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
of speech after the manner of a story but now commeth an exhortation to hand wherein all the former rebels standing in most woefull case 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 Great was the sin which they had committed yet the Lord whose mercy hath neither bottome nor measure not willing the death of any sinner much lesse of so many thousands together but rather that by repentance pardon may be procured in this place fauourably vseth the meanes that their hearts may smite them with true feeling of their faults and so they turne be spared He cals vpon them all for true repentance and amendment of life shewing vnto them both wherein it doth stand and also when it must be yeelded vnto him It standeth in two things the one is an heauenly wisedome and an holy knowledge of the Lords waies The other is a loyall subiection and a faithfull obedience vnto his commandements Both these he doth require of them First that they be wise and learned in his word or statutes then secondly that they be subiect and obedient vnto him and his Sonne in performing such duties as do belong vnto them And as for the time when these things are to be done it is straight and out of hand 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 This is the summe of this verse with the two next following But to leaue them at this time and to stand onely vpon this marke the paraphrase thereof it runneth after this manner Now therefore saith the Prophet while there is time before the iudgement before spoken of do ouertake you and consume you to nothing labour you to get true wisdome and vnderding 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 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 here I speake not alone to the small ones and the baser sort of the people but I speake to you all and chiefly to you that are the great ones and the states of the land euen to you that are Princes and haue the chiefe stroke in matters of gouernment 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 to you I say do I chiefly speake and therefore looke to your selues deferre not your repentance any longer but presently while you haue time be wise and learned So that the summe of this verse is nothing else Summe 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 Part. First the persons to whom the exhortatiō is directed 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 the thing it selfe wherein it doth stand or consist The persons to whom the exhortation is directed are the kings and iudges of the land The Spirit of the Lord doth single them out by name from all the rest not meaning thereby that they alone were to do the things that here and after he doth require of them 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 For he would haue all to repent and to submit themselues vnto the Lord who before did rebell against him But yet he nameth them onely who were thus the Kings and Iudges of the land for sundry causes As first because they were deepest in rebellion and had trespassed most therein as being the ringleaders of all the rest 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 And lastly because they being conuerted would easily draw all others after them and cause them to do as they had done 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 these causes and the like the holy Ghost might well direct his speech by name vnto the Kings and Iudges 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 that the Kings and Iudges should doe them alone Here by the way we may obserue a notable good instruction which is this namely that Magistrates and men in chiefe authority should first of all turne vnto the Lord 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 For first and foremost they are more bound as we say vnto God then others are as hauing larger benefites and greater giftes bestowed vpon them then any besides them haue for the more bountifull that any is to vs the more dutifull should we be to him a gaine Secondly because they for the most part go beyond all others in sins and trespasses for number and greatnesse for the more and greater our sinnes and trespasses be the more speed and hast should we make to leaue them and to turne vnto the Lord from them lest they bring destruction vpon vs before we are aware Finally because all others do hang vpon them as the dore doth on the hinges and turne as they doe turne for whom also they must answere at the dreadfull day of iudgement when all secrets of mens hearts shall be disclosed and euery one shall receiue according to his waies 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 and not be damned our selues Oh that gouernours would lay this neare vnto their hearts and make a good vse thereof vnto themselues Blessed yea twise blessed then should both they and we be 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 The Lord grant for his mercies sake that our rulers and chiefe men for gouernment may do it 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
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
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
did eate he should not perish but haue life euerlasting Ioh. 6.41.60.61 As thus you haue heard what they did so now heare what was the euent of their doing All was in vaine but in vaine saith the Prophet by which word he doth signifie that all their indeauour was to no purpose For a thing is said to be in vaine which cannot be brought to passe but shall lacke his effect In Hebrew the word is in the singular number called Rijk and it doth import a vacuitie or emptinesse and such a vanity of things as haue no substance in them no more then a dry pit hath water 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 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 Here might many things be obserued 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 and the meaner of the world Secondly that by raging and murmuring resistance is made against the Lord and his Annointed Thirdly that all attempts which are made against the Almighty those whom he doth set vp whether by the one of these meanes or by the other shall be broken and come to nought Fourthly that the multitude and vulgar sort are alwaies enimies to the wise and gracious gouernement of our God 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 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 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 and not meddle of the rest 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 And they are in number the two last which also are intended most if not onely by the Spirit of God in the text it selfe 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 and so are not now againe to speake thereof at this time First then in that the heathen do thus rage the people do thus murmure against Christ and his kingdome as we haue heard we gather this doctrine Doct. that the multitude and the whole body of the Commons will euermore be enimies vnto the Lord and his truth If we peruse the writings of the Prophets or runne ouer the Acts of the Apostles or cast our eies vpon the conuersation of the whole race of mankind we shall easily finde this to be most true and certaine Noah found it so when for all his preaching in sixscore yeares together he could not conuert any vnto the Lord 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 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 that they had forsaken the Lord and provoked the Holy one of Israel against them yea they were gone backeward and that there was nothing found in them from the sole of the foote vnto the top of the head but wounds swelling sores full of corruption Isay 1.4 c. Ieremy found it so when he said of the same people that they were a wicked people and that they did refuse to heare the word of God but would walke after the stubbornnesse of their owne heart and walke after other gods to serue them and to worship them Ier. 13.10 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 and that there was wone that did good no not one Psalme 14.3 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 and did not onely beate them sore with rods but they cast them also into prison 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 Reason euen rebell still against the Lord and his blessed word Now heare what are the reasons of this their so doing and marke what moues them thereunto There are many reasons of it but these foure are the chiefe and principall The first is there foolishnesse or ignorance For they not knowing the Lord nor vnderstanding his waies aright but being in this respect worser then the Oxe that knoweth his owner 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 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 For this cause the Lord doth make his moane for the foolishnesse and ignorance of his people as of the wel-spring of all their rebellions against him in Ier. 4.22 in these words For my people is foolish they haue not knowne me they are foolish children and haue none vnderstanding they are wise to doe euill but to do well they haue no knowledge The second is their impatiency or angry waywardnesse who cannot waite vpon the Lord with any patience or beare any crosse quietly For this doth cary them away to horrible rebellions as we may see by daily experience and by the example of the children of Israel in the wildernesse who being angry for their crosses and impatient of thirst of
murmure against any of these is to murmure against God himselfe 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 whether you be in aduersity or in prosperity but be quiet waite vpon the Lord praying alwayes for the redresse of things that are amisse but neuer murmuring for any thing And so I passe from the acts of the people and come to the Prophets wondring at the same 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 as wondring at them for this their so doing Sometimes we aske a question when we doubt of a matter or know it not 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 one of the Elders whom Iohn saw standing about the throne of God asked of Iohn what they were 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 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 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 Paul asked of the Romanes how they that were dead to sinne should yet liue therein Rom. 6.2 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 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 So Dauid asked what man was that God did so regard him and extoll him aboue the rest of his creatures Psal 8.4 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 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 If a man should attempt a thing that is either vnpossible to be done as to cary a Church vpon his backe or else which being done will be altogether hurtfull vnto him as to kicke his heeles against sharpe needles we should wonder and maruell at him much for it thinke that he were mad and out of his wits So was it with the Prophet in this case he saw first that they went about a thing impossble that which could neuer be brought to passe 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 Againe he saw in the second place that as this was impossible so it was a thing altogether vnprofitable for them and most hurtfull in euery respect For whether we respect Dauid or Christ they could not haue the like king againe in all the world 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 and that the scepter of his kingdome was ascepter of righteousnesse he louing righteousnesse and hating iniquitie Heb. 1.2.8.9 And as though this were not a commendations great enough of him that he should reigne as a king and prophet execute iudgement and iustice in the earth marke what the Lord doth adde further to this in Ier 23.6 when he saith 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 that so thereby we might know that all those are in a most happie estate who are vnder him and his dominion In regard of both which things you may see that the Prophet might well wonder and maruell as here he doth at their rebelliō Whereout shortly obserue this doctrine Doct. 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 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 And when he saw that there was no man he wondred that none would offer himselfe But what may the reason of this be Reason that we may draw quickly to an end In few words it is this 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 The which thing we may see as in other things so in the conspiracy of our traytors whether against our former Queene of blessed memory or against our present King of holy reputation 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 but they had many excellent reasons still to stay them from it as their peace their wealth their honor and the like which they did alwaies in great abundance enioy 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 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 did still turne to their own ruine destructiō Wherefore seeing the acts of the people are acts so farre voide of reason vnderstanding Vse that a good holy man may wonder at them do you neither approue of them your selues neither yet ioyne with them in any of their wayes that are of such a nature or qualitie but follow you that which is wel pleasing vnto the Lord remēbring alwayes what God said to the Prophet Esay in the like case when he tooke him by the hand taught him that he should not walke in the way of the people saying Say ye not a confederacy to al them to whom this people saith a confederacy neither feare you their feare nor be afraid of them but sanctifie the Lord of hosts let him be your feare and let him be your dread Esay 8.11.12.13
be so as plainly as euidently as if they heard the Lord speaking from heauen vnto thē by word of mouth His destroying confoūding of them shal cry like a shril voice in their eares that it was he himselfe no created wight euen he himselfe that is the God of Gods the Lord of hoasts that did set vp Dauid to be King of Israel Christ his Son to be King of his Church whom they had so rebelliously resisted laboured to haue displaced out of their thrones Here is a great Emphasis it is as much as if he had said 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 make him to be their Lord and chiefe gouernor will you ye traytors refuse to yeeld obedience vnto him 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 Know you know you that for this cause I cannot beare with you but I must needes speake to you in my wrath and vexe you in my sore displeasure as now I do 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 Zion was the citie of Dauid and the place where his Court was vsually held and kept as it is in 2. Sam. 7.7 But here it is put figuratiuely for the whole kingdome of Israel whereof that was a chiefe and principall part 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 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 and feared vpon that mountaine or hill 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 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 For Zion also was a type thereof as we may see in Esay 2.3 and in Heb. 12.22 And Christ we know was chosen of his Father to bee the head and King thereof as anone by Gods grace shall more fully appeare And as the earthly Zion was tearmed the mountaine of Gods holinesse so may this heauenly Zion well beare that appellation or name For I. it is most like vnto a mountaine then 2. the Lord doth manifest his holinesse more there then in any other place It is most like a mountaine in 3. respects First for the exaltation and supereminencie of it for as a mountaine is an high place aboue other places so the Church of God is exalted aboue other congregations and that for Gods delight in it and most excellent blessings vpon it which are either present or to come Secondly for the manifestation and aptnesse of it for as a mountaine is in open sight view of all men so the Church of God stands in the eie-sight of all persōs euery mans eye is bent to mark diligently what they do as his eare is open to listen to that which they speake Thirdly for the strength and stablenesse of it for as a mountaine is a strong thing and vnmoueable so the Church of God is so strong and inuincible that all the powers of the world and of hell below cannot ouerthrow it but it shall remaine firme and stable notwithstanding the same for euermore I beseech you by the way make vse of all these things By the first looke vpon your honour and great aduancements wherunto you are exalted aboue all others As Salomon saith in the Prouerbs 31 29 Many daughters haue done vertuously but thou surmountest them all so you may say Many congregations in the world are exalted on high but we the true Church are lifted vp aboue them all 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 that your light may so shine before men that they may see your good workes and glorifie your Father which is in heauen 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 but that you shall remaine firme and stable in his fauour for euermore Now for the other poynt as the Church is like to a mountaine so it is holy as the mountaine Zion was First for the Lords being in it who is holinesse it selfe 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 Secondly for the holy exercises of religion and the goodly works of Gods worship which are found therein for there is prayer singing of Psalmes reading and preaching of the word receiuing of the Sacraments and the like all which are workes of holinesse and purity Lastly for the sanctification of men and women which are therein for they are not prophane and licentious as in other places but they are sanctified made holy by the bloud of Christ the working of the Spirit Our of these things also gather some short notes as we go along 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 yet he is content to come home to your houses and to dwell in the chambers of your soules and there to quiet himselfe in your loue and to reioyce ouer you with ioy as Zephany doth speake in Zeph. 3.17 As Elizabeth said when the virgin Mary came to her 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 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 and to throng to the house of praier and to such places where the Lord is rightly worshipped 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 so let vs say Come let vs go to the Church congregatiō of God to praier to the preaching of the word to other holy exercises of pure holy religion 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
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
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