to reioyce in those things which are good and profitable vnto vs and the more commodious and beneficiall any thing is vnto vs the more commonly do we reioyce and delight therein I need not demonstrate this vnto you by any examples For you know it too well your selues Doubtlesse if any of vs haue but a friend who is alwayes kind and louing vnto vs 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 and with his body to go and come at our desire for our profite and emolument we cannot but greatly reioyce in him and be exceeding glad that euer we met with such a good and faithfull friend But behold dearely beloued the Lord our God doth passe him by many and infinite degrees for all that we haue we haue from him he doth neuer faile vs but he doth helpe vs euery day and night and he is able to do vs good for euermore 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 and in one word happinesse and no misery And therefore there is great cause why we should reioyce and be glad in him Vse This then plainly reproueth such as take their delight and pleasure in worldly matters and in the vanities of this life 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 some in one thing and some in another but few in the Lord and his seruice But this is condemned you may see in Ieremy 9.23.24 where the Lord doth forbid the wise man to glory in his wisedome and the strong man to glory in his strength and the rich man to glory in his riches and doth command all to glory in him and his knowledge And therefore Paul doth say Let him that reioyceth reioyce in the Lord. 1. Cor. 1.31 2. Cor. 10.17 Secondly as this doth controlle them who take no pleasure in the Lord but do go about his seruice with vnwilling and heauie hearts like vnto the Beare that is drawne to the stake so it doth teach vs that that is but a slaunder which is cast out against vs when men say that Religion breeds melancholy and cuts off all mirth and ioy For here you see we are called vpon to reioyce 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 Esay
may see by the example of Nicodemus who came to Christ by night Ioh. 3.2 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 to bury it Ioh. 19.38 so did they feare trouble from abroad as may be seene by their words in Ioh. 11.48 When they say If we let him thus alone all men will beleeue in him 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 some through feare did reiect Christ but all of them through their owne corruptions and naughty natures and none of them for any iust cause that was found in Christ himselfe But yet as Daniels enemies did picke out matter against him in regard of his religion for the which they should haue commended him and not haue condemned him as they did so these enimies of Christ haue drawne occasions of dislike against him from sundry things for the which they should rather haue liked him In number they were 4. The first was his base estate who came of meane parents who liued in this world as a poore simple man As the Israelites said whē they reiected Rehoboā for their king What portion haue we in Dauid we haue none inheritance in the house of Ishai to your tents ô Israel now see to thine owne house Dauid 1. King 12.16 As if they should say Why Ishai was but an husbandman Dauid was but a shepheard 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 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 As they reiected Iohn the Baptist for his strangenesse and austerity of life because he came neither eating nor drinking 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 Behold a glutton and a drinker of wine a friend vnto publicanes and sinners Math. 11.17 c. The third was his faithfulnesse in the discharge of his calling in speaking the truth and in reprouing of men for their sinnes As the Prophets and Apostles lost their liues for this so did he leese his life for the same the people still hating him for it vntil they had nailed him vnto the crosse Mat. 21. 26. and Iohn 18. 10. The fourth and last was his strong confidence in God and his sure trust in him As Dauid was flouted at by his aduersaries for his trusting in God chiefly then when God did seeme to forsake him and left him in some troubles they crying out vnto him saying Where is thy God Psalme 42.3 10. So these did floute and mocke Christ chiefly in his troubles for his resting vpon his Father and his good beleefe in him breaking out into these words saying He trusted in the Lord let him deliuer him let him saue him seeing he loueth him Psalme 22.8 From hence Doct. 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 and are the sincere members of Christ shal haue troubles enimies here in this world according to the axiome of our Sauiour in Ioh. 15.20 when he saith The seruant is not greater then his maister if they haue persecuted me they will persecute you also The Scripture is full of testimonies for the confirmation of this doctrine but I wil presse onely two or three 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 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 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 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 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. But what is the reason of this Reason A man might iudge that the faithfull should be loued and be honored of all the world First because they are deare vnto God who hath not spared his owne Son to redeeme them Rom. 8.32 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 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 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 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 Why the world should hate and persecute them But the answere is for these causes First because they are not of their number and fellowship being not men of this world as they be according to the words of our Sauiour in Ioh. 15.19 If you were of the world the world would loue you but because you are not of the world but I haue chosen you out of the world therefore the world hateth you Secondly because they are not like them in their waies and conuersations doing as they doe but will be more holy and iust then they are according to the words of Peter in 1. Pet. 4.4 Wherein it seemeth to them strange that yee runne not with them vnto the same excesse of ryot therefore speake they euill of you which shall giue accounts to him that is ready to iudge quicke and dead Thirdly because they reproue them for their euill waies and doe iudge and condemne their opinions and doings which