doth giue vnto his people for them to obserue and keepe that so they might not liue according to their owne phansies and pleasures but according to his will and pleasure they euermore auoiding those things which he hath condemned and performing those things which he hath commanded But behold here these men scorne those lawes and statutes and refuse altogether to be obedient vnto them They would cast them off for euer and breake them all to peeces if they could And because they would make all things odious in respect of the Lord his Annointed whether Dauid or Christ and very plausible and colourable in regard of themselues they forge a very grosse and palpable comparison for they do compare themselues as it were to certaine beasts and vnreasonable creatures and these lawes and statutes of the Lord published by Dauid and Christ vnto certaine bands and cords insinuating thereby that they are no better vsed then the very beasts of the field or other vnreasonable creatures that must be tied fast with bands and cords for feare of hurting people or wandring abroad whither they should not For as these beasts are bridled and restrained by their bonds and cords so were they by these lawes and statutes so that they could not do what they would do In regard whereof they go now about to be loosed from this bondage and subiection which was in their opinion altogether intollerable and not to be borne or suffered any longer Wherefore their meaning in these words when they say Let vs breake their bands and cast their cords behind vs is nothing else but this Let vs obserue and keepe their lawes and statutes no more nor be any longer subiect and obedient vnto them or their authoritie Out of this we may collect two doctrines Doct. the one is that mans nature is against the law of God and vnwilling to be subiect or obedient thereunto according to the example of these men The other is that when men do resist the law of God oppose themselues against the same then do they rebell against God himselfe and become traytors vnto him as these were for this is noted as the maine point wherein their treason stood in that they did thus reiect the lawes and statutes of the Almightie and withstand the same to the vttermost that they could On these two let vs stand a little The first is Doct. that mans nature is against the law of God and vnwilling to be subiect or obedient thereunto The whole story of the Bible doth shew this but one place at this time shall be alleaged for all as containing many ages vnder it and that is in Ieremy 7.23 c. when the Lord saith by his seruant there But this thing commanded I them saying Obey my voice and I will be your God and ye shall be my people and walke yee in all the wayes which I cōmanded you that it may be well vnto you But they would not obey nor incline their eare but went after the counsels and the stubburnnesse of their wicked heart and went backward and not forward Since the day that your fathers came vp out of the land of Aegypt vnto this day I haue euen sent vnto you all my seruants and Prophets rising vp early euery day and sending them yet would they not heare me nor incline their eare but hardned the necke and did worse then their fathers As thus Israel dealt so deale all men at all times we find it so still by daily experience as well as by andient records So that a good man may cry out and say as it is in the same prophesie of Ieremy Chap. 6. verse 10. Vnto whom shall I speake and admonish that they may heare behold their eares are vncircumcised and they cannot hearken behold the word of the Lord is vnto them as a reproch they haue no delight in it But what is the reason of this as God said to Israel What iniquitie haue your fathers found in me that they are gone farre from me and haue walked after vanitie and are become vaine Ieremie 2.5 so may we say to these men What iniquity haue they found in the lawes and statutes of the Lord that they do so spurne at them or what euill is lurking in them that they do so reiect them What are they not iust and vpright Yes as we may see by Deut. 4.8 where Moses saith And what nation is so great that hath ordinances and lawes so righteous as all this law which I set before you this day What! are they not good and profitable Yes as we may see by sundry places of diuine Writ namely by the testimony of Dauid in Psal 19.11 when he saith that in keeping of them there is great reward What! are they not lastly easie and pleasant Yes as we may see by Christs owne words in Math. 11.30 when he saith For my yoke is easie and my burden light and by the saying of Dauid who reports them to be sweeter vnto him then the hony or the hony combe Psal 19.10 How chance then are they reiected and for what cause are they so cast off The causes thereof are these First because they are contrary to their natures and to all the affections of their soules which are wholly bent against them in so much as Wisedome her selfe is an enmitie vnto them as Paul doth teach vs in Rom. 8.7 saying Because the wisedome of the flesh is enmitie against God for it is not subiect to the law of God neither indeed can be For they cannot loue or like that by any meanes which doth crosse their natures and controll the affections of their hearts that is euen death to them Secondly because they condemne their sinnes which are sweet and profitable vnto them and threaten eternall iudgements against them for them For they cannot endure to heare of their faults and of Gods curses belonging vnto them for the same Thirdly because they are not accustomed to them For we like not of things which we neuer vsed and they are tedious and burthen some vnto vs as a new straite doublet is to a child which neuer wore any before according to Dauids saying when he had Sauls harnesse on his backe I cannot go with these for I am not accustomed 1. Sam. 17.39 Lastly because they are vnable for to obserue to keepe them as wanting Christ to helpe them and the spirit of the Lord to assist them For we grieue and murmure against all those which require vnpossible things at our hands and we abhorre the burden which we cannot carry or safely vndergo The reasons of this doctrine thus touched Vse the vses of it are these First hereby we may see what a downfall man did receiue by Adams fall He is not a little maimed or hurt in some parts of his soule or body alone but he is wholly corrupted and made a deadly enimie vnto his maker Some there are that do extoll man too highly they say that he is
grant that this labour of mine may be accepted of the Saints and tend to Gods glorie And I heartily beseech the Lord the God of all grace and giuer of all blessings that he would so multiply his heauenly graces vpon you that you may alwaies walke worthy of the Lord and please him in all things battering downe continually the kingdome of Sathan and setting vp the kingdome of Christ to the vttermost of your powers that so many soules may be saued by your meanes and you your selues haue the greater weight of glory bestowed vppon you at the day of iudgement when all persons shall be rewarded according to their workes And so crauing pardon for my boldnesse I ende and humbly take my leaue Rodborough the twentieth of August 1610. Your Worships to be commanded in the Lord Richard Web. To the Christian Reader all grace and peace CHristian Reader the whole care and burthen of the Ministery of the Lords word is or at the least ought to be how to bring men to the liuing God to pull them out of the kingdome of Satan that they might be planted in the Kingdome of Christ Euery one should helpe forward this worke which is the greatest and the most honorablest worke in all the world The miserable estate wherein they are who do remaine vnder Satan and his dominion as all men do by nature and the most blessed condition that they are in who are vnder Christ and his gouernment as none are but by grace should moue men sufficiently thereunto For mine owne part what I haue done this way these Sermons of mine in part will shew thee Reade thē at thy leasure marke them well begin not alone but make an end For haply as it is in S. Iohns Gospell the best wine is reserued till the last VVhen thou hast ended if thou receiuest any profite thereby blesse thou the name of thy God for it vnto whom all honour and praise do belong and pray also vnto the same God for me the instrument therein of thy good that so I may alwaies stand fast in the truth and increase daily in all heauenly graces to the honour of his name and the good of his Church Our daies thou knowest are corrupt and full of sinne and we our selues are very fraile and weake looke therefore to thy selfe and keepe thine heart with all diligence Run not with the world neither decline after vanity but cleaue fast vnto thy God come life or come death and be thou sure euermore to worke out thy saluation with feare and trembling and so fare thee well most heartily in the Lord. Thine for thy good euer in the Lord R. W. The principall matters which are handled in euery Sermon The Contents of the first Sermon THe Author Summe and Diuision of the whole Psalme It is proued that Dauid and Christ had many enimies according to the letter of the text The causes why Christ in the daies of his flesh was reiected by men albeit he was most worthy of loue and fauour which are in number 7. whereof 3. are intrinsecall or inward being inherent in men and 4. extrinsecall or outward being wickedly pickt from Christ himselfe It is shewed how the enimies of Dauid and Christ were oucrcome and came to fearefull ends The godly are vnlikely for foure causes to ouercome their enimies yet do they preuaile against them the reasons why and the vses thereof There are foure things in God for the which the victory doth alwaies go on his side and theirs whose part he doth take It is declared how the godly do ouercome euen then when they be put to death for the truths sake God is a patient God not willing the death of a sinner but rather that he should conuert and liue the reasons why and the vses thereof The Contents of the second Sermon IT is proued that Christs enimies did rage and murmure against him in the daies of his flesh according to the letter of the text The multitude and common people of the world are enimies to the Lord and his truth the reasons why which are foure and the vses thereof which are also foure Murmuring is a sin and to be auoided of Gods children the reasons why which are two and the vses thereof which are also two Eight preseruatiues or remedies against murmuring The diuers ends wherefore Questions are proposed The acts deeds of the vulgar sort are so foolish mad that wise discreet persons fearing the Lord may well wōder at thē with the vse therof The Contents of the third Sermon IT is proued that the States of the land did oppose themselues against Christ in the daies of his flesh according to the letter of the text Rich men and great persons haue foure chiefe reasons aboue others to serue the Lord yet they contemne him most the reasons why which are sixe and the vses thereof which are foure Councels and assemblies are as well against the Lord and his truth as for him the reasons why which are 2. and the vses thereof which are 3. The wicked haue their Comes and Exhortations vnto vngodlinesse with the vse thereof There are three causes why the lawes of God should be regarded by men yet the wicked do reiect them the reasons why which are foure and the vses thereof which are two There are foure causes why the godly do delight in the law of God and desire to keepe the same By resisting Gods lawes men do resist God himselfe the reason why and the vses thereof which are two The Contents of the fourth Sermon GOd is in all places at all times three waies Two reasons why God is said to be in heauen rather then in any other place Gods laughing what it is at whom he doth laugh and the vse thereof No power or counsell can stand against the Lord but downe it must go the reasons why which are two and the vses thereof which are three Men like Giants fight against the Lord many waies but chiefly foure waies Gods anger what it is and the double way by the which he doth speake vnto man The enimies of Gods Church shall be ouerthrowne the reasons why and the vses thereof which are three The Church of God is like to an hill or mountaine in three respects with the vses thereof The Church of God is said to be holy for three causes with the vses thereof God the Father made Christ the King of his Church the reasons why respecting his Godhead and those eight notable-vertues which were in him most worthy of a King and the vses thereof which are three The Contents of the fifth Sermon Christs faithfulnes in opening his Fathers decree with the vse therof Three causes wherefore Christ published his Fathers decree touching himselfe and his calling Euery person must stand vpon his office and calling the reasons why which are foure and the vses thereof which are three An argument to proue that our Church in England is the true Church of God and
Another of loue and kindnesse as in Genes 45.15 where you find Ioseph kissing all his brethren and weeping vpon them for this was in token of his loue and good will which he did beare towards them And so also is it taken in Rom. 16.16 where the Apostle doth will the Saints to salute one the other with an holy kisse Here in this place it may be taken in both the significations for it was their part both to loue Christ and also to be subiect and obedient vnto him And therefore they must kisse him not onely in signe of homage and subiection but also as a sure pledge of their loue and faithful trust which they will performe towards him Yet chiefly the former of these is meant and not the latter Howsoeuer from hence we gather this doctrine Doct. that as we must honour and serue the Father as we were taught in the former verse so we must honor and serue the Sonne as you see here plainely in this verse The same doctrine doth our Sauiour himselfe beate into mens heads in the first chapter according to S. Iohns Gospel and the 23. verse thereof where he doth set downe a reason why the Father iudgeth no man but hath cōmitted all iudgement vnto the Sonne Because saith he that all men should honor the Sonne as they honor the Father and thereupon doth conclude that he that honoreth not the Sonne the same honoreth not the Father which hath sent him Now the reasons for this doctrine are two Reasons One because he hath redeemed vs and set vs free by a deare ransome from all our enimies As the men of Israel said to Gideon Reigne thou ouer vs both thou and thy sonne and thy sonnes sonne for thou hast deliuered vs out of the hands of Midian Iudges 8.22 So wee may say to him in this respect Reigne thou ouer vs both thou and thy Spirit and thy Spirits holy word for thou hast deliuered vs out of the hand of the diuell And this is the reason that is pressed in the fift chapter of the Reuelations by all the Saints and Angels that are in heauen why Christ is worthy of honour and glory euen because he was killed and by his bloud hath redeemed vs to God and made vs Kings and Priests vnto him Likewise Paul doth shew that this was the end wherefore he died for vs and rose againe namely that he might be Lord both of the dead and quicke as it is in Rom. 14.9 The other reason is this because he will hereafter glorifie vs and take vs to himselfe vp into the heauens where he is according to his promise in the be-beginning of the 14 chapter of Saint Iohns Gospell For this is the reason which he vsed vnto his Apostles to encourage them on vnto all dutifull seruice vnto himselfe in the latter end of the 19. chapter of Mathew For when they did aske him what they should haue which had forsaken all to follow him he answered them and said Verily I say vnto you that when the Son of man shall sit in the throne of his Maiestie yee which followed me in the regeneration shal also sit vpon twelue thrones iudge the twelue tribes of Israel And whosoeuer shall forsake houses or brethren or fisters or father or mother or wife or children or lands for my names sake he shall receiue an hundred fold more and shall inherite euerlasting life The vse hereof is first Vse to teach vs the woefull estate of all Iewes Turkes and others who know not Christaright nor yeeld any reuerence or worship vnto him as vnto God the Father For as after it doth follow they must needs perish and be destroyed for euer There is no saluation or life eternall to be had of them but they shall be sure to be damned in hell for euermore For as it is in Iohn 3.18 Euery one that doth not beleeue in him is condemned already And as it is in 1. Ioh. 5.12 he that hath not the Sonne of God hath not life he meanes eternall life for of that did he speake in the former verse Secondly this must awaken vs vp all and stirre vs to the execution of all such duties as we do owe vnto the Son we must not onely know what he is aright either in regard of his person or of his office but we must withall performe all loyall and faithfull seruice vnto him We must kisse him that is soundly loue him and carefully obey him in all his commandements Learne we then his statutes and let vs euermore obserue and keepe them Whereas he hath a yoke hath commanded vs to take the same vpon vs Math. 11.29 let vs not fling it away or withdraw our neckes therefrom but with patient soules let vs submit our selues vnto it knowing that we must obserue and keepe whatsoeuer he hath commanded vs as it is in Math. 28.20 Happy were we if we could once say to Christ as the children of Israel did to Iosuah saying All that thou hast commanded vs we will do and whithersoeuer thou sendest vs we will go whosoeuer shall rebell against thy commandement and will not obey thy words in all that thou commandest him let him be put to death Iosuah 1.16 17.18 Cause there is great wherefore we should do this For what Shall he die a cursed and shamefull death for vs to deliuer vs from hell and damnation and yet shall not we obey him and through loue do his commandements Againe doth he daily bestow vpon vs great benefites and do we looke to be glorified by him at the last and to haue glory and honour and immortality through his meanes And yet shall not we loue him and be well content to take vp his yoake and to do whatsoeuer he shall command vs But yet alas we do dishonour him continually we can blaspheme his name and sweare by his wounds and blood and vse his titles of Christ and Iesus vnreuerently but where is a man almost that doth worship him aright and loue him as he ought to doe What Could Nebuchadnezzar and all the States men of his Prouinces make a law that whosoeuer would not fall downe before the golden image which they had made and worship the same should be cast into an hot fiery furnace and there be consumed to death And shall not we so much as dislike with our selues and inflict some punishmēt vpon our owne persons when we cannot bring our soules to fall downe before Iesus Christ the most glorious image of God the Father and worship him For as for that image it was nothing else but a dead peece of gold and a matter of detestable idolatry to be abhorred of euery one But as for this image it is a liuing and a mighty God and a thing of great ioy to all the world to be embraced of all persons as bringing life blessednesse vnto all To conclude this point I beseech you deare brethren euen as you regard your owne saluation and happinesse
that our Ministers are the true Ministers of God Christ is God as well as man the reasons why which are foure and the vses thereof which are three There is a fourefold difference betweene the manner of Christs generation and that which is carnall with man All the miracles that Christ did and chiefly his resurrection from the dead do shew that he was the Sonne of God How we may know whether God hath begotten vs and whom we are to take for Gods children Christs Kingdome is catholike and vniuersall ouer all the world with the vse thereof Men must pray to God for benefites and by prayer they shall receiue them the reasons why and the vses thereof which are three God doth giue to vs more oftentimes then we do aske Christ doth bruise his enimies and the manner how Malefactors must be punished the reasons why which are 4. the vses thereof which are 3. with an answere to such obiections as are made against the same The Contents of the sixth Sermon GReat persons and men of authority should be formost in repentance and in the whole worship of God the reasons why which are three and the vses thereof Perils and dangers must moue men to repentance and amendment of life the reasons why and the vses thereof which are three Men must defer no time but repent out of hand the reasons why which are foure and the vses thereof which are three with an answere to such obiections as are made against it It is proued that all wicked persons are fooles and vnlearned in God sight with the vse thereof Euery one must labour to get wisedome and to vnderstand the will of God the reasons why which are 3. and the vses thereof which are also 3 with an answere to such obiections as are made against it The course that men must take to attaine vnto it standeth in sixe things The euils that do hinder men from it are many but chiefly three The Contents of the seuenth Sermon MEn must worship God the Father the reasons why and the vses thereof In euery worke of Gods worship we must looke as well to the manner of it as to the matter with the reason and vse thereof Men must feare God the reasons why which are 6. and the vses thereof which are 2. with a distinction of feare and an answere to such obiections as are contrary vnto it together with the meanes to attaine vnto it which standeth chiefly in three things Men must reioyce in God and his seruice the reasons why which are 2. and the vses thereof which are three with the profits which come by it which are foure and the meanes how to get it which are two Men must tremble before the Lord and be lowly and humble before him the reasons why which are two and the vses thereof with the meanes to attaine vnto it which are foure Men must honour and worship the Son as well as the Father the reasons why which are two and the vses therof which are also two The great and manifold inconueniences or euils that happen vnto men who obey not Christ with the vse thereof Those are blessed that trust in Christ the reasons why and the vses therof which are 3. together with a declaration of those 6. things which are in Christ that are sufficient to moue our hearts to trust in him SEVEN SERMONS VPON the second Psalme Prolegomena or the Generall view of it THERE is a time saith Salomon for all things vnder the Sunne in Eccle. 3.1 And againe he saith in Prou. 25.11 that a word spoken in his place is like apples of gold with pictures of siluer In consideration whereof I haue elected this portion of sacred Writ to handle here amongst you on these holy daies as most fitting the time and person for whose sake they are obserued and so I hope will be most acceptable vnto you For the time you know is a time that is celebrated for the honour of Christ our Sauiour who was borne as vpon this day And as for this portion of holy Scripture it is a Psalme that doth intreate of Christ and of his heauenly kingdome who though he hath many enimies to withstand him yet he shall remaine King and Lord for euer The Author principall of this Psalme was God as he is of all the rest of the Scripture according to Paules testimony in 2. Tim. 3.16 But the Author ministeriall or instrumentall penman thereof was the sweete singer of Israel blessed Dauid the king as we may see by the prayer of the faithfull in Acts 4.25 For there in plaine termes Dauid is named when they say vnto God Which by the mouth of thy seruant Dauid hast said Why did the Gentles rage and the people imagine vaine things c. The chiefe matter herein handled is the gracious king dome of our best beloued bridegroome the sweete Sauiour of the world In letter and type it speakes of Dauid and his kingdome but in spirit and truth of Christ and his kingdome For that which was figuratiue in Dauid who represented the person of Christ was all of it most liuely accomplished in Christ who was represented by him And therefore you shall finde that those things which are here deliuered by the Prophet Dauid are applied by the Spirit of God the best interpreter of all vnto Christ in particular and that in three places of the new Testament The first is in that 4. chapter of the Acts which was quoted before The second is in the thirteenth chapter of the same Booke and the thirtieth three verse And the third and last is in Heb. 1.5 So that by the warrant of these places of diuine Oracle this Psalme and the things therein contained are truely and properly to be referred vnto Christ our King Wherefore in the handling of it we wil stand chiefly vpon him and his kingdome and speake but a little of Dauid and his kingdome onely shewing the verity of it in him pressing it as it were by the way of an allusion and in the matter of amplification The parts of this Psalme are two Doctrine which some haply would call a Narratiue proposition and Exhortation which they would peraduenture stile an Admonitorie Conclusion Of these two Doctrine goes foremost and Exhortation comes afterward according to all good Methodicall instruction For as in the architecture of an house the foundation must first be well laid and then afterward the whole building must be framed vpon it and fastened to it with strong bands and ioints So in euery orderly and sound Instruction the Doctrine must be first like the foundation plainely setting downe the truth of matters touching faith or manners and the Exhortation must follow vpon it like the frame of the house fitting euery thing to the best edification of the hearer and pressing it closely vpon his soule with pitthy perswasions to worke vpon it that so it may be framed according to the image of his creator in that respect The
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
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
like a boy of a sprack wit that wants but a good maister to instruct him or a faire white paper that needs nothing but a writing to be set in it But here we see it is otherwise for as man is ignorant of the law of God so he is a starke enimie vnto it he will not be subiect to the commandements of God nor be obedient vnto them Surely euery man by nature is dead in his sinnes and trespasses as Paul did obserue of the Ephesians in Ephes 2.1 and no man vnlesse he be borne againe can thinke well of the law of the Lord and yeeld vp chearfull obedience thereunto Secondly here we may behold the great difference that is betweene the wicked and the godly For as the wicked do abhorre the lawes of God saying Come let vs breake their bands and cast their cords behind vs so the godly do loue the lawes of God saying Come and let vs go vp to the mountaine of the Lord and to the house of the God of Iacob and he will teach vs his wayes and we will walke in his paths Mica 4.2 And the reasons thereof are these First because they see they come from God their sweet Sauiour and do tend to their eternall good for we cannot but loue that which doth come from him whom we loue best and of whom we are loued most especially when we know that he will send vs nothing which is hurtfull but good as we iudge of God and that according to his owne word in Rom. 8.29 Secondly because they know that the curse thereof shall neuer take hold of them in as much as Christ was made a curse for them Thirdly because they are made easie and pleasant vnto them as by vse and custome they exercising themselues therein day and night so chiefly by the regeneration of the holy spirit of God who doth assist them and make them powerfull vnto good workes Lastly because they bring with them great rewards and honours at the last euen ioyes that are vnspeakable and riches without all end for number and continuance For as this made Iacob to serue seuen yeares for Rahel and Moses to leaue Pharaohs court and to endure much trouble in the wildernesse euen the reward that they did looke for so doth this excellent reward which doth attend vpon the obseruers of Gods commandements make vs euermore to regard them and to haue a care to obserue and to keepe them More might be spoken of this difference that is betwixt the godly and the wicked but this is enough The other doctrine collected out of the text is this Doct. that when men do resist the law of God and oppose themselues against the same then do they rebell against God himselfe and become traytors vnto him As he is a traytor to his Prince who doth altogether set himselfe against the lawes of his Prince and will be subiect to none of them but breake them all to disgrace him and to bring an ouerthrow vnto his estate or kingdome The reason is this for I will but touch this point and end Reason because his lawes are but the significations of his will and the testimonies of his mind and pleasure vnto vs. And you know that none can resist his will mind or pleasure but he must needs resist him himselfe The vse hereof standeth chiefly in two things Vse For first it serueth to detect the great sinnes and enormities that are amongst vs. There is a generation saith Agur in Prou. 30.12 that are pure in their owne conceipts and yet are not washed from their filthinesse We are of that number for we thinke too well of our selues Who is there almost that doth count himselfe a rebell and a tray tor against his God yet all of vs are such for we breake his commandements still and will not be ruled by his statutes and ordinances but we follow the imaginations of our owne hearts and do what seeme good in our owne eyes For these things we must strike vppon the thighs and repent and learne to do so no more Secondly it should awaken vs vp and be a sharpe spurre in our sides to keepe vs alwayes running in the commandements of our God Oh beloued brethren how carefull should we be both to know the lawes of our God and also to keepe them considering that otherwise we do but rebell and commit treason against our sweet and louing God Shall we rise vp against him that hath made vs against him that hath redeemed vs against him that hath sanctified vs against him that doth daily prescrue vs and against him in one word that will glorifie vs hereafter in the heauens No no farre be this from our soules yet this we must needs do vnlesse we endeuor carefully to keepe his commandements And therfore I beseech you looke to them Let them be a lanterne to your feete and a light to your paths Let them be your counsellors and the men of your law and whatsoeuer you thinke desire speake or do thinke all desire all speake all and do all according to the rule and direction thereof that so you may not be rebels and traytors vnto the Lord but be his saithfull seruants and true subiects vnto your liues ende Amen The end of the third Sermon THE FOVRTH SERMON vpon the second Psalme PSAL. 2. VER 4.5 6. But he that dwelleth in the heauens shall laugh the Lord shall haue them in derision Then shall he speake vnto them in his wrath and vexe them in his sore displeasure saying Euen I haue set my king vpon Zion mine holy Mountaine HItherto the Prophet hath shewed who did rebell against the Lord and his Annointed Now he doth begin to declare what the Lord and his Annointed are against whom they do so rebell The Lord is set out in these three verses and his Annointed in the three next The scope drift in the description of them both is one and the selfe same and it stands in two points The one is to shew that all the opposition or resistance that is made against them is in vaine and to no purpose The other is to declare that those that do make the opposition or resistance are in most wofull and wretched case and such as cannot escape most fearefull and vnrecouerable iudgements vnlesse they do in time preuent the same by true and hearty repentance or amendment of life in turning vnto them and in becoming faithfull and loyall subiects vnto them as they ought to be This is the summe of all these verses but at this time we are to stand vpon the three former alone The Prophet going about to describe the Lord euen the Father in the godhead or the first Person in the Trinitie notes him out first of all by his place or abode which is not vpon the earth where his enimies may come at him but in the heauens where they cannot come neare vnto him so that all their power 〈◊〉 malice intended against him can do him no
for many chapters together So did Dauid when Michall his wife did mocke him for dauncing in a linnen Ephod before the Arke of the Lord. It was saith he in 2. Sam. 6.21 before the Lord which chose me rather then thy father for she was Sauls daughter and all his house and commanded me to be ruler ouer the people of the Lord euen ouer Israel and therefore will I play before the Lord. So did Amos when Amasiah the Priest of Bethell went about to perswade him to flie away out of the land of Israel vnto the land of Iudah and there to eate his bread and to prophesie but not to prophesie any more at Bethell where was the kings chappell and the kings court Then answered Amos and sayd to Amasia I was no Prophet neither was I a Prophets sonne but I was a heardman and a gatherer of wild figges and the Lord tooke me as I followed the flocke and the Lord said vnto me God prophesie vnto my people Israel c. Wherein you see he doth stand stoutly vpon his calling and doth presse it well to stop such a caytifes mouth as that Amaziah was This is in the 7. chapter of Amos his Prophesie and the 12. verse thereof with some others following So in a word did all the Prophets from time to time as is apparant in their prophesies This was a common phrase or stile with them The burden of the Lord or Thus saith the Lord of hoasts or The word of the Lord came to me As Ieremy saith The words of the Lord that came to Ieremy the Prophet in Ieremy 47.1 As Hosea saith The word of the Lord that came vnto Hosea the sonne of Beeri Hos 1.1 As Ioel saith The word of the Lord that came to Ioel the sonne of Pethuel Io. 1.1 As Ionah saith The word of the Lord came also to Ionah the sonne of Amittai Ionah 1.1 And as Micha saith to omit the rest The word of the Lord that came to Micha the Morashite But in the new Testament Paul is very frequent in this matter he doth presse his calling oftentimes and standeth very stoutly vpon the same to the defiance of all his enimies to the cōfort of all such as did cleaue fast vnto Iesus Christ such doctrine as he did deliuer vnto them in his name But amongst all other places I commend vnto you at this time onely three the first is in the 26 Chap. of the Acts of the Apostles where he did answere for himselfe before Agrippa the King The second is in his second Epistle to the Corinthians and eleauenth Chapter wherein he doth make a comparison betwixt himselfe and other Apostles and doth preferre himselfe before them all The third is in his Epistle to the Galathians and the beginning thereof where he proues that his doctrine which he had taught the Galathians was not humane but diuine he being taught the same by the reuelation of Iesus Christ who called him immediately from heauen to be an Apostle and so had his office not from man but from God as also his Gospell or the doctrine which he taught them Thus you see good men from time to time haue stood vpon their places and callings And the reasons also wherefore men should do it are these Reasons First that none through ignorance might contemne them or set light by their callings but haue them in good veneration according to their worth and excellency A man may passe by a king without any reuerence done vnto him if he know him not the country peasant we know doth trample many an wholesome herbe vnder his feet which the skilfull Apothecary doth gather vp and make good reckoning of because he knowes not the vertues and medicinable vses thereof as the Apothecary doth And so may men be despised and their callings be passed ouer without due reuerence and obedience yeelded vnto them by others vnlesse they know what they be and wherehence they haue their authority therefore it is good that the same should be made knowne vnto them Secondly that all persons may be left without excuse and haue their mouths stopped if they shall rebell and disobey for then they cannot pleade ignorance and say We knew not that they came from God or had lawfull authority committed vnto their charge to doe those things which they tooke vpon them for to do As God doth make himselfe knowne by the visible creatures of the world to leaue all mankind without all excuse which will not feare and worship him so the same God will haue men to goe in his name vnto others and to make knowne their authority and callings that if they will not obey they may be left tongue-tide as we say and without any answere for themselues as we may see in Ezechiel Chapter 2. verses 4.5.6 Say vnto them Thus saith the Lord God but surely they will not heare neither indeed will they ceasse for they are a rebellious house yet shall they know that there hath bene a Prophet among them Thirdly that they might approue and iustifie themselues in their waies and stoppe the malignant tongues of their aduersasaries who are ready wrongfully to accuse them as if they vsurped their places and did things without lawfull authority from aboue For as Zidikijah smote the Prophet Michaiah on the cheeke and said When went the Spirit of the Lord from me to speake vnto thee as it is in 1. Kings 22.24 so from time to time doe many arise vp to impeach the credit of those whom God hath raised vp and to make the world beleeue that the Lord did neuer bestow those places of dignity vpon thē which they do challenge vnto themselues For as Paul and the rest of the Apostles together with the Prophets and others found this oftentimes too true as we say in regard of themselues so Iude doth shew in his Epistle and eighth verse thereof that there are many wicked dreamers that doe despise gouernment and speake euill of them that are in authoritie Lastly that they might put courage into their owne hearts and with due care and conscience goe about the workes of their callings not fearing what man can do against them but looking alwaies vpon God who placed them in their roomes and who will neuer faile them vnlesse they be wanting vnto themselues therein For as the Spirit of God came down vpon Cornelius his friends whiles Peter was speaking vnto them as it is in Acts 10.44 so whiles they doe meditate vpon their places and are pressing the same vnto others in a zeale towards God and in a care to do them good a certaine heauenly courage and boldnesse from aboue comes down into their soules whereby they are made more stout and valiant then euer they were before and doe become in this respect like vnto the fire when it is blowne with the bellowes that doth burne more and more So that here are foure reasons to mooue men to respect their callings and to stand
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
is in our prouerbe now let them bestirre them and with all hast let them runne vnto the Lord for mercie and grace before his wrath breake out and consume them Lastly by this we may learne what counsell and aduice to giue to others when they are in some danger and know not well what course to take to rid themselues there-from If any of them shall come vnto vs as the Iewes did to the Apostles saying Men and brethren what shall we do Acts 2.37 we may easily answer them euen as it is here Be wise and learned c. that is repent you of your sinnes and submit your selues vnto the Lord your God in all dutifull obedience as it doth become you This this is the onely course that you must take Doubtlesse no other course in the world can do you any sound and perfect good but if you shall once performe this all shall be well with you quickly as it was with Nebuchadnezzar who vpon his submission vnto the Lord was restored againe to his kingdome or as it was with Manasses who vpon his prayer vnto the Lord and hearty sorrow for his sinne was deliuered out of his prison at Babylon and reëstablished againe in the throne of his kingdome at Ierusalem or lastly as it was with the Israelites who vpon their crie vnto the Lord and the confession of their sinne were from time to time deliuered from their enimies and blessed with peace and abundance of good things Hitherto for the persons to whom the exhortation is directed now let vs come to the matter whereof it doth consist And that in a word is repentance and amendment of life as I touched before Wherein is conteined first the time when it must be had then secondly the points wherein it doth stand The time is present set downe in this word Now. Because they were in a present danger and were likely euery houre to be destroyed therefore the Prophet would haue them to repent presently and out of hand euen before those iudgements of the Lord did fall vpon them which were mentioned before in the 5. and 9. verses of this Psalme Wherehence we are taught this doctrine that men must out of hand repent and turne to the Lord and not deferre their conuersion from time to time but presently goe about the same Seeke the Lord saith the Prophet Esay in Chap. 55.6.7 while he may be found call ye vpon him while he is neare Let the wicked forsake his wayes and the vurighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue While we haue time saith Paule in Gal. 6.10 let vs do good vnto all men but specially vnto them that are of the houshold of faith And to day saith the holy Ghost in Heb. 3.7 if ye shall heare his voyce harden not your hearts as in the prouocation according to the day of the temptation in the wildernesse but exhort one another daily while it is called to day lest any of you be hardned through the deceitfulnesse of sinne Thus you see shortly the verity of the doctrine and the confirmation thereof Now the reasons of it are many but chiefly these foure First Reasons because it is vncertaine whether we shall liue any longer or no. For the yong do die as well as the aged and men are oftentimes taken away on the sudden Thou foole saith God to the rich man in Luke 12.20 this night will they fetch away thy soule from thee then whose shall those things be which thou hast prouided And when men shall say saith Paul in 1. Thes 5.3 peace and safety then shall come vpon them sudden destruction as the trauaile of a woman with child and they shall not escape Many examples we haue hereof in the Scriptures The world thought themselues sure when they were eating and drinking but then came the floud Luke 17.27 The morning was faire when Lot went out of Sodom and yet before night were the Sodomites destroyed Gen. 19.23 Nebuchadnezzar thought himselfe neuer more sure then when he had builded great Babell but yet while the word was in his mouth God humbled him downe vpon his knees Dan. 4.12 And well was Herod when he began his Oration to the people but before the end thereof his departure from them the Angell of the Lord smote him so that he was eaten of wormes and gaue vp the ghost Acts 12.23 So that if we do deferre our repentance but one day yea but one houre death may preuent vs before that we can repent and so we shall be damned Secondly because the longer that a man doth post off his repentance and amendment of life the harder it will be for him to repent and amend at the last Can the blacke Moore saith Ieremy in Chap. 13.23 change his skinne or the Leopard his spots then may ye also do good that are accustomed to do euill As though it were a thing vnpossible for a sinner who hath continued long in his sinne to leaue his sinne and to forsake it and so to become a good man at the last And surely with man it is vnpossible though it be otherwise with God vnto whom all things are possible For if we cannot ouercome a Lyon when it is yong and but a whelpe how shall we be able to ouercome him when he is old and growne to his full power and strength And if we be not able to bow a tree of sixe yeares growth it is in vaine for vs to go about to bow it when it is twentie yeares old or more So euen so it is also with sinne the longer that we shall nourish it in our bosomes the harder it will be for vs to ouer-maister it in the end yea it will be vnpossible for vs to do it For that will grow still stronger and stronger and we our selues shall be weaker and weaker And therefore it is good to go about the cure of it betimes as we do about the cure of such wounds as are made in our bodies knowing that the lōger that they be deferred the harder is their recouery at the last Thirdly because God is to be serued before all things whether the world the flesh or the diuell as Elijah the Prophet would be serued before the widow that fed him 1. Kin. 17.13 Seeke first the kingdome of God saith our Sauiour in Math. 6.33 and his righteousnesse and all these things shall be ministred vnto you So soone as man was created a law was giuen him to shew that he should liue vnder obedience from the day that he was borne in So soone as he is borne he is baptized in the name of God to shew that when we cannot runne to God we should creepe as it were to him So soone as he beginneth to pray he saith Hallowed be thy name thy kingdome come c. before he aske his daily bread to shew that we should seeke the sanctification of
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
fast in the defense thereof whereof two of them do concerne others and the other two themselues By this we are taught Vse first to examine our selues what giftes and callings we haue of God that so we may be able to stand vpon them when any iust occasion is offered vnto vs thereunto for all men haue not their callings from God The Lord speaking of the Ministers of the word doth complaine in the 23. chapter of the Prophecy of Ieremy that many did runne whom he did neuer send and making mention of Kings in some other place he doth say that they did reigne but not by him And surely daily experience doth teach vs that many of them do vsurpe that authority to themselues as Athalia the Queene did of whom you may reade in 2. Chron. 22. and 23. chapters thereof whom the Lord did neuer establish in their throne by his kind louing approbation But here it may be demanded how a man may know whether his office or calling be from God or no that so he may stand stoutly vpon the same and labour with all care conscience to discharge it in the feare of the Lord The answere is that ye may know it by foure things The first is by his minde with the which he did enter into it The second is by his ability whereby he is enabled to discharge it The third is by the liking of the people by whom he is approued for it And the fourth and last is by his successe whereby he doth prosper and do good in it For if he shall finde these foure things in himselfe first that he entred into his calling not with a corrupt minde as for honour praise gaine or the like but with a single heart desire to glorifie God and to doe good to his people Secondly that he hath graces and giftes sufficient for to discharge those duties which are required at his hands Thirdly that he be approued of the Church or common wealth wherein he doth liue they outwardly bestowing this calling vpon him And lastly be assisted from time to time by the gracious hand of the Almighty to haue good successe in his calling and to prosper therein doubtlesse then he hath his calling office from God himselfe and not from man alone Secondly by this we are taught to iudge charitably of all such as do speake largely now and then of their owne gifts and those places wherein the Lord hath set them For here we may see a man may doe it with a good soule and discharge but an honest godly dutie in so doing it True it is as Salomon doth say in Prou. 27.2 Let another man praise thee and not thine owne mouth a stranger and not thine owne lippes For is not seemely for a man to praise himselfe but yet a man may stand vpon his calling and publish abroad such gifts as the Lord hath bestowed vpon him For this is not to praise himselfe but rather to praise the Lord and to bring honour vnto his name Yea the case may so stand as we may see by Pauls words in the 11. Chap. of his 2 Epistle to the Corinthians as in other places also that a man may praise himselfe with his owne mouth and set out his giftes and graces to the vttermost and yet be no transgressor of Salomons precept therein For Salamon there doth meane such a praising of our selues wherein we aime chiefly at our owne glory but there is another praising of our selues wherein we haue not so much an eye to our selues as vnto the Lord and his honour and the good of all such as do belong vnto him Now if any shall praise himselfe after this sort we are to thinke reuerently of him and not to censure him as a proud and vaine glorious person for it no more then we do humble and blessed Paul who did the like Lastly by this we are taught what we our selues should do in these wicked and vnbridled daies of ours wherein many vngodly persons do take vpon them to condemne vs much and to lay slanderous things to our charge whereof we are cleare and innocent The Brownists or Separatists as they call themselues to make instance in one point alone do accuse vs as if we were no true Church of God here in England and as if our Ministers were no Ministers of God but rather the Ministers of Antichrist the arch and chiefe enimy of God But we must not let them goe on thus still with their vile and slandering speeches against vs but display vnto them their abhominations who do so vnchristianly beyond all the bounds of holy charity condemne vs proue that we are the Lords owne inheritance and the people whom he hath chosen vnto himselfe to haue his holy name called vpon amongst vs and that our Ministers are his true and faithfull seruants and such whom he hath sent forth and doth take his delight pleasure in Easily might these matters be confirmed if we were to enter into any congresse with them about the same but now at this time we haue other matters in hand yet I will presse one argument and so leaue them It standeth thus Wheresoeuer the word of God is so preached and the Sacraments so celebrated that by their meanes a true and sound conuersion is wrought in the hearts of men towards the Lord Almighty that they do beleeue in him aright and walke with carefull soules in the paths of his commandements to bring honour vnto his name to attaine blessednesse for themselues there there I say is the true Church of God and there also are his faithfull and trusty Ministers But here in England with vs the word of God is so preached and the Sacraments so celebrated that by their meanes a true and sound conuersion is wrought in the hearts of men towards the Lord Almighty that they do beleeue in him aright and walke with carefull soules in the paths of his commandements to bring honour vnto his name and to attaine blessednesse for themselues Therefore here in England is the true Church of God and here also are his faithfull and his trusty Ministers When they shall answer this argument I will frame some more for them to worke vpon but I thinke that will neuer be for they cannot answere it is so strong inuincible and a knot so hard twisted that they cannot by any meanes vnloose it Thus farre the publishing of Gods decree hath stretched it selfe Now let vs come to the parts whereof it doth consist and they are in number two the one doth respect the person of Christ the other his office or kingly power His person in the seuenth verse and his office or kingly power in the eighth and ninth For his person remember two things the first is whose Son he is the second how it is proued that he is his Sonne He is the Sonne of God this is set downe in these words That is the Lord hath said vnto me Thou