CHRIST'S Kingdom.  
〈…〉 Sermons 〈…〉.  
RICHARD WEB Preacher of God's word.  
The Contents whereof follows after the Epistles.  MATH. 6.33. 
Seek first the Kingdom of God, and his Righteousness, and all these things shall be ministered unto you.  
LONDON, Printed by Nicholas Okes for Henry Rockit, and are to be sold at his shop in the Poultry, under S. Mildred's Dial. 1611.   

TO THE RIGHT WORSHIPFUL, AND HIS VERY GOOD FRIENDS, MASTER DOCTOR SINGLETON, PRINCIPAL of Brasennose College in Oxford, together with all the worthy and learned Fellows of that House; Mr. WILLIAM DUTTON, and Mr. RICHARD DASTON justices of pieces Mr. Doctor SEMAN Chancellor of Gloucester, and Mr. HENRY AISGILL Preacher of God's Word, R. W. wisheth all happiness in this world, and eternal glory in the world to come.  
THERE are three sorts of Kingdoms (right Worshipful) much spoken of in the sacred volumes of the Almighty. The first is the kingdom of God, as it is ruled by Christ the Mediator of the new Testament, whom the Father hath constituted the head of his Church. The second is the Kingdom of Man, as he is set up in authority above others, by the ordinance of the most High, to command his people at his will, and according to his laws, of whom he hath received his place of Regency. The third is, the Kingdom of Satan, as he is the Prince of darkness, and the 〈…〉 world, ruling in the children of darkness, and raging against the children of light. Of these three Kingdoms the first and the last are opposite, like the fire and the water; & so contrary one unto the other, that there can never be any good agreement betwixt them, but deadly hatred and enmity for ever. For this is the immutable voice of the Almighty. I will (saith the Lord to the devil) put enmity between thee and the woman, and between thy seed and her seed. He shall break thy head, and thou shalt bruise his heel. But as for the midst of them, it is subordinate unto them both, and of such a flexible nature, that it is content to participate with either side. For it is neither wholly for Christ, nor wholly for Satan; but itself comprehending under it the whole race of mankind, whereof some are good, and others bad, doth yield forth subjects both for Christ, and for Satan: the children of light being the subjects of Christ, the children of darkness the subjects of Satan. Thus do Christ and Satan hold their Kingdoms in the Kingdom of man. So that though there be three distinct Kingdoms, yet there are not three distinct places for the administration of these Kingdoms, but the place is but one, and the self same for them all. In regard whereof every person must carefully look to himself, whether living in the kingdom of Man, he doth belong to Christ, or to the devil. For of necessity he must be a subject to the one of them, or to the other, considering that no man can serve two masters. If we belong to Christ, we are happy, & shall have this comfortable saying delivered unto us at the last, Come ye blessed children of my Father, receive the Kingdom of God, which is prepared for you from the beginning of the world. But if we appertain to the devil, we are in a pitiful case, and shall have this doleful sentence pronounced against us at the day of judgement: Depart ye cursed into everlasting fire prepared for the devil and his Angels. Now how men do carry themselves in regard of these Kingdoms, & what they should also do in respect thereof, David who was himself a King, and a singular Prophet of the most High, hath notably described unto us in his second Psalm, which spendeth itself wholly upon that subject. The which Psalm of his I have handled, & preached over amongst my people; but the Lord, that is the searcher of the heart, doth know, that whosoever I be now content to let my Sermons upon the same go in common for the common good of all, and to commit them to the balance of God's Sanctuary for the profit of his Saints; yet when I preached them at the first, it was never once intended by me, that they should come to the press. And therefore the whole discourse was so framed both for matter and manner, as might best fit the necessity and capacity of the present Auditory, whose benefit I did chief respect, and unto whom I did accommodate myself, as in other matters, and as at other times I was wont for to do.  
Howsoever being thus penned out, in simplicity of spirit, & plainness of phrase, without all eloquence of speech, and gloriousness of style, and being now ready to come to the view of the world, I make bold to present them unto you (right Worshipful) to whom if they be worthy of any respect, they do belong in many respects. For as your love to Christ, wherein you pass many others of your rank and order; your office under Christ, by which you are, as it were, Kings in his Kingdom, reigning over other Kings: your hatred to them, which are out of Christ, whereby you are carried with some indignation against the Man of sin, and those which are in a confederacy with the arch-enimy of our souls: and lastly, as your kind affection to them, which are in Christ, and for Christ, which hath moved your tongues to commend them, and your hands to help them, do seem to challenge this work, which doth entreat of Christ and his kingdom, and to claim it for their own; not much unlike to that of Titus Pomponius Atticus, who had that Treatise which Tully made of old age, committed to him, because he was a man well stricken in age; or that of Theophilus, to whom Luke the Evangelist did consecrate the History of Christ, for that he was a friend of Christ, and one that loved him well. So your undeserved favours towards me in particular, do of right vindicate the same, considering that these are the first fruits of all my labours, which I have taken in this sort, and after this manner, since my coming to that place, where now I am, and which I received by your means; some of you being Commissioners appointing that annual stipend for the continual maintenance of a Preacher amongst us, which our recovered lands will afford; and others being patrons presenting me to the same. In am whereof, as they are in that regard most due unto you, so I do here present them unto you, as a testimony of my mind, which is well affected towards you, and as a token of my thankful heart, which would recompense you better, if I could. If you judge them worthy, vouchsafe them, I pray you, your patronage: if not, your pardon: at least your gracious and favourable acceptance, according to the kindness of your nature, & wont courtesy in other matters. The which thing if I shall understand you do, it shall not only greatly rejoice mine heart, but make me much indebted unto you for the same.  
The Lord for his sons sake grant, that this labour of mine may be accepted of the Saints, and tend to God's glory: And I hearty beseech the Lord, the God of all grace, and giver of all blessings, that he would so multiply his heavenly graces upon you that you may always walk worthy of the Lord, and please him in all things, battering down continually the kingdom of Satan, and setting up the kingdom of Christ to the uttermost of your powers; that so many souls may be saved by your means, and you yourselves have the greater weight of glory bestowed upon you at the day of judgement, when all persons shall be rewarded according to their works. And so craving pardon for my boldness I end, and humbly take my leave. 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 burden of the Ministry of the Lords word, is, or at the least ought to be, how to bring men to the living God, & to pull them out of the kingdom of Satan that they might be planted in the Kingdom of Christ. Every one should help forward this work, which is the greatest, and the most honourablest work in all the world. The miserable estate wherein they are, who do remain under Satan and his dominion, (as all men do by nature:) and the most blessed condition that they are in, who are under Christ and his government (as none are but by grace:) should move men sufficiently thereunto. For mine own part, what I have done this way, these Sermons of mine in part will show thee. Read them at thy leisure, & mark them well: begin not alone, but make an end. For haply (as it is in S. john's Gospel) the best wine is reserved till the last. When thou hast ended, if thou receivest any profit thereby, bless thou the name of thy God for it, unto whom all honour and praise do belong; and pray also unto the same God for me, the instrument therein of thy good; that so I may always stand fast in the truth, and increase daily in all heavenly graces, to the honour of his name, and the good of his Church. Our days (thou knowest (are corrupt and full of sin, and we ourselves are very frail and weak: look therefore to thyself, and keep thine heart with all diligence. Run not with the world, neither decline after vanity, but cleave fast unto thy God, come life or come death: and be thou sure evermore to work out thy salvation with fear and trembling, and so far thee well most hearty in the Lord.  
Thine for thy good ever in the Lord, R. W.   

The principal matters, which are handled in every Sermon.  

The Contents of the first Sermon.  
THe Author, Sum, and Division of the whole Psalm.  
It is proved, that David and Christ had many enemies, according to the letter of the text.  
The causes why Christ in the days of his flesh was rejected by men, albeit he was most worthy of love and favour; which are in number 7. whereof 3. are intrinsical or inward, being inherent in men; and 4. extrinsical or outward, being wickedly picked from Christ himself.  
It is showed how the enemies of David and Christ were oucrcome, and came to fearful ends.  
The godly are unlikely for four causes to overcome their enemies, yet do they prevail against them: the reasons why, and the uses thereof.  
There are four things in God, for the which the victory doth always go on his side, and theirs whose part he doth take.  
It is declared, how the godly do overcome, even then, when they be put to death for the truth's sake.  
God is a patiented God, not willing the death of a sinner, but rather that he should convert and live: the reasons why, and the uses thereof.   

The Contents of the second Sermon.  
IT is proved, that Christ's enemies did rage and murmur against him in the days of his flesh, according to the letter of the text.  
The multitude and common people of the world are enemies to the Lord and his truth; the reasons why, which are four; and the uses thereof, which are also four.  
Murmuring is a sin, and to be avoided of God's children: the reasons why, which are two; and the uses thereof, which are also two.  
Eight preservatives or remedies against murmuring.  
The divers 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 wonder at them; with the use thereof.   

The Contents of the third Sermon.  
IT is proved, that the States of the land did oppose themselves against Christ in the days of his flesh, according to the letter of the text.  
Rich men and great persons have four chief reasons above others to serve the Lord, yet they contemn him most; the reasons why, which are six, and the uses thereof, which are four.  
Counsels and assemblies are as well against the Lord and his truth, as for him: the reasons why, which are 2. and the uses thereof which are 3.  
The wicked have their Comes, and Exhortations unto ungodliness, with the use thereof.  
There are three causes, why the laws of God should be regarded by men, yet the wicked do reject them: the reasons why, which are four; and the uses thereof, which are two.  
There are four causes, why the godly, do delight in the law of God, and desire to keep the same.  
By resisting Gods laws men do resist God himself: the reason why, and the uses thereof, which are two.   

The Contents of the fourth Sermon.  
GOd is in all places, at all times, three ways.  
Two reasons, why God is said to be in heaven, rather than in any other place.  
God's laughing, what it is, at whom he doth laugh, and the use thereof.  
No power or counsel can stand against the Lord, but down it must go: the reasons why, which are two; and the uses thereof, which are three.  
Men (like Giants) fight against the Lord many ways, but chief four ways.  
God's anger what it is, and the double way, by the which he doth speak unto man.  
The enemies of God's Church shall be overthrown: the reasons why, and the uses thereof which are three.  
The Church of God is like to an hill or mountain in three respects; with the uses thereof.  
The Church of God is said to be holy for three causes; with the uses 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 uses thereof, which are three.   

The Contents of the fifth Sermon.  
Christ's faithfulness in opening his Father's decree, with the use thereof.  
Three causes, wherefore Christ published his Father's decree touching himself and his calling.  
Every person must stand upon his office and calling: the reasons why, which are four; and the uses thereof, which are three.  
An argument to prove, that our Church in England, is the true Church of God, and that our Ministers are the true Ministers of God.  
Christ is God, as well as man: the reasons why, which are four; and the uses thereof, which are three.  
There is a fourfold difference between the manner of Christ's generation, and that which is carnal with man.  
All the miracles that Christ did, and chief his resurrection from the dead, do show that he was the Son of God.  
How we may know whether God hath begotten us, and whom we are to take for God's children.  
Christ's Kingdom is catholic and universal over all the world, with the use thereof.  
Men must pray to God for benefits, and by prayer they shall receive them: the reasons why, and the uses thereof, which are three.  
God doth give to us more (oftentimes) than we do ask.  
Christ doth bruise his enemies, and the manner how.  
Malefactor's must be punished: the reasons why, which are 4. & the uses thereof, which are 3. with an answer to such objections as are made against the same.   

The Contents of the sixth Sermon.  
GReat persons, and men of authority, should be foremost in repentance, and in the whole worship of God: the reasons why, which are three, and the uses thereof.  
Perils and dangers must move men to repentance and amendment of life: the reasons why, and the uses thereof, which are three.  
Men must defer no time, but repent out of hand: the reasons why, which are four, and the uses thereof, which are three; with an answer to such objections as are made against it.  
It is proved that all wicked persons are fools, and unlearned in God sight, with the use thereof.  
Every one must labour to get wisdom and to understand the will of God; the reasons why, which are 3. and the uses thereof, which are also 3: with an answer to such objections, as are made against it.  
The course that men must take to attain unto it, standeth in six things.  
The evils that do hinder men from it are many, but chief three.   

The Contents of the seventh Sermon.  
MEn must worship God the Father: the reasons why, and the uses thereof.  
In every work of God's worship, we must look as well to the manner of it as to the matter, with the reason and use thereof.  
Men must fear God; the reasons why, which are 6. and the uses thereof, which are 2. with a distinction of fear, and an answer to such objections as are contrary unto it; together with the means to attain unto it, which standeth chief in three things.  
Men must rejoice in God and his service: the reasons why, which are 2. and the uses thereof, which are three; with the profits which come by it, which are four; and the means 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 uses thereof; with the means to attain unto it, which are four.  
Men must honour and worship the Son, as well as the Father: the reasons why, which are two, and the uses thereof, which are also two.  
The great and manifold inconveniences or evils, that happen unto men, who obey not Christ, with the use thereof.  
Those are blessed that trust in Christ: the reasons why, and the uses thereof, which are 3. together with a declaration of those 6. things which are in Christ, that are sufficient to move our hearts to trust in him.    

SEVEN SERMONS UPON the second Psalm. Prolegomena: or the General view of it.  
THERE is a time (saith Solomon) for all things under the Sun, in Eccle. 3.1. And again he saith in Prou. 25.11. that a word spoken in his place, is like apples of gold, with pictures of silver. In consideration whereof, I have elected this portion of sacred Writ, to handle here amongst you, on these holy days, as most fitting the time, and person, for whose sake they are observed; and so I hope, will be most acceptable unto you. For the time, (you know) is a time, that is celebrated for the honour of Christ our Saviour, who was borne as upon this day. And as for this portion of holy Scripture, it is a Psalm that doth entreat of Christ, and of his heavenly kingdom; who though he hath many enemies to withstand him, yet he shall remain King and Lord for ever.  
The Author principal of this Psalm was God, as he is of all the rest of the Scripture, according to Paul's testimony in 2. Tim. 3.16. But the Author ministerial, or instrumental penman thereof, was the sweet singer of Israel, blessed David the king; as we may see by the prayer of the faithful, in Acts 4.25. For there in plain terms David is named, when they say unto God. Which by the mouth of thy servant David hast said, Why did the Gentles rage, and the people imagine vain things? etc.  
The chief matter herein handled, is the gracious king doom of our best beloved bridegroom, the sweet Saviour of the world. In letter and type it speaks of David, and his kingdom; but in spirit and truth of Christ and his kingdom. For that which was figurative in David (who represented the person of Christ) was all of it most lively accomplished in Christ, who was represented by him. And therefore you shall find, that those things which are here delivered by the Prophet David, are applied by the Spirit of God (the best interpreter of all) unto Christ in particular, 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 Book, and the thirtieth three verse. And the third and last is in Heb. 1.5. So that by the warrant of these places of divine Oracle, this Psalm and the things therein contained, are truly and properly to be referred unto Christ our King. Wherefore in the handling of it, we will stand chief upon him, and his kingdom, and speak but a little of David and his kingdom; only showing 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 Psalm are two, Doctrine (which some haply would call, a Narrative proposition) and Exhortation, (which they would peradventure style, an admonitory Conclusion.) Of these two, Doctrine goes foremost, and Exhortation comes afterward, according to all good Methodical 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 upon it, and fastened to it with strong bands and joints: So in every orderly and sound Instruction, the Doctrine must be first, (like the foundation) plainly setting down the truth of matters, touching faith or manners; and the Exhortation must follow upon it (like the frame of the house) fitting every thing to the best edification of the hearer, and pressing it closely upon his soul, with pithy persuasions to work upon it, that so it may be framed, according to the image of his creator in that respect. The Doctrine gins at the first verse, and reacheth unto the end of the ninth verse; at which place gins the Exhortation, and continues to the end of the Psalm.  
In the Doctrine two principal things (as the several members thereof) are laid down. The one is an Opposition that is made against the kingdom of Christ, in the three first verses. The other is the vanity of that Opposition, and the woeful estate, wherein they stand, that make the same, in the six verses next following. If you would know the persons, that do oppose themselves against Christ and his kingdom, they are of all sorts: some that are base and mean ones, that do rage and murmur against him, spoken of in the first verse: & others, that are noble and great ones, that do join hand & head together to overthrow him, mentioned in the second and third verses. If you would know again, how all these do speed, they have ill success, and miss of their purpose, and run by this means into most woeful, and inevitable dangers. For as they shall never prevail, but all their endeavours shall come to nought, so they themselves (like rebels and traitors) shall be executed, and come to most fearful and shameful ends. And this is set out two ways. The one is in regard of God the Father and his Majesty, against whom they have lifted up themselves, and who doth take his Son's part, and will defend him in his kingdom; in the fourth, fift, and sixth verses. For as they can do him no hurt, not only in regard of his place, he being in heaven, far out of their reach who are upon the earth; but also of his power, he being strong and mighty, whereas they are but weak & feeble; & one that makes no more account of their conspiracies, than a man doth of his adversaries forces, whom he hath in mere contempt and derision: so he is exceeding angry and wrathful with them, for their rebellion and treason; and in this anger and wrath of his he will take revenge upon them for it, and make them know and understand, to their shame and grief, that he himself, and none other, had placed Christ in his kingdom, and established him in the throne of Israel, & that he did not usurp this authority to himself. The other way is in respect of Christ himself, who is able to right his own cause, & not only to defend himself in his kingdom, but also to overthrow all his adversaries, & to bring a perpetual & unrecoverable destruction upon them; in the seventh, eight, and ninth verses. Where you have two things set down before your eyes to contemplate upon. The one is a promise which he doth make, to publish his Father's decree touching himself, and his kingdom; that so his enemies might be daunted the more, and by the due consideration thereof, might be brought (if it were possible) to leave off their rebellion against him. The other is an opening of this decree by the parts thereof, which are in number two; the one respecting his person, the other his office or government. For his person, he is not only man, but also God, even the natural Son of the almighty Ichovah, which was, is, and which is to come: and this was proved to be so, as by his miracles, so chief by his resurrection from the dead, the Lord showing by that, that he had begotten him from all eternity. For his office or government, he is our king, and the head of the Church. And touching it two things are recorded. First, the largeness of it in the eight verse: wherein you may see, how it doth reach from one end of the world unto the other. Then secondly the power and strength of it in the ninth verse, which is innincible, and bruysing down all his adversaries before him. And this his power he must use and exercise, as for the defence of his own faithful and loyal subjects; so also for the destruction of the forenamed rebels, and of all such as shall at any time conspire against him. And this he is to do by the virtue of his commission from his Father the Almighty, who did set him upon his throne, and bestowed this universal and catholic kingdom upon him. For he doth in plain terms enjoin him to this duty, saying, Thou shalt crush them with a sceptre of iron, and break them in pieces, like a potter's vessel.  
Upon this stableness of Christ's kingdom, wherein the adversaries cannot prevail, and upon the invincible, and revenging power, wherewith he is armed, able to crush all his enemies in pieces, as the potter doth his earthen vessels, a sweet exhortation is raised up, wherein all the offenders are advised to submit themselves to the Lord and his Anointed, whom before they did resist, and withstand: and that betimes without any further delay, that so they may not perish, but be saved; in the three last verses. Wherein remember you, what is required of them. In sum, it is nothing else, but a present repentance, or amendment of life; but the parts of it are two, as the chief points, wherein this repentance or amendment of life must stand. The first is an heavenly wisdom and holy learning, in verse 10. For whereas heretofore they had been foolish and ignorant of their duties, now he would have them to be wise and learned, knowing all such matters as do belong unto them, and keeping themselves within the compass of heavenly direction. The second is a loyal subjection, and a serviceable obedience, both towards the Father, and also towards the Son. Towards the Father in verse 11. whom they must serve in fear, and before whom they must rejoice in trembling. And towards the Son in verse 12. whom they must kiss in token of their love and homage to him; and that for two causes, one, that they may not offend him any more, and so bring fearful and sudden destruction upon themselves; another, that they may please him, and so through his favour and kindness towards them, receive daily and plentiful blessings from his hands, both for this world and the world to come.  
Thus you may see in a general view, as in a crystal glass, what this whole Psalm is, and how correspondently one thing doth depend upon the other therein. But if your memories be frail, and not stable enough to retain the stamp of all these above recited points within them; yet at the least remember three of them, which are (Instar omnium) in the place or stead of all. The first is the resistance that is made against the Lord and his Anointed: wherein you shall find all forts of persons rebelling against the gracious and sweet government of our blessed Saviour Christ jesus. The second is the overthrow of that resistance, and the fearful estate, wherein those that made the resistance do stand, through the powerful and revenging Majesty of God the Father, and of God the Son, against whom this treason is committed; both which are armed with intolerable and unresistible plagues to consume them. The third and last is a kind and loving exhortation, stirring up, and calling upon these traitors and rebels to leave their treason and rebellion, and to become faithful and trusty subjects unto the Lord their king; with an insinuated promise, that they shall be pardoned for that which they had done already amiss, and be rewarded for all their good service, which they shall do for the time to come.  
These are the three main points, on which the whole Psalm doth spend itself. Wherefore let us also stand a little while, & spend some time in the due consideration thereof, before we come unto the several branches that are included in either of them.  

Of the first point.  
It is apparent by the three first verses, that there is no estate, found here in this world amongst men, but that in the same, some or other, have stood up against the Lord and his Anointed; for all sorts of people are brought in rebelling, first the meaner sort, such as the common people are, in the first verse; then the better sort (as we term them) such as Kings and Princes are, and the states of the land, in the two next verses. But you may demand, was this true, first in David the shadow, then in Christ the body? The answer is, that it is true in respect of them both. For David, you may see in the second book of Samuel, from the end of the first chapter unto the beginning of the twentieth one. His enemies (if you will have the catalogue of them) were these. First, Abner the son of Ne'er, that was Captain of saul's host. For he took Ishbosheth the son of Saul, and brought him to Mahanaim and made him king over Gilead, and over the Ashurites, and over Izreel, and over Ephraim, and over Benjamin, and over all Israel. So that none did cleave to David, but the house of judah, who anointed him king at Hebron, and did evermore take his part; and here through this contention there was a long war between the house of Saul and the house of David; but David waxed stronger, and the house of Saul waxed weaker. Chap. 2. & 3. Secondly, when David was made king over all Israel, and saul's house was overthrown, the jebusites the inhabitants of jerusalem, resisted him when he came unto them, and would not permit him as it were to enter into their city, but with an impossible condition in their conceits, saying unto him: Except thou take away the blind, and the lame, thou shalt not come in hither, thinking that David could not come thither. Chap. 5. vers. 6. Thirdly, when he was established in his throne, and had taken jerusalem, and dwelled in Zion, as in a stately palace, the Philistines came against him, with a great army of soldiers to take him; but they sped no better than the former did. Chap. 5.17. etc. Fourthly, when David had smore the Philistines and subdned them, he was troubled with many other outlandish nations, that waged war against him, as with the Moabites, the Ammonites, the Aramites, and the Amalckites. Chap. 8. Chap. 10. & Chap. 11. Fiftly, when all foreign wars were ended, and the nations round about him were conquered, and many of them made tributaries unto him, his own son Absolom rose up in arms with all Israel with him (a few only excepted) to take his kingdom from him. Chapter 15.16.17. & 18. Lastly, when this conspiracy of his son was ended, and all matters quieted about the same, a wicked man named Sheba the son of Bichri, a man of jemini, blew the trumpet, and said: We have no part in David, neither have we any inheritance in the son of Ishai: every man to his tents o Israel. So every man of Israel went from David, and followed Sheba the son of Bichri; but the men of judah clave fast unto their king, from jordan even to jerusalem. Chap. 20. vers. 1. etc. In consideration of all which conspiracies and wars, David might well cry out and say: Why do the heathen rage, and the people murmur in vain? The kings of the earth band themselves, and the Princes are assembled together, against the Lord and his Anointed, saying, Let us break their bands, & cast their cords from us.  
Now for Christ, that these things are true also of him, the history of the four Evangelists doth declare: for all of them penning his life and acts, do make mention of his troubles, and do show that from his birth unto his death, he was never free from one cross or other; but that either some wrong was offered unto him through slanderous tongues, or else some insurrection was made against him, through villainous hands. So soon as ever he was borne, and the wise men that came from the East to jerusalem, had inquired for him, saying: Where is the king of the jews, that is borne? for we have seen his star in the East, and are come to worship him; as all jerusalem was troubled presently upon it, so Herod Ascalonites the king intended his death, and laid a plot out of hand which way to murder him. Mat. 2. vers. 1.2. But after he was once baptised, and began to go about his Father's business, by preaching and working of miracles, his troubles and adversaries waxed more and more, and they grew to be innumerable. Few there were that did truly believe in him, or with a sincere heart follow him, chiefly of the greater sort; and therefore it is said by some of them in john the seventh Chapter, and vers. 48. Doth any of the rulers, or of the Pharisees believe in him? Nay, these made a law, that if any man did confess, that he was the Christ, he should be excommunicated out of the Synagogue. joh. 9.22. But as for his adversaries, they, I say, were innumerable, and their dealing towards him was too abominable, and not to be endured; first for their words, then for their deeds. For their words, because they did scornfully upbraid him for his stock and kindred, saying, Is not this the carpenter, Mary's son, the brother of james, and joses, and of juda, and Simon? and are not his sisters here with us? Mark. 6. ver. 3. Then secondly, because they did shamefully belie him, and lay slanderous things to his charge, whereof he was clear and innocent, in that they said: Behold aglutton and a drinker of wine, a friend unto publicans and sinners. Math. 11.19. This man casteth the devils no otherwise out, but through Beëlzebub the Prince of the devils. Math. 12.24. He hath blasphemed: what have we any more need of witnesses? Behold now ye have heard his blasphemy. Math. 26.65.  
For their deeds, because they were ungrateful, inhuman, treacherous, and bloody. When he had preached among them at Nazareth, where he had been brought up, they (filled with wrath against him) rose up and thrust him out of the city, and led him unto the edge of the hill, whereon their city was built, to cast him down headlong. (though he passed through the midst of them, and went his way.) Luke 4.29. When he purged the Temple, and began to cast out them that sold and bought in the Temple, and overthrew the tables of the money changers, and the seats of them that sold Doves, and would not suffer that any man should carry a vessel through the Temple, saying unto them, It is written: Mine house is the house of prayer, but ye have made it a done of thieves; the high Priests and the Scribes, and the chief of the people sought to destroy him. Luke 19.47. When he had wrought another good work, and had raised from the dead Lazarus (Maries and Marthaes' brother) who had now been dead four days, and began to stink in the grave, as his sister Martha said, (yet came forth of the grave, bound hand and foot with bands, and his face was bound with a napkin:) then gathered the high Priests & the Pharisees a Council, & consulted again which way to bring him to his death. joh. 11.47. etc. Finally (to pass over other particulars, which happened in the whole course of his life) when he had done them what good he could from time to time (as appeareth by these his words:) jerusalem, jerusalem, which killest the Prophets, and stonest them which are sent to thee, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings? & ye would not. Math. 23.37. yet they (notwithstanding the same,) took him & apprehended him, as their deadly enemy, and as a malefactor, that was not worthy to live upon the face of the earth amongst them any longer. judas one of the twelve came unto him, and with him a great multitude, with swords and staves from the high Priests and the Elders of the people, and they took 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 began to spit at him, and to cover his face, and to beat him with fists, and to say unto him, Prophecy unto us, o Christ, who is he that smote thee? And the Sergeants smote him with their rods. Math. 26.47. etc. and Mar. 14.43. etc. After this in the dawning of the day, when the morning was come, they led him away bound unto Pilate, and laid most grievous things unto his charge; but when Pilate heard of Galilee, he asked whether the man were a Galilean; and when he knew that he was of Herod's jurisdiction, he sent him to Herod; but Herod with his men of war despised him, and mocked him, and arrayed him (as if he were a fool) in white, and sent him again to Pilate. Luke 23.11. Then Pilate (overcome by his adversaries) did at the last give 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 soldiers did: They led him into the hall, which is the common hall, and called together the whole band, and clad him with purple, and plaited a crown of thorns, and put it about his head, and began to salute him, saying, Hail, King of the jews; and they smote him on the head with a reed, and spat upon him, and bowed their knees and did reverence. And when they had mocked him, they took the purple off him, and put his own clothes on him, and led him out to crucify him. Mar. 15.16. etc. Being come to the place of execution (which was without the city) they crucified him, and hanged him upon a tree, between two thieves. And as he hanged there (in that shameful and opprobious manner, The people stood by him, and beheld him, and they together with the rulers mocked him, saying, he saved others, let him save himself, if he be the Christ the chosen of God. The soldiers also mocked him, and came and offered him vinegar, and said, If thou be the king of the jews, save thyself. Likewise they that went by, railed on him, wagging their heads, & saying, hay, thou that destroyest the Temple, & buildest it in three days, save thyself, and come down from the cross. Lastly, one of the evil doers, which were hanged with him, railed one him, saying, If thou be the Christ, save thyself and us. Luke 23.35. etc. and Mark. 15.29. etc. In regard of all which things, we see that our Saviour might justly make his complaint here, & say, Why do the heathen rage, and the people murmur in vain? The kings of the earth band themselves, & the Princes are assembled together, against the Lord, and his Anointed: Come, let us break their bands and cast their cords behind us.  
Here (before we go any further) a question may be asked, to wit, why Christ was thus rejected by all sorts of persons? For a man may judge, that every one should have loved him, and have rejoiced greatly for him; he was so gentle, so meek, so humble, so patiented, so wise, so learned, so holy, so merciful, so loving; and in one word, so willing and so able to do every man good, as none in the whole world besides him, either was or could be. We know, that the virgin Mary did sing and rejoice, when she knew that she should bear him. Luk. 1.46. etc. And that the Angels did sing and rejoice, when he was borne. Luk. 2.13. etc. And that Simeon did sing and rejoice when he was brought into the Temple. Luke 2.27. etc. And that Abraham's son, which he had by old Sarah, that was a type and figure of Christ, was called Isaac, which name signifieth laughter, to show what joy and laughter there should be about Christ. Gen. 21.3. In consideration whereof, the question may rightly be moved, why the world should thus oppose themselves against Christ? But the answer to it is this: They hated him without a cause, as our Saviour himself doth testify of them, in joh. 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 forgive them, for they know not what they do; Also by the Apostles words, in 1. Cor. 2.8. For had they known it (saith he) they would not have 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 apparent by the words of our Saviour, who doth accuse them (for that cause) of the sin against the holy Ghost, which can never be forgiven, in Mark. 3.28. Some, lastly, did neglect him through fear and dread, they knowing, that if they did believe in him, or confess him, they should be excommunicated out of their Synagogues, according to the law of the jews: as is apparent by joh. 9.22. where we find, that the blind man's parents, for that cause would not confess, that Christ had cured their son. And as they did thus fear 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, joh. 3.2. and of joseph of Arimathea, who went secretly for fear of the jews, to Pilate, to beg leave, to take down the body of Christ from the cross, and to bury it, joh. 19.38.) so did they fear trouble from abroad, as may be seen by their words, in joh. 11.48. When they say, If we let him thus alone, all men will believe in him, and the Romans will come, and take away both our place, and all the nation. Thus you see, that some of them through ignorance, some through malice, and some through fear did reject Christ; but all of them through their own corruptions, and naughty natures: and none of them for any just cause that was found in Christ himself.  
But yet, as daniel's enemies did pick out matter against him, in regard of his religion: for the which they should have commended him, and not have condemned him, as they did: so these enemies of Christ have drawn occasions of dislike against him from sundry things, for the which they should rather have liked him. In number they were 4. The first was his base estate, who came of mean parents, & who lived in this world, as a poor simple man. As the Israelites said, when they rejected Rehoboan for their king: What portion have we in David? we have none inheritance in the house of Ishai: to your tents o Israel, now see to thine own house David. 1. King. 12.16. As if they should say, Why? Ishai was but an husbandman, & David was but a shepherd; we will not be subject to so base kindred, nor suffer such a fool as Rehoboam of their blood, to reign over us. So these said: Is not this the carpenter, Mary's son, the brother of james, and joses, and of juda and Simon? and are not his sisters here with us? and they were offended in him. Mark. 6.3. The second was his familiarity and fellowship with sinners, and with those that were publicans. As they rejected john the Baptist for his strangeness and austerity of life, because he came neither eating nor drinking, and said of him, He hath a devil; 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 unto publicans and sinners. Math. 11.17. etc. The third was his faithfulness in the discharge of his calling, in speaking the truth, and in reproving of men for their sins. As the Prophets, and Apostles, lost their lives for this, so did he lose his life for the same; the people still hating him for it, until they had nailed him unto the cross. Mat. 21. & 26. and john 18. & 10. The fourth and last was his strong confidence in God, and his sure trust in him. As David was flouted at by his adversaries for his trusting in God, chief then, when God did seem to forsake him, and left him in some troubles, they crying out unto him, & saying: Where is thy God? Psalm. 42.3. & 10. So these did flout and mock Christ, chief in his troubles, for his resting upon his Father, and his good belief in him, breaking out into these words, saying: He trusted in the Lord let him deliver him, let him save him, seeing he loveth him. Psalm 22.8.  
From hence, Doct. that all persons do thus oppose themselves against Christ, we collect this doctrine (as an infallible rule) that all those that do truly belong to God, and are the sincere members of Christ, shall have troubles & enemies here in this world; according to the axiom of our Saviour, in joh. 15.20. when he saith: The servant is not greater than his master; if they have persecuted me, they will persecute you also. The Scripture is full of testimonies for the confirmation of this doctrine, but I will press only two or three. Paul writing unto Timothy, and making mention of his own persecutions and afflictions, which came unto him at Antiochia, at Iconium, and at Lystri, (lest Timothy or others might think, that they might be free from all) he doth plainly avouch, that all that will live godly in Christ jesus, shall suffer persecution, in 2. Tim. 3.12. In like manner when he & Bernabas came again to these cities now repeated, of Antioch, Iconium, and Lystri, whom before they had taught the right way of salvation, to confirm the disciples hearts, and to exhort them to continue in the faith; they told them, that they must through many afflictions enter into the kingdom of God. Act. 14.22. Finally Christ himself, who is truth itself, doth teach us in Math. 10.22. that we shall be hated of all men for his name's sake; and that those that are of our own household, and kindred shall be our enemies, vers. 36.37. And that we shall be here in this world, as sheep in the mids of wolves, verse. 16.  
But what is the reason of this? Reason. A man might judge that the faithful should be loved, and be honoured of all the world. First, because they are dear unto God, who hath not spared his own Son to redeem them. Rom. 8.32. Secondly, because they are peaceable, and do offer wrong unto none; In the mount of the Lord there is no hurt done. Isay 11.9. They turn their spears and swords into mattocks and scythes. Isay 2.4. Yea they go like sheep to the slaughter house. Psalm 44.22. Thirdly, because they are profitable unto the world, and do bring great commodity to them; as Laban fared the better for jacobs' sake. Gen. 30.27. Patiphar for joseph's sake. Gen. 39.5. All the Israelites for Moses sake. Exod. 32.14. Zoar for Lot's sake. Gen. 19.21. and the Mariners for Paul's sake, Acts. 27.24. Fourthly, because they are adorned with most rare and excellent gifts. Ephes. 1.3. Fiftly, because they are attended upon by the most glorious Angels of heaven. Math. 18.10. Lastly, because they are the children of the Almighty, and the apparent heirs of all the world. Rom. 8.16.17. & Heb. 1.14. In regard of all these things, a man may well demand and ask: Why the world should hate and persecute them? But the answer 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 Saviour in joh. 15.19. If you were of the world, the world would love you, but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. Secondly, because they are not like them in their ways and conversations, doing as they do, but will be more holy and just, than they are; according to the words of Peter, in 1. Pet. 4.4. Wherein it seemeth to them strange, that ye run not with them unto the same excess of riot, therefore speak they evil of you, which shall give accounts to him, that is ready to judge quick and dead. Thirdly, because they reprove them for their evil ways, and do judge and condemn their opinions and doings, which they cannot endure to have judged and condemned by others; according to that in Saint john Chap. 3.20. For every man that evil doth, hateth the light, neither cometh to light, lest his deeds should be reproved. But being once reproved, they cannot but persecute them that do reprove them, as Herod did john the Baptist, whom he did behead, because he told him, that it was not lawful for him to have his brother's wife, Mark. 6.18. and as the jews did Stephen the Deacon, whom they did stone to death, because he told them their faults. Acts 7.58. Fourthly, because they are in greater favour with God, than they are, and do receive larger gifts of sanctification and holiness from him, than they do; according to that in Gen. 4.4. & 5. And the Lord had respect unto Abel & to his offering, but unto Kain & to his offering he had no regard: wherefore Kain was exceeding wroth, & his countenance fell down: & as it is in 1. joh. 3.12. he slew his brother, because his own works were evil, and his brothers good. So that as joseph's brethren could not endure, that old father jacob should love him more than themselves: & as the Princes of Babel could not digest daniel's favour with the king, above themselves; so cannot the world endure that the God of heaven should respect his Saints before themselves, albeit they do each day blaspheme his holy name, and will be no day obedient unto him. Fiftly, because they are, for the most part of them, poor and base persons, as our Saviour doth intimate, in Math. 11.25. where he doth resemble them unto babes. And as the Apostle doth teach us, in 1. Cor. 1.26. etc. showing, that God hath not chosen many wise men after the flesh, nor many mighty, nor many noble, but the foolish, the weak, and the vile, and such as are despised in this world, that all the glory might be his own. For the world doth see, that these cannot enrich them, nor countenance them, nor advance them to places of honour and dignity; but will rather be a burden and a shame unto them, and therefore they have them in great contempt and disdain: and doth take them for the very off-scum of the earth. 1. Cor. 4.13. Lastly, because they have some infirmities, and a few of them now and then do break out into great and heinous offences, as into adultery, murder, theft, or the like, as Noah, Lot, David, Solomon, and others have done. For the world upon this doth condemn them all, saying, that they are hypocrites, and that there is no goodness in them. As I may rejoice in speaking of the other causes of their hatred, so I may mourn and sament, while I make mention of this.  
But to pass the causes, and to come to the uses of the doctrine, Use. here we may observe: First, the great corruption that is in the world. For did not the whole world lie in wickedness, as john doth say. 1. joh. 5.19. They would never thus contemn the Saints of God, as they do, seeing they have no just cause for the same, but many reasons to the contrary, as was noted before. Surely the world is not worthy of them, as it is in Heb. 11.38. Yet like blind wretches, and wicked castaways, they despise them, who yet are their stay and safety: for take away once the godly out of the world, the world would quickly come to ruin and destruction. The Sun would give no more light, the earth no more corn, the sea no more fish, the heavens no more birds, the beasts of the field no more meat, and the creatures in general throughout the world no more obedience unto man. For if they do their service now unwillingly, while the godly are living (whose servants by good right and interest they are) and do sigh and groan (in their kind) to be loosed from this burden of their bondage, as it is in Rom. 8.19. etc. doubtless they will refuse altogether to do any service unto the wicked, when they are dead and gone. The world therefore in resisting Gods children, may fitly be compared to a moth, that fretteth in pieces the same cloth, wherein she is bred; or to a certain worm or canker, that corrodeth and eateth through the heart of the tree, that nourisheth her: or unto a man, that standeth upon a bough in the top of a tree, where there is no more, & yet with an axe choppeth it off, and therewithal falleth down with it, and breaketh his neck.  
Secondly, out of this we may learn, not to be dismayed at our troubles, and the multitude of our adversaries, although some strange thing were happened unto us; according to Peter's words in 1. Pet. 4.12.13. who saith: dearly beloved, think it not strange concerning the fiery trial, which is among you to prove you, as though some strange thing were come unto you. But roioyce in as much as ye are partakers of Christ's sufferings, that when his glory shall appear ye may be glad and rejoice. It is no new thing, this is an old fashion of the world, which it had from the beginning. It was thus in Adam's house, in Noah's house, and in Abraham's house, the most ancient houses of all the world. For in Adam's house, Cain hated & slew his own brother Abel. Gen. 4.8. In Noah's house, I'm scorned & derided his own father, that did beget him. Gen. 9.22. & in Abraham's house, Ishmael flouted and reproached his natural brother, in whom all the nations of the earth were to be blessed. Gen. 21.9. Wherefore beloved brethren, be not you grieved, when any of you are troubled and molested in the world for the Lords sake. Complain not, as some do, who say, There was never any man so crossed as I am. Think not, that you bear a burden alone by yourselves: the dear Saints of God, the Prophets, and Apostles, together with the holy Martyrs, and others, are your companions therein. You drink of none other cup than they have done, or your sweet master Christ jesus before you hath done. Comfort yourselves with these things.  
Finally, let this serve to instruct you, that as you must be patiented and quiet when troubles do come, and not fret or murmur against either God or man for the same; so you must look for troubles and persecutions while you are here in this world, & not cry peace unto yourselves, as the wicked do: you must think with yourselves, that you shall have enemies in all places, and such as will be your foes in every corner. For this is a rule of the Lords, which never shall be broken, that the seed of the serpent will always be enemies unto the seed of the woman, according to these words: I will also put enmity between thee and the woman, and between thy seed and her seed, in Gen. 3.15. As Christ your Lord and master had enemies of all sorts, even more in number then the hairs of his head; so must you make your reckoning (if you will be like to Christ in holiness and righteousness) to have adversaries of all sorts, wheresoever you shall live or dwell. Either Ishmael with his flouting tongue, or Esau with his bloody hand, shall wound and persecute you; for he that is borne after the flesh will always persecute him, that is borne after the Spirit. Gal. 4.29. And surely as the life of Christ was a warfare upon earth, so must your lives that are Christians, be a warfare upon earth. Here we live in a sea of troubles; the sea is the world, the waves are calamities, the Church is the ship, the anchor is hope, the sails are love, the Saints are passengers, the haven is heaven, and Christ is our Pilot. Now when the sea can continue without waves, the ship without toss, and passengers not be sick upon the water, then shall the Church of God be without trials, but not before. And as for this voyage, we begin it (or at the least should begin it) so soon as we are borne, and we must sail on till our dying day. Therefore, I beseech you brethren, promise unto yourselves no security in this world, but look still for enemies; and when you have slain a Bear look for a Lion; & when you have killed the Lion, look for a Goliath; and when you have overcome Goliath, look for a Saul; & when Saul is wounded to death, look for the Philistines, etc. that is, when you have overcome one trouble or vanquished one enemy, look still for an other trouble, and for an other enemy, and that until you die, and the spirit doth return to God that gave it.   

Thus far of the first point, now follows the second.  
In the fourth verse and so forward unto the end of the ninth verse, is showed how this opposition, which was made against the Lord and his Anointed, came to none effect, but was withstood and brought to nothing, through the powerful working of the Almighty, the enemies that made the opposition being brought to shame and confusion. How true this was in respect of David the figure, the 2. book of Samuel doth declare, with the beginning of the first book of the Kings. For in these two books we find these three things. First, that he did enjoy his kingdom unto his dying day, and that he did end his lise quietly and in peace in his bed. 1. Kings 2.10. Secondly, that the Lord his God (who dwelleth in heaven) did help him from time to time in all his troubles against his enemies. 2. Samuel 22.1. etc. Thirdly, that his enemies who did thus resist him, were vanquished and slain. Abner he was slain by joab. 2. Sam. 3.27. and Ishbosheth his masters saul's son (for whom he did sight) was murdered by two of his servants in his own house, as he lay upon his bed in his bedchamber, 2. Sam 4.7. The jebusites, they were punished and smitten by joab, 2. Sam. 5.8. and 1. Chro. 11.8. The Philistines, and other outlandish nations, they were many of them put to the sword, and the residue were made tributaries to David, 2. Sam. 5. & 8. Chap. Absalon he was hanged by the hair of the head on an Oak in the wood, as he was pursuing after his father, and there he was slain. 2. Sam. 18.9.14. And Sheba the son of Bichri, he was beheaded in Abel by the persuasion of a woman, and his head cast over the wall unto joab. 2. Sam. 20.22. Thus all David's enemies ended their days in deserved punishments.  
But now for Christ, there may be some doubt, whether all things fell out aright, according to the text here concerning him, considering that his adversaries seemed to have the upper hand of him, in that they put him to death, and brought him to a shameful end; and that he himself did cry out and say, My God, my God, why hast thou forsaken me? Math. 27.46. Notwithstanding both these things, every matter is true, which is reported here of him. For first and foremost, it is evident (howsoever he uttered these words in his agony, and bitter passion, through the consternation of his mind, which was now much disturbed, through the intolerable burden, which God his Father did lay upon him for the sins of mankind) that God had not forsaken him, but was always present with him for his good; first, by the sending of an Angel unto him in his great heaviness, for his comfort. Luk. 22.43. secondly, by his hearing of him at all times, yea even in those things which he feared. Heb. 5.7. And lastly, by his advancing of him from the grave unto the highest heavens, & the universal regiment of all the world. Ephes. 1.20. etc.  
Secondly, it is apparent, that howsoever they did murder him, yet they had not the victory over him, but he rather the victory over them. First, by his rising again from the dead. Secondly, by his sitting at the right hand of his Father. Thirdly, by his dwelling with his Church, upon the face of the earth, unto the end of the world. And lastly, by his triumphing over his enemies even while he did hang upon the cross; as it is well observed by the Apostle, in Col. 2.15. when he saith: And hath spoiled the Principalities, and Powers, and hath made a show of them openly, and hath triumphed over them in the same cross. But if you will not give credit to these things, and so be persuaded by these reasons, mark what he himself (who is truth itself. joh. 14.6.) hath said touching this matter, in joh. 16.33. Where you shall find him uttering these words unto his disciples, saying: In the world ye shall have affliction, but be of a goodcomfort, I have overcome the world. Then as we are conquerors, yea more than conquerors, when we do suffer for the name of Christ, and do lose our lives for the defence of his truth, as it is in Rom. 8.36.37. so was Christ a conqueror, yea more than a conqueror, when he died for us, and by his death did destroy him, that had the power of death. Heb. 2.14. and so through his sufferings entered into his glory. Luke 24.26. he being for that cause exalted above all the creatures, and receiving a name, above every name, that at his name every knee should bow, both of things in heaven, and things inearth, and things under the earth. Phil. 2.9. etc.  
Thirdly, and lastly, it is manifest, that his adversaries were overthrown, and that most of them came to fearful ends. First, by the civil war, that arose up amongst themselves, which continued a long time, and brought many thousands to most desperate ends. Secondly, by the grievous famine, that was in the midst of them, that consumed many of them, and caused the parents to eat their own children, and one friend to devour another. Thirdly, by the total destruction of their glorious Temple, & famous city of jerusalem, with all the inhabitants thereof, by Vespasian and Titus the Emperors of Rome. Fourthly, by the lasting infamy of a cursed name upon their whole nation, in that they are reproached throughout all the world, and counted the worst people that are, according to our proverb: He is as bad as a jew. Finally, by the woeful plagues (not to speak here any thing of the torments of hell, which is the worst of all) which God hath sent down immediately from heaven upon some of them in particular, as upon Herod, Pontius Pilate, and others. For Herod (to pass over all the rest, and to make him an instance for all) was thus plagued. First, he had a most scorching & burning fever, by which he was inflamed exceedingly, as well in the inward parts, as in the outward. Secondly, there was in him an insatiable desire of food, which could not be abated or be remoned away by all the meat and drink, which he did ranonously devour in great abundance. Thirdly, he had the bloody flux. Fourthly, he had the colic. Fiftly, he had the gout in his feet. Sixtly, his privy members did so swell and rot, that worms did breed in the same. And lastly, he was from the top of the head unto the sole of the foot, so corrupt & rotten, that there came such a stink from him, that no person could well endure it; and so in this woeful manner he ended his life, and gave up the ghost.  
Having thus seen the truth of all matters, and found every thing agreeable to the words of the text, let us now descend unto the doctrine, Doct. which may be gathered out of the same. In few words it is nothing else but this, that though we have many enemies, and sore adversaries, as David and Christ had: yet they shall not prevail against us, but we shall prenaile against them, do they what they can; as David and Christ did. Israel in Egypt was cruelly handled, but yet the more the Egyptians did vex them the more they multiplied and grew, as it is in Exod. 3.12. And when they had done all the spite that they could do against them, yet at the last they were delivered out of their hands; they themselves being oftentimes plagued by the Almighty for their sakes, and in the end most fearfully drowned in the red sea, as it is apparent in the 14. Chap. of the same book. Mention is made of a great battle, that was fought between Christ and the devil, and their armies, in the Revelation, Chap. 12.7, etc. But (if you mark the sequel thereof) you shall find that Christ and his side had the victory. For as it is witnessed of the Dragon (who is the devil) and his Angels (who are his soldiers) that they prevailed not, neither was their place found any more in heaven in the 8. verse of that Chapter: so it is recorded to the glory & comfort of all those, who take Christ's part, that they overcame the devil (the accuser of God's children) by the blood of the Lamb, and the word of their testimony, in the 11. vers. thereof, But (to omit other testimonies & examples, whereof the holy Scripture is full and frequent in this case) let the words of our Saviour Christ suffice us at this time: He tells us in Math. 16.18. that the gates of hell (whereby is meant all the power and force thereof) shall not overcome his Church, or be able to overthrow such, as do depend upon him by a true and justifying faith. And in the 7. Chapter of the same book towards the latter end thereof, he doth show the stableness of those that do belong to the Lord, & have a care both to hear the word of God, and also to do it, by a notable comparison, wherein he doth resemble them to an house, that is built upon a rock, which cannot be cast down by any tempest of weather whatsoever, but doth stand always still, and cannot fall. A thing never to be thought of enough, it is so full of comfort and consolation unto every godly soul, chief unto him that is afflicted here in this world.  
But what might the reason thereof be, may a man say, that thus the godly should always prevail, and be never overthrown by their enemies, but overcome them rather? Experience doth teach us, that they are fewer in number, than the wicked are: that they are weaker for strength and power: that they are more simple for wit and policy: and that they are more careless for diligence and watchfulness, than their adversaries be. How comes it then to pass, that they have the upper hand?  
The Prophet Isay doth declare it unto us in the 8. Chapter of his Prophecy, and the 10. verse thereof: Reason. It is in few words, because the Lord is with & for them. For first he is stronger than all, being able to resist all power that is made against his; & to do whatsoever he will, both in heaven & earth. Secondly, he is wiser than all, seeing how to prevent them in all their ways, and how also to bring matters to pass for the good of his. Thirdly, he is diligenter then all, to stand as it were upon his watch, and to take his advantage, when it is offered him. For he that keepeth Israel doth neither slumber nor sleep. Psalm 121.4. Lastly, he is happier than all, to have good success in all his enterprises. For he doth prosper still in all things which he doth take in hand, and none can resist a thought of his: yea the very word that goeth out of his mouth, doth accomplish that which he will, and prosper in the thing, whereunto he doth send it, Isay 55.11. In war all these four things are respected in a captain, that will still overcome. First, that he be strong. Secondly, that he be wise. Thirdly, that he be diligent. And lastly, that he be fortunate. For the victory goes not always with the strong, nor always with the wise, nor always with the diligent, nor always with the fortunate, but sometimes with the one of them, and sometimes with the other. But look where all four do concur together, there is always the victory. And therefore seeing all of them are in God, it is no marvel, though those, whose battles he doth fight, do always overcome, and get the victory.  
Here I would gladly come to the use of the doctrine, Object. but me thinks, I hear a man objecting against that, which hath been said, saying, that it is not true, that God's children do always prevail against their enemies, but that their enemies oftentimes do prevail against them. For we see, that they are murdered and put to death. Mention is made thereof in the book of the Revelation, and in other places of the holy Scripture beside. And thousand examples every where do demonstrate the same daily unto us. For we do behold still with our own eyes, and hear with our own ears, that the godly have the worst end of the staff (as it is in our adage) and that the wicked do bear sway and dominion over them. How then is it true which hath been spoken, that do the ungodly what they can, yet the righteous shall still prevail against them, as here David and Christ did?  
The answer hereunto may easily be collected out of Paul's words, Ans. in the 8. Chap. of his Epistle to the Romans, and the latter end thereof, (which were touched before) where he doth declare, that though we be killed all day long, and be counted as sheep for the slaughter, yet we be notwithstanding that, even then, & therein conquerors, yea more than conquerors, through him that loveth us. Howsoever this may seem a parodoxe to flesh and blood, and be as a riddle unto some of Gods own children themselves: yet it is an aphorism in true Divinity, and a clear point to them, whose eyes are opened to behold the mysteries of the Almighty, and to see the deep things of the Lord. For I pray tell me, is not he a conqueror, yea more than a conqueror, that doth so subdue his enemy, that he can no more rise up against him? A man may vanquish his enemy, and beat him clean out of the field; yet afterward he may gather a power against him again, and put him to the worst. But here Satan, the world, and all our enemies are so beaten down, and trodden under foot by all such as suffer and die for the truth, that they can never assault them any more, or stir (as it were) either tongue or hand again to do them any hurt. For they go immediately upon that their death and passion to heaven, and unto all that happiness, which is provided there for them, as john doth show, in Revel. 14.13. saying: Blessed are the dead, which die in the Lord: even so saith the Spirit, for they rest from their labours; and their works do follow them.  
It is good for us to know this, Use. as also to think oftentimes upon it. For first by it we may learn to take heed, that we go not about any thing, which may be hurtful or pernicious unto God's children. For if we do, (we see here) our labour shall be in vain; we shall not prevail against them, but they shall prevail against us. He is a very fool, that will attempt a thing, which he knows for certainty, he cannot bring to pass, and which he is sure will be his bane and destruction: But we know that we cannot prevail against the faithful, and we are sure that our plots against them will turn to our overthrow: And therefore beware we, that we lift not up ourselves against them at any time.  
Again, from hence we learn, even so many of us as do truly serve the Lord, & fear him from our hearts, that there is no cause, why we should fear man, or what he can do against us; because the victory shall always go on our side, and not against us. Oh we may rejoice and be glad, as it is required of us in Zeph. 3.14. etc. and in 1. Pet. 3.14. which places you may read at your leisure. Fear not (beloved) but be of a good comfort; though you have enemies in every corner, yet be not discouraged; you shall have the conquest, & the Lord your God shall deliver you out of all your troubles, according to David's saying in Psal. 34.19. when he saith, Great are the troubles of the righteous, but the Lord delivereth him out of them all. He is wise, he doth know how to do it; and he is omnipotent, he is able for to do it: and as for his willingness, he is ready at all times to accomplish it, as just occasion shall require it. Wherefore be (I say) of a good comfort, and fear not, but trust in the Lord, and commit your ways unto him, & he shall bring all things to pass according to your own hearts desire in the end. He that delivered Noah from the flood, Lot from Sodom, jacob from Esau, joseph from Potiphar, Moses from Pharaoh, Israel from Egypt, Elijah from Ahab, Elisha from the Syrians, Daniel from the Lions, the three children from the fire, Peter from Herod, Mordecay from Haman, and here Christ and David from all sorts of enemies, he, even he, will deliver you from all troubles. If you say, that your enemies are many, and that the whole world is against you: I will say again to you with Elisha the Prophet, and Hezekiah the king, that there are more with us, then are against us. 2. Kings. 6.16. & 2. Chron. 32.7. For God and all the host of heaven is for us. If you say again, that your enemies are wise and politic, and that they are able to overreach you by their craft & cunning, considering you are but simple and innocent like doves: I will answer you with the Apostle, that the foolishness of our God, who is on our side, is wiser than their best wisdom (1. Cor. 1.25. and that he will destroy their wisdom, and bring their understanding to nought, (1. Cor. 1.19.) to do us good. If you say in the third place, that your enemies have so hemmed you in, and compassed you about, that it is unpossible for you to escape them: I will answer you with the Angel Gabriel, that with God shall nothing be unpossible. Luke 1.37. And with the three children, Shadrach, Meshach, and Abednego, that God both can and will deliver you. Dan. 3.17. When they say, Behold our God, whom we serve, is able to deliver us, from the hot fiery furnace, and he will deliver us out of thine hand o King. If you say lastly, that your enemies have already taken you, and do put you daily unto death: I will answer you with Paul, in Rom. 8.37. (which place was touched before) and with john in Revel. 12.11. That by this means you do overcome your enemies most of all. For when you resist thus unto blood, and die for the truth, you give your enemies such an overthrow that they never rise up against you any more; & as for yourselves, you enter presently into heaven, the only place which you strive for. Even as he hath the victory most in this world, who doth enter into the city, and take all the spoil thereof, and doth so confound his adversaries, that they can never stir any more against him. In consideration of all which things, cleave fast, I beseech you, unto the Lord, & fear no danger or peril; but rejoice in the Lord and be glad, always fight for the crown of righteousness, which shall be given unto every one, who doth with patience wait for the appearing of our Lord jesus, and love the same.   

Now to the third point.  
As wisdom calls upon men for repentance and amendment of life, in Prou. 1.22.23. saying: O ye foolish, how long will ye love foolishness? and the scornful take their pleasure in scorning, and the fools hate knowledge? Turn you at my correction. Lo I will power out my mind unto you, and make you understand my words: So doth the Lord here, in the three last verses of this Psalm, call upon men for the like repentance and amendment of life; saying: Be wise now therefore ye Kings, be learned ye judges of the earth, etc. to the end of the Psalm.  
Wherehence shortly we gather this doctrine, Doct. that God is a patiented God, not willing the death of a sinner, but rather that he should convert and live. So much doth Paul teach us of him, in Rom. 2.4. saying: Despisest thou the riches of his bountifulness, and patience, and long suffering, not knowing, that the bountifulness of God leadeth thee to repentance? So much doth Peter teach us of him, in 2. Pet. 3.9. saying: The Lord is not slack concerning his promise (as some men count slackness) but is patiented towards us, and would have no man to perish, but would all men to come to repentance. So much doth joel teach us of him; in joel. 2.13. saying: And rend your hearts, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger and of great kindness, and repenteth him of the evil. So much finally doth God himself teach us of himself. in Ezech. 33.11. saying: As I live saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, and live.  
But what is the reason of this? Reason. Is not God a just God? and are not his eyes pure eyes, not abiding to behold sin and iniquity? Yes. Why then doth he not strike? Because his mercies are over all his works, and his compassions fail not; according to David's words in Psalm 145.9. and the Prophet Ieremies, in Lament. 3.2. For as the one of them doth extol the mercies of God above all things; so the other of them doth declare, that they are the cause why he doth not consume us accordingly as our sins do deserve.  
Wherefore learn out of this, Use. first to put a difference betwixt God and man: for they are very much unlike. For my thoughts (saith God) are not your thoughts, neither are your ways my ways, saith the Lord: For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts above your thoughts. Esay. 55.8.9. If treason and insurrection be once made against the chief governor of any land, the parties offending therein are apprehended, and according to law they are executed, as traitors and rebels: and all this is but well, and according to justice and equity, without which, no commonwealth can stand or flourish. But yet with God it is not so: though that we do daily make insurrection against him, and commit high treason against his person by blaspheming his holy name, and by trampling his divine statutes and ordinances under our feet; yet he doth spare us, and not consume us according to our wicked deserts; and as one most desirous to have us saved, & to become blessed, he doth cry unto us for a turning and amendment of life. Oh, who can extol this goodness of the Lord sufficiently? shall we rebel against him, & provoke him to his face? and yet will he come and entreat us to be reconciled unto him? Doubtless if one doth but offend us some two or three times in some matters, that do concern our credit and profit, so that we grow infamous, or poor thereby; we can never sound and thoroughly endure that party again, as we ought to do: and though he should come unto us himself to ask us forgiveness, yet we should hardly ever receive him to love and favour again within our hearts; so close would his wrong & injury cleave unto us. We see that when the Samaritans refused to receive Christ into one of their cities for a night's lodging, james and john two of his disciples, were by and by inflamed with great choler & wrath, and they would needs have their master be revenged upon them for it, saying unto him after this sort: Lord, wilt thou that we command that fire come down from heaven, & consume them, even as Eliah did? Luke 9.54. But as for our God, we see here, how patiented he is, in putting up great rebellions and treasons, and in calling upon the rebels and traitors themselves for amendment of life, that so they may be saved.  
Learn we therefore in the next place, that though we do sin and offend, yet there is mercy in the Lord to forgive us. For where sin doth abound, there grace doth more than abound, saith the Apostle, in Rom. 5.20. David doth speak most excellently of this matter, in Psalm 103. etc. saying: The Lord is full of compassion and mercy, slow to anger, and of great kindness. He hath not dealt with us after our sins, nor rewarded us according to our iniquities; for as high as the heaven is above the earth, so great is his mercy towards them that fear him. As far as the East is from the West, so far hath he removed our sins from us; as a father hath compassion on his children, so hath the Lord compassion on them that fear him. And lest that any should doubt of the pardon of his sins, mark what God himself doth say, in Isay 1.18. Come now (saith he) and let us reason together, saith the Lord: though your sins were as crimson, they shall be made as white as snow; though they were red like scarlet, they shall be as wool. And surely if God doth here call upon these traitors and rebels to forsake their sins, with an intent and purpose to save them, if they will so do; then may you not doubt, but that he will receive every repenting sinner that doth come unto him, and forgive him all his transgressions, be they never so many, when he doth ask pardon for them, and hearty forsake them. Wherefore though you have sinned greatly against the Lord, and have trespassed even against heaven, and his Majesty with the prodigal son; yet despair not, but with the prodigal son return unto him, and know that you shall find mercy at his hands, as he did: and as David did, and as Solomon did, and as Peter did, and as Paul did, and as many more besides them did, whose sins were great and heinous. For God hath said it, who cannot lie. Yea he hath sworn it, and bound it with an oath, that he doth not desire the death of the wicked, but that he should turn and live, as you heard before out of Ezech. 33.11.  
Lastly, from hence observe this use, Use. that if any do perish through his sins and transgressions, he must not impute the fault thereof unto God, but unto himself. For God here doth call men from their evil ways, that so they may not perish, but be saved. In all our plagues and judgements, and in all our woes and calamities, whether in this world, or in the world to come, the Lord may always say unto us, as it is in Hosea 13.8. O Israel, one hath destroyed thee, but in me is thy help. For the Lord doth take (as it were) great pains to make us good. What could I have done more (saith the Lord) to my Vineyard, that I have not done unto it? Isay. 5.4. Wherefore accuse God (I beseech you) at no time, if any destruction doth happen unto you, but lay the whole blame thereof upon your own selves, whose hearts are hard, & will not repent. For God doth desire (you see) your welfare, and not your destruction. And so at the last, we are come to the end of the general view of the whole Psalm.  
The end of the first Sermon.    

THE SECOND SERMON upon the second Psalm.  PSAL. 2. vers. 1. 
Why do the heathen rage, and the people murmur in vain?  
THE Prophet intending to speak of Christ, and of his blessed and gracious government, he doth begin with the conspiracy and opposition, that is made against the same. And whereas there are two sorts of persons that do rebel, the Commons, and the Nobles; he makes his entrance with the Commons, and afterwards he comes to the Nobles. The Commons, though all of them did conspire and agree in the main point of rebellion, yet they were divided amongst themselves. Some of them were open enemies, and such as did break out by violence and outrage into tumults and unlawful insurrections. Others were more close and secret, murmuring in their hearts against his government, and grudging to do service unto him, as unto their Lord and King. And though all of them did thus band themselves against him, and use means, as it were, to be rid from his subjection; yet all was in vain, they could not accomplish their purpose, but their endeavours came to nought. In regard whereof the Prophet doth wonder, that ever they should be so mad and foolish, as thus to attempt such unpossible things, and such matters too, that if they were brought to pass, yet would not be commodious or beneficial unto them. For what commodity or benefit should they get, by being loosed from the kingdom of Christ? Surely, as much as an horse doth by an heavy burden, as it is in our proverb. For this cause the Prophet speaking of their conspiracy, he doth not note it out simply in a plain narration, but he doth declare it by way of admiration, in a demanded question, saying: Why do the heathen rage, and the people murmur in vain?  
The sum then of this verse is the conspiracy or rebellion of the Commons or meaner sort of people, Sum. who rise up against the Lord & his Anointed. Unless a man would hold, that here is a description of all their enemies in general, and in the two next verses, of the chief and capital heads of them in particular: but because that would include a repetition needless of one and the same matter (for then the great ones should twice be set down) I would rather take it in the former acception, then in this latter. For the parts of it, Parts. they are in number two. The first sets down what they do, the other the Prophets wondering at them for their so doing. Their deeds are noted out two ways. First, by the parts or kinds of them; then by the effect ensuing upon them. The parts and kinds of them are two; the one is raging, the other is murmuring. Why do the heathen rage (saith the Prophet) and why do the people murmur in vain? By heathen, here some do understand the Gentles, and by people, the jews. But we may better take them for all the enemies (chief of the common and meaner sort) which either David or Christ had, without any such distinction made betwixt the words, or to be observed in regard of them. First, because the Hebrew words here used, called Goijm and Leummim, and the Greek words, as they are translated in Acts 4.25. named Ethnê and Laoi, are promiscuously or indifferently used for any nation or people whatsoever, and the one of them is oftentimes put for the other. Secondly, because the deeds here ascribed unto them in single and apart, were jointly and mixedly found in them both. For the Gentles did not only rage, or the jews only murmur, but both Gentles and jews did rage and murmur, as we have heard already in part, and may hereafter hear more. But to leave this observation touching that conceited distinction, mark you here a true distinction. The enemies of our Saviour (as we may see here) were of two sorts. Some of them were violent and furious, breaking out into outrages, and open sedition: and others of them were more secret and hidden, inwardly repining in their souls, & outwardly muttering or whispering against him by their words. The words which are used here in the Hebrew tongue, and those also, which are used of the Apostles in the Greek tongue, in Chap. 4.25. (where the same sentence is delivered) do make this most plain and evident. For the first of the Hebrew words, called Rageshu, coming of Ragash, doth signify to make a tumult, and to gather together an assembly; and the other of them named jehegu, arising from the root Hagah, doth import to meditate upon, to mutter, and to speak tam ore quàm cord, as well by the mouth, as by the heart. So in like manner the former of the Greek words, called, Ephruaxan, doth signify to make a noise, or to rage, properly as the horse doth, which doth rush violently with great braying into the battle: and the latter of them, named Emeletêsan, doth import to meditate upon, to care for, and to exercise one's self in a thing. So that they were tumultuous ragers, and plodding murmurers.  
Thus you see shortly what they did. The verity whereof may be seen in the story of the Evangelists. For they with one consent make mention of both these their facts: but let us see it in a few examples. For the first, they raged against Christ, and met together in a tumultuous manner, when they were filled with wrath, and rose up, and thrust him out of Nazareth, and led him to the edge of the hill, whereon Nazareth was built, to cast him down headlong, and there to break his neck. Luk. 4.28.29. Likewise they raged against him, and met together in a tumultuous manner, when they came in a great multitude with swords and staves to apprehend him, and to carry him to the officers, such as the high Priest and others were. Math. 26.47. But to omit other times, they raged against him, and met together in a tumultuous manner, when they cried out to Pilate saying. Crucify him, crucify him: and when they did spit in his face, strike him with their fists, set a crown of thorns upon his head, flouted him to his face, and offered other notorious villainies unto him. Math. 27.22. etc. For the second, they murmured and muttered against Christ, when he sat at meat in Matthewes house, and did eat there with Publicans and sinners. Math. 9.15. Also they murmured and muttered against him, when he healed the sick man of the palsy, and said unto him: Son be of good comfort, thy sins are forgiven thee. Luke 5.21. Likewise they murmured and muttered against him, when he did heal and cure diseased people on the Sabbath day. Math. 12.14. Finally (to pass over other times) they murmured and muttered against him, when he said, that he was the bread that came down from heaven, which if any did eat he should not perish, but have life everlasting. joh. 6.41.60.61.  
As thus you have heard, what they did, so now hear what was the event of their doing. All was in vain, but in vain, saith the Prophet, by which word he doth signify that all their endeavour was to no purpose. For a thing is said to be in vain, which cannot be brought to pass, but shall lack his effect. In Hebrew the word is in the singular number, called Rijk, and it doth import a vacuity or emptiness, and such a vanity of things as have no substance in them, no more than a dry pit hath water, or an empty house hath stuff, But in Greek the word is of the plural number termed Kena, and in signification is all one with the former, saving only, that this doth show more fully as it were by the plurality of it, that all the things which they did meditate upon in their hearts, & murmuringly mutter forth with their tongues, were frustrated and brought to nothing, being in this respect like unto sick men's dreams, which have no truth or verity in them. Here might many things be observed. As first, that raging in a tumultuous manner, and murmuring (though) in a secret sort, are diseases and sores evermore to be found among the common people, and the meaner of the world. Secondly, that by raging and murmuring resistance is made against the Lord and his Anointed. Thirdly, that all attempts which are made against the Almighty, & those whom he doth set up, whether by the one of these means, or by the other, shall be broken and come to nought. Fourthly, that the multitude and vulgar sort, are always enemies to the wise and gracious government of our God. And lastly, that raging and murmuring themselves are two notorious evils, which are always to be abandoned by the holy and blessed Saints of the most High, who do purpose truly to serve the Lord, and to go to heaven. But as a man entering into a shop, where is great variety of wares, will buy only that, which is necessary for himself and his uses, & let the rest alone: Or as a man sitting at a table, where are sundry dishes, will in wisdom feed only on them, which will agree with his body best, and do him most good; and not meddle of the rest: So let us stand upon those points alone, which are most commodious for us, and may turn to our greatest good; and let pass the rest. And they are in number the two last; which also are intended most (if not only) by the Spirit of God in the text itself; unless it be the third, respecting the vanity of all such attempts, as shall be made against the Lord, whereof we have spoken already in the general view of the whole Psalm, and so are not now again to speak thereof at this time.  
First then, in that the heathen do thus rage's, & the people do thus murmur against Christ and his kingdom, as we have heard, we gather this doctrine, Doct. that the multitude and the whole body of the Commons will evermore be enemies unto the Lord and his truth: If we peruse the writings of the Prophets, or run over the Acts of the Apostles, or cast our eyes upon the conversation of the whole race of mankind, we shall easily find this to be most true and certain. Noah found it so, when for all his preaching in sixscore years together, he could not convert any unto the Lord, but they would (notwithstanding his preaching) continue in their sins, till the flood came and drowned them all. 1 Pet. 3.20. Lot found it so, when he vexed his righteous soul from day to day, with the unlawful deeds and unclean conversation of the Sodomities. 2. Pet. 2.7.8. chief then, when they compassed his house about from all the quarters of the city, both young and old, with murdering hearts, to kill those men (or rather Angels) that came to lodge with him. Gen. 19.4. etc. Aaron found it so, when all the Israelites fell to idolatry, and compelled him to make them a golden calf, to worship it; or as they termed it, Gods, to go before them. Exod. 32.1. Isay found it so, when he said of the whole people of Israel that they were a sinful nation, a people laden with iniquity, a seed of the wicked, corrupt children; that they had forsaken the Lord, and provoked the Holy one of Israel against them, yea they were gone backward, and that there was nothing found in them, from the sole of the foot unto the top of the head, but wounds & swelling, & sores full of corruption. Isay 1.4. etc. jeremy found it so, when he said of the same people, that they were a wicked people, and that they did refuse to hear the word of God, but would walk after the stubbornness of their own heart, and walk after other gods to serve them and to worship them. jer. 13.10. David found it so, when he said of all mankind, that they were all of them gone out of the way, that they were all corrupt, and that there was won that did good, no not one. Psalm 14.3. Finally (to omit almost infinite examples) Paul and Silas found it so, when they were at Philippy a chief city in Macedonia, where all were set against them both people and governors; and did not only beat them sore with rods, but they cast them also into prison, and commanded the gaoler to keep them surely there from all escaping away. Acts 16.22.23.  
Hitherto you have heard what the people do, Reason. even rebel still against the Lord and his blessed word. Now hear what are the reasons of this their so doing, and mark what moves them thereunto. There are many reasons of it, but these four are the chief and principal. The first is there foolishness or ignorance. For they not knowing the Lord, nor understanding his ways aright, but being in this respect worse than the Ox that knoweth his owner, and the Ass that knoweth his masters crib, as the Lord doth complain of them, in Isay 1.3. they cannot but do as Paul did in the time of his ignorance, even oppose themselves against the Almighty: or those of whom Christ doth say, that they shall think, they do God good service, in putting his Saints to death, joh. 16.2. For this cause the Lord doth make his moan for the foolishness and ignorance of his people, as of the wellspring of all their rebellions against him, in jer. 4.22. in these words. For my people is foolish, they have not known me: they are foolish children, and have none understanding: they are wise to do evil, but to do well they have no knowledge. The second is their impatiency, or angry waywardness, who cannot wait upon the Lord with any patience, or bear any cross quietly. For this doth carry them away to horrible rebellions, as we may see by daily experience, and by the example of the children of Israel in the wilderness; who being angry for their crosses, and impatient of thirst, of hunger, and other calamities which fell upon them, they broke out into murmuring, and blasphemous speeches against God, and into open rebellion and insurrection against Moses and Aaron their governors, insomuch as they had stoned them to death, had not God by an outstretched arm preserved them. Numb. 14.10. The third is their wilfulness or obstinacy. For they being, with Narcissus, in love with themselves, and doting upon their own ways, will not hearken unto the charmer, charm he never so sweetly, as appeareth by Christ's speech, in Math. 11.17.18.19. But as jeremy doth well observe of them, in Chap. 5.3. They make their faces harder than a stone, and do refuse to return. In regard whereof the Lord sending forth his servant Ezechiel to preach unto his people, he tells him, that they will not hear him, and that because they are impudent children, and stiffe-hearted. Ezech. 2.4. The fourth and last, is their unbelief or unfaithfulness. For as Christ doth well observe of his own Disciples, that they were dull of heart and slow to believe, Luke 24.25: So they distrusting God, and not relying upon him with a steadfast faith, do departed away from him, and commit grievous abominations against him, according to that in jer. 5.23. But this people hath an unfaithful and rebellious heart: they are departed and gone. So then these four vices reigning amongst them do (like a violent stream) carry them to all kind of rebellions.  
The causes of their rebellion being thus touched; Use. now let us come to the uses of the doctrine. They are in number four. For first, here we may learn, in that all do thus rebel, that the greatest number in the world is not the best, but the worst. The flock of Christ is a little flock, according to his own words, in Luke 12.32. when he saith, Fear not, little flock, for it is your Father's pleasure to give you a kingdom. But the flock of the devil is a great flock, according to that in Revel. 20.8. Where his army, that he gathered together against the Saints of God, out of the four quarters of the earth, even Gog and Magog, is compared to the sands of the sea for number. Oh weigh this well, and with a religious heart, and let neither Popery tell you of multitude, which they make to be a mark of God's Church; nor the carnal gospeler of the generality of the world, which they make to be the rule of their lives; but ever look for truth and goodness in the smallest number. For many according to Christ's words, do go in at the wide gate, and broad way, that leadeth to destruction; and but few at the strait gate, and narrow way, that leadeth unto life. Math. 7.13.14.  
Secondly, here we may learn, that we must not care for the love & liking of the world, nor hang upon the multitude for their applause & favour; for they are against the Lord, & not for him. Surely as they are most unconstant in their ways, turning upon every small occasion (like the weathercock at the blast of the wind) this day one being a man with them, to morrow a beast; this day none better with them, to morrow none worse; this day a god with them, to morrow a devil; as we may see by their dealing towards Christ & Paul: So their love and favour must needs be bend towards the worst, seeing they themselves are bad, and do oppose themselves against the Almighty. Remember always what Christ said unto his Disciples about this matter: If ye were of the world, (saith he, in joh. 15.19.) the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Wherefore as they that run at tilt look to the judges what they say, and not what the vulgar people say: so I beseech you, look you ever what your judge in heaven doth allow, or approve; and care not what the world, and the people thereof, do think or say.  
Thirdly, here we may learn, that the multitude, and the common people will be enemies unto you, and labour to resist you, whensoever you shall go about to serve the Lord aright. If you shall once begin to seek Christ, and to come unto him, they shall stand in your way to hinder you, as they did stand in Zacheus way when he went forth to see Christ. Luke 19.3. If you be once in his presence, & do begin to call upon him for mercy & help, they will rebuke you, as they did the poor blind man, who cried unto him, saying: jesus the Son of David, have mercy on me Luke 18.39. If you be sick or dead in your sins & trespasses, and Christ doth begin to come home to the houses of your souls, to heal you, and to raise you up from the death of your sins; they will stop his passage and entrance in, if they can, as they did, when Christ came to the Ruler's house to heal his daughter that was sick, yea dead, when he came Math. 9.23. But as Christ turned them there out of doors, saying, Get you hence: so must you shake them all off, and not communicate with flesh & blood in the matters of your God. But do as Abraham did: when he sacrificed to God, the fowls of the heaven fell on the carcases, which he had prepared for the sacrifice, but he drove them away, Gen. 15.11. So if any do begin to molest you, when you are going about any spiritual sacrifice, resist them, and drive them away, saying with Christ unto Peter: Avoid satan. Math. 16.23.  
Lastly, here we may learn, to take heed of the people, and in any case not to do as they do. For seeing that they do rebel against the Lord; and the whole world (as john doth say 1. joh. 5.19.) doth lie in wickedness: we must not follow them, nor go after their ways, to provoke the holy one of Israel against us, as they do. Fashion not yourselves (saith Paul) like unto this world, but be ye changed by the renewing of your minds, that you may prove what is the good will of God, and acceptable, and perfect. Rom. 12.2. The number and multitude must not move us. For what saith the Lord? Thou shalt not follow a multitude to do evil, neither agree in a controversy to decline after many, and overthrow the truth. Exod. 23.2. Wherefore do, I beseech you, as Wisdom doth counsel us for to do: If sinners do entice us to go with them, let us not walk in the way with them, but refrain our feet from their paths. Prou. 1.15. And, as Paul doth require of us, let us not be companions with them, nor have any fellowship with the unfruitful works of darkness, but let us rather reprove them. Ephes. 5.7.11.  

Hitherto of the first point. Now follows the second.  
In that this their rebellion was wrought by raging and murmuring, and these were the chief heads thereof, Doctr. we are taught this doctrine, that raging and murmuring are two great and notorious 〈◊〉, always to be avoided by every good Christian, and those that would be the faithful children of the most high God of heaven. But on the former of them I will not now stand, partly because all do confess that to be a most heinous offence; and partly because we are somewhat clear and innocent from it: but I will stand only upon the latter, as upon a thing more doubtful, and wherein we are entangled most. The which to be a most grievous sin in the sight of the Almighty (howsoever man doth judge lightly of it) appeareth evidently by three things. First, by his often condemning of it in his word. Secondly, by his branding of them with a note of great infamy, or reprobation, who were subject unto it. And thirdly, by his severe punishing of them, who were guilty in it. If we peruse the word, we shall find many places condemning the same, but I will press two or three alone. Do all things (saith Paul, in Phil. 2.14.) without murmuring and reasonings. And again, writing to the Corinthians, in 1. Cor. 10.10. he saith, Neither murmur 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 harbourous one to another without murmuring. If we search the Scriptures we shall find again, that murmurers therein are brought in as the leawdest and vilest people that be. Jude in his Epistle, speaking of ungodly persons, who are a stain unto true religion, even of such as were ordained of old unto eternal condemnation, as appeareth in the 4. Vers. of that Epistle, doth amongst other things set them out by this mark, that they are murmurs and complainers, walking after their own 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 murderer, a runagate, a vagabond, and a damned wretch, who was a murmurer, and one that did repine and grudge, that God should respect his brother Abel above himself. Gen. 4.5. etc. So are all the Israelites, who did so often murmur and grudge against the Lord and Moses his servant in the wilderness, reputed for most vile and notorious sinners, and that by God himself, in these words; Forty years have I contended with this generation, and said, They are a people that err in heart, for they have not known my ways. Wherefore I swore in my wrath, saying: surely they shall not enter into my rest. Psal. 95.10.11. Lastly, if we carefully observe the story of sacred Oracles, we shall find that most heavy plagues & judgements have been excuted upon offenders in this respect. But to touch one or two, it is not unknown, 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 Leprosy (a cursed & an odious disease) for her murmuring against Moses. Numb. 12.10. Again, it is apparent that though God made choice of Israel, to be his people before all the nations of the world, and did carry them, as it were, in his bosom, as a mother doth carry her child in her bosom; yet he did destroy many thousands of them by the Amalekites & the Canaanites that dwelled in the mountain of their wandering, for their murmuring and repining; yea and more than that, he debarred them all from entering into Caanan, that came out of Egypt, except two, viz. josuah and Caleh, as we may see at large in the 14. Chap. of Numbers. But yet his hand stayed not there. For besides all that, he cast most of them down to hell, and would not suffer them to come to heaven (which is the plague of all plagues, and the heaviest judgement that can be) as the Apostle doth observe, in the 3. and 4. Chapters of his Epistle to the Hebrews.  
As thus you hear that murmuring is a sin, Reason. so peradventure you would gladly understand the cause why it is a sin? In few words, it is a sin for two causes. The one is, because it hath an error in it, whereby we judge amiss of the Lord and his ways, whether works or words. For whensoever we murmur for any matter, we judge and think, that that matter is out of order, and that it might be better disposed of then it is. As for example, when the master of the vineyard gave unto every one a penny at night, that laboured in his vineyard, the envious man grumbled at this; because he thought here was no justice and equity observed, in that all of them were made equal in their wages, who were unequal in their labours. So when we murmur against God, we do dislike with something in God, and so we do control him, and prefer ourselves, who are foolish and wicked, before him, who is most wise and holy: as though we ourselves in the like case could do better than God hath done; than which blasphemy what can almost be more heinous? The other cause is, because it hath some rebellion in it, as a cursed effect, arising from the wickedness of that former cause, whereof we have already spoken. For when the soul is thus corrupted with a wrong judgement, the heart, that gins to boil and rise against God in many angry and foolish passions; and the tongue oftentimes is loosed with most vile and reproachful words: that I may not speak of the hands and the rest of the members, all which are much out of order by this means, and carried over 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 wills them to rebel no more; as though to murmur & to rebel were all one. Numb. 14.9. And when God doth reprove them, he doth demand, How long they will provoke him, and how long it will be yer they do believe him? in the 11. verse of the same Chapter: as though there were no difference between murmuring, and provoking of God, or not believing in him. So that then if it be an abomination before the Lord to condemn the innocent in our thoughts, and to rebel against the governors of the land, it is apparent and evident, that murmuring must needs be a great sin, seeing it hath these two great evils in it; the one of judging amiss of the Lord; the other of rebelling against his majesty. But to pass the causes, let us come to the uses. They are in number two.  
The first of them showeth the great impiety of our land; Use. 1 for seeing that murmuring is a great evil, and we have murmurers in every place, and amongst all estates, we may see that our land is wicked and nought. In it reign many sins, as swearing, lying, whoring, thieving, quaffing, gormandizing, contempt of the word, and the faithful ambassadors thereof, with many other notoriousvices, such as covetousness and the like are: But yet in general amongst all estates from the highest unto the lowest, there is none so common and obvious as this of murmuring is. Go we in any place, and the sound thereof will by and by pierce our cares. Not to speak of the higher powers (for to speak of them, is to touch the disease called Noli me tangere, which many too rashly and without wisdom do venture often to touch. God make them wiser, and more stayed in their proceed.) We have these murmurers amongst us. First the Papists; they murmur, because they cannot have their religion established, or their liberty to use their consciences as they would. Secondly, the Brownists (or the Separatists, as they call themselves:) they murmur, because they cannot have our Church reform according to their platform. Thirdly, the loyal subjects, they murmur, because the good and wholesome statutes of our land for justice and piety, lie dead without execution. Lastly, (not to touch the government of the Church, in regard whereof there are too many murmurings on every side) every estate almost doth murmur one against another, as the rich against the poor, and the poor against the rich, and the like; and there is no man almost that is contented with his place, and with those things which do happen unto him here in this life, but he doth murmur against God the disposer of all things, and that because he is oftentimes crossed, and cannot have his will fulfilled, as he would. In regard of all which we see what a leprous disease hath overspread itself upon the whole nation, and the people of our land; the Lord herein be merciful unto us, and give us grace to repent, and to amend this evil of ours, that so we may cease from murmuring, and fall to praying, and provoke him no more to wrath after this manner, as we have done.  
But to come to the second use, Verse. 2 here let us learn to fall into a deadly detestation of this evil of murmuring, wherewith we are so tainted; and utterly to cast it off, as the destruction of our souls, considering that it is so vile, and so abominable a sin before the Lord our good and gracious God. For shall not we hate that which he doth hate, and cast that away, which otherwise will cast us away! I beseech you brethren, think upon this matter, and lay it close unto your souls. A grievous sin it is, and a foul fault in any (as you have heard;) but in a people so blessed as we are, with many happy experiences of care and love, of might and mercy in our all-sufficient God, it is much more damnable, and odious then in others. Murmur not therefore, nor repine, howsoever matters do fall out with you. Be you restrained of liberty? be you touched with poverty? be you pinched with penury? be you blotted with infamy? be you crossed by your neighbours? be you resisted by your adversaries? be you plagued by your children? be you dealt with wretchedly by your servants? be you impoverished in your goods? be you sick or lame in your bodies? be you, in one word, cast into the furnace of any of God's afflictions? yet fret not, neither murmur nor grudge, but commit your ways to God, and trust in him, and he shall bring all things to pass for your good and comfort in the end. Psal. 37.5. But this is, you may say, a work of all works; o for God's love, teach us how to do it: for we are willing to do it, but we know not how to do it. Mark then these rules, which do follow. For if you shall observe them carefully, and lay them up deeply in the bottom of your hearts, they shall be as good treacle or Mithridate to do you good, and a sound antidote to expel the rankness of this poison of murmuring, whensoever any cross or affliction doth fall upon you.  
First, you must know and mark, that God hath a working in all things, and that crosses and calamities do as well come from him, as blessings and benefits, according to the words of Amos, saying, Shall there be evil in the city, and the Lord hath not done it? (he means the evil of punishment, and not the evil of sin; because God is not the author of this, as james doth teach, but he is of the other.) For this should quiet our minds, and make us dumb, according to David's words in Psal. 39.9. when he saith, I should have been dumb, and not have opened my mouth, because thou didst it, speaking there to God.  
Secondly, you must know and mark, that as God doth all things, so God hath an absolute power over all his creatures to do with them what he will himself, and not what shall seem good unto the creatures themselves, as Paul doth teach us in Rom. 9.20.21. saying: O man, who art thou, which pleadest against God? shall the thing form say to him that form it, Why hast thou made me thus? hath not the potter power over the clay to make of the same lump one vessel to honour, and another unto dishonour? For this should quiet our minds and make us dumb, according to Elies' words in 1. Sam. 3.18. when he saith, It is the Lord, let him do what seemeth him good.  
Thirdly, you must know and mark, that as God doth all things, and hath absolute power over all his creatures to do with them as he will, so God doth wrong none, or offer injury unto any, as man doth; but all his works are just and righteous, even when he doth strike, as well as when he doth bless, as Daniel doth acknowledge of him in Dan. 9.14. saying: For the Lord our God is righteous in all his works which he doth. For this should quiet our minds and make us dumb, according to jobs example, in job. 1.21. when he saith, Naked came I into this world, and naked shall I return again; the Lord hath given, and the Lord hath taken away; O blessed be the name of God. And in all this did not job sin (saith the text) nor charge God foolishly; as considering herein with himself, that God dealt but justly and uprightly with him in taking that from him, which before he had bestowed upon him.  
Fourthly, you must know and mark, that as God doth all things, hath absolute power to do what he will, and all his works are just and righteous, so every man is so sinful, that his transgressions and sins do deserve far greater plagues and judgements than any that God doth lay upon men here in this world, as David doth instruct us, saying: The Lord hath not dealt with us after our sins, nor rewarded us according to our iniquities, in Psal. 103.10. For this should quiet our minds, and make us dumb, according to jobs words in job 39.37. when he saith, Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth. Doth a man require of us but ten shillings, when we do own him an hundredth pounds? or doth an officer give us but one stripe, when by a just and merciful law he may give us forty? then we have no cause in the world to murmur against them for it, but to thank them. So beloved, seeing that God doth but lightly touch us with his finger, when he may press us down with his whole hand; and doth but fatherly chastise us with a few stripes here, when he might cast us down into hell, and there keep us in unsufferable torments for evermore; shall we murmur and grudge against him for this his dealing? no, no, we must not do so, but like good and faithful children we must bless his glorious name most hearty for it, and cry our with jeremy, saying, It is the Lords mercies, that we are not consumed, because his compassions fail not. Lament. 3.22.  
Fiftly, you must know and mark, that as God doth deal more favourably with us, than we do deserve, he sparing us, as a father doth his child; so he doth never lay any more upon us, who are his children, than we can bear, as the Apostle doth show in 1. Cor. 10.13. saying: God is faithful, which will not suffer you to be tempted above that you be able to bear, but will even give the issue with the tentation, that ye may be able to bear it. For this should quiet our minds, and make us dumb, according to the example of Christ: who, being heard of his Father in the thing which he feared, Heb. 5.7. went to his death and passion without all murmuring, quiet, and dumb, as a sheep is before the shearer. Esay 53.7.  
Sixtly, you must know and mark, that as God will proportion out our burden according to our strength and ability to bear it, so he will turn all those crosses and burdens, which he doth lay upon us, to our best in the end, as Paul doth well observe in Rom. 8.28. saying: Also we know that all things work together for the best unto them, that love God, even to them that are called of his purpose. For this should quiet our minds, and make us dumb. For we do love and like those things which turn to our profit, and we do rejoice in them greatly. He is a mad man, that being either sick or lame will fret and chafe at the Physician and Surgeon, when they come unto him with undoubted remedies to make him well within some day or two. So not much better are we, if we storm and fret at those things, which the Lord doth lay upon us, considering that they shall turn to our good and comfort. But haply you perceive not how this may be, that afflictions should turn to our best. Mark it then, they do it two ways; one way by pulling us from our sins, and causing us to be more holy, as you may see in Heb. 12.10.11. where the Apostle doth say, that God doth chastise us for our profit, that we might be partakers of his holiness; and that though no chastising for the present seems to be joyous, but grievous; yet afterward it bringeth the quiet fruit of righteousness unto them, which are thereby exercised. Which to be most true, we may see by the examples of Manasses and the prodigal son, both which could never be tamed, till misery came upon them; but then they began to relent and to return to the Lord: as also by David's testimony of himself, who saith, Before I was afflicted I went astray, but now I keep thy word. And again, It is good for me, that I have been afflicted, that I may learn thy statutes. Psal. 119.67. & 71. The other way is by increasing our glory in the heavens above, as the Apostle S. Paul doth declare in 2. Cor. 4.17. saying, For our light affliction, which is but for a moment, causeth unto us a far more excellent, and an eternal weight of glory.  
Seventhly, you must know and mark, that as you r crosses and calamities shall be beneficial unto you, and turn to your best; so they shall not continue still, but shall have an end; as David doth instruct us in Psal. 125.3. saying, For the rod of the wicked shall not rest on the lot of the righteous, lest the righteous put forth their hand unto wickedness. And again he doth say, that weeping may abide at evening, but joy cometh in the morning. Psal. 30.5. For this should quiet our minds, and make us dumb. For if apprentices shall hold out in their hard labour, and course far, for seven years together or more, and all that time shall be serviceable unto their masters without open murmuring and repining, because they see that their bondage will not last for ever, but after these years are expired will have an end; much more should we bridle our affections, and possess our souls in patience, ceasing from all murmuring and repining whatsoever, considering that we see and know that our afflictions will have an end, and not continue for ever.  
Lastly, you must know and mark, that all our murmuring will do us no good, but procure much hurt, and more woe unto us. For God will deal with us, as we are wont to deal with our children; the more that they storm and rage against us, the more stripes we give them, and the less countenance we show unto them; but when they do submit themselves, and cry us mercy, than we stay our hand, and take the rod, and burn it. So is it with God, the more we fret and chafe against him, the more he doth beat us, and the sourer he doth look upon us: but when we strike upon the thigh, and come with the prodigal son, to confess our fault, and to leave the same, all his anger is turned strait into love and favour; and then the fat calf is not good enough for us, unless we have a sweet kiss, and other beavenly joys provided for us besides that. For this should quiet our minds, and make us dumb. For what wise man will do that, which cannot hurt another, but will greatly hurt himself? Remember we here what Seneca writeth of Caesar, who having appointed a great feast for his Nobles and friends of all degrees, and it falling out that the day was so extreme foul, as nothing could be done, he being highly displeased at it, in extreme madness willed all them that had bows, to shoot up their arrows at jupiter (whom the heathen took for a chief god) in defiance of him, for that foul weather. Which when they accordingly did, their arrows lighted short of heaven, and fell down upon their own heads, and hurt a number of them very sore. Even so do our murmuring and muttering words, either for this or for that which God sendeth, not hurt him, but wound ourselves both deeply and dangerously. Wherefore (to conclude this point) in consideration of all these things now rehearsed, take heed of murmuring, avoid it, and refrain from it. Do you neither murmur against the Ministers of the word, nor against the Magistrates of the land, nor against him that sits upon the throne, who is the breath of us all; (for to murmur against any of these, is to murmur against God himself, because all of them have their calling from God, and do supply his room and place:) nor against any work or word of the Almighty, whether you be in adversity or in prosperity; but be quiet, & wait upon the Lord, praying always for the redress of things that are amiss, but never murmuring for any thing. And so I pass from the acts of the people, and come to the Prophets wondering at the same.  
He doth demand and ask the question, saying, Why do the heathen rage, and the people murmur in vain? And this he doth by way of admiration, as wondering at them for this their so doing. Sometimes we ask a question, when we doubt of a matter or know it not. So the Apostles asked of Christ, why he did speak to the multitude in parables. Matth. 13.10. Sometimes we ask a question, when we know a thing ourselves, and would gladly teach it to another. So one of the Elders whom john saw standing about the throne of God, asked of john, what they were, and wherehence they came, which stood before the throne, and before the Lamb, clothed with long white robes, and palms in their hands. Revel. 7.13. Sometimes we ask the question for neither of these ends, but to tempt or to entrap. So the Herodians asked Christ, whether it were lawful to give tribute to Caesar or no. Math. 22.17. Sometimes we ask a question, when we would check or reprove one for some thing, which is either spoken or done amiss. So God asked of Cain, where his brother Abel was. Gen. 4.9. Sometimes we ask a question, when we would express a thing with the greater force and vehemency. So Paul asked of the Romans, how they that were dead to sin, should yet live therein, Rom. 6.2. Sometimes we ask a question, when we would stop his mouth that doth propose unnecessary or unpleasing matters unto us. So Christ asked the chief Priests and Elders of the people, whether the baptism of john were from heaven, or from men. Math. 21.25. Sometimes, lastly, we ask a question, when we marvel or wonder at a matter. So David asked what man was, that God did so regard him, and extol him above the rest of his creatures. Psal. 8.4. Thus you see, that questions are proposed upon sundry considerations, and for diverse ends. But the end why the Prophet here doth propose this question is for wonder sake; for he saw such madness and foolishness in the heathen and people for their raging and murmuring against the Lord, that he could not but marvel and wonder at the same. If a man should attempt a thing, that is either unpossible to be done, as to carry a Church upon his back; or else which being done, will be altogether hurtful unto him, as to kick his heels against sharp needles; we should wonder and marvel at him much for it, & think 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 never be brought to pass; for who can remove the Lord out of his throne? or displace him out of his kingdom? none, no not all the inhabitants of the world. Again, he saw in the second place, that as this was impossible, so it was a thing altogether unprofitable for them, and most hurtful in every respect. For whether we respect David or Christ, they could not have the like king again in all the world. For as it is recorded of David, that he was a man according to Gods own heart, and that he executed judgement and justice unto all his people, as it is in 2. Sam. 8.15. so it is chronicled of Christ, that he was the very engraved form of his Father's person; and that the sceptre of his kingdom was ascepter of righteousness, he loving righteousness, and hating iniquity. Heb. 1.2.8.9. And as though this were not a commendations great enough of him, that he should reign as a king and prophet, & execute judgement and justice in the earth, mark what the Lord doth add further to this, in Ier 23.6. when he saith: In his days judah shall be saved, and Israel shall dwell safely; and this is the name whereby they shall call him, The Lord our righteousness: that so thereby we might know, that all those are in a most happy estate, who are under him, and his dominion. In regard of both which things, you may see, that the Prophet might well wonder and marvel (as here he doth) at their rebellion. Whereout shortly observe 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 marvel at them. It is noted in Esay, cap. 59 v. 16. that God himself did wonder at the dealing of the world, that there was no man found in it, that would offer himself to help the Church, in these words: And when he saw, that there was no man, he wondered that none would offer himself.  
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 have no good ground, nor reason for that which they do, but either have or might have many good reasons to the contrary. The which thing we may see, as in other things, so in the conspiracy of our traitors, whether against our former Queen of blessed memory, or against our present King of holy reputation. For I dare protest, that none of them had ever any just cause given unto them, whereby they might be moved to their treason or rebellion, but they had many excellent reasons still to stay them from it; as their peace, their wealth, their honour, and the like, which they did always in great abundance enjoy: but chief the word of God, which did charge them, not to touch the Lords anointed (no not though the had been persecuted to the death, as David in a manner was by Saul;) & daily experiences, by the which they did see, that all their plots from time to time were evermore in vain, & did still turn to their own ruin & destruction.  
Wherefore seeing the acts of the people are acts so far void of reason & understanding, Use. that a good & holy man may wonder at them, do you neither approve of them yourselves, neither yet join with them in any of their ways, that are of such a nature or quality; but follow you that which is well pleasing unto the Lord, remembering always, what God said to the Prophet Esay in the like case, when he took him by the hand, & taught him, that he should not walk in the way of the people, saying: Say ye not a confederacy to all them, to whom this people saith a confederacy, neither fear you their fear, nor be afraid of them, but sanctify the Lord of hosts, & let him be your fear, and let him be your dread. Esay 8.11.12.13. And so I shut up this point in a few words, and make an end.    

THE THIRD SERMON upon the second Psalm.  PSAL. 2. VER. 2. & 3. 
The Kings of the earth band themselves, and the Princes are assembled together against the Lord, and against his Christ.  
Let us break their bands, and cast their cords from us.  
Having spoken in the first verse of the Commons, and the meaner people of the world, he comes now in these two verses to speak of the Nobles, and the great States of the world. Though the former did rebel against Christ, and his kingdom, yet haply these (as a man might think) will not. For these are wise, and religious, and see what is good for themselves. But out alas! they do it as well as the former; they have the like treacherous and rebellious hearts within them. For they band themselves together with all their power and strength. But yet there is some difference betwixt them. For these go (as it were) warily to work, and are very circumspect in their ways: they take deliberation and time, they have their meetings and consultations, they lay their heads together, and take advice what is best to be done. But in the end they conclude upon this: That they will be subject no longer to Christ, and his kingdom, nor suffer themselves to be bridled any more by his laws; which they accounted to be an intolerable burden, and such bands and cords as were not in any case to be endured, but to be broken asunder, and to be cast behind their backs, like dung and filthiness, which they could not abide to look on. And whereas good subjects should provoke one the other unto all dutiful obedience and loyal subjection unto their dread Sovereign, they (as apert and open enemies) do encourage one the other unto plain and manifest treason and rebellion, saying: Come, let us break their bands, and cast their cords behind us.  
In sum than you have nothing else to remember, Sum. here in these two verses, but the rebellion or conspiracy, which the great men of the world do make against Christ jesus our Lord & King. Wherein note first, what they do; then secondly, what they say. Their deeds are set out in the second verse, and that two ways: first, by the thing itself, which theydo; then by the persons against whom they do the same. Their words in the third verse, containing an exhortation in them, and the matter whereunto they do exhort. Of these we will speak in order, and say somewhat of each of them by God's good grace.  
Touching the first of them, which doth concern their deeds, we will observe this method in handling the same, that first we will see the meaning of the words, than the truth of the story, and lastly the use and benefit, that we may make thereof. The meaning of the words standeth thus. By Kings are understood such as were in highest place and authority amongst men; and by Princes, such as were next them for rule and government over the people: but by them both, are understood all persons whatsoever of chief place and state for this world, by the figure called Synecdoche, when some sorts or kinds are put for all. Howsoever these are here said to band themselves, and to be assembled together, but in Acts chap. 4. vers. 26. they are said to assemble, and to come together; the reading is somewhat diverse, but yet it is all one in sense. For the meaning is nothing else but this, that they joined hand and head together in power and counsel against the Lord and his Christ. Where by the name of the Lord, you must understand the Almighty, even the first person in the Trinity, God the Father: and by the name of his Christ, first David, whom God did anoint king of Israel. Then secondly, jesus, the son of the Virgin Mary, whom the same God did anoint king over his Church. For against both of them was this conspiracy made. The word in the Hebrew tongue, called Meshihho coming of Mashahh to anoint; and the word in the Greek tongue, called tou Christou autou, coming of chriô, to anoint, do signify his Anointed. And seeing that both David and jesus were anointed by God the Father, either of them may be noted out by this word; and be called His Anointed, or his Christ, which is all one. For anointed or Christ is all one in sense, though not in sound of words in our English tongue.  
Thus you see in few words the meaning of the place, how that the great states or chief men of the world bid band themselves wholly against David, whom the Lord had chosen to be the King of Israel, and against our Saviour jesus Christ, whom he had chosen to be the governor of his Church, and the only ruler thereof. But yet before we come to see the verity of this matter (which is to be touched in the next place) a question here may be moved, and a man may ask, how these men did join hand and head together against the Lord himself? For can any (like the Giants) make war against the Almighty? Yes. Many have done it, and do daily still do it. For all those are said to war against the Lord himself, who do oppose themselves against his will and pleasure, and withstand such matters as do tend to his glory, and the good of his Saints; but chief those, that do resist the higher powers, and rebel against such as the Almighty hath set over them, to be their rulers and governors, either in the Church or Commonwealth. As we may see by the words of the Lord to Samuel, when Israel would have a king, in 1. Sam. 8.7. where the Lord doth say unto him, Hear the voice of the people in all that they shall say unto thee: for they have not cast thee away, but they have cast me away, that I should not reign over them. As we may see by the words of our Saviour to his Apostles in Luke 10.16. when he saith unto them, He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that hath sent me. As lastly we may see by Paul's words to the Romans, in Rom. 13.2. when he saith, Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves judgement. Wherefore in that they did resist David and Christ, whom the Lord had set up, it is apparent, that they did resist the Lord himself. Oh that all traitors and rebels did well consider of this point, and lay it near unto their souls. For our own parts let us look unto it: always remembering what the Lord doth say, Touch not mine anointed, and do my Prophets no harm.  
But to pass this matter, and to come to the truth of the story, that we may see how true every thing is which is here reported; and not to stand upon David the figure, (whose story you may read at large in the first book of Samuel, where you shall find both Kings and Princes, as well domestical as foreign, banding and assembling themselves against him,) it is apparent by the record of all the Evangelists, that as the whole body and Commons of Israel were set against our Saviour jesus Christ; so were the States of the land, and the chief men of place therein, most deadly foes and enemies unto him. As they banded themselves together, to make their faction and side strong against him: so they had their often assemblies, and meetings for counsel and advice, which way to bring him unto his death. Herod and Pontius Pilate (two kings as it were amongst them) though they did jar and disagree betwixt themselves; yet now they could join together against Christ, and become friends: as we may see in Luk. 23.12. in these words: And the same day Pilate and Herod were made friends together, for before they were enemies one unto the other. Here is the banding of the Kings of the earth together, when these two agree in one (like good friends) who were before at odds, and do assemble together at jerusalem against our sweet Saviour the Lords Anointed. For now at this time both of them were at jerusalem, and so as well together in place, as in heart, as it is in the 7 verse of the same chapter of Luke. But for their consulting together, and the meeting of their Princes in assemblies for counsel and advice against him, there are many places in the Evangelists declaring the same, but I will touch only two at this time. The one of them is in john, the 11 chapter, and 47 verse, with some others following. For there we find, that after Christ had raised up Lazarus from the dead, the high Priests and Pharisees (who were the chief rulers of the people, and as Princes among them) gathered a Council, and assembled as it were in a Parliament against him, plodding and devising what were best to do unto him; and, as it is in verse 53 of the same chapter, from that day forth consulting together, to put him to death. The other of them is in Math. 26.30. where we read, that the chief Priests, and the Scribes, and the Elders of the people, assembled together into the hall of the high Priest, called Caiaphas, and consulted how they might take him by subtlety and kill him. In regard of all which things now shortly touched, you see that this is most true, which is here recorded, namely, that the Kings of the earth banded themselves, and the Princes are assembled together against the Lord, and his Anointed. The which thing the faithful (that lived after Christ was ascended into heaven, and were eye-witnesses of those things which were done unto him) do in their prayer to God acknowledge and confess, saying: For doubtless against thine holy Son jesus, whom thou hast anointed, both Herod & Pontius Pilate, with the Gentles and the people of Israel, gathered themselves together, to do whatsoever thine hand and thy counsel had determined before to be done. Acts 4.27.28.  
Having thus showed the meaning of the text, and confirmed the truth thereof, let us now come to the use and benefit, which we may make of the same. Out of it we may gather two principal doctrines. One from the persons rebelling: the other from the manner of their rebellion. Out of the persons rebelling we collect this doctrine, Doctr. That great States & mighty men of this world, are oftentimes enemies unto the truth, and deadly foes unto holy and upright courses. This the Prophet Esay doth show, when he doth call the Princes of judah and of jerusalem the Princes of Sodom. Esay 1.10. for Sodom was a city so wicked, and the Princes thereof so lewd and filthy, that God could not spare them, but for their abominations he brought down fire and brimstone from heaven, and consumed them all, as we find in the 19 chapter of Genesis. This jeremy doth show, when he saith, I will get me to the great men, and will speak unto them; for they have known the way of the Lord, and the judgement of their God: but these have altogether broken the yoke, and burst the bonds. jer. 5.5. This Hosea doth show, when he saith, They are all hot as an oven, and have devoured their judges, all their kings are fallen; there is none among them that calleth unto me, saith the Lord. Hos. 7.7. This Amaziah (though a wicked man) doth show, when he said to Amos the Lord's Prophet: O thou Seer, go fly thou away into the land of judah, and there eat thy bread, and prophesy there, but prophesy no more at Bethel; for it is the king's Chapel, and it is the kings Court. Amos 7.11.12. This the story of the Acts of the Apostles doth show, when they were apprehended, cast into prison, beaten, and put to death by Herod, by the high Priests, and other officers and states men for government, as we may see in the 4.5.12. and other chapters of the same book. This the complaint of the Church doth show, when she doth say, The watchmen that went about the city found me, they smote me and wounded me, the watchmen of the walls took away my veil from me. Cant. 5.7. for by watchmen here are meant the chief rulers of the Church, who should watch over her for her good, and not thus persecute her and wound her, as they did. This the story of the ten persecutions doth show, when Nero, Domitian, trajan, Antony, Severus, Maximinus, Decius, Valerian, Aurelian and Dioclesian, most bloody Emperors of Rome, did make havoc of the Church of God, and persecute to the death such as did call upon his holy name. This, lastly, the example of all ages doth show, and daily experience with men of our time, when we with our own eyes do see, and with our own ears do hear, what bloody things are decreed in the Church of Rome, in Spain, and in other places, against true Protestants, and the sincere servants of the Lord, even by them that are in the highest rooms, and do bear the chiefest sway amongst men in those dominions.  
But how may this come to pass, Reason. may some man say, that the highest persons, and the chiefest for wealth and authority, do thus oppose themselves against the Lord and his most holy and blessed ways? For of all men in the word they are most beholding unto God, and have greater causes (as one should judge) to love him, and to worship him, than the meaner and poorer people have. For first, they are daintily educated, and with great charges brought up in all good literature and learning. Secondly, they have abundance of riches and worldly wealth to supply their wants at all times. Thirdly, they have great honour and reputation amongst the sons of men in all places, for government and the matters of this world. Lastly, they excel all others (for the most part) in their persons both for wit, and other natural qualities of the mind, and also for pulchritude, and other goodly properties of the body. Surely for all these causes; and many more, they are much bound unto the Almighty; and in regard of them, it is their part and duty, to serve him in holiness and righteousness all the days of their lives, they being evermore servant in the spirit, and most zealous of all good works. For the more kind and bountiful that any is unto us, the more loving and obedient should we be again unto him. But through their corruptions, it is far otherwise with them. For these things make them the worse, and not the better, and (like a violent flood) they carry them to all kind of abominations.  
First, because they make them proud and arrogant in their hearts; for pride is the root of all evil: as it cast the Angels out of heaven, Adam out of paradise, Nabuchadnezzar out of his kingdom; so it doth still deceive men and make them rebel against the Almighty. The wicked man (saith David) is so proud, that he seeketh not for God, he thinketh always, there is no God. Psal. 10.4. And the Lord saith to Edom (who was a bitter enemy to him and his people) The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rocks, whose habitation is high, that saith in his heart, Who shall bring me down to the ground? Obadiah verse 3.  
Secondly, because they make them riotous and licentious in their lives. For intemperancy of body, and abundance of fleshly pleasures, do cause them to forget the Lord, and to spurn against him, that made them. But he (saith God) that should have been upright, when he waxed fat, spurned with his heel: thou art fat (speaking to Israel) thou art gross, thou art laden with fatness: therefore he forsook God, that made him, and regarded not the strong God of his salvation. Deut. 32.15. Again you know, it is said of the voluptuous man in the parable that though others made their excuses for not coming unto the feast, whereunto they were bidden, yet he made none, but said peremptorily, I have married a wife, and therefore I cannot come. Luk. 14.20. declaring there by that the pleasures of this life are most forcible means to withdraw us from the Lord, and from all such duries as do belong unto him; as also from our own eternal happiness, which is in the heavens above.  
Thirdly, because they make them most stiff and obstinate against the most holy, and powerful ministry of the word. For the contempt of the word is the very leprosy of the soul, and the kill plague of the body. Wherewith (saith David) shall a young man redress his way? In taking heed thereto according to thy word. Psal. 119.9. And the wise men (as jeremy saith) are ashamed, they are afraid, and taken. Lo, they have rejected the word of the Lord, and what wisdom is in them? jer. 8.9. So that without the word, there is no goodness in men. Yet they say, when faithful messengers come to them, as Moses came unto Pharaoh, Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go. Exod. 5.2. What (say they) shall these command us? and shall we do according to their sayings? No, no, but down with them, down with them, let them not live, but die: or, as it is in jeremy chap. 18.18. Come, and let us imagine some device against them; for the law shall not perish from the Priest, nor counsel from the wise, nor the word from the Prophet: come, and let us smite them with the tongue, and let us not give heed to any of their words.  
Fourthly, because they make them to prosper, and to carry out all matters for this world, according to their own hearts desire. For prosperity and good success in our ways doth harden man's heart exceedingly against the Lord, and all holy proceed. His ways (saith David, speaking of the wicked unto God) always prosper, thy judgements are high over his sight, therefore defieth he all his enemies, Psal. 10.5. And we find in Mal. 3.14.15. that many did refuse to serve the Lord, and to keep his commandments, and chose rather to be lewd and wicked; because (as they said) the proud were blessed, and they which wrought wickedness were set up, and such as tempted God were delivered.  
Fiftly, because they make them to have a false opinion of themselves, as if they were in good case, and were in the high favour of God, when it is nothing so. For this false persuasion of theirs doth rock them fast asleep in their sins, & so bind the cords of their iniquity, that they can hardly ever be broken again. Surely as they say in their hearts, they shall never be moved, nor be in danger, as it is in Ps. 10.6. or as it is in Ps. 49.11. They think their houses, and their habitations shall continue for ever, even from generation to generation, and call their lands by their names: So this doth cause them not to return unto the Lord, but to go on still in their sins against him, as we may see in jeremy, chap. 5.12. in these words: They have denied the Lord, and said, It is not he, neither shall the plague come upon us, neither shall we see sword or famine, and as it may also be collected out of Chapter 7. ver. 4. where the Lord saith unto Israel, who thought themselves dear unto the Almighty, and free from all plagues in that respect, Trust not in lying words, saying: The temple of the Lord, the temple of the Lord, this is the temple of the Lord.  
Lastly, because they make them to be attended upon by many flatterers, who will smooth them on in their sins; and to be accompanied by such, as will give unto them wicked counsel, as the young men did unto Rehoboam, when he caused ten tribes to revolt from him. For flattery and evil counsel are the bane of all good manners, and forcible spurs to drive men forward to all wickedness. For, as Paul doth say, Evil words corrupt good manners 1. Cor. 15.33. so the Lord doth testify, that flattering teachers, and evil counsellors, do strengthen the hands of the wicked, that they cannot return from their wickedness, in ser. 23.14.  
Thus you have six reasons in particular of their rebellion and conspiracy; The first is the pride of their hearts, who are puffed up with their estate, and swollen (like a blown bladder) with the vain wind of their outward pomp. The second, is the intemperancy of their lives, who live in all kind of excess for diet, apparel, and other worldly pleasures most sweet and delightful unto the flesh. The third, is the contempt of the word, who meditate but seldom upon the law of God, and come but now and then to the place, where it is sound and unpartially divided. The fourth, is the prosperity of their ways, who flourish like the bay tree, and are not in trouble as other men, or plagued as they be, but do live at ease, are strong and lusty, and have more than heart can wish. The fift, is the false persuasion which they have of themselves, who think that they shall continue still in their flourishing estate, and never see any woe or misery. The sixth and last, is the flattering and wicked counsel which they receive 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 general reason of all, is the corruption of their souls, and the depravitie of their crooked nature, who turn that into poison unto themselves, like the spider, which they should convert into honey with the Bee.  
But to leave the reasons, Use. and to come to the uses; here we may learn many things, but chief four. The first is, that we must not depend upon great men, or the higher powers of the world for their countenance; as we learned in the first verse, not to depend upon the multitude for their number. For here we see, that they are against the Lord, and his Anointed. And therefore if we hang upon them, & do as they do, iniquity will be our overthrow, 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 upright persons, walking sincerely in the paths of the Almighty; but they are exceeding few, here one, and there another: but for the greatest part of them, they are nought and wicked, as we may see by the Apostles words in 1. Cor. 1.26. when he saith: For brethren you see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called. And therefore, I beseech you brethren, look well to this point, conform not yourselves to the religion of great States, nor walk after the manners of the wealthy men of the world; but be you followers alone of jesus Christ, & become holy, as God your Father is holy, in all manner of conversation; & so you shall not be fighters against the Almighty, as these Giants are, but be faithful and obedient unto him to your own good, & everlasting happiness.  
The second is this, that if we will join with the Lord, & take part with him, we must look for great enemies to arise up against us, as well as small ones. Ye shall be brought (saith our Saviour Christ unto his Disciples, in Matth. 10.18.) to the governors and kings for mysake, in witness to them and to the Gentles. So must we look to be brought before such; and when such matters do fall out, we must not be discouraged, as though some new thing had happened unto us: but be well contented therewith, knowing that it hath been so from the beginning, and shall be so still to the end of the world. As Ahab was set against Eliah, Saul against David, Haman against Mordecay, the Princes of Babel against Daniel, Herod against john the Baptist, the high Priests and Elders of the people against the Apostles, and Pharaoh with his Princes of Egypt against Israel: so must God's children think, that some great States, and mighty men of this world, will set themselves against them at all times, and that they shall never be free from their oppositions, but shall still be molested by them to the end. Oh think upon this well, and make a good use of it for yourselves. For praemoniti, praemuniti, forewarned, forearmed, according to Christ's words in joh. 16.1. These things have I said unto you, that ye should not be offended.  
The third is, that every one of us, who are more wealthy than others, and have greater places of dignity than they have, should look most warily to ourselves, that our wealth and places do nor steal away our hearts from God, according to Paul's words in 1. Cor. 10.12. Let him that thinketh he standeth, take heed lest he fall. For you see, we stand in a slippery place: and if others do fall round about us, as we see and hear they do, pray we hearty to the Lord, that he would keep us; and let us watch and be sober, always walking faithfully in our callings, and humbling ourselves to the very dust before the Lord our maker. Remember we still, what Paul doth write unto Timothy in 1. Tim. 6.17.18.19. and let us 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 uncertain riches, but in the living God, (which giveth us abundantly all things to enjoy;) that they do good, and be rich in good works, and ready to distribute and communicate, laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life. If men travel in those places where others before them have suffered shipwreck, or do fight with those enemies, who have always conquered others, they are very fearful, and circumspect, lest they should miscarry. So should it be with us in this case. Because we see others led away captives to sin by their outward pomp and state, and do behold but a few rich men truly fearing the Lord, we should upon the due consideration thereof walk wisely and circumspectly, redeeming the time, and working out our salvation with fear and trembling.  
The fourth and last is, that we should both pray and rejoice in the behalf of our governors, and the highest powers of our land. For seeing all generally do fall, and become enemies to the Lord, that are in those places of eminency far above others; and yet they do stand, and are faithful embracers of the truth: we have great cause to bless the name of our God for it, and to pray unto him for a continuance of the same; that so they may never shrink back, but grow better and better, until they come to the perfection of all goodness in the heavens above, and there enjoy all those beatitudes, which are provided for them in that celestial place. Doubtless there is no nation in the world so much beholding unto God in this respect, as we of England are. As once we did say, We have an excellent Queen, so we may now say, We have an excellent King. His estate is most dangerous, yet (blessed be our God) he doth stand and maintain the truth of the Gospel, as he ought to do. He is like a goodly blazing torch set upon the top of a mountain, which there doth give light, and not go out, do all the winds of the heaven 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 us would stand wondering, if we should see a candle burning on the top of our houses in a windy and tempestuous night, and yet never 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 upholding him, he is so assaulted on every side, and set upon by the contrary blasts of sundry oppositions. I pray you, let us always pray unto the Lord for him, and beseech him most earnestly upon the knees of our souls, that he would always keep him in his fear, that he may never fall, but abide evermore in his holy integrity amongst us: but beware we, that we never forget our duty unto him, but remain always faithful and loving unto him unto the end. And so I pass from this first doctrine, and come unto the second.  
Out of the manner of their rebellion and conspiracy, in that they did band themselves, and sit in Council against the Lord and his Anointed, Doctr. we collect this doctrine, that there are Counsels and Parliaments held as well against the Lord, as for the Lord, and clean contrary unto his truth, as for his truth. This we may see by those Counsels, which were held in the time of the old Testament; as first in the days of Omri, when cruel and wicked statutes were made against the Lord and his people, as may be gathered out of Micha, chap. 6.16. Secondly, in the days of Ahab, when all the men of Izreel, even the Elders and governors thereof, the Nobles and others did assemble together, and pronounce death against innocent Naboth for his vineyards sake, which he had before denied unto the king. 1. King. 21.8. etc., Thirdly, in the days of jeroboam, when he took counsel, and made two calves of gold for divine worship, the one whereof he set in Bethel, and the other in Dan. 1. King 12.28.29. Lastly, in the days of Nabuchadnezzar (to pass over others) when a golden image was set up in the plain of Dura, in the province of Babel, for all men to worship, under pain of extreme punishment, even to be cast into the midst of an hot fiery furnace. Dan. 3.1, etc. This you may see by those Counsels which were held in the time of the new Testament in the days of our Saviour and his Apostles. For in them, the jews did not only excommunicate all those that did confess Christ, joh. 9.22. and forbidden the Apostles to preach any more in his name, Act. 4.18. but they did also in their solemn Counsels condemn him to death. Math. 26.66. and so caused the Lord of glory to be crucified. Lastly, this you may see by those Counsels which were held since that time until our days, as by the Council which was held at Antioch, when Athanasius was condemned, and the Arrian heresy approved: by the Council held at Ephesus when Eutyches heresy was allowed: by the Council held at Neocasarea, when second marriage was forbidden: by the Council held at Nice, when it was concluded, that in holy Churches the images of Saints should be worshipped: by the Council at Constance, when they were excommunicated that did receive the Sacrament in both kinds: and (to let go others) by the Council held at London, when in the days of Queen Mary open idolatry was commanded and established by law.  
Well then, you see this is a matter most clear and evident, that assemblies and Counsels are as well against the Lord, as for the Lord. But what may the reasons thereof be, will you say? They are in number these two. The one is, Reason. because the wicked and ungodly have their assemblies and counsels, as well as the godly and holy ones, as all Chronicles do manifest unto us. For as no man doth gather grapes of thorns, or figs of thistles: so no good thing can proceed from them, but only that which is nought and wicked, being enmity to the Lord, and all holy ways, according to the quality of their crooked and perverse nature, from whence it doth proceed. The other is, because the godly themselves, who have also their Counsels and Assemblies, are not perfectly holy, but many imperfections do still remain in them, while they are here in this world; according to the tenor of the whole Scripture, and that saying of Paul to the Corinthians, 1. Cor. 13.9. etc. For we know in part, and we prophesy in part, and so forth. For they failing through these their imperfections, sometimes in judgement, for want of a discerning and understanding spirit; and sometimes in affection, through the predominant passions of the soul, which are not yet rectified according to the word; it must needs be, that now and then they err and miss, and establish such matters as have no sanctity or holiness inherent in them. For this is a most sure ground both in divinity, and in philosophy, that as the cause is, such is the effect; and therefore seeing the cause here is bad, the effect cannot be good, but be bad also.  
It is good for us to think on this point, Use. and to fasten this doctrine deeply in our souls, which now we have handled. For it will be serviceable unto us many ways. For out of it, first we may learn, contrary to the doctrine of Rome, that Counsels may err and be deceived. They hold, they cannot; and for this wicked assertion of theirs, they abuse certain places of holy Scripture, as that in Acts 15.28. It seemed good to us and the holy Ghost; that in Math. 28.20. I am with you to the end of the world; and that in Luk. 10.16. He that heareth you, heareth me. So then thus they argue. Counsels are never without the Spirit of God, therefore can they not err. A silly argument, as though the Spirit of God were at their commandment, or were tied to places and persons; or being present did lead men into all truth, as it did the Apostles, whose preachings and decrees are now, and were then, the rules of our faith and manners. Tush, Counsels are now and then without the Spirit of God, as consisting either only of wicked persons, or of a mixed number, both good and bad, whereof the greater part is the worse; as theirs also seemed to be at Rome under john the 23, when there appeared a great Owl, which stared and outfaced the Pope; who blushed at the matter, and fuming rose up, and departed; and when others whispered one in another's ear, saying. That the spirit appeared in the likeness of an Owl. And as Counsels are without the Spirit often, so when they nave it, they have it not in fullness or perfection, as we touched before, and therefore doth not keep them from all error or mistaking, but they may err notwithstanding the presence of the Spirit, which is within them. Let this suffice for the confutation of the Papists.  
In the second place we may here learn, that seeing there are Counsels and Parliaments held as well against the Lord as for the Lord, that we must not rashly approve of all things, which are established & decreed by Counsels and Parliaments, but we must first examine them, whether they be agreeable to the word of God or no. Try all things (saith Paul in 1. Thes. 5.21.) and hold fast that which is good. The like counsel john doth give us, saying: Believe not every spirit, but try the spirits, whether they are of God, for many false Prophets are gone out into the world. 1. joh. 4.1. And thus the Beroeans did; for when Paul & Silas came, & preached amongst them, they received the word with all readiness, and searched the Scriptures daily, whether those things were so or no, as they taught them. Acts 17.11. So also did the Ephesians. For when some came unto them, and said that they were Apostles, who indeed were not, they examined them, and found them liars. Revel. 2.2. And so lastly must we ourselves do; for we must not build our faith upon men, who may deceive us, but upon the word of God, which cannot deceive us. Any thing that is agreeable to the same, we must receive; and whatsoever is contrary unto it we must reject and cast away, saying with the Apostles, We ought rather to obey God then man. Acts 5.29.  
In the third and last place, from this, that Counsels and Assemblies are as well against the Lord, as for the Lord, we may learn: that we must not be too rash either in judgement or in speech against the governors of our land, for that they do condemn conventicles, and all other unlawful assemblies. It is a thing to be wished, that all meetings were for God, and the advancement of his glory: and it would be a thing very profitable, if Christians did come together (chief the Ministers of the word) for holy conference in good matters, that they might help one the other by their mutual saith, and other blessed gifts, wherewith they do abound in great abundance. But yet seeing many inconueruences oftentimes do come by Assemblies, and that there are meetings as well against the Lord, as for the Lord; by traitors, by Papists, by Anabaptists, by thieves, by other malefactors, who are enimtes both to God, and the good estate of our land: let us not be discontented overmuch, though our meetings be somewhat restrained by law, neither let us repine in our hearts against our governors for the same: but let us know that they had some good reason for that which they have done, and that we ourselves (who are faithful to God, and loyal to our King) may take liberty enough in the fear of God, to provoke to love and to good works, and to be mutual helps one unto the other in all duties of true Christianity, if we will ourselves.  
Their words do now follow to be handled, wherein consider first how they do stir up and provoke one the other to their naughtiness; then the thing itself, which they would do, and gladly bring to pass, as being the very issue of their whole counsel and consultation, and the main point wherein their rebellion and treason stood. In the handling of these I will be succinct and short, but chief in the first. For that I will but only touch, and away. It is expressed in this word, Come, come, say they, let us break their bands, and cast their cords behind us. In which we see the guise and property of the world; the wicked have a Come as well as the godly, but far differing from theirs. For the godly have their Come, as a word of encouragement to religion and the exercises thereof; as when they say: O come, and let us sing unto the Lord, let us hearty rejoice in the strength of his salvation: or as it is in Esay 2.3. Come, and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths. For the law shall go forth of Zion, and the word of the Lord from jerusalem. But the wickeds Come, is to conspiracy and treason, as here we may see: in which they are more diligent, than the children of light are in their good: for their bodies meet, their heads meet, their hearts meet, and both outward and inward they are earnest in evil, the encourage one the other therein as much as may be, and they have their come always for all their plots. Such a come we read of against blessed jeremy: Come (said the wicked) and let us. imagine a device against jeremy, let us smite him with the tongue, and not give credit to any of his words. jer. 18.18. Such another have ruffians, and thieves, and swaggering fellows in the book of the Proverbs: Come, and cast in thy lot with ours, for we will have all but one purse, etc. Prou. 1.11. etc. Such another hath the harlot to the young man: Come, let us take our fill of love until the morning, let us take our pleasure in dalliance; for mine husband is not at home, he is gone aiourney far off, etc. Prou. 7.18. etc. But to such cursed comes let us never hearken, according to the good counsel which Wisdom doth give us in the proverbs, and namely in the first chapter, & 15 verse thereof, saying, My son, walk not thou in the way with them, refrain thy foot from their path: and let us ever remember what the Psalm saith, Blessed is the man, that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful; but his delight is in the law of the Lord, and in his law doth he meditate day and night. Psal. 1.1.2. And so I pass from this point of their wicked and devilish exhortation, and come to the thing itself, whereunto it is bend; only entreating you by the way, that you would learn by their example to be more zealous and earnest in your holy religion then now you are. For shall they exhort one the other, and whet on each man his brother to wicked abominations, and to dreadful rebellion and treason? and shall not we much more provoke one the other to love, and to all good works, that we may be faithful servants unto God, and loyal subjects unto our King? Yes, yes, beloved, it is our duty so to do; otherwise these persons may rise up in judgement hereafter against us. Wherefore let us stir up one the other to goodness, and to all holy duties whatsoever, saying: Come, let us honour all men, love brotherly fellowship; fear God, honour the King, and do in all points, as it doth become us, etc.  
The substance and matter of their exhortation, if you mark the text, is to cast off all obedience to the just and holy laws of the Lord and his Anointed. For their words are these: Let us break their bands, and cast their cords behind us. A devilish conclusion, and a wicked resolution, you see it is. What! could they in all their consultations find no better matter than this, to agree upon? was this the only issue of all their labours? Alas, alas, we see what man is: he is a very beast by his own knowledge, as it is in jeremy 10.14. and as Paul doth show, he is an enemy unto God his maker. Rom. 5.10. But let us examine this point a little. As all good rulers have their laws and statutes, for the better government of their people; so God hath his laws and his statutes, which he doth give unto his people for them to observe and keep, that so they might not live according to their own fancies and pleasures, but according to his will and pleasure, they evermore avoiding those things which he hath condemned, and performing those things which he hath commanded.  
But behold here, these men scorn those laws and statutes, and refuse altogether to be obedient unto them. They would cast them off for ever, and break them all to pieces, if they could. And because they would make all things odious in respect of the Lord & his Anointed (whether David or Christ,) and very plausible and colourable in regard of themselves, they forge a very gross and palpable comparison; for they do compare themselves, as it were, to certain beasts and unreasonable creatures; and these laws and statutes of the Lord published by David and Christ, unto certain bands and cords; insinuating thereby, that they are no better used, than the very beasts of the field, or other unreasonable creatures, that must be tied fast with bands and cords, for fear of hurting people, or wandering abroad, whither they should not. For as these beasts are bridled and restrained by their bonds and cords, so were they by these laws 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 subjection, which was in their opinion altogether intolerable, and not to be borne or suffered any longer. Wherefore their meaning in these words, when they say, Let us break their bands, and cast their cords behind us, is nothing else but this, Let us observe and keep their laws and statutes no more, nor be any longer subject and obedient unto them or their authority.  
Out of this we may collect two doctrines, Doct. the one is, that man's nature is against the law of God, and unwilling to be subject or obedient thereunto, according to the example of these men. The other is, that when men do resist the law of God, & oppose themselves against the same, then do they rebel against God himself, and become traitors unto him, as these were; for this is noted as the main point, wherein their treason stood, in that they did thus reject the laws and statutes of the Almighty, and withstand the same to the uttermost that they could. On these two, let us stand a little.  
The first is, Doct. that man's nature is against the law of God, and unwilling to be subject or obedient thereunto. The whole story of the Bible doth show this, but one place at this time shall be alleged for all, as containing many ages under it, and that is in jeremy 7.23. etc. when the Lord saith by his servant there: But this thing commanded I them, saying: Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways which I commanded you, that it may be well unto you. But they would not obey nor incline their ear, but went after the counsels and the stubbornness of their wicked heart, and went backward, and not forward. Since the day that your fathers came up out of the land of Egypt, unto this day, I have even sent unto you all my servants and Prophets, rising up early every day, and sending them; yet would they not hear me, nor incline their ear, but hardened the neck, and did worse than their fathers. As thus Israel dealt, so deal 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 prophesy of jeremy, Chap. 6. verse 10. Unto whom shall I speak, and admonish, that they may hear? behold their ears are uncircumcised, and they cannot hearken; behold, the word of the Lord is unto them as a reproach, they have no delight in it.  
But what is the reason of this? as God said to Israel, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? jeremy 2.5. so may we say to these men; What iniquity have they found in the laws and statutes of the Lord, that they do so spurn at them? or what evil is lurking in them, that they do so reject them? What? are they not just and upright? Yes, as we may see by Deut. 4.8. where Moses saith: And what nation is so great, that hath ordinances and laws so righteous, as all this law, which I set before you this day? What! are they not good and profitable? Yes, as we may see by sundry places of divine Writ, & namely by the testimony of David in Psal. 19.11. when he saith, that in keeping of them there is great reward. What! are they not, lastly, easy and pleasant? Yes, as we may see by Christ's own words in Math. 11.30. when he saith, For my yoke is easy, and my burden light: and by the saying of David, who reports them to be sweeter unto him then the honey, or the honey comb. Psal. 19.10. How chance then are they rejected? 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 souls, which are wholly bend against them; in so much as Wisdom herself is an enmity unto them, as Paul doth teach us in Rom. 8.7. saying, Because the wisdom of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be. For they cannot love or like that, by any means, which doth cross their natures, and control the affections of their hearts; that is even death to them.  
Secondly, because they condemn their sins, which are sweet, and profitable unto them; and threaten eternal judgements against them for them. For they cannot endure to hear of their faults, and of God's curses belonging unto them for the same.  
Thirdly, because they are not accustomed to them. For we like not of things which we never used, and they are tedious and burden some unto us, as a new strait doublet is to a child which never wore any before; according to David's saying, when he had saul's harness on his back: I cannot go with these, for I am not accustomed. 1. Sam. 17.39.  
Lastly, because they are unable for to observe & to keep them, as wanting Christ to help them, and the spirit of the Lord to assist them. For we grieve and murmur against all those, which require unpossible things at our hands, and we abhor the burden which we cannot carry or safely undergo.  
The reasons of this doctrine thus touched, Use. the uses of it are these. First hereby we may see what a downfall man did receive by Adam's fall. He is not a little maimed, or hurt in some parts of his soul or body alone, but he is wholly corrupted, and made a deadly enemy unto his maker. Some there are, that do extol man too highly: they say, that he is like a boy of a sprack wit, that wants but a good master to instruct him; or a fair 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 stark enemy unto it; he will not be subject to the commandments of God, nor be obedient unto them. Surely every man by nature is dead in his sins and trespasses, as Paul did observe of the Ephesians, in Ephes. 2.1. and no man, unless he be borne again, can think well of the law of the Lord, and yield up cheerful obedience thereunto.  
Secondly, here we may behold the great difference, that is between the wicked and the godly. For as the wicked do abhor the laws of God, saying: Come, let us break their bands, and cast their cords behind us; so the godly do love the laws of God, saying: Come, and let us go up to the mountain of the Lord, and to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths. Mica. 4.2. And the reasons thereof are these. First, because they see they come from God their sweet Saviour, and do tend to their eternal good: for we cannot but love that which doth come from him whom we love best, and of whom we are loved most, especially, when we know, that he will send us nothing, which is hurtful, but good, as we judge of God, and that according to his own word in Rom. 8.29. Secondly, because they know, that the curse thereof shall never take hold of them, in as much as Christ was made a curse for them. Thirdly, because they are made easy, and pleasant unto them, as by use and custom (they exercising themselves therein day and night,) so chief by the regeneration of the holy spirit of God, who doth assist them, and make them powerful unto good works. Lastly, because they bring with them great rewards, and honours at the last, even joys that are unspeakable, and riches without all end for number and continuance. For as this made jacob to serve seven years for Rahel, and Moses to leave Pharaohs court, and to endure much trouble in the wilderness, even the reward, that they did look for: so doth this excellent reward, which doth attend upon the observers of God's commandments, make us evermore to regard them, and to have a care to observe and to keep them. More might be spoken of this difference that is betwixt the godly and the wicked, but this is enough.  
The other doctrine (collected out of the text) is this, Doct. that when men do resist the law of God, and oppose themselves against the same, then do they rebel against God himself, and become traitors unto him. As he is a traitor to his Prince, who doth altogether set himself against the laws of his Prince, and will be subject to none of them, but break them all, to disgrace him, and to bring an overthrow unto his estate or kingdom. The reason is this (for I will but touch this point, and end) Reason. because his laws are but the significations of his will, and the testimonies of his mind and pleasure unto us. And you know; that none can resist his will, mind or pleasure, but he must needs resist him himself.  
The use hereof standeth chief in two things: Use. For first it serveth to detect the great sins and enormities that are amongst us. There is a generation (saith Agur in Prou. 30.12.) that are pure in their own conceits, and yet are not washed from their filthiness. We are of that number; for we think too well of ourselves. Who is there almost that doth count himself a rebel and a traitor against his God? yet all of us are such; for we break his commandments still, and will not be ruled by his statutes and ordinances, but we follow the imaginations of our own hearts, and do what seem good in our own eyes. For these things we must strike upon the thighs and repent, and learn to do so no more.  
Secondly, it should awaken us up, and be a sharp spur in our sides to keep us always running in the commandments of our God. Oh beloved brethren, how careful should we be both to know the laws of our God, and also to keep them, considering that otherwise we do but rebel and commit treason against our sweet and loving God? Shall we rise up against him that hath made us? against him that hath redeemed us? against him that hath sanctified us? against him that doth daily preserve us? and against him in one word, that will glorify us hereafter in the heavens! No, no, far be this from our souls; yet this we must needs do, unless we endeavour carefully to keep his commandments. And therefore, I beseech you, look to them; Let them be a lantern to your feet, and a light to your paths. Let them be your counsellors, and the men of your law; and whatsoever you think, desire, speak or do, think all, desire all, speak all, and do all according to the rule and direction thereof, that so you may not be rebels and traitors unto the Lord, but be his saithful servants and true subjects unto your lives end. Amen.  
The end of the third Sermon.   

THE FOURTH SERMON upon the second Psalm.  PSAL. 2. VER. 4.5. & 6. 
But he that dwelleth in the heavens shall laugh: the Lord shall have them in derision.  
Then shall he speak unto them in his wrath, and vex them in his sore displeasure, saying:  
Even I have set my king upon Zion mine holy Mountain.  
HItherto the Prophet hath showed, who did rebel against the Lord, and his Anointed. Now he doth begin to declare, what the Lord, and his Anointed are, against whom they do so rebel. The Lord is set out in these three verses, and his Anointed in the three next. The scope & drift in the description of them both, is one and the self same, and it stands in two points. The one is to show, that all the opposition or resistance that is made against them is in vain, and to no purpose. The other is to declare, that those that do make the opposition, or resistance, are in most woeful and wretched case, and such as cannot escape most fearful and unrecoverable judgements; unless they do in time prevent the same, by true and hearty repentance or amendment of life, in turning unto them, and in becoming faithful and loyal subjects unto them, as they ought to be. This is the sum of all these verses, but at this time we are to stand upon the three former alone.  
The Prophet going about to describe the Lord, even the Father in the godhead, or the first Person in the Trinity, notes him out first of all by his place or abode; which is not upon the earth, where his enemies may come at him, but in the heavens, where they cannot come near unto him, so that all their power, 〈◊〉 malice intended against him can do him no harm. The which thing the Almighty doth see full well; for he is not afraid of them, but as a man that is careless of his enemy, whom he knows cannot hurt him, doth nothing but laugh and deride at him, so doth he laugh and deride at them: he hath them in derision, and so shall have them still in derision. This were enough to dismay them, if there were any grace in them. But yet this is not all. For as man is offended with those that rise up against him, and doth withal punish them according to their deserts, if it lie in his power to do it; so is the Lord offended with them, and in his appointed time, he will plague them. His wrath is greatly kindled against them, and his hand shall be stretched out in a most woeful manner to torment them. Then at that time shall they know with a ceiling and tormenting soul, what he is, against whom they are risen up; for God shall then disclose it unto them, saying: I have set my king upon Zion mine holy mountain. He took not this honour unto himself, to be the head and ruler of my people, neither was he advanced to this throne of government by any human authority, or created wight; but I, even I that am the Lord, whom the heaven of heavens cannot contain, placed him in his room, & made him to be the supreme governor of my people: how then durst you rebel against him? or lift up either tongue or hand, to speak or do any thing which might be contrary unto him?  
The sum of these three verses is nothing else but a description of the Lord (or the first person in the godhead) against whom the former treason or rebellion was wrought. Sum. Wherein (before we come to the parts of it) observe (in a word or two) the elegant Antithesis that is made betwixt him and his adversaries: First, they are many, but he is but one: Secondly, they are on the earth, but he is in heaven: Thirdly, they rage, murmur, band and consult; but he laughs and smiles. Fourthly, they intent an overthrow to him, but he prepares plagues for them. Lastly, they say, Come, let us break their bands, and cast their cords behind us: but he saith, I have set my king upon Zion mine holy mountain. So here is God against man, and heaven against earth. judge you now, who shall have the victory. But to the parts, the Lord here is described out two manner of ways. The one is in regard of that which his enemies do to him. The other is of that which he will do to them. In the former of these, consider the place where he is, than his deriding or laughing at his enemies: both which do show, that all their forces can do him no harm, but shall be frustrated and be brought to nought. First, because he is out of their reach, he being in heaven, and they upon the earth. Then secondly, because he doth not fear, as men do, who are in some perilous danger, and too weak for their adversaries, but doth laugh and deride at them, as we are wont to do, when we are merry and sure of safety, and do see how to frustrate all such devices as are intended against us. This is set down in the fourth verse, as the other part is in the two next verses following.  
But he that is in heaven (saith the Prophet) doth laugh. Here I will stand a little upon the several members, and afterward conjoin them both together, in pressing the doctrine and use of the place. God here (you see) is not plainly named, but he is see out by a certain periphrasis, or circumlocution, even by one that dwelleth, or as others read it, by one that sitteth in heaven; the Hebrew word josheb affordeth either of them; for it comes of jashab, which signifieth indifferently to dwell, or to sit, as also to stay and to abide in a place. Howsoever, it is a notable description of God, whereby the Prophet meaneth to show, that his enemies are not able to do him any hurt, or mighty enough to stand against him that is so far above them. For as it is evermore a great advantage in war, to have the upper and higher place in fight against the adversary (as to be on a hill, when he is below on a valley) so is it unpossible for those who are upon the earth, to reach them with any blows or strokes, that are in heaven. For betwixt these 2 places (heaven & earth) as the Astronomers do conjecture, there are seven score & eighteen thousand, four hundredth, and sixty three miles. And what arrow or shot of gun can fly so far?  
But here it may be demanded, Object. whether God be only in heaven, and not upon the earth also? The answer is, Ans. that he is as well upon the earth, as in the heavens, according to his own words in jeremy 23.24. where he tells us, that he doth fill both the heaven and the earth. And this you must hold, as a ground infallible, that he is in all places; for as Solomon doth confess of him in 1. King. 8.27. that the heavens, and the heavens of heavens are not able to contain him: so David doth teach us in Psal. 139.7. etc. that he is every where, as well in the sea and earth and other places, as in the heavens themselves. And the manner how he is thus in all places, is well expressed in an old verse, which is this, Est Deus essenter, praesenter, ubique potenter, That is: God is every where by his essence, by his presence, & by his power. By his essence or divine being, because it is he that immediately worketh all things, both in heaven & earth. For we live & move & have our being in him, as it is in Acts. 17.28. By his presence, because he seethe & beholdeth all things, & every matter is naked & open to his eyes, as those are to ours, that stand in our presence before us, as it is in Heb. 4.13. By his power, because he doth sustain and hold up all the creatures in the whole world, their strength & virtue being nothing else but as a small portion, flowing from that wellspring of all fullness, which is in him, as it is in Hebr. 1.3. and Math. 4.4. So that by this it is apparent, that God is not tied up in the heavens, as having nothing to do here upon the earth or sea, as Atheists and Epicures judge, who think that all things do fall out by the course of nature, chance, fortune (as they call it) and the policy of man. You see that he is in all places; he is present with us wheresoever we be: he doth consider of all our works: he doth know our sitting down, and our rising up: he doth understand our thoughts a far off: he doth compass our paths, and he is accustomed to all our ways, as we may see most excellently in the beginning of that 139. Psalm, which was quoted before. And therefore every man should take heed, how he doth converse and live here in this pilgrimage before him. But yet he is said rather to be in heaven, then in the earth or in any other place many times in the word, and that for two causes. The one is, because he is most glorious there, and fullest of all honour and dignity; that being the throne of his Majesty, whereas the earth is but his footstool, Esay 66.1. The other is, because there he doth manifest himself, as most of all, and in the greatest splendencie that may be, so immediately, and not by means (whether ordinary, or extraordinary) as he doth here in this world, as may be seen at large in the 21. Chapter of the Revelations, and other places of the Scripture beside. But the chief end wherefore he is here said in our text which is in hand, to be in heaven, is to note the unableness of his enemies to do him hurt, or to prevail against him. Other ends there are of this saying elsewhere, but this is the only and principal end of it here, and it is excellent for that purpose, as was observed before.  
But to come to the other member, as God is said to sit or dwell in heaven, so he is said withal, to laugh and to make a mock or derision of them. But he that dwelleth in heaven shall laugh, the Lord shall have them in derision. Some read this in the present tense, saying, But he that dwelleth in heaven doth laugh, the Lord hath them in derision; or doth deride them. But we may take it as it is translated in the future tense; for so it is in the Hebrew text. A man may laugh at the first; but weep after; & a man may make a derision of his enemy at the beginning, but come to ruin and destruction himself at the ending. But it shall not be so with God: he shall laugh both at the first, and at the last, and make a mock of his adversaries as well at the ending as at the beginning. And therefore I think, the holy Ghost did of purpose rather express his mind in the future tense, then in the present tense: not to deny a present act, but to include the continuance of it, as though God did not only do it now, but should do it still. His meaning is, that the Lord doth not fear the conspiracies and rebellion of his enemies, which were mentioned in the three first verses of this Psalm, & that he makes no account or reckoning of them, but doth so lightly respect them, as matters that he both will and can dash all to pieces, when it pleaseth him. For here in this verse and the next verse following is a figure, called Anthropopatheia, which is, when things are spoken of God according to man, and as his capacity is able to comprehend. For we must not take the words literally, but figuratively; for to speak properly, God doth not laugh, nor make a derision of any; only man doth this, but he doth it not. And therefore I say, the words are to be taken figuratively, as they also are which are ascribed unto wisdom in the latter end of the first Chapter of the proverbs, when Solomon tells us, that she will laugh at the destruction of the wicked, and mock when their fear cometh. If some foolish harebrained youth of no strength or skill, should send a challenge unto some wise discreet captain of great valour and experience in warfare; the captain would but laugh at him, and make a game-stocke of him, as knowing that he can do him no harm, but will easily without any ado be overthrown by him. So after the same manner, that we might know that the Lord fears none of his enemies, as such as can do him no hurt, but that he can easily at his pleasure bring all their devices to nought, & overcome them when he will, he is said here (after the manner of men) to laugh at them, & to have them in derision. God then laughs at his enemies, not because he doth like of them, or of their attempts against him, as we do oftentimes laugh at such things as please us well; but because he cares not for them, and doth see that all their plots are in vain which are intended against him.  
But why is this doubled, may you say? for what cause doth the Prophet tell us of one thing thing twice? First, he saith, that God shall laugh at them: then after that he saith again, that he shall have them in derision: For seeing to laugh at one, and to have him in derision is all one, and the one of them doth not differ from the other in sense and meaning, the question may be well moved, why the Prophet should use them both, and not content himself with one of them alone? The answer is this, that he did it, the better to note out the certainty and assuredness of the thing whereof he doth speak. For as Pharaohs dreams were doubled, the one of the kine, the other of the corn, because the thing which he saw in his dreams, was established by God, and God did hasten to perform it; as it is in Gen. 41.32. So the Prophet here doth double his words, because the matter whereof he maketh mention, is most certain and sure, and such as he would have no man to doubt thereof. And for this purpose (you know) do we ourselves oftentimes double our sayings, and therefore it is as much in effect, as if he had said: But he that dwelleth in the heaven shall laugh, yea I say again, the Lord shall laugh, and have them in derision; doubt not of it, but believe it, for it is a thing most certain and true, as heaven itself. The consideration whereof should make us be afraid to do any thing against the Lord. For of all things we do abhor this most, to be made a laughing stock and a may-game to our adversaries. The Saints do complain of it in the 44. psalm. The Prophet Esay in the 8. chapter of his prophesy. David in the 22. psalm. And Paul in the 4 chapter of his 1. epistle to the Corinthians. And surely if this be tart and irksome unto Gods own children, how shall the wicked be able to bear it? Yet here we see, that God doth make a sport at all his adversaries, and doth laugh and deride at them. Oh let the due regard of this phrase or manner of speech, stay us always from all rebellion against him, and cause us to be upright in our ways. For shall we be a laughter and derision unto the Almighty? No, no, beware we of that.  
But to leave the several members (whereon many things might be observed, if need did so require) & to conjoin them together as they ought to be, out of them we gather this doctrine: Doct. That no power or device of man shall be able to stand against the Lord, but shall be overthrown and be brought to nought. For this is the end (as you have heard) why these two things are reported of God, the one of his being in heaven, the other of his laughing at his adversaries, even to show that that conspiracy which was made against him & his anointed, should not prosper or prevail, but vanish & come to nothing. So that the doctrine is rightly collected out of the text; and it may be proved unto us out of sundry places of sacred Writ, but I will touch some two or three only at this time, and so pass it over. The first is out of the Prophet Isay in the 8 chapter of his prophesy, and the 9 and 10 verses thereof, when he saith; Gather together on heaps o ye people, and ye shall be broken to pieces, and hearken ye of far countries: Gird yourselves, & you shall be broken in pieces: gird yourselves, and you shall be broken in pieces. Take counsel together, and it shall be brought to nought: pronounce a decree, yet shall it not stand: for God is with us. The second is in the 33. Psalm, & the 10. & 11. verses thereof, where the Prophet David saith: The Lord breaketh the counsel of the heathen, and bringeth to nought the devices of the people. The counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all ages. The third and last is the 12. chapter of the Revelations, and the 7. and 8 verses thereof, where john saith: And there was a battle in heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels. But they prevailed not, neither was their place found any more in heaven. Thus you see that nothing can stand against the Lord, but all doth come to nought that is raised up against him.  
And the reason thereof is this, partly because he is wiser than all, seeing which way to prevent his enemies, and to bring his own purpose to pass; and partly because he is stronger than all, being able to do whatsoever he will, both in heaven and earth, according to Paul's words in 1. Cor. 1.25. when he saith: For the foolishness of God is wiser than men, and the weakness of God is stronger than men.  
The use of this doctrine is manifold, Use. but yet it standeth chief in three things. The first is, to teach us what shall be the end of all the plots which the wicked have in their souls against the Lord, and such as do cleave unto him. They shall vanish and come to nothing, being like in this respect as the child in the mother's womb, that there doth perish, and never come aline into this world: or like unto his dream who is busy all the night in his sleep about gold and rich preferments, and yet in the morning is as poor as when he went to bed. In a word, they do but lose their labour, as he doth who goeth about by washing to make a Black-moore-white: or by teaching to make an ass play upon an harp. Let this be a continual meditation with us every day and night.  
The second is, to pull us back from all such matters as do tend any manner of way against the Lord. For let us assure our own souls, that if we attempt any such thing, we shall have no good success therein, but our endeavours shall be brought to nought. I beseech you remember what Gamaliel said, and follow his counsel which he gave unto the jews when they strove against the Apostles, and went about to hinder all preaching in the name of Christ. Men of Israel (saith he) take heed to yourselves, what you intent to do, touching these men: refrain yourselves from them, and let them alone. For if this counsel, or this work, be of men, it will come to nought; but if it be of God, ye cannot destroy it, lest ye be found even sighters against God, as it is in Acts 5, 35, etc.  
But some may say: Object. None of us are so beastly as to fight against the Lord himself. Ans. Ans. Let no man be deceived. For we do all of us war against him many ways, and as in general, when we do violate and break his statutes, refusing to do that which he hath commanded us for to do: so in particular we do it four manner of ways, The one is when we oppose ourselves against the Magistrates of the common wealth, whom he hath set over us for to rule & govern us For to resist them is to resist God himself, as Paul doth show in Rom. 13.1.2. Another is when we do oppose ourselves against the Ministers of the Church, whom he hath raised up to teach and instruct us. For to resist them is to resist God himself, as Christ hath taught us in Luke 10.16. The third is when we do oppose ourselves against the word of God, and such heavenly ordinances of his as he hath bestowed upon men for his own worship, and the salvation of man's soul. For to resist them is to resist God himself, as Gamaliel doth insinuate in the place of the Acts. before quoted. The fourth and last is, when we do oppose ourselves against the children of God, and the members of lesus Christ. For to resist them is to resist God himself, as Zecharie doth declare, in Zech. 2.8. All these ways do men in every place almost lift up themselves against the Lord: but beware we that we join not with them therein; but let us carry ourselves holy and reverently in all these respects, as we ought to do: otherwise we shall be crossed in our purposes, and pay most dearly for it at the last.  
The third and last is to comfort us, who have such a strong and wise God on our side, that nothing can prevail against him. It is a great comfort unto a man to serve such a master as will always take his part, & see him wronged by no man: but then especially is his heart exhilerated with much joy & alacrity, when he doth understand that none is able to make his part good with his master, but he doth always prevail against all. What a consolation then and joy of spirit ought it to be unto us, seeing our master & Lord whom we serve, is not only omnipotent in himself, being stronger than all, but also so loving to us, that he doth always take our part, and so assist us from time to time, that we shall still overcome our foes, and not be vanquished by them? Oh let us ponder often on this point. For it will be a good cordial medicine unto us in all diseases whatsoever, and it will revive us like Aqua vitae or rosa Solis when we are ready to faint or sink.  
Hitherto you have heard a description of the Lord in regard of that which his enemies do to him. Now you must mark how he is described in respect of that which he will do to them. And that is also two manner of ways, the one is by his works, the other is by his words: by his works in the first verse, and by his words in the fixth verse. His works contain his anger against them, and the effects thereof, which are fearful plagues tormenting them. The speech is allegorical and drawn from man, as was touched before: for the Prophet doth speak of God according to man, and as he is well able to conceive of him: not that there is any passion of choler or anger in God, as there is in man (for he is free from all passions whatsoever;) but the meaning is, that God was much offended with them for their rebellion, and so are displeased with them for it. And whereas man is angry and wrathful, he will strike and lay on, and take revenge upon such as do offend him: so the Lord would be revenged upon them, and plague them according to their deserts, as being highly offended with them for their evil ways and rebellion against him. Then shall he speak unto them in his wrath (saith the Prophet) and vex them in his soar displeasure. That is, over & besides his former deriding of them, or laughing at them, he shall be exceeding much offended with them, & in his soar displeasure against them he shall confound them, & and bring such judgements upon them, that they shall be vexed with the cruel pain and remediless grief thereof. So then here is set down how the Lord takes the matter at his enemies hands, and how they shall speed for the same; though he doth laugh, yet he is angry, and much offended with them for it; and though they be many & great ones, yet they shall not escape unpunished, but be plagued according to their wretched ways. For Gods speaking here unto them is not by word of mouth, but by stroke of hand. Sometimes he speaks by word of mouth unto men, as he did heretofore by his Prophets and Apostles, and as he doth still unto us by the holy Scriptures, and the faithful expositors thereof. Otherwhiles again he speaks to men by the strokes of his hand, as ever he hath done, and daily doth, when he doth punish them for their sins, and lay some judgements upon them for their iniquities. Of this manner of speaking doth Elihu make mention in job, cap. 33. vers. 14. and so forward, where he doth show, that God doth not only speak to men by dreams and visions of the night, pulling them as it were by the ears, and leaving even in their minds an impression of those great punishments which hang over their heads, to this end, that he might warn and teach them, to lay aside those things which they were intended to do, and that he might for bid them to continue in their wicked enterprises: but also when man will not take heed by these warnings, he goeth on the second time to speak unto him by his strokes and judgements, in laying some grievous sickness upon his body, whereby he is brought as it were to death's door, being daily tormented with grievous pain, even as he lieth on his bed, and being so changed through leanness, and the rage of his disease, that he is rather like to them that lie in the grave, then to any of the living.  
Now after this manner is the word here to be taken, as the circumstance of the place doth show, and as the words following do declare. And the word also here used in the Hebrew tongue, called jedabber, coming of the root Dabar, doth signify as well to destroy (as some judge) as to speak. So that a man may translate it (if he will) after this sort: Then shall he destroy them in his wrath, and vex them in his sore displeasure. But howsoever, you see the sense and meaning is all one, and that the Prophet doth intend no other thing hereby, but to show, that they shall be overthrown, and come to some fearful ends, that did so rise up against the Lord and his Anointed, as you heard in the beginning of this Psalm. And that this also did fall out accordingly, and in the same manner, as the text doth here speak, was at large delivered unto you in my first lecture upon this Psalm, when I did run over the whole body thereof at once together: and therefore I will not now stand upon it again, but refer you only unto that which was then spoken, hoping that you have it in good remembrance still to your sweet comfort and holy instruction.  
The doctrine of the place at this time to be considered, is this, Doct. That the enemies of God's Church shall be overthrown, and be confounded by the breath of the Almighty for their rebellion against him, even as the enemies of David and Christ here were for their resisting of him. Surely as they came to fearful ends; so shall those that rise up from time to time against God's children, they, even they also, shall come to fearful ends. The Lord that is at their right hand, shall wound Kings in the day of his wrath, he shall be judge among the heathen, he shall fill and with dead bodies, and smite the head over great countries, as it is in Psal. 110.5.6. You know what God doth saith to Edom. For thy cruelty (saith he) against thy brother jacob, shame shall cover thee, and thou shalt be cut off for ever. Obadiah verse. 10. You know what God doth say of Moah, and of the children of Ammon. I have heard (saith he) the reproach of Moab, and therebukes of the children of Ammon, whereby they upbraided my people, and magnified themselves against their borders. Therefore as I live, saith the Lord God of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorah: even the breeding of nettles, and salt-pits, and a perpetual desolation; the residue of my folk shall spoil them, & the remnant of my people shall possess them. This shall they have for their pride, because they have reproached, and magnified themselves against the Lord of hosts people, in Zeph. 2.8.9.10. You know what God doth say to Abraham. I will also (saith he) bless them that bless thee, and curse them that curse thee, in Gen. 12.3. And what he saith to his whole people of Israel. Behold (saith he) I will bruise all that afflict thee, so that none shall be spared, in Zeph. 3.19. Lastly you know (to pretermit other places) what God doth to that huge army of Gog and Magog, that compasseth the Saints and holy city about, spoken of in Revel. 20.9. But fire (saith the text there) came down from God out of heaven, and devoured them. To this we might add many examples, if need did so require: as that of Egypt, who were plagued with ten several plagues from heaven, one coming after another, and in the end were drowned (the most of them) in the red sea, for setting themselves against the Lord's people the children of Israel. As that of Haman, who lost all his dignity, and the great honour which he had, & in the end was hanged upon a gallows, for seeking the overthrow of Mordecay, and those of the jews as did belong to the Lord. As lastly that (with divers others) of the whole nation of the jews themselves, who were sundry times plagued by God from heaven, and by men from the earth, and in the end came to the woefullest calamity, as ever pen did put to paper, for killing the Prophets from time to time, and for murdering Christ, and such as did appertain unto him. So that whereas they cried out and said: His blood be upon us and our children, as it is in Math. 27.25. his blood indeed fell upon them; for they were so punished for it, that they were murdered most of them at the destruction of jerusalem, their blood running about the streets like a river of water; and they are now to this day in great contempt amongst all nations; as many thousands of them also do lie boiling in hell, and there shall remain in their torments for it, for evermore. O misery of all miseries! Great was their calamity, when their city was besieged, at what time they were driven to eat the leather of their shoes, the leather of their girdles, the leather of their bucklers, and targets, the dung of their stables, and in the end their very children. Woeful was their case, when they began to issue out, compelled with famine, when they were still taken and crucified upon crosses, and gibbets set up before the walls, that they which were within might see them, and give over, but yet they would not: five hundred a day were thus hanged up, till there were neither trees to be gotten, nor any more space left to set them in. Fearful was their estate, when certain of them, getting meat for compassion sake in the camp of the enemies, were yet so persecuted with the anger of God, that when they hoped their lives were in some safety, suddenly in the night by the bloody soldiers (imagining that sure they had Gold and jewels within them, which they had swallowed to convey them for their use) were miserably slain, and slit up, their bowels taked in for that which haply was not there, to the number of two thousand in one night. Pitiful was their condition, when there was a desire to know the number of dead carcases carried out of the city, for want of burial, to be thrown into the ditches, as dung upon the earth; but the number was numberless, and no way to know it certainly, but out of one gate the keeper had noted to be carried out an hundred and fifty thousand dead bodies. Who can speak or hear of these matters, almost with dry eyes? But yet this is not the worst, for the damnation of their souls and bodies in hell doth go far beyond it, where is weeping and gnashing of teeth for evermore. Alas, alas, our hearts may break out into drops of blood, to think upon that their misery. For first, their pain there is intolerable, far worse than the burning of any fire with us, let it be a thousand times hotter than it is. Secondly it is eternal, and everlasting, never to have any end, like that fire which doth always burn, and can never be quenched. And thirdly it is continual without any intermission or ease coming betwixt it, they lying in torments every day, and every night, and not having so much as one minute of an hour in a million of years to rest in. Thus doth God speak to them in his wrath, and vex them in his sore displeasure.  
The reason hereof is this, Reason. because he is offended with them for their sin which they do commit herein against him, and hath the same in great hatred and detestation. For as David doth tell us in the 5. and 11. Psalms, that the foolish shall not stand in the Lord's sight, nor him that speaketh lies, but shall be destroyed; and that upon the wicked he shall rain snares, fire, and brimstone, and stormy tempest, this is the portion of their cup: so he doth teach us withal, what is the cause thereof, in the same places, namely this, because he is not a God that loveth wickedness nor iniquity, neither shall evil dwell with him; but he is one that loveth righteousness, and hateth iniquity, and such as work the same. The places above quoted do touch this matter, and show the particular sin, for which these judgements come. But yet a man may ask & say: Why is God so much moved for the wrongs that are offered to his children: Wherefore doth the sin committed against them, so stir him to wrath, and indignation against the offenders therein? Cannot he be quiet whilst he himself is not touched? and so lightly pass over the matter? No, no, he cannot in any sort. For if you touch them once, you touch him. He that toucheth you (saith Zechariah to God's children, in Zech. 2.8. toucheth the apple of his eye. I trow, if a man take in your eyes, you will set him further, if you can, and teach him what it is to meddle with that tender member, that is so dear unto you. So doth the Lord deal with these: because his children are dear and precious unto him, he cannot see them wronged, but must needs take their parts, and be revenged upon their adversaries for such abuses as they do offer unto them. Because thou wast precious in my sight (saith the Lord to Israel) and thou wast honourable, and I loved thee, therefore will I give man for thee, and people for thy sake, as it is in Esay 43.4. And as though this were not enough, the Prophet Nahum doth tell us, That he is jealous over his people, that he reserveth wrath for his enemies, that he will take vengeance on his adversaries, and make an utter destruction of them, coming like a fire unto them, as unto thorns folden one in another, and as unto drunkards in their drunkenness: so that they shall be devoured as stubble fully dried. Nahum 1.2.9.10. This is the cause and reason, wherefore the Lord doth so take on; in regard whereof Christ said unto Paul, when he did molest and trouble such as did believe in him, Saul, Saul, Why dost thou persecute me? as it is in Acts 9.4. taking that to be done to himself, which was done to them.  
Wherefore out of this place we may learn, Use. first to abstain from all such things as are injurious unto God's Saints, and hurtful unto such as do belong to him. What do you imagine (saith Nahum the Prophet) against the Lord? he will make an utter destruction, affliction shall not rise up the second time. Chap. 1.9. Because the Lord will destroy those that imagine evil against his people, therefore the Prophet doth think it to be mere foolishness and madness to attempt any thing against them, and good wisdom to be quiet, and to let them alone. One reason we had before for this, which is, our not prevailing against them; but this is more strong & forcible than that. For all men by nature do desire most their ease and safety, but here is a thing which will bring woe and destruction unto us: it will take away our ease and safety clean, & plunge us into a sea of miseries, vexing our souls whiles we are here, and tormenting both body, and soul, when we are gone from hence. And therefore, I beseech you (brethren) in the name of the Lord jesus Christ, who hath loved us, and given his life for our sakes, let there be none amongst us which do wish evil unto Zion, but let us love all those which do fear the Lord: if no other thing can move us to it, yet let Gods judgements which otherwise will fall upon us, bring us unto it. O remember, it is no sporting matter, to make a jest and sport of God's child: neither is it a small matter to offer wrongs and injuries unto him, but thus to do is an heinous offence, & a very dangerous matter to all those that do it. If Meroz must be cursed, & all the inhabitants thereof, because they came not forth to help God's people against their enemies (as indeed they must be cursed, according to the words of the Angel in judges, Chap. 5. vers. 23:) And if they must departed from Christ, & be cast into everlasting fire, prepared for the devil and his Angels, who do not feed the hungry, cloth the naked, visit the sick, & do good to those that are his Disciples and do believe in him, (as they must indeed departed from him, and go to that fearful place, as we may see by Matthew, Chapter 25. verse 41, etc.) How much more shall they be cursed, that do resist the people of God? and how much more shall they departed from Christ, and be cast into everlasting fire prepared for the devil and his Angels, who do rob the faithful Disciples of Christ, and offer violence and wrong unto them? Oh think on this, ye that forget God, lest he come and tear you in pieces, before you be aware, and there be none to help you.  
But to proceed on, here in the second place we may learn to be quiet and patiented, when we are molested and troubled by the wicked; we need not then to fret and chafe as many are wont to do, but to be mild, as Christ was, and to commit all unto God, as he did; according to Peter's words in his first Epistle, the 2, chapter and 23. verse thereof, with some others following; where he doth labour to draw men to the imitation of our Saviour in his suffering, that as he, when he was reviled, reviled not again, and when he suffered, he threatened not, but committed all to him, that judgeth righteously: so should they do, bearing every thing patiently, and referring it unto him that judgeth justly without any acceptation of persons. For seeing that God will revenge our quarrels, and plague our enemies to the uttermost, we ourselves may be silent and dumb, and neither move hand or tongue against them. Wherefore let us do as Paul doth advise us for to do, in Rom. 12.19. dearly beloved (saith he) avenge not yourselves, but give place unto wrath, for it is written, vengeance is mine: & I will repay, saith the Lord. If any do abuse us, deride us, or offer any wrong & injury unto us, let us not storm and fret thereat, but let us possess our souls with patience, remembering with ourselves always, that we have a sweet and gracious God in heaven, who doth behold what is done unto us, and who will also in due time be avenged upon our adversaries for it, when they shall mourn and lament, & we on the contrary side shall laugh & rejoice. That is a most comfortable saying which is in the 7 Chapter of the Prophecy of Micha, in the eight, ninth, and tenth verses, when he saith, Rejoice not against me, o mine enemy; though I fall, I shall arise, etc. I pray, read the place at your leisure, and peruse it well.  
And so I come unto the last use, which we are to make of this place, and that is, a duty which is to be performed of us. For it doth become us upon this to rejoice and to break out into praises to extol the Lord, who doth so fight our battles, and discomfit the enemy before us, in such a fearful manner, that he is wholly overthrown, and can have no rest, but lies in continual grief, and vexation of mind. O judah (saith the Prophet Nahum, Chapter 1.15.) keep thy solemn feasts, perform thy vows, for the wicked shall no more pass through thee, he is utterly cut off. And Zephany saith: Rejoice o daughter Zion, be ye joyful o Israel, be glad & rejoice with all thy heart, o daughter jerusalem. The Lord hath taken away thy judgements, he hath cast out thine enemy, the King of Israel, even the Lord is in the midst of thee, thou shalt see no more evil. Both which places (you see) do declare, that we must rejoice, and triumph in our songs of praise unto the Lord, when he doth overcome our enemies, and beat them down before us: And hereof we have many worthy examples in the holy Scriptures, I will touch only a few of them. Moses and those which came out of Egypt with him did the same, when the Lord had destroyed their enemies the Egyptians, & had drowned them all in the red sea, as we may see at large in Exod. 15.1. etc. Deborah and those which were with her & on her side, did the same, when the Lord had overthrown their adversaries the Canaanites, & had destroyed Sisera their chief captain, and all his chariots, and all his host with the edge of the sword, as it is in judges 5.1. etc. The good and holy women who lived in the days of Saul and David, did the same, when the Lord had confounded the Philistines their foes, and had brought an horrible slaughter upon them, and upon their chief champion, that great & blasphemous Goliath, that defied the host of Israel, and railed upon the God thereof, as it is evident in 1. Sam. 18.6.7. Finally, Hester & Mordecay with their people, & such of the jews as lived in their times, did the same, when the Lord had strengthened them against their opposites, and had brought an utter ruin unto their chief adversary Haman the cursed Amalekite, as appeareth in Ester 9.17. etc. So, even so, beloved, let us deal from time to time, whensoever the Lord doth give us a victory over our adversaries, and bring just and deserved plagues upon them, let us bless his holy name for the same, and rejoice greatly before him in that behalf. And so far of God's works. Now let us come to his words.  I have set my King upon Zion mine holy mountain. 
These are not the words of the Prophet, but of God himself sitting in judgement, and taking revenge upon his adversaries, that rebel against him & his anointed. Not that God shall when he doth strike them, utter these words in plain terms, and sound of voice unto them, as we do utter words, when we beat such as have offended us; but the meaning is, that they shall by their plagues & sore judgements executed upon them, feel and perceive this to be so, as plainly & as evidently, as if they heard the Lord speaking from heaven unto them by word of mouth. His destroying & confounding of them shall cry like a shrill voice in their ears, that it was he himself & no created wight, even he himself that is the God of Gods, & the Lord of hosts, that did set up David to be King of Israel, & Christ his Son to be King of his Church, whom they had so rebelliously resisted, & laboured to have displaced out of their thrones. Here is a great Emphasis, & it is as much as if he had said: What? shall I set up a King? & will you, o ye rebels go about to put him down? How dare you do this? What? shall I place one over my people, & make him to be their Lord and chief governor, & will you, ye traitors, refuse to yield obedience unto him, & join hand and head together to overthrow him, and to remove him out of his kingdom? O impiety never heard of! O wickedness most intolerable! Know you, know you, that for this cause I cannot bear with you, but I must needs speak to you in my wrath, and vex you in my sore displeasure, as now I do.  
By Zion here, his holy mountain, the kingdom of Israel is understood, if we refer it unto David; but if we refer it unto Christ, the Church is meant thereby. Zion was the city of David, and the place where his Court was usually held and kept, as it is in 2. Sam. 7.7. But here it is put figuratively for the whole kingdom of Israel, whereof that was a chief and principal part. And it is termed withal, the holy mountain of God, because it stood on high upon a mountain or hill, where the Lord did manifest his holiness unto his people, as by the presence of his ark which was there, so also by the exercises of pure religion which were held in the Tabernacle and Temple, that were built in that place, and feared upon that mountain or hill. Thus literally this place is to be referred unto David, and it is true of him, that God did set him up as King over this kingdom of Israel, as we may see in 1. Sam. 16.12, 13. But sacramentally, and after a spiritual manner these thing are to be referred unto Christ and his Church. 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 be the head and King thereof, as anon, by God's grace, shall more fully appear. And as the earthly Zion was termed the mountain of God's holiness, so may this heavenly. Zion well bear that appellation or name. For I. it is most like unto a mountain: then 2. the Lord doth manifest his holiness more there then in any other place. It is most like a mountain in 3. respects. First, for the exaltation and supereminency of it: for as a mountain is an high place above other places, so the Church of God is exalted above other congregations; and that for God's delight in it, and most excellent blessings upon it, which are either present, or to come. Secondly, for the manifestation and aptness of it: for as a mountain is in open sight & view of all men: so the Church of God stands in the eyesight of all people, & every man's eye is bend to mark diligently what they do, as his ear is open to listen to that which they speak. Thirdly, for the strength and stableness of it: for as a mountain is a strong thing and unmovable: so the Church of God is so strong and invincible, that all the powers of the world, and of hell below cannot overthrow it, but it shall remain firm and stable (notwithstanding the same) for evermore. I beseech you by the way, make use of all these things. By the first, look upon your honour and great advancements, whereunto you are exalted above all others. As Solomon saith in the Proverbs 31, 29: Many daughters have done virtuously: 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 up above them all. By the second, be moved to have an holy care of your lives, that you may walk circumspectly at all times in the ways of godliness, & that your light may so shine before men, that they may see your good works, and glorify your Father which is in heaven. And by the third and last, be secretly comforted, and grow to a full resolution, that nothing shall be able to separate you from the love of your God, but that you shall remain firm and stable in his favour for evermore.  
Now for the other point, as the Church is like to a mountain, so it is holy, as the mountain Zion was. First, for the Lords being in it, who is holiness itself: for though he be in all the world, yet he is more especially in his Church then in any other place beside, according to that in Psal. 68.16. and 48.1.2. Secondly, for the holy exercises of religion, and the goodly works of God's worship which are found therein: for there is prayer, singing of Psalms, reading and preaching of the word, receiving of the Sacraments, and the like; all which are works of holiness and purity. Lastly, for the sanctification of men and women, which are therein: for they are not profane and licentious, as in other places, but they are sanctified & made holy by the blood of Christ, & the working of the Spirit. Our of these things also, gather some short notes as we go along. Let the first of them make you rejoice & be glad, that you have so good a God, that though he be full of majesty & glory, yet he is content to come home to your houses, and to dwell in the chambers of your souls, and there to quiet himself in your love and to rejoice over you with joy, as Zephany doth speak in Zeph. 3.17. As Elizabeth said, when the virgin Mary came to her: Whence cometh this to me, that the mother of my Lord should come to me? Luke. 1.43. so may we say at the Lords coming to us: What a favour and dignity is this, that the Lord of heaven and earth should thus come to us? Let the second of them stir you up to frequent holy exercises, and to throng to the house of prayer, and to such places where the Lord is rightly worshipped. As the nations say in Mich. 4.2. Come, and let us go up to the mountain of the Lord, & to the house of the God of jacob: so let us say, Come, & let us go to the Church & congregation of God, to prayer, 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 & holiness which ought to be in you, that so you may never give rest unto your eyes until you see yourselves washed from your sins by the blood of Christ, & made holy in some part by the sanctification of God's spirit, whereby you may be able to go boldly unto the throne of grace to receive mercy, & to find grace to help in time of need. That as Paul did say of the Corinthians when they were changed from bad to good: And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the spirit of God, as it is in 1. Cor. 6.11. so may you say of yourselves: And such were we ourselves once, even bad and most wicked persons; but blessed be God we are now changed, and made better: our sins are washed away by the blood of Christ, and the spirit of God hath begun to renew us in some good part.  
Leaving these things for the meaning of the words, and some short annotations upon the same, let us now come to the main doctrine of the place, and in few words it is nothing else but this, Doct. that Christ our Saviour did not take this office upon him to be the King of the Church, but was lawfully called thereunto by God his Father, and not by any created power whatsoever. This he confesseth of himself in john, Chapter 6. verse 27. Where he doth endeavour to draw men from a greedy hunting after the food of the body, unto a careful seeking for the food of their souls: saying, Labour not for the meat which perisheth, but for the meat that endureth unto everlasting life, which the Son of man shall give you, for him hath God the Father sealed. He hath chosen him for this purpose, and set his mark and seal upon him, as designing him over this work and business, which is to be performed alone by him, and none else. And this also he doth prove in the fourth chapter of the Gospel according to Saint Luke, by a testimony out of Esay, chap. 61.1. etc. where the calling of the Messiah is excellently and at large set out unto us. But the Apostle Saint Paul (not to stand upon other places) doth make this point most clear and evident unto all persons, in the first chapter of his Epistle to the Ephesians, beginning at the twentieth verse thereof and so forward, & in the second chapter of his Epistle to the Philippians in the ninth verse thereof, with others following. For in both these places you shall find, that as Christ is exalted above all the creatures in the world, and made the supreme head of the Church, both warring in earth, & triumphing in heaven; so he was raised up hereunto by God his Father, he making him thus the universal governor of all the world. So that look what the Author to the Hebrews said of Christ in regard of his Priesthood, that he took not to himself that honour to be made the high Priest, but he that said unto him, Thou art my Son, this day begat I thee, gave it him. Heb. 5.5. So may we say here of him in regard of his kingdom, that he took not this honour to himself, to be made the supreme King of the Church, but God that sitteth in the heavens, and hath his enemies in derision, gave it unto him: but somewhat more of this hereafter when we come unto the 8. verse of this Psalm.  
Reason. But why did God (may you say) set up Christ and make him thus the King of his Church? Wherefore did he not make choice rather of some Angel or Archangel, or of some Emperor, or great state of this world? Because none of them were fit for this office. As no man was worthy to open the book, and to loose the seals thereof, which john saw in the right hand of him that sat upon the throne, but only the Lion which is of the tribe of judah, the root of David, as it is in Reu. 5.1. etc. So no creature was found fit for this office, whether in the heaven above, or in the earth beneath, save jesus Christ our sweet Saviour, and the blessed Son of God; and therefore God his Father did make choice of him before all others. But why was he fittest for this office, may you further say? For two causes, the one is in regard of his Person; the other of his qualities belonging unto his Person. For his Person, because he is not only man, as many others are, but also God, as none else besides him is, and thereby is made able to weald such a great & mighty kingdom as he hath. Otherwise it is impossible that he should rule his people according to his will, and subdue his enemies, to make them his footstool, considering that they are Principalities and powers, and the greatest Potentates of this world. For what man or Angel is able to overcome all the devils in hell rushing upon him at once together? and to withstand the whole army of mankind, assaulting him together with them, with their whole power and force? Surely none: he must be a God that must do it. And therefore was Christ chosen for this purpose, who is a God, as well as man, for his qualities belonging unto his Person, because he is endued with most singular gifts and graces fit for government. jethro in his counsel to Moses, required but four things in a Governor, namely, courage, the fear of God, true dealing, and the hating of covetousness, as we may see in Exod. 1 S 21. But here in Christ (the chief governor of all) we shall find as many more; for besides these four, you shall have in him four more, namely, wisdom, diligence, bounty, and love. So that in number there are eight. The first is courage, for he fears no man, as being the Lord of Lords, & the God of Gods, according to his name, which is written on his garment and thighs, in Reu. 19.16. The second is the fear of God, for he reverenced his Father, and was obedient unto him, even unto the very death of the cross, Phil. 2.8. The third is justice or true dealing, for the Sceptre of his kingdom, is a Sceptre of righteousness, and he himself is one loving righteousness, and hating iniquity, Heb. 8.1.9. The fourth is, hating covetousness, for he never received any bribes or recompense for all the cures he did, but he became poor, that he might make us rich. 2. Cor. 8.9. The fift is wisdom, for in him are hid all the treasures of wisdom and knowledge. Col. 2.3. The sixth is diligence, for he was so painful, that he traveled from place to place to do good, and left his own food to go about his Father's business, joh. 4.34 And he is brought in by john in the Revelations, Chapter 1.13 standing in the midst of the seven Candlesticks (which are the seven Churches) & there busily occupied in governing them, as a man is, when his garment is about him, and trust up with some girdle, that it may not trouble or hinder him in the execution of his business. The seventh is, bountifulness or liberality, for he doth not impoverish his subjects, by exacting of them grievous subsidies and taxes, but he doth greatly enrich them, by bestowing large gifts and benefits upon them. Ephe. 4.7.8. etc. The last is, love or mercy, for he doth bear that kind affection towards his people, that all their miseries do touch him, Heb. 4.15. and for to do them good he was content to die for them, Ephe. 5.2.25. Where all these things do concur & meet together, there is a party well qualified for government. A man may be courageous, yet not fearing God; if fearing God, yet not dealing truly; if dealing truly, yet not hating covetousness; if hating covetousness, yet not wise; if wise, yet not diligent; if diligent, yet not bountiful; if bountiful, yet not loving; if loving, yet not courageous. But where shall all these be found together? Surely in none, but in Christ jesus: for in him they are in the highest degree of perfection, and therefore did the Lord make choice of him before all others to go in and out before his people, and to be the Head or governor of his Church.  
Here we must take heed of some abuses, Use. we must not collect from hence, either that Christ is inferior to his Father, or that he was made King as he was God; for he is equal with his Father in glory & Majesty touching his divine nature or Godhead, as the Apostle doth show in the beginning of his 2. chap. to the Philippians. True it is, that he is inferior to his Father in respect of his human nature, and as he is man; but not otherwise as he is God, & of the same substance or being, which he hath together with the Father from all eternity. Again, whereas he is made King, this is done in respect of both his natures together, as he is God-man, and Man-God; and not simply in respect of one of them alone; for so to affirm of either of them, were absurd, if not blasphemous.  
But leaving the abuses, the true uses are these. First, hereby we may learn to reverence Christ the more, because he is established in his throne by his Father, For if David were pricked in heart only for cutting of saul's garment, who was a wicked man, and his deadly enemy too, because he was the Lords anointed; with what reverence and care should we carry ourselves towards Christ jesus our Saviour, who is holiness and righteousness itself, and one that loves us well? seeing the Lord hath anointed him, and made him to be our King. But alas, our carriage is such towards him, as if he had usurped this place unto himself by tyranny, or were set up in his throne by some created authority: but let us look to ourselves, and amend this our fault.  
In the second place here we may learn, that seeing God hath set up his Son in his kingdom, he will still defend him and aid him in the same, as also bring fearful judgements upon all such as shall go about to resist him. And this is the chiefest end wherefore this sentence is here alleged, and therefore let all men take heed what they do; and let all those know also who are in lawful authority, that so long as they carry themselves worthy of their places, the Lord will always stand about them for their defence and protection, as here he did about his Son Christ, and blessed David, the King.  
Lastly, here we may learn by the example of Christ, that it is not good to run into a calling, but to stay until the Lord doth place us in the same, A great complaint is made in jeremy by the Lord against men in this respect, that they did run before that he did send them, as we may see at large in the 23. chapter of jeremy. But beware we that we do not the like. For shall Christ that had the Spirit of God without all measure, stay and wait his Father's leisure? and shall we mortal and sinful creatures, who have not the Spirit almost in any measure, yet run and go before our commission is drawn out and sealed by the Almighty? More things might be spoken upon these matters, but let these short observations minister an occasion unto you, to contemplate more at large upon these points.  
The end of the fourth Sermon.   

THE FIFTH SERMON upon the second Psalm.  PSAL. 2. VER. 7.8. & 9 
I will declare the decree: that is, the Lord hath said unto me, Thou art my Son: this day have I begotten thee.  
Ask of me, and I shall give thee the heathen for thine inheritance, and the ends of the earth for thy possession.  
Thou shalt crush them with a sceptre of iron, and break them in pieces like a potter's vessel.  
IN the former verses mention was made of God the Father, whose majesty and power was excellently set out, for the confounding of such wicked adversaries, as did rise up against him. But now these verses do entreat of God the Son, who is also most lively described in the same, by a certain invincible power and majesty, as being one sufficient to overthrow all such resistance as is made against him. And that his enemies might be daunted the more, as his friends receive the greater joy and consolation, he comes in himself speaking and uttering his voice unto them, declaring plainly amongst them all, what is the very decree and ordinance of God his Father concerning him and his kingdom; the sum and substance whereof he tells them is this: The Lord, the great God of heaven, who hath created all things, and who doth continually preserve the same, he, even he, said to me, Thou art my son, yea my natural and only son, most dear and precious unto me. Thy works, which thou dost continually, in working strange and admirable miracles do show, that I have begotten thee: but chief that day is an argument thereof unto all the world, wherein thou didst arise from the grave, and return again from death unto life. And because thou art so near unto me, and one on whom I have set my whole delight and pleasure, ask of me, what thou wilt, and thou shalt have it, I will not say, to the half of my kingdom, but to all my kingdom: if thou shalt ask the whole, I will bestow it upon thee; yea I will give thee all power both in heaven and in earth, and thou shalt reign, not in a small compass alone, but in a most spacious and large circuit, even throughout all the world from the one end thereof unto the other. And whereas there are many rebels and traitors, that do daily rise up against thee, thou shalt not take pity and compassion upon them to forgive them, but thou shalt punish them thoroughly according to their deserts; with thy sceptre, or mace of iron, wherewith thou art armed, thou shalt destroy them. And herein deal thou with them, as the potter doth with his vessel; as he doth dash that all to pieces, when it is once broken, and serviceable for no use; so do thou so confound them, that they may lie still in their miseries, and never have any hope to recover themselves again, or to repair such ruinous breaches as thou dost bring upon them. Thus runneth the paraphrase of this place. Wherein you have nothing else to remember in sum, Sum. but a description of jesus Christ, the second person in the Godhead, who is our sweet Saviour, and blessed King. In which description observe two things. The first is the person, that doth publish the description. The other is the parts, wherein this description doth stand.  
The person that doth publish the description, is Christ himself, expressed in these words, I will declare the decree, or rather, as it is in the Hebrew text, I will speak or declure according to the decree and ordinance, El hhok. There are certain decrees and ordinances established by God touching the person of Christ and his government: Now according to these will Christ speak, and not otherwise. You must not here conceive that some other person is brought in speaking, but that it is Christ himself, and none else but he. True it is, that David did utter them as he was a type and figure of Christ, but Christ himself as he was the body and truth, and so the words are properly and in truth itself to be referred unto him. Behold, he takes upon him (as it were) the part of a faithful Prophet, to make known his Father's will unto mankind, in respect of himself, and his ways. I beseech you, mark diligently how he doth it. It is not according to his own fancy (as we often speak,) but it is according to his Fathers own decree and appointment, without all deceit or fraudulent dealing whatsoever; there is no adding, nor detracting, no chopping or changing found in him, but all things are faithfully delivered according to the truth itself. A worthy thing to be thought often on, and evermore to be had in good remembrance by all sorts of persons, but chief by the Ministers of the Word, who ought to be faithful in their offices, as Christ was in his; and not to make merchandise of the word of God, but as of sincerity, & as of God in the sight of God, to speak in Christ jesus; as the Apostle Saint Paul doth speak in his second Epistle to the Corinthians, the second chapter and the last verse thereof. At all times should men look most carefully to this: but much more now in these corrupt and rotten days of ours, wherein the Lords ordinances are beazelled, and his most sacred Oracles turned up and down, like a nose made of wax, as pleaseth the wicked humour of many a sinful man: but beware we, beware we of such cursed and satanical dealing. If we speak at any time, let us speak with all reverence, as doth become them, who utter the words of a mighty God, and according to the truth itself, and not otherwise. So shall health be unto our navel, and marrow unto our bones, when others are perplexed with intolerable woe and pain. I might have made a long discourse of this matter, as being a very fit subject to be stood upon in our licentious times; but thus shortly I pass it over, as intending only to stand most upon those points, which are most intended by the Spirit of God himself, and not to do, as many are wont to do, upon every small occasion, to wander abroad from my text in hand.  
Two questions here may be moved; the one is, whether Christ did thus publish the decree and appointment of his Father, touching himself, and his kingdom, as here he doth say, he would do. The other is, for what causes he would do the same, and for what end and purpose. Touching the former of these two, we find in the story of the Evangelists, that he did do it, according to the tenor of the text here in hand. For they do show, how he did confess and declare abroad, that he was the Son of God, that all judgement was committed unto him by his Father, that he was a king, that all power was given unto him in heaven and earth, that he was the Messiah or Anointed, whereof Esay did speak in the 61. chapter of his prophesy, and the beginning thereof: that he was the bread that came down from heaven, and the party whom his Father had sealed, for the bringing of everlasting life unto mankind. These and the like things do they report of him, as you may see by john, the 5.6. and 18. chapters thereof. By Luke the 4. the 22. and 23. chapters: and by Math: 16.21.26. and 27. chapters thereof. Read these places (I pray) at your leisure, and acknowledge the truth of this point Now for the other, Christ might do it for many causes. First, that he might bring men into the greater and more willing subjection unto him, according to the speech of the householder in Math. 21.37. But last of all he sent unto them his own Son, saying: They will reverence my Son. Secondly, that he might leave men without all excuse, and make them unable to answer for themselves at the day of judgement, if they did not obey him, and do according to his commandments: according to his own saying in john, chapter 15. and verse 22. If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for their sin. Lastly, that he might comfort and strengthen them that did rely upon him, against the rage and fury of the world, as also against the malice and power of Satan himself, according to that which is in john, chapter 16. verse 33. These things have I spoken unto you, that in me ye might have peace, in the world ye shall have affliction, but be of a good comfort, I have overcome the world.  
Having thus in few words answered these questions, which tend to the clearing of the text, and the confirmation of that truth, which is included therein; let us now come to the main doctrine of the place. And that in few words standeth thus, namely, that it is the part and duty of men in authority, to stand upon such gifts and callings as God hath bestowed upon them, according unto the example of Christ here. For as he did the same, so must we do it, by virtue of his commandment in Math. 11.29. Take my yoke on you, and learn of me for I am meek and lowly in heart, and ye shall find rest unto your souls. So did Moses, when he came unto the children of Israel, to deliver them out of their bondage, and stood before Pharaoh the King of Egypt to crave leave for a free passage for them. For he did not only make it known unto them all, how God had called him to this work and business by word of mouth alone, declaring what matters had passed betwixt him and God; but also by works and deeds, doing strange and admirable miracles daily in their sight, as we may see at large in Exodus from the latter end of the fourth chapter thereof, and so forward for many chapters together. So did David, when Michall his wife did mock him, for dancing in a linen Ephod before the Ark of the lord It was (saith he in 2. Sam. 6.21. before the Lord, which chose me rather than thy father (for she was saul's daughter) and all his house, and commanded me to be ruler over the people of the Lord, even over Israel, and therefore will I play before the Lord. So did Amos, when Amasiah the Priest of bethel went about to persuade him to fly away out of the land of Israel unto the land of judah, and there to eat his bread, and to prophesy, but not to prophesy any more at bethel, where was the king's chapel, and the king's court. Then answered Amos and said to Amasia, I was no Prophet, neither was I a Prophet's son, but I was a herdman, and a gatherer of wild figs; and the Lord took me, as I followed the flock, and the Lord said unto me, God, prophesy unto my people Israel, etc. Wherein you see he doth stand stoutly upon his calling, and doth press it well to stop such a caytifes mouth, as that Amaziah was. This is in the 7. chapter of Amos his prophesy, and the 12. verse thereof, with some others following. So in a word did all the Prophets from time to time, as is apparent in their prophecies.  
This was a common phrase or style with them: The burden of the Lord, or, Thus saith the Lord of hosts: or, The word of the Lord came to me. As jeremy saith: The words of the Lord that came to jeremy the Prophet, in jeremy 47.1. As Hosea saith, The word of the Lord that came unto Hosea the son of Beeri, Hos. 1.1. As joel saith, The word of the Lord that came to joel the son of Pethuel. Io. 1.1. As jonah saith, The word of the Lord came also to jonah the son of Amittai, jonah 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 press his calling oftentimes, and standeth very stoutly upon the same, to the defiance of all his enemies, & to the comfort of all such as did cleave fast unto jesus Christ, & such doctrine, as he did deliver unto them in his name. But amongst all other places I commend unto you at this time only three: the first is in the 26 Chap. of the Acts of the Apostles, where he did answer for himself before Agrippa the King. The second is in his second Epistle to the Corinthians and eleventh Chapter, wherein he doth make a comparison betwixt himself and other Apostles, and doth prefer himself before them all. The third is in his Epistle to the Galathians and the beginning thereof; where he proves, that his doctrine, which he had taught the Galathians, was not human, but divine, he being taught the same by the revelation of jesus Christ, who called him immediately from heaven to be an Apostle, and so had his office not from man, but from God, as also his Gospel, or the doctrine which he taught them. Thus you see good men from time to time, have stood upon their places and callings.  
And the reasons also wherefore men should do it, are these. Reasons. First, that none through ignorance might contemn them, or set light by their callings, but have them in good veneration according to their worth and excellency. A man may pass by a king without any reverence done unto him, if he know him not; & the country peasant (we know) doth trample many an wholesome herb under his feet, (which the skilful Apothecary doth gather up, and make good reckoning of) because he knows not the virtues and medicinable uses thereof, as the Apothecary doth. And so may men be despised, and their callings be passed over without due reverence and obedience yielded unto them by others, unless they know what they be, and wherehence they have their authority; & therefore it is good that the same should be made known unto them.  
Secondly, that all persons may be left without excuse, and have their mouths stopped, if they shall rebel and disobey; for than they cannot plead ignorance, and say, We knew not that they came from God, or had lawful authority committed unto their charge, to do those things which they took upon them for to do. As God doth make himself known by the visible creatures of the world, to leave all mankind without all excuse, which will not fear and worship him: so the same God will have men to go in his name unto others, and to make known their authority and callings, that if they will not obey, they may be left tongue-tied (as we say) and without any answer for themselves; as we may see in Ezechiel, Chapter 2. verses 4.5.6. Say unto them: Thus saith the Lord God; but surely they will not hear, neither indeed will they cease, for they are a rebellious house; yet shall they know that there hath been a Prophet among them.  
Thirdly, that they might approve and justify themselves in their ways, and stop the malignant tongues of their adversasaries, who are ready wrongfully to accuse them, as if they usurped their places, and did things without lawful authority from above. For as Zidikijah smote the Prophet Michaiah on the cheek, and said, When went the Spirit of the Lord from me, to speak unto thee? as it is in 1. Kings 22.24. so from time to time do many arise up to impeach the credit of those whom God hath raised up, and to make the world believe, that the Lord did never bestow those places of dignity upon them, which they do challenge unto themselves. For as Paul and the rest of the Apostles together with the Prophets and others, found this oftentimes too true (as we say) in regard of themselves: so Jude doth show in his Epistle and eighth verse thereof, that there are many wicked dreamers, that do despise government, and speak evil of them that are in authority.  
Lastly, that they might put courage into their own hearts, and with due care and conscience go about the works of their callings, not fearing what man can do against them, but looking always upon God, who placed them in their rooms, and who will never fail them, unless they be wanting unto themselves therein. For as the Spirit of God came down upon Cornelius & his friends whiles Peter was speaking unto them, as it is in Acts 10.44. so whiles they do meditate upon their places, and are pressing the same unto others in a zeal towards God, and in a care to do them good, a certain heavenly courage, and boldness from above comes down into their souls, whereby they are made more stout and valiant, then ever they were before, and do become in this respect like unto the fire, when it is blown with the bellows, that doth burn more and more. So that here are four reasons to move men to respect their callings, and to stand fast in the defence thereof, whereof two of them do concern others, and the other two themselves.  
By this we are taught, Use. first, to examine ourselves what gifts and callings we have of God, that so we may be able to stand upon them, when any just occasion is offered unto us thereunto: for all men have not their callings from God. The Lord (speaking of the Ministers of the word) doth complain in the 23. chapter of the Prophecy of jeremy, that many did run, whom he did never send; and making mention of Kings in some other place, he doth say, that they did reign, but not by him. And surely daily experience doth teach us, that many of them do usurp that authority to themselves (as Athalia the Queen did, of whom you may read in 2. Chron. 22. and 23. chapters thereof) whom the Lord did never establish in their throne by his kind & loving 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 upon the same, and labour with all care & conscience to discharge it in the fear of the Lord? The answer is, that ye may know it by four things. The first is by his mind, with the which he did enter into it. The second is by his ability, whereby he is enabled to discharge it. The third is by the liking of the people, by whom he is approved for it. And the fourth and last is by his success, whereby he doth prosper and do good in it. For if he shall find these four things in himself; first that he entered into his calling not with a corrupt mind, as for honour, praise, gain, or the like; but with a single heart & desire to glorify God and to do good to his people. Secondly, that he hath graces and gifts sufficient for to discharge those duties which are required at his hands. Thirdly, that he be approved of the Church or common wealth, wherein he doth live, they outwardly bestowing this calling upon him. And lastly, be assisted from time to time by the gracious hand of the Almighty, to have good success in his calling, and to prosper therein; doubtless than he hath his calling & office from God himself, and not from man alone.  
Secondly, by this, we are taught to judge charitably of all such as do speak largely now and then of their own gifts, and those places wherein the Lord hath set them. For here we may see, a man may do it with a good soul, and discharge but an honest & godly duty in so doing it. True it is as Solomon doth say in Prou. 27.2. Let another man praise thee, and not thine own mouth, a stranger and not thine own lips. For is not seemly for a man to praise himself; but yet a man may stand upon his calling, and publish abroad such gifts as the Lord hath bestowed upon him. For this is not to praise himself, but rather to praise the Lord, and to bring honour unto his name. Yea the case may so stand, as we may see by Paul's words in the 11. Chap. of his 2 Epistle to the Corinthians, as in other places also, that a man may praise himself with his own mouth, and set out his gifts and graces to the uttermost, and yet be no transgressor of salomon's precept therein. For Solomon there doth mean such a praising of ourselves, wherein we aim chief at our own glory: but there is another praising of ourselves, wherein we have not so much an eye to ourselves, as unto the Lord and his honour, and the good of all such as do belong unto him. Now if any shall praise himself after this sort, we are to think reverently of him, and not to censure him, as a proud and vain glorious person for it, no more than we do humble and blessed Paul, who did the like.  
Lastly, by this, we are taught, what we ourselves should do, in these wicked and unbridled days of ours, wherein many ungodly persons do take upon them, to condemn us much, and to lay slanderous things to our charge, whereof we are clear and innocent. The Brownists (or Separatists, as they call themselves) to make instance in one point alone, do accuse us, 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 chief enemy of God. But we must not let them go on thus still, with their vile and slandering speeches against us, but display unto them their abominations, who do so unchristianly, & beyond all the bounds of holy charity, condemn us: & prove, that we are the Lords own inheritance, and the people whom he hath chosen unto himself, to have his holy name called upon amongst us, and that our Ministers are his true and faithful servants, 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 congress with them about the same; but now at this time we have other matters in hand: yet I will press one argument, and so leave them. It standeth thus: Wheresoever the word of God is so preached, and the Sacraments so celebrated, that by their means a true and sound conversion is wrought in the hearts of men towards the Lord Almighty, that they do believe in him aright, and walk with careful souls in the paths of his commandments to bring honour unto his name, & to attain blessedness for themselves, there (there I say) is the true Church of God, and there also are his faithful and trusty Ministers. But here in England with us, the word of God is so preached, and the Sacraments so celebrated, that by their means a true and sound conversion is wrought in the hearts of men towards the Lord Almighty, that they do believe in him aright, and walk with careful souls in the paths of his commandments to bring honour unto his name, and to attain blessedness for themselves. Therefore here in England is the true Church of God, and here also are his faithful and his trusty Ministers. When they shall answer this argument, I will frame some more for them to work upon: but I think that will never be; for they cannot answer, it is so strong & invincible, and a knot so hard twisted, that they cannot by any means unloose it.  
Thus far the publishing of God's decree hath stretched itself. Now let us 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 seventh 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 proved, that he is his Son. He is the Son of God, this is set down in these words; That is, the Lord hath said unto me, Thou art my Son. For by the name Lord, here, God the Father, the first Person in the Trinity is understood: he said unto Christ, Thou art my Son. He said it also unto David, as unto the type and figure, for he was also God's Son by creation, as also more chief by adoption. But yet this was chief spoken by God the Father unto Christ, as unto the body & truth itself. But how is Christ his Son, may you say? The answer is, not by creation, as all are, nor by adoption as many are; but by nature as none is: whereupon he is called his only begotten Son oftentimes in the word, & namely in joh. 3.16. where our Saviour doth tell us, that God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. So that then out of this place we may learn this doctrine, Doct. that jesus Christ our Saviour and redeemer, is not a bare & mere man as we are, but he is also God, as being the true and natural Son of the Almighty. This the Lord himself did confess of him oftentimes: saying, This is my well-beloved Son in whom I am well pleased, as it is in Math. 3.17. and Math. 17.5. And Paul speaking of him: doth say, That he is a God over all, to be blessed for ever, in Rom. 9.5. john also writing his story, doth ascribe as much unto him in the entrance thereof: saying, In the beginning was the Word, and the Word was with God, and that Word was God. The Scripture is full of many testimonies in this behalf, but I will pass them all over, as knowing that this is an article of your faith, and a matter nothing doubted of amongst you. For I do persuade myself, that all of us do hold and believe that Christ is God, and the natural and only begotten Son of the Almighty. But yet peradventure you see not clearly the reasons, why he is such an one, & therefore I will shortly touch them, and lay them down before your view and consideration. In number they are these.  
First, Reasons. that he might be able to undergo the wrath of the eternal God, who was offended with man for his sin, & to bear that intolerable burden, which he should lay upon him for man's transgression; which would crush all the creatures in the world to pieces, it being infinite like unto him, from whom it did proceed, who was infinitely offended with us for our offences. For there must be always a proportion between the sin of man, and the punishment of his sin, else justice hath not her full stroke and working.  
Secondly, that he might be able in man's nature and name to fulfil the whole law of God, and every jot and point thereof, and not to fail in any; that so we thereby might live, and have a free passage into heaven, to reign with God there in happiness for ever, according to the tenor of the law, Do this, and thou shalt live. For no mortal man is able to do this. Surely (saith Solomon in Eccles. 7.22.) there is no just man in the earth, that doth good, and sinneth not. And as john doth say: If we say, that we have no sin, we deceive ourselves, and there is no truth in us. 1. joh. 1.8. So james doth say, that in many things we sin all. jam. 3.2. including himself and all the faithful whatsoever within the compass of this his speech.  
Thirdly, that he might be able to bestow virtue & worthiness enough upon his short sufferings and obedience, that they might be available for the salvation of all the elect, and be as much in the acceptation of God, as if the elect themselves had suffered in their own persons eternally, and had been obedient unto the Almighty in all points of his law for evermore.  
Lastly, that he might be able to overmatch the devil and all other adversaries, that are against us, to deliver us out of their hands, being delivered to preserve us from them, while we are here in this world; and being preserved to bestow upon us eternal life in the world to come, when we shall reign with him in happiness, for evermore. For no creature can do these things but God himself alone. And therefore it was necessary, that the Saviour of the world should be God, as well as man.  
The consideration whereof may teach us, Use. first and foremost to condemn all such heretics, as do deny his Godhead, and say, that he is not the eternal Son of the Lord, whether they be Samosatenians, affirming him to be a bare man alone; or Arrians and Seruetians, gainsaying his coessential and coeternal deity; or Lucian's, Porphyrians, Atheists, or whatsoever else, that do withstand his divine nature, and will not have him in any case to be a God.  
Secondly, out of it we may learn, to have Christ in great regard, and veneration, adoring and worshipping him, as well as the Father, and the holy Spirit; considering that he is God, as well as they. Though we must not worship him, in regard of his human nature, yet we must do it in regard of his godhead, or divine nature. For in that respect all reverence and honour must be yielded unto him, and every knee must bow unto him in heaven and in earth. The very Angels themselves are not to be exempted from this service, but they must perform it unto him, as well as others, according to that which is quoted by the Author to the Hebrews in Chap. 1. ver. 6. when he saith, Let all the Angels of God worship him. Children of Noblemen and Princes heirs here in this world are had in great account, and reputation with all men, they are the very speech and wonder of the world, and every man must bow and beck to them. But yet alas, Christ jesus our Saviour, who is the Son of God, and the heir of all the world, yea God himself, is little regarded by most; for there are few that do talk of him, and fewer that do bow and beck to him, as they ought to do. The Lord be merciful unto us in this respect, and make us better, that so hereafter we may honour him, as it doth become us, and serve him in holiness and righteousness, all the days of our lives.  
Lastly, out of it we may observe, that seeing he is God, he is able to revenge his quarrel upon all those that do resist him, and not only to defend those that do depend upon him, but also to reward them with liberal gifts for their service, and to do them good for evermore, so that they need not to fear any thing for this world, or the world to come. A thing always to be remembered by us, lest either we lift up ourselves against him, or taking his part should faint, through the manifold afflictions, that do happen unto us for his sake.  
As thus we have heard whose son Christ is, namely Gods, so now we must mark, how it is proved, that he is God's son: and that is included in these words, This day have I begotten thee: that is, this day or time, wherein thou dost rise from the dead, and return from death unto life, have I manifested and declared unto the world all abroad, that thou art my Son, and that I have begotten thee. For so is this place expounded by Paul, even of the time of Christ's resurrection, as we may see in Acts 13.30.33. So that then there must be a distinction made between generation, or begetting itself, and the manifestation of it. The generation or begetting itself was from all eternity, but the manifestation of it was in time, and then chief, when Christ rose from the dead. For than was he mightily declared to be the Son of God, as the Scripture doth teach us. But here before we stand upon the proof itself, a few things may be observed touching the generation, or Gods begetting of his Son. For as we are to know, that Christ is the Son of God, so we are to understand in some sort, how the Father did beget him, whose Son he is said to be.  
The manner therefore of this generation in few words was this. The Son was begotten of the substance of the Father, not by any flux, as when water is derived from the head of the spring to the channel: not by any decision, as when a thing is cut in pieces: nor by any propagation, as when a graft is transplanted into a new stock: but by an unspeakable communication of the whole essence or godhead from the Father to the Son; in receiving whereof the Son doth no more diminish the majesty or godhead of the Father, than the light of one candle doth the light of another, from which it is taken. The time of this generation hath neither beginning, middle, nor end, and therefore it is eternal before all worlds. Wisdom in the proverbs (which with one consent of all Divines is said to be Christ) affirmeth, that she was before the world was created, that is, from eternity. For before the world was made, there was nothing but eternity. Prou. 8.24. Here are many things to be wondered at in this generation of the Son, and we must be warned, not to conceive it in any carnal or human manner. For there is a great difference between it, and those generations, which are found here in this world amongst us that are men. For first, in our generations the father is in time before his son, and the son is after his father: but in this generation God the Father and the Son are coeternal, and not one before or after the other for time. Secondly, in our generations the father is forth of the son, and the son forth of the father, so that they are distant in place sometimes the one from the other many a mile: but in this generation God the Father is in the Son, and the Son is in the Father, so that they are in place always together. Thirdly, in our generations the son is from his father by propagation: but in this generation the Son is from the Father by communication of substance, and not by propagation. Finally, in our generations the father doth beget the son by communicating only his seed unto him: but in this generation God the Father doth beget the Son by communicating his whole substance unto him. So that here is a fourfold difference to be found betwixt our carnal and this spiritual generation, or begetting. And therefore (I beseech you) do none of you conceive of it after a gross manner, but pray you unto God for spiritual eyes, that you may behold it. And if any of you cannot conceive aright of it, wonder at it, as at a deep mystery; but beware, contemn it not, as a thing either false or unfruitful. And so I leave it, and come to the proof itself.  
That is taken (you see) from Christ's resurrection from the dead. All the miracles that Christ did from time to time, going still beyond the reach and power of man, did declare, that he was the Son of God: yet it hath pleased the holy Ghost, to apply this chief unto his resurrection, as being a most notable argument to prove the same. For being dead, if he had not been the Son of God indeed, he had never risen again, but had perished in death. And in that the Father raised him again to life, he gave evident witness and testimony, that he was his own natural Son, and that he had begotten him from all eternity. And therefore Paul doth say, that he was mightily declared to be the Son of God by the resurrection from the dead, in Rom. 1.4. So that those that doubt, whether Christ be the Son of God, or no, they may be resolved, if they will but thoroughly consider of his resurrection from the dead. For thus they may reason with themselves: No creature that is dead and buried, can of himself rise again from the grave, and return from death unto life, but he that doth this must needs be the Son of God. But Christ jesus was dead and buried, yet he rose again from the grave, and returned from death unto life. Therefore Christ jesus is no bare creature, but he is a Creator, and the Son of the living God.  
Many things might be here observed, and stood upon concerning this point, but because they are common matters, and are included in the Article of our faith, touching the resurrection of Christ from the dead, I will pass them over, and refer them to your own private meditations. Only noting here by the way, that as God did manifest the generation of his natural Son unto the world, and did make men see, that he had begotten him, even by his miracles, and chief by raising him from the dead: so he doth continually manifest the generation of his adopted sons, and make them known to themselves, and unto others, by his holy working in them, and chief by his raising of them up from the death of sin unto the life of righteousness; as we may plainly see by many places of the holy Scripture, but most excellently by that which john hath written in the third chapter of his first Epistle, the 8.9. and 10. verses thereof. For there he doth manifestly teach us, who they be that are borne of God, and how they may be known from the children of the Devil, and that is, by their lives and conversations. For as the one of them do commit sin, who are of the Devil, so the other of them do not sin, who are of God, but they work righteousness, and become holy, as God their Father is holy: yea, as he doth further say, they cannot sin, because they are borne of God. So that then, they are not lewd and licentious, as others are, but they are sanctified persons, and such as do work out their salvation with fear and trembling.  
By this we may shortly learn two things; the one is whether we ourselves be the children of God, or no: the other is, whom of others we are to account for such. For ourselves, if we fly the corruption, which is in the world through lust, and give all diligence thereunto, joining moreover virtue with our faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love: we may assure our own souls, that we are the children of God, and that he hath begotten us unto life eternal, as Peter doth well declare in the first chapter of his second Epistle, the 10. and 11. verses thereof. For others, we are to take them only for the children of God, who walk not according to the flesh, but according to the Spirit, and do become new creatures, performing the same holy duties with us, whereof mention was made (out of Peter) last of all. But if either we ourselves or others fail herein, leading wicked or lose lives, we may tremble and fear; but we must not challenge this prerogative unto ourselves, to be called the sons of God; nor give it unto others, that are unworthy of the same. For as God is holy, so are all those holy, who are borne of him; but as for the rest who are wicked and nought, they belong to the Devil, who was a sinner from the beginning, as john doth teach us in the place before alleged. Wherefore look to yourselves, that you may be boly and righteous, rising from the death of sin, unto the life of righteousness, that thereby you may be assured, that God is your father, and that he hath begotten you: and beware also what title and appellation you give unto others, that none may be wronged, but every one may have that which doth of right belong unto him.  
Having thus spoken of the person of Christ, or his sonship: now we are to speak of his office, or princely kingdom, wherein is set down first the largeness of it in the 8. verse; then secondly, the invincible power of it in the 9 verse. In handling these things I will be as brief as I can. In describing the largeness of it, there is included a duty which he must perform, namely prayer; then the fruit of it, which is a great and large gift. I will join both these together for brevities sake. Ask of me, saith the text; these are the words of God the Father, inviting David or Christ, to ask somewhat of him, and enjoining them a certain duty to perform, if they would have their kingdoms enlarged. The words following contain the gift itself, which God would bestow upon them, upon their prayer and petition, which they should make unto him: And I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. A worthy reward of such a small duty as prayer is, and a gift (as we say) most worthy of a king. Surely as God is, such is his gift. For as he is great and mighty, so is his gift here great and mighty. It is observed of Alexander the Great, that he gave to one Perillus for the marriage of his daughter fifty talents; and when Perillus told him, that it was too much by half, he answered him, and said, If half be enough for thee to take, yet it is not enough for me to give. And in like manner, when he had given unto a poor Egyptian a rich and populous city, and the Egyptian stood all astonished at it, supposing that he had mocked him, Take (quoth he to him) that which I give thee: for if thou art Bias that demandest, I am Alexander that giveth. Thus he would give gifts according to his own ability and power. So, even so, doth the Lord our God deal here: he doth bestow his gifts according to his own ability and power. Though half a kingdom be a great gift, yet a whole kingdom is but a small gift with him. David and Christ must have more of him then that. For David (who was but the figure and type of Christ) had of him not only the whole kingdom of Israel and judah, but all the heathen also, that were round about him, as the Ammonites, Moabites, Aramites, Philistims, Amalekites, and diverse others; all which were in subjection, and became tributaries to him, as may be seen by the second book of Samuel, and namely by the 8. chapter thereof. But as for Christ (who was the body and truth) he had spacious and large dominions of him indeed. For he bestowed upon him not only one kingdom or two alone, but all the kingdoms of the world from one end thereof unto the other; as the Apostle doth at large declare in his 1. chap. to the Ephe. & in his 2. chap. to the Phil. Whereupon Christ himself spoke unto his Disciples, saying; All power is given unto me in heaven & earth; Go therefore and teach all nations, baptizing them in the name of the Father, the Son, & the holy Ghost, teaching them to observe all things, whatsoever I have commanded you, as it is in Math 28.18.19.20. Here I might stand upon the largeness of Christ's kingdom, and gather some good observations out of the universality thereof; as to show, that wheresoever we live or be, yet we are under his dominion, and are there to worship him; and that if we do once offend him, and play a treacherous part with him, there is no place of safety for us to fly unto, to escape his power and hand, as who doth reign throughout all the world, and not in some places alone, as kings here upon the earth do; amongst whom malefactors (yea most vile and notorious traitors) do escape oftentimes death and other punishments according to their just deserts, because they shift out of one man's kingdom into another. But I will pass them over to your own considerations, & come to more neceslary points for our learning.  
A duty, you see here, is enjoined upon Christ, that he must pray to his Father for his kingdom, and ask the same of him. Again a large promise is made unto him, that if he shall so do, he shall have an ample one indeed, even such an one, as shall reach from one end of the world unto the other. Upon both these brances, a man might severally insist and stand, but (as I promised before) I will conjoin them both together, that of two works I may (for shortness sake) make but one. Wherefore the doctrine (which is to be collected out of them both together) is this, Doct. that men must pray to God for benefits, and that by praying unto him, they shall obtain them. Ask (saith our Saviour jesus Christ) and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For whosoever asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened, as it is in Math. 7.7.8. Likewise james doth say (making instance in one particular, which is wisdom) If any of you lack wisdom, let him ask of God, which giveth unto all men liberally, and reproacheth no man; and it shall be given him, as you may see in james 1.5. And whereas man will not regard us in the time of need, but then begin to forsake us, when once we come into trouble and misery, though in the time of our prosperity he made much of us, and was ready to do us what good he could: it is not so with God. For if we shall pray unto him in the midst of all our calamities, he will hearken unto us, and become most gracious and favourable unto us, to deliver us out of them all, as he himself doth teach us in Psalm 50.15. saying, Call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me. By all which places (you see) it is a most clear and evident doctrine, that we must both pray to God, and that by our prayers unto him, we shall receive favours 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 giver of all things, and one, on whom our whole life, and all that we have, do depend. By prayers we shall receive benefits of him, because he hath appointed prayers as an ordinary means and second cause to convey his benefits over unto us. For as he hath appointed the end of all things, so he hath appointed also in the same decree of his, the means which are fit to bring them to the same end. And therefore seeing prayer is one of the chief and principal means, which he hath ordained for the pouring down of his gifts and graces upon mankind, it is no marvel, though by praying unto him, men do receive from time to time most rare and excellent blessings from him.  
Learn we then from hence these points. Use. First, that they are worthy of blame, who do neglect prayer, and do not power out their souls from time to time unto the Almighty, as they ought to do. It is our part to pray continually, as the Apostle doth teach us in 1. Thes. 5.17. and to watch thereunto with all perseverance, and supplication for all Saints, as it is in Ephes. 6.18. But yet alas, we do it too seldom, and some almost never in all their lives. But let us amend this our fault, and grow better in this respect.  
Secondly, that the reason, why many do receive few or no benefits at the hands of God, is this, not because his hand is shortened it and unable to do them good, but because they do not pray unto him, and ask for benefits of him. Ye lust (saith james) and have not; ye envy and have indignation, and cannot obtain; ye fight and war and get nothing, because ye ask not. james 4.2. If you say, that you ask and receive not, I will answer you with the same Apostle, and in the same place, that the cause thereof is, because ye ask amiss, as doth follow there in the next verse. Either the thing which you crave is not lawful and expedient, or your mind in craving is not earnest, or Christ is not made the Mediator, or the end is not good, or the prayer is not continual, or faith lastly is not there to present it. If these or any of these fail or be wanting, it is no marvel though our prayer receive the repulse. But let them all concur and meet together, as they ought to do, then shall we obtain of God whatsoever we will ourselves.  
Thirdly, that prayer is a most fruitful thing, and such a means, as it brings with it unto us the great and wonderful gifts of the Almighty. As it will stay the Lord from smiting, even then, when his hand is upto 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 down his mercies and benefits in great abundance upon us. For look what we do desire, the Lord is ready to grant unto us, yea he doth grant more unto us oftentimes, than we do desire. As for example, Zaccheus desired only to see Christ; but besides that, Christ called him by his name, and offered his own self unto him for his salvation, as it is in the beginning of the 19 chapter according to Saint Luke's Gospel The sick of the palsy desired only the health of his body, but he obtained also the forgiveness of his sins, as appeareth in the beginning of the ninth chapter according to S. Matthew. Solomon desired only wisdom, that he might know how to rule his people, and to go in and out before them, but as God did bestow that upon him, so he did give him also riches and honour, so that among the kings there was none like him all his days, as it is evident in 1. Kin. 3 6. etc. Lastly, jacob desired only food and apparel, when he went from his parents to Padan Aram, to fetch him a wife amongst his own kindred; but the Lord made him a great rich man, and caused him to return home again, with abundance of wealth and goods, as it is storied of him in the book of Genesis, in chapter 28.30. and 33. Well therefore might Paul say, that he that is Lord over all, is rich unto all that call on him. Rom. 10.12. And well also might David say, that the Lord is near unto all that call upon him, yea that call upon him in truth. Psal. 145.18. And as for the Lords dealing towards himself, he doth utter it in these words: Thou hast given him his hearts desire, and hast not denied him the request of his lips. For thou didst prevent him with liberal blessings, and didst set a crown of pure gold upon his head; he asked life of thee, and thou gavest him a long life for ever and ever. Psal. 21.20. etc. I pray, think deeply on these things, and let them encourage our hearts to pray still. If we were sure, that the king's Majesty would admit us always into his presence, and grant unto us whatsoever we should desire of him, I doubt not but that we should be forward, yea too forward, to go unto him often with our suits, to have benefits and high promotions from him. But such a king we have here (who is the king of kings) and shall not we then commence our suits continually unto him? and wait at the gates of his grace with our supplications a ready drawn in our hands to deliver them unto him at his coming forth? Kingdoms (we say) go not a begging, yet the Catholic and uninersall kingdom of Christ (which is the greatest of all) was obtained by begging. For he had it only for the ask. If beggars speed so well (we say again) we ourselves will beg. To conclude therefore this point, let us do it then, and run still to God begging for benefits, and doubt we not, but we shall receive them, and such large ones too, as none can be larger. For as God is greater than all, so are his gifes larger than all. Think on these things for your good; and so let us pass from this first point, whereby Christ's kingdom is set out, and come to the second, which is the invincible power thereof. For as his kingdom is large reaching over all the world: so it is powerful, being able to beat down all opposition, that is made against it. This is set down in the 9 verse in these words, Thou shalt crush them with a sceptre of iron, and break them in pieces like a potter's vessel.  
The speech is allegorical, being drawn part of it from kings (as mention is made here of a king) who are armed with authority and power to punish those that do offend, or rise up in rebellion against them; in regard whereof some sceptre (noting out the same) is wont to be carried before them: and here this sceptre is said to be of iron, rather than of gold, silver, brass, wood, or the like; because iron is the strongest and fittest to beat down all things before it: And part of it also from potters, who do many times so break their earthen vessels into pieces, which they do dislike withal, that they can never be soudred fast together again. By this then is meant, that the enemies must be destroyed, and that in such a fearful manner, as that they may never be able to recover their former estate again, or have any the least hope left unto them for the same. And mark you here, how God doth enjoin this duty upon Christ his son, and command him for to do it. There are other uses of the power of Christ. For this invincible power is granted unto him as well for the defence and good of his subjects, who are loyal and faithful unto him, as for the destruction and overthrow of his adversaries. But yet this latter is only touched here, because mention was made before only of his adversaries, and nothing was spoken of his friends. So that when the Lord doth command him to crush and break them in pieces, he doth not understand by the word or name of them, all the heathen whatsoever, which he gave unto him for his inheritance, nor all the ends of the earth, which he bestowed upon him for his possession; but he means only such rebels as did rise up against him, which were touched in the three first verses: those he must destroy, and bring to nothing, but the rest he was to favour, and to do good unto. Look then how David gave his son Solomon a charge (when he lay, as we say, upon his deathbed, and was ready to departed out of this world) touching joab (that slew Abner and Amasa) and touching Shimei (that cursed him, and threw stones at him, when he fled from Absolom his son conspiring against him) that he should not suffer their hoar heads to come to the grave in peace; as it is in the beginning of the second chapter of the first book of the Kings: So doth the Lord here give his son Christ jesus a charge, touching those as did rebel against him, that he should not suffer them to live, but utterly to destroy them for evermore, accordingly as they had deserved.  
But here two questions may be moved, the one is, whether Christ did it; the other is, the manner how he did it. For the first, it is answered in a word, that He did it, as was showed before, and therefore not now again to be stood upon. And as for the second, the manner was manifold. For some of his enemies he doth destroy with some sudden and extraordinary death. Others he doth torment with griefs and wounds of soul, which are almost intolerable, and by the means whereof they have no peace within themselves, but do lie in continual despair of their own salvation. Not a few of them are tortured in their bodies by horrible diseases, and made also desolate and poor for wealth, having no maintenance to relieve them. Thousands, and ten thousands he gives over to hardness of heart, that they commit sin with all greediness, and make themselves fat against the day of slaughter. But to pass all other ways, whether of infamy or the like, which happen unto them here in this world, that is the woefullest way of all, when he throws them down into hell, and there doth keep them in flames of fire, that cannot be quenched, boiling and roasting for evermore. And this all of them shall be sure of, as we may see in Math. 25.41. when he saith unto them, Depart from me ye cursed, into everlasting fire, which is prepared for the Devil and his angels. For as his kingdom is not of this world, so commonly are not his punishments in this world, but in the world to come, in that hideous, and ever-tormenting place.  
As we stood not upon the universality and largeness of Christ's kingdom in the former verse: so will not we stand now upon the invincible power and might of his kingdom in this verse; neither yet press any further the destroying of his enemies spoken of therein. First, because mention was made of them before; and secondly, because occasion will be offered to speak somewhat of them again hereafter in the end of this Psalm.  
Here at this time, Doct. in that God the Father doth command his Son to destroy his enemies, we may observe this doctrine, that malefactors and evil persons, that do offend, must not be spared, but must be punished, according to their deserts, and wretched ways. Betimes (saith David) will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the city of the Lord, as it is in Psal. 101.8. so that he would spare none, that were wicked and licentious, and did rebel with an high hand against the Lord. Phineas the son of Eleazar the son of Aaron, was greatly commended for his zeal towards the Lord, when he executed death upon the adulterer Zimri the Israelite, and the adulteress Cozbi the Midianite, and did run them both through with a spear, even through their belly, as they were in the tent, committing the act of their filthiness together, as it is in Numb. 25.7. etc. The law of the Lord was amongst the Israelites, and in the policy of their government (the equity whereof doth belong to all common wealth, and states of government whatsoever, though the body of that people be dissolved, and their policy came to an end) that idolaters, blasphemers, disobedient children to their parents, murderers, adulterers, witches, and other notorious sinners should be put to death, and be cut off from amongst men, as we may see at large in the book of Moses, Exodus, Leviticus, Numbers and Deuteronomie: and as for other faults, there were other punishments appointed according to the quality of the offence, and the trespass therein committed. By all which we may see, that God had a special care from time to time, that sin should not go uncontrolled, but be justly punished, according to the nature of it, either more or less, as it did deserve. In consideration whereof, you perceive, malefactors must not be spared, but be duly punished for their faults and offences.  
And the reasons hereof are four. First, Reasons. that the malefactors themselves, who do offend, may be brought to the sight of their sins, and to the leaving of them, if it be possble: for (as Solomon doth say in Prou. 20.30.) The blueness of the woundserueth to purge the evil, 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 sin to more against their own souls, or to pollute the land any longer, wherein they dwell. And this was the cause, wherefore God would have idolaters to be stoned to death, 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 learn by their examples, to take heed of the like offences, lest they be made partakers of the same punishments with them. For punishments executed upon some are oftentimes great terrors unto others, and do bridle them from their licentious ways, as daily experience and all Chronicles of the world do show. But at this time remember one example alone, and that is of the third Captain with his fifty men, spoken of in the first Chapter of the second book of the Kings; for he so profited by the judgements that came upon the two former Captains with their fifty men apiece, when fire came down from heaven and consumed them all, that he submitted himself to the Prophet Elijah, and fell to entreat him for the safety of his life, as it is in the 14. verse of the same Chapter.  
And this was the cause, wherefore God would have the judge to do unto every man, as every man thought to do unto his brother, as we may see by his words in Deut. 19.20. when he saith, And the rest shall hear this, and fear, and shall henceforth commit no more any such wickedness among you. Thirdly, that the good and innocent may not be corrupted by their company, and bad example. For as evil words do corrupt good manners, so much more do evil deeds, and bad conversation. The life and example of one incestuous man was sufficient to corrupt all Corinth. And this was the cause, wherefore Paul would have 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 leaven, that ye may be a new lump, as ye are unleavened. For Christ our passover is sacrificed for us. Lastly, that the Lords anger, who is offended with their sins and transgressions, may be appeased, and not break out against all for the same. For as the sin of man doth pollute the whole land, as the story of the Canaanites do show, Levi. 18.24. etc. and set all things out of order, as we may see by the sin of Ahab, that troubled Israel, 1. Kings 18.18. and by the sin of false apostles that troubled the Galathians, Gal. 5.10. as also by the sin of the prodigal son, which put him beside himself; for he repenting of his sin, is said to have come to himself. Luke 15.17: So it doth drive the Lord away from him, and from others for his sake, until he be duly punished for his sin, as he ought to be; as we may see most excellently in the seventh chapter of josuah. For there we find, that God did leave Israel for a time for Achans sin, but after he was put to death for the same, he did help them again, and gave them a notable victory over their enemies. And this is the cause, wherefore the Lord would have Moses to put the adulterers to death, as we may perceive by his words in Numb. 25.4. when he said unto him, Take all the heads of the people, and hang them up before the Lord against the Sun, that the indignation of the Lords wrath may be turned from Israel.  
Out of these things thus laid down, Use. we may observe many profitable things for our instruction. For first thereby we may see, that seeing malefactors must be punished, that we must not storm nor chafe, if the Magistrate and superior powers inflict upon us punishment, after that we have sinned against the laws of the Lord our God, and have transgressed the good and lawful statutes of the land. Then, than I say, we must take all things patiently, and acknowledge that we have but our due, and that our governors therein do but discharge an holy duty, which the Almighty doth require at their hands. Let children and servants (amongst others) mark this well, that so when they are corrected and chastised by their parents and masters for their faults, they may possess their souls with patience, and learn thereby to amend, and not to fall to murmurings, and discontentments, as many ungracious children and servants are wont to do. What praise (saith Peter to servants 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 shows us, that this is a necessary duty belonging to all that have offended, quietly and with patiented souls to bear such punishments, as are laid upon them for their offences.  
Secondly, by it we may see, what Magistrates and men of authority ought to do, who bear the sword not in vain (as Paul doth speak in Rom. 13.4) but to take vengeance on him that doth evil. They must not see offences committed in the land, but they must draw out their swords for the punishment thereof. A wise king (saith Solomon in Prou 20.26.) scattereth the wicked, and causeth the wheel to turn over them: His meaning is, that good Princes, and godly Magistrates cannot away in any hand with wicked persons, but they must needs root them out. For under the word wheel he alludeth to the manner of threshing used among the jews in those times. The saying is old and true, Non minor est virtus, quàm quaerere, parta tueri, It is as great a virtue to keep what is gotten, as first to get it. And even so it is as good a duty in a Magistrate to see laws 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 deal they, that have authority in their hands to cut down sin, and yet will let it grow and flourish still, and never punish the offenders thereof. The grievousness of which sin you may see notably in the examples of Ely the Prophet, and Saul the King. For the Lord had brought most terrible judgements upon them both, and upon their posterity after them for the sane sin and offence of theirs: Upon the one of them, because he spared his sons, and did not punish them according to their deserts, as the beginning of the first book of Samuel doth show: And upon the other, of them, because he spared Agag the Amalekite, and did not kill him, according to God's commandment, as it is in the 15. chapter of the same book. Here, here, beloved, it may go near unto our hearts, and cause us to sigh and sob within ourselves, when we consider, how blasphemy, the contempt of the Word, the breach of the Sabbath, disobedience to governors, adultery, drunkenness, and other grievous offences (which make the Sun as it were blush again to behold them) do go uncontrolled and uncorrected in our times, and have no severe punishments inflicted upon them for the restraint thereof, as they do deserve. We have as good laws, as any nation in the world, but they want execution, which is the life of them: and those that should look most unto them, do neglect them commonly most, and not only break them themselves, but countenance others also that do it. But let superiors remember what the Lord doth say by jeremy the Prophet in chapter 48.10. Cursed be he that doth the work of the Lordnegligently, and cursed be he, that keepeth back his sword from blood. So that there must be no sparing of men, under a curse and damnation, when God will have them killed. And let them always bear in their minds what God did say to Ahab the king, in 1. Kings 20.42. saying, Because thou hast let go out of thy hands a man whom I appointed to die, thy life shall go for his life, and thy people for his people. So that to spare a malefactor from death, is to bring death unto themselves, and to such as do belong unto them.  
Object. Object. But this is cruelty, may some say, to kill and to destroy.  
Ans. Answ. No, it is not cruelty but justice, and the fulfilling of God's commandment. He is not cruel (said an ancient Father) that killeth them which are cruel, although he seem so to them that suffer; but who so striketh the evil for that they be evil (meaning by lawful authority) he is the Minister of God. Others say, it is pity, that such a man should be put to death, pointing at some proper and comely malefactor. Indeed the devil for to hinder justice, and to make his own kingdom strong, though he were a murderer himself from the beginning, yet will come in amongst us, sometimes like a meek lamb, to persuade us to foolish pity and compassion: but know you this, that we must not pity where God himself doth not pity, nor spare through compassion those whom he doth condemn; for that is to condemn him, and to exalt ourselves above him in mercy and goodness, which is an horrible & vile thing in his eyes who is all mercy & goodness itself. Moses you know was the meekest man upon the earth, and he had a most pitiful heart, being contented to be razed out of the book of life for the good of others; yet he caused to be slain at one time three thousand persons, for the golden calf which they had erected up in his absence, as it is in Exod. 32.27.28. And albeit David and Solomon were very mild men, and merciful, yet joab and Shemei must be slain & put to death by them, as may be seen in the second chapter of the first book of the Kings. And as one doth well observe of them, either of them did sanctify their hands by this severity, in executing justice belonging to them; which otherwise they should have defiled by unlawful lenity and sparing. You know it is no fault in a Chirurgeon to cut off a corrupt member for the saving of the whole body. So in a Magistrate it is no cruelty but virtue, to prefer the safety of many before a few. Let not then a superstitious affectation of clemency or pity make a more cruel gentleness, with the peril and hurt of many. For under the government of the Emperor Nerua it was rightly said: It is ill dwelling under a king or Magistrate where nothing is lawful, but it is far worse dwelling under one where all things are lawful.  
Lastly, here we may be put in mind, what we ourselves ought to do, and that is this: we must neither spare sins in ourselves, nor in others, but we must labour to bring all to repentance and amendment of life, by inflicting deserved punishments upon both. First we must deal with ourselves, and after we have sorrowed to repentance, we must take an holy revenge upon ourselves (as the Corinthians did, 2. Cor. 7.2.) in pinching our own souls and bodies, in those things wherein we passed our bounds before, and in restraining ourselves from some things, which are most lawful in themselves. Then for others, as we must not countenance any in their evil ways, nor become advocates unto others for them: so, if power and authority do rest in our own hands, we must strike them, and see them justly punished for their offences. Herein let governors of families look to themselves, as well as Constables & other officers. Beloved, you must know that, when enormities & grievous sins are committed in your Parishes, or in your houses, you are not to wink at the same, but according to your places you are to see the same justly punished. O remember the reasons that were alleged before, to awaken you up to this duty, and let them sink deeply into your hearts, to bring forth a notable effect with them within you. Have a care (I beseech you) of the offenders, that they may be reclaimed: have a care of others, that they may not be corrupted: have a care of the whole land, that that may not be plagued: and have a care, lastly, of your own persons, that they may not be destroyed. Let none of these evils fall out through your defaults, for want of punishing such as do offend. And herein you must spare none. Thine eye (saith the Lord, in Deut. 19.21) shall have no compassion, but life for life, etc. And in the 13. chapter of the same book, the sixth verse and so forward, he doth declare, that though they be most dear and near unto us, as our own children, brothers, wives, and friends, that are to us as our own souls, that do offend, and go about to draw our hearts away from the true God; yet they must not be spared, but be stoned to death, and that our own hands must be first unto it: and therefore deal unpartially with all; favour none before others (as the world doth) but deal with all according to their ways.  
The end of the fifth Sermon.   

THE SIXTH SERMON upon the second Psalm.  PSAL. 2. VER. 10. 
Be wise now therefore ye Kings, be learned ye judges of the earth.  
HItherto from the beginning of the Psalm to this place, all things have passed along by way of doctrine, in a certain continued narration of speech, after the manner of a story; but now cometh an exhortation to hand, wherein all the former rebels (standing in most woeful case, and dreadful peril of their lives) are graciously called upon, to return and to submit themselves unto the Lord and his Anointed, against whom they made their former rebellion and insurrection. Great was the sin, which they had committed; yet the Lord (whose mercy hath neither bottom nor measure) not willing the death of any sinner, much less of so many thousands together, but rather that by repentance pardon may be procured; in this place favourably useth the means, that their hearts may smite them with true feeling of their faults, and so they turn & be spared. He calls upon them all for true repentance and amendment of life, showing unto them, both wherein it doth stand, and also when it must be yielded unto him. It standeth in two things, the one is an heavenly wisdom, and an holy knowledge of the Lords ways. The other is a loyal subjection, and a faithful obedience unto his commandments. Both these he doth require of them. First, that they be wise and learned, in his word or statutes; then secondly, that they be subject and obedient unto him and his Son, in performing such duties as do belong unto them. And as for the time, when these things are to be done, it is strait, and out of hand; they must not defer them, no not so much as one day, but presently they must go about them without any delay, or procrastination whatsoever. This is the sum of this verse with the two next following. But to leave them at this time, and to stand only upon this, mark the paraphrase thereof, it runneth after this manner. Now therefore (saith the Prophet) while there is time, before the judgement before spoken of do overtake you, and consume you to nothing, labour you to get true wisdom and underding; plant you the word of the Lord in your souls, and be well seen and learned in his statutes, that you may know yourselves, and understand aright, what the Lord your God doth require at your hands, for all matters, which do respect his worship, and your own peace. And here I speak not alone to the small ones, and the base sort of the people, but I speak to you all, and chief to you, that are the great ones, and the states of the land, even to you that are Princes, and have the chief stroke in matters of government, and to you that are judges and have authority to sit upon life and death, and to censure all matters and persons, that are brought before you: to you, I say, do I chief speak, and therefore look to yourselves, defer not your repentance any longer, but presently while you have time, be wise and learned.  
So that the sum of this verse is nothing else, Sum. but an exhortation unto the first part of repentance, which standeth in the true knowledge of the Lord and his ways, wherein remember two points. Part. First the persons to whom the exhortation 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 itself wherein it doth stand, or consist.  
The persons to whom the exhortation is directed, are the kings, and judges 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 understand all of what degree soever they were, by the figure Synecdoche, when some are put for all. For he would have all to repent, and to submit themselves unto the Lord, who before did rebel against him. But yet he nameth them only, who were thus the Kings and judges 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 bade more things to stay than back then others had, and a greater means to pull them from the performance of the exacted duties. And lastly, because they being converted would easily draw all others after them, and cause them to do as they had done. For the multitude commonly doth depend upon the higher powers, and look 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 David's mourning and fasting for Abner) and it pleased them, as whatsoever the king did, pleaseth all the people. For these causes and the like, the holy Ghost might well direct his speech by name unto the Kings and judges, and not speak in general unto all, though he did mean all, and his purpose were to have every one to do the things here exacted of them, and not that the Kings and judges should do them alone.  
Here by the way, we may observe a notable good instruction, which is this; namely, that Magistrates, and men in chief authority should first of all turn unto the Lord, and be as the captains of all the rest in performing loyal and faithful obedience unto him, in all dutiful manner, as it doth become them. For first and foremost they are more bound (as we say) unto God, than others are, as having larger benefits, and greater gifts bestowed upon them then any besides them have; for the more bountiful that any is to us, the more dutiful should we be to him a gain. Secondly, because they (for the most part) go beyond all others in sins and trespasses for number and greatness; for the more and greater our sins and trespasses be, the more speed and haste should we make to leave them, and to turn unto the Lord from them, lest they bring destruction upon us before we are aware. Finally, because all others do hang upon them, as the door doth on the hinges, and turn as they do turn; for whom also they must answer at the dreadful day of judgement, when all secrets of men's hearts shall be disclosed, and every one shall receive according to his ways. For the more that we may bring to God, and the heavier charge we have to answer, the more forward should we be to do those holy duties which do belong to us, that we might save many, and not be damned ourselves. Oh that governors would lay this near unto their hearts, and make a good use thereof unto themselves. Blessed, yea twice blessed then should both they and we be. Abraham, josuah, Samuel, David, Asa, jehosaphat, Hezechia, josiah, and others, that were men of great place and authority, have done this long before our days. The Lord grant for his mercy's sake, that our rulers and chief men for government may do it, & always do it in our days, & in the days of our posterity after us. But if they should fail herein (which God forbidden) yet let us who have some authority over others, look to ourselves in this case, and perform that duty, which the Lord doth require of us. We must not alone bring our children and servants to the knowledge of their sins, and cause them to walk in the ways of the Lord: but we ourselves must go before them in these duties, and by our examples lead them on to a careful performance thereof. First we ourselves must turn to the Lord, and become most dutiful and loyal unto him, and walk continually in his commandments. Then when this is done, we must be most earnest with them, & see that they do the like: that so all of us may join together in turning unto him, from whom we went astray, and redeem (as it were) the time that is past, by an eager pursuing after all those things, as do belong to us, according to our rooms & callings. I pray think on these matters, and I beseech God, to give a blessing unto them, that they may do you good.  
But to to come to the chief point, which is here to be stood upon, mark diligently, upon what consideration the Kings, and judges (and so all others in them) are called upon to repentance and amendment of life. It is upon the consideration of the great peril and danger, wherein they stood. For the exhortation which is here made, is deduced out of the former words, and the manner how it is drawn standeth thus. All those that are in a most dangerous estate, and are likely to be overthrown with a shameful and perpetual destruction, they had need to be wise and learned, and turn to the Lord, as it doth become them. But such is your case, o Kings and judges, your are in a most dangerous estate, and you are likely every one of you to be overthrown with a shameful and perpetual destruction. Therefore it stands you upon to be wise and learned, and to turn to the Lord as it doth become you. From hence we gather this doctrine, Doct. that where there is any peril or danger hanging over men's heads for their sins and trespasses, there they must repent and amend their lives, and turn to the Lord whom they have offended. So did uncircumcised Nineveh, For when the Prophet jonah had cried in their city: and said, Yet forty days, and Nineveh shall be overthrown, they fasted and prayed, and did put on sackcloth from the greatest of them even to the least of them, and did turn from their evil ways, and from the wickedness that was in their hands, as we may see at large in the third chapter of the Prophecy of jonah. So did wicked Ahab; for when the Prophet Elijah had told him of his sin, and of God's judgements that did belong unto him for the same, and had showed him, how the Lord would bring evil upon him, and his posterity, and make his house like the house of jereboam the son of Nebat, and like the house of Baasha the son of Ahijah for the provocation wherewith he had provoked and made Israel to sin; even then, when he heard those words: He rend his clothes, and put sackcloth upon him and fasted, and lay in sackcloth, and went softly, as it is in 1. Kings 21.27. So did stiff-necked Israel. For when troubles did come upon them, and miseries were likely to wear them out, and to consume them to nothing, they cried from time to time unto the Lord, and bewailed their sins and transgressions before him, as may be seen at large in the books of Moses, the judges, the Kings, and the hundredth and seven Psalm. So, lastly, did the prodigal son; for when he saw all was spent, and he was like to die for hunger, as having nothing to eat, no not so much as the husks, which the swinne did feed upon, he came to himself, and resolved to return home unto his father, and to confess his fault unto him, and to crave favour at his hands, as it is in Luke 15.16 etc. that so he might be made as one of his hired servants, if not to be accepted of him, as a dear son and child again. Thus you see, how perils and dangers should move us to repentance and amendment of life.  
The reason is this, Reason. because by repentance and amendment of life, all perils and dangers are prevented, and wholly removed away from us; as all the former recited examples do notably declare unto us. But to add a testimony or two thereunto, consider what the Lord himself doth say, in jeremy chapter 18. verse 8. touching this matter in these word. But if this nation (saith he) against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them. And do you never forget what he also said to josiah the king in 2. Chron. 34.27.28. Because (saith he) thine heart did melt, and thou didst humble thyself before God, when thou heardest his word against this place, and against the inhabitants thereof, and humbledst thyself before me, and tarest thy clothes, and weptest before me; I have also heard it, saith the Lord. Behold I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place, and upon the inhabitants of the same. Most acceptable therefore (you see) unto the Lord is an humble casting down of ourselves before him, and shall bring unto our soul's mercy and comfort, when proud rebellion and stiff standing out with Pharaoh and others, shall procure plague upon plague, till we be destroyed out of the world. Seeing then, that repentance doth stay the judgements of God from falling down upon us, and remove them clean away from us, that they may do us no hurt, there is cause sufficient, why we should repent and amend, when his judgements do hang over our heads, and are likely every hour to fall down upon us to our destruction, and utter undoing.  
By this than we are taught first, Use. that they deal very foolishly and fond, who being in peril and danger, do yet still persevere on in their sins and transgressions. Alas, it is like, as if a man should remain in an house, when the house is all one a fire over his head, and likely every minute of an hour to consume him, either by burning, or falling. Or else it is like, as if a man should be in the midst of a river, where he is ready continually to be drowned, and doth see no way to escape; yet will not stretch out his hand to lay hold of that which may save his life, and minister unto him a present succour and aid.  
Secondly, hereby we may learn, what we ourselves ought to do in all manner of distresses and calamities whatsoever. Is the hand of the Lord already upon us? or do we fear some judgements to come? Humble we ourselves then before the Lord, be we sorry for our sins, leave we all our wicked ways, and turn we sound unto the Almighty, and all shall be well with us; both his hand that is upon us shall be removed away, and those judgements that do hang over us, shall be stayed, and never fall down upon us. Never forget we that comfortable saying, which is in 2. Chro. 7.14 and is uttered by God himself in these words: If my people (saith he) among whom my name is called upon, do humble themselves, and pray, and seek my presence, and turn from their wicked ways, then will I hear in heaven, and be merciful to their sin, and will heal their land. Down then at night, and down in the morning before your God, send up unto him the true sighs of an humble heart, and of a broken soul for all your transgressions; and assure yourselves (as you live and breath) he will respect them with a saving grace. For he hath a most melting heart towards his poor people, that when the rod is even up, and he ready to smite, then, even then, he stayeth his hand oftentimes of himself, and is loath to strike: yea he breaketh out into compassionate words, such as are in Hosea 11.8. when he saith, How shall I give thee up, O Ephraim? how shall I deliver thee, O Israel? How shall I make thee as Admah? how shall I set thee as Zeboim? My heart is turned within me: my repentings are rolled together, I will not execute the fierceness of my wrath, etc. as it is there in that place. Can ever any father speak more compassionately over his child, when he were about to beat him? Surely no tongue can express the Lords goodness and pity towards us. And therefore settle with yourselves this comfort, that if you return from your sins, and once leave your transgressions, he will not punish you, nor execute those judgements upon you, which you have deserved.  
Object. But we are in no danger, may you say, Object. and so need not to repent for that cause. For we live in the days of peace, and no peril doth hang over our heads. Ans. Ans. Let no man deceive himself. For we all have sinned and trespassed against the Lord, and his Anointed, as well as these Kings and judges had done, who are here called upon to repentance and amendment of life; and look what danger they stood in through their sins and trespasses; the same do we now stand in through our sins and trespasses, and therefore we have as great need to repent, as they had. Will you, that I speak all in one word? Then thus it is. Every person of us have deserved to be cast into hell, forasmuch as we do daily break the commandments of God, and all the judgements that are there do of right belong unto us, and we are liable unto them every hour, yea every minute of an hour; and therefore, I say, we have great need to repent, to avoid them. Questionless, the more we stand out, the worse it will be for us. We ourselves dislike haughty pride in others towards us, but especially in such as owe us duty and obedience; and humble and meek spirits we take pleasure in. He that yieldeth when we chide, and stoopeth to us when we are angry, we quickly observe, and readily receive to favour again. How much more, think you, are these things due to God from dust and ashes? Fellow then what to him, you know, is pleasing, and to yourselves ever profitable. An army of soldiers shall not sooner repel our enemies from us, then true repentance shall the Lords wrath, that hangeth over us. That is the only thing that can make up the hedge, and stand in the gap before the Lord for us, that he should not destroy us. For the Lord cannot strike us, when we hold up our hands for mercy, and look upon him with watery eyes, humbled in the dust before him, and for Christ begging pardon at his hands. And therefore ever make up this wall of defence by true prayer, and hearty repentance against him, and stand yourselves in the gap, thus crying unto him in his Son against your sins, and be assured you shall prevail.  
But alas, men do fail much in the performance of this duty. It may grieve a good heart and soul to think, how reckless and careless they are therein. Though judgements lie heavy upon some of them already, yet they repent not, nor return to the Lord. The sickness that is upon them, the vexation of spirit that is within them, the untowardness of their children and servants that are near unto them, and the loss of their goods, which do decay each day more and more round about them, cannot rouse them up from their sins, nor convert them sound unto the Lood, but they continue still in their transgressions, and grow rather worse, then better therein, adding drunkenness unto thirst, and one sin unto another. God amend them, if it be his pleasure, and give unto them better hearts. Others there are amongst them, who yet are spared, over whom notwithstanding the judgements of the Lord do hang in a most fearful and cuident manner. For they are likely every hour to have some plague fall upon them, and to be carried away body and soul to hell, their sins and abominations are so vile and filthy before the Lord. But yet alas, they persevere on still in their evil ways, and take not this holy course of repentance, to stop the Lords judgements from falling down upon them, and to save themselves from that sulphurian and ever-tormenting place.  
It is noted of the wise man in the proverbs, chapter 23.3. that he seethe the plague, and hideth himself; but the foolish (on the the contrary side) go on still, and are punished, Deal we, as this wise man, and not as the fool. Look we upon our dangers, and labour we by a sound conversion unto the Lord to prevent them: otherwise the Lord himself will say of us, as he did of Ephraim, when he said, The sorrows of a traveling woman shall come upon him, he is an unwise son, else would he not stand still at the time, even at the breaking forth of the children, Hosea 12.13. Great stir doth every man almost make, when his adversary cometh to take the possession of his house and living over his head, and that by force and violence: or when the Shrieffes men do approach near to take him, and to carry him to the jail, where he knows he shall lie in woeful misery some time, and in the end lose his life by a shameful death. Oh what ado then is there? what shift then do enter into man's heart? No stone then (as we say) is left unmoved, but every course that may be thought upon is taken, to prevent that peril and danger. And yet shall men lie still, and do nothing to prevent the danger of hell, which is 10000 times worse than any prison or death in this world, & brings with it more troubles by millions, then ever the loss of any house or living can do here? Awake we, awake we; and if ever men will bestir their stumps, (as it is in our proverb) now let them bestir them, and with all haste let them run unto the Lord for mercy and grace, before his wrath break out and consume them.  
Lastly, by this we may learn, what counsel and advice to give to others, when they are in some danger, and know not well what course to take to rid themselves therefrom. If any of them shall come unto us, as the jews did to the Apostles, saying, Men and brethren, what shall we do? Acts 2.37. we may easily answer them, even as it is here, Be wise and learned, etc. that is, repent you of your sins, and submit yourselves unto the Lord your God in all dutiful obedience, as it doth become you. This, this is the only course that you must take. Doubtless no other course in the world can do you any sound and perfect good; but if you shall once perform this, all shall be well with you quickly; as it was with Nabuchadnezzar, who upon his submission unto the Lord, was restored again to his kingdom; or as it was with Manasses, who upon his prayer unto the Lord, and hearty sorrow for his sin was delivered out of his prison at Babylon, and reëstablished again in the throne of his kingdom at jerusalem: or lastly as it was with the Israelites, who upon their cry unto the Lord, and the confession of their sin, were from time to time delivered from their enemies, and blessed with peace, and abundance of good things.  
Hitherto for the persons, to whom the exhortation is directed: now let us 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 contained first the time, when it must be had, than secondly the points, wherein it doth stand. The time is present, set down in this word, Now. Because they were in a present danger, and were likely every hour to be destroyed; therefore the Prophet would have them to repent presently, and out of hand, even before those judgements of the Lord did fall upon them, which were mentioned before in the 5. and 9 verses of this Psalm. Wherehence we are taught this doctrine, that men must out of hand repent and turn to the Lord, and not defer their conversion from time to time, but presently go about the same. Seek the Lord (saith the Prophet Esay in Chap. 55.6.7.) while he may be found, call ye upon him, while he is near. Let the wicked forsake his ways, and the vurighteous his own imaginations, and return unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive. While we have time (saith Paul in Gal. 6.10.) let us do good unto all men, but specially unto them that are of the household of faith. And to day (saith the holy Ghost in Heb. 3.7.) if ye shall hear his voice, harden not your hearts, as in the provocation, according to the day of the temptation in the wilderness; but exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. Thus you see shortly the verity of the doctrine, and the confirmation thereof.  
Now the reasons of it are many, but chief these four. First, Reasons. because it is uncertain, whether we shall live any longer, or no. For the young do die, as well as the aged, and men are oftentimes taken away on the sudden. Thou fool (saith God to the rich man in Luke 12.20.) this night will they fetch away thy soul from thee, than whose shall those things be, which thou hast provided? And when men shall say (saith Paul in 1. Thes. 5.3.) peace and safety, then shall come upon them sudden destruction, as the travail of a woman with child, and they shall not escape. Many examples we have hereof in the Scriptures. The world thought themselves sure, when they were eating and drinking, but then came the flood, Luke 17.27. The morning was fair, when Lot went out of Sodom, and yet before night, were the Sodomites destroyed. Gen. 19.23. Nabuchadnezzar thought himself never more sure, then when he had builded great Babel, but yet while the word was in his mouth, God humbled him down upon 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 Angel of the Lord smote him, so that he was eaten of worms, and gave up the ghost. Acts 12.23. So that if we do defer our repentance but one day, yea but one hour, death may prevent us, 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 black Moor (saith jeremy in Chap. 13.23.) change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil. As though it were a thing unpossible for a sinner, who hath continued long in his sin, to leave his sin, and to forsake it, and so to become a good man at the last. And surely with man it is unpossible, though it be otherwise with God, unto whom all things are possible. For if we cannot overcome a Lion, when it is young, and but a whelp; how shall we be able to overcome him, when he is old, and grown to his full power and strength? And if we be not able to bow a tree of six years growth, it is in vain for us to go about to bow it, when it is twenty years old or more. So, even so, it is also with sin; the longer that we shall nourish it in our bosoms, the harder it will be for us to overmaister it in the end, yea it will be unpossible for us to do it. For that will grow still stronger and stronger, and we ourselves 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 longer that they be deferred, the harder is their recovery at the last.  
Thirdly, because God is to be served before all things (whether the world, the flesh, or the devil) as Elijah the Prophet would be served before the widow that fed him. 1. Kin. 17.13. Seek first the kingdom of God (saith our Saviour in Math. 6.33.) and his righteousness, and all these things shall be ministered unto you. So soon as man was created, a law was given him; to show, that he should live under obedience from the day that he was borne in. So soon as he is borne, he is baptised in the name of God; to show, that when we cannot run to God, we should creep as it were to him. So soon as he beginneth to pray, he saith, Hallowed be thy name, thy kingdom come, etc. before he ask his daily bread; to show, that we should seek the sanctification of God's name, and the doing of his will before the food that we live by, much more before the sins and pleasures which we perish by. And so soon, lastly, as he receiveth any talon or gift from above, he is commanded to use them; to show, that we must go about the Lords business, and not our own, & be occupied alone in such matters, as may bring glory and honour unto his name. So that nothing is to be preferred before the Lord, but the Lord before all things: and therefore repentance not to be deferred any time, but the works thereof to be done out of hand, that so God may have his due and right, in being served and honoured before all things, as he ought to be.  
Finally, because all service whatsoever is only due unto the Lord, who may justly challenge unto himself (as his own due and right) ourselves, and all that we have. Ye are bought for a price (saith Paul in 1. Cor. 6.20.) therefore glorify God in your body, and in your spirit; for they are Gods. We must love the Lord our God (you know) with all our hearts, with all our souls, and with all our strength. Deut. 6.5. And we are delivered from our enemies (you know also) to this end, that we should serve the Lord in holiness and righteousness all the days of our life. Luke 1.75. So that God must have all, we may not take so much as an hour, no not so much as a minute of an hour, and bestow the same upon the service of the world, the flesh, or the devil, but he that hath made us, must have every part and portion thereof. And therefore in all these respects, you see, we must immediately without any further delay apply our hearts to wisdom, and seek only those things, which do concern the Lord and his worship, and take no more care for the flesh, to fulfil the lusts thereof.  
The use hereof standeth chief in three things. Use. The first showeth the great folly and wickedness that is in the world, whose property is evermore, to defer their repentance till the last. If we should see a man wounded to death (as we speak,) that is sorely hurt, and mangled in his body, and yet would seek for no remedy to cure himself, which might be had presently, but would post it off from day to day a long time together; we should think that he were desperate or foolish. Or if we should hear of a man, that having offended the king's Majesty, and for the same were likely to be put to death, who yet would not seek to pacify his wrath, and to stay the execution against himself, though he did know how to do it, but would defer it from time to time, and say, that he would consult thereof hereafter; brain sick and mad would we take him to be. So, even so, doth the world deal. For though they know how to assuage God's anger, that is kindled against them for their sins, yet they will not take that course in hand, but they will post it off till the last, and so hazard their eternal salvation upon an uncertainty. Herein the devil doth most bewitch them, and lull them fast asleep in the bed of their security. Look how racking usurers are wont to give day to young heirs from time to time, until at last they wind their inheritance from them: So doth he deal with them; he doth harden them on still from day to day in their sins, until he hath gotten them for his own inheritance, and firm possession in hell for ever.  
But to leave the world, let us come to ourselves: out of this in the second place we may learn, that it is our part and duty, not to run on still in our transgressions, as the most do, but presently and out of hand to leave them, and to turn unto the Lord our God. As Abraham rose up betimes in the morning, and deferred no time, to go to sacrifice his son Isaac, according to God's commandment, as it is in Gen. 22.3: So we must make haste, and post off no day, to go to sacrifice our sins and transgressions, that do offend the Lord and displease him. All of us do confess that our sins must be left, and that God must be served, but we cannot accord of the time, when to begin. One saith, he will begin, when he is rich; another saith, he will begin when he is free; an other saith, he will begin, when he is settled; an other saith, he will begin, when he is out of debt; an other saith, he will begin, when he is old, and so forward. We are like the jews in the first of Haggay, who said: The time was not yet come when they should build the Temple. But beloved the time is present, we must change our minds out of hand, and turn to the Lord. Did ever any whom we read of in the Scriptures, feeling the piercing power of God's Spirit, smiting upon the rocks of their hidden hearts within, take time with the Lord and say. They would yield after two months, four months, or the like? No, no, they did not covenant with the Lord for any time, but presently they were converted: they stayed not an hour hovering & hammering, looking back to Sodom with Lot's wife, or to Egypt with the jews, but joyfully embraced the truth without delay. To day, to day is the voice of God, as you have heard, and to morrow, to morrow is the voice of Satan Christ (you know) would not suffer one of his Disciples to go home, as it were to bury his father, but he must leave that business to others, and come and follow him, as it is in Math. 8.22. So that no delay in the world must be made, but immeadiatly we must leave our sins, and go about the Lord's business. Many reasons there are (as you have heard before) to move us up thereunto: I pray, remember them well, and let them stir you up to the discharge of your duty, that this day wherein I do now speak unto you, may be the day of your sound conversion unto the Lord, & for the which hereafter you may rejoice for evermore. Say not with yourselves, that you will repent hereafter. For first, you are not sure that you shall live till hereafter. As the Israelites died while the meat was in their mouths, Numb. 11.33. And as jobs children were killed as they were banqueting in their eldest brothers house. job 1.18. So may you die, or be killed on the sudden before you are aware. Go to now (saith james in Chap. 4.13.14.) ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: and yet ye cannot tell what shall be to morrow. For what is your life? It is even a vapour that appeareth for a little time, and afterward vanisheth away. Secondly, if you had a charter of your lives (as no man hath) and so were sure to live till hereafter, yet you are not certain, that then you shall repent. For repentance is not at your commandment, neither doth it lie in your power to take it, when you will: but it is the only gift of God, and in his hands alone to bestow it upon whom he will, as you may see plainly by Paul's words in the latter end of the 2. chapter of his 2. Epistle to Timothy. And the longer that you do continue in your sins (as you have heard already) the harder it will be for you to leave them in the end. For custom of sinning taketh away the sense of sinning, and long abode in darkness maketh stark blind. Lastly, if repentance were in your power (as it is not in the power of any mortal man whatsoever) and so you were certain to turn at the last, if you would; yet you ought to repent presently, because yourselves and all that you have or can do, do belong to the Lord your God, who must be preferred before all things, as was showed before unto you. For God must have a morning sacrifice, as well as an evening. And it is very absurd and wicked, for a man to offer the first of his vintage to the delights of sin, and to serve God with the lees and dregs of his age: or to yield the flower and strength of his life unto the foul affections of wretched nature, and to reserve for God the very refuse and weakness of his time: wherefore turn, turn I beseech you, even now presently, and make no longer delay. I speak to you young men and maids, because you must remember your Creator in the days of your youth, before old age doth come, as Solomon doth teach you in Eccles. 12.1: and because you are now aptest and fittest to do service unto the Almighty, as having all the powers of the body and soul in the chiefest vigour and strength, for the exercises of pure and holy region. You must not spend your time in vanity, or in the carnal pleasures of your flesh, after the manner of wicked young men and maids; but in holiness and righteousness, according to the vow and promise, which you have made with your God in baptism; after the manner of godly young men and maids, who are regenerated and adopted to life eternal. And to restrain yourselves the better in, you must always remember with yourselves, that you shall be brought at the day of judgement, to answer for every thing, which you shall do amiss in this time of your youth, be it great or small, whether words or deeds, as you may see in the end of the eleventh chapter of Eccles. I speak to you old men and women, because you have lain too long in your sins, and are ready to drop into the grave. For it is too much already, that you have spent your former time, after the lusts of men, and not after the will of God, in much wickedness and abominations. As Paul saith in Ephe. 5.14. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light: so I say to you, Awake all you that sleep in your sins, and stand up all you that are dead in your trespasses, and so the Lord shall give you life, and not death. It was too late (you know) for the foolish virgins to knock, when the gate was shut against them; and for the rich glutton to howl and cry to Abraham, when he was tormented in hell. So before it be too late for you, remember yourselves, and while you have light walk in the light, and betake yourselves sound unto the Lord, as it doth become you. In a word, I speak to you all without exception, because I love you all, and would gladly have you godly here, & vessels of glory hereafter; happy for this world, and happy for the world to come: make no covenant with your sins, but renounce them all from this day forward for evermore. And albeit they shall as it were; cry out and say, Why do you come to dismiss us before the time? As the devils said to Christ, when he did cast them out, Why dost thou torment us before the time? yet hearken not unto them, but give them a deaf ear. For the time is already come, if not passed already. For we should have repent long ago in sackcloth and ashes, if we had done as we ought to have done; but yet now, now let us turn, and defer no day or hour longer, but while the word is sounding in our ears, let us be converted unto the Lord. He is the fondest fellow that ever was heard of, who falling into a deep river, and having present help offered him, whilst he is yet swimming on the top of the water, maketh refusal of it, and answereth, that he will not be helped till another time, or before the next day; when as he is in danger to sink presently, and to be drowned every minute of an hour. Beware we that we deal not after the same manner; for if we shall defer our repentance and conversion to God, our case is no better than his. For every minute of an hour we stand liable through our sins to be thrown into hell. What? shall we then stay and not turn? As God said to Israel, Turn you, turn you from your evil ways: for why will you die, o house of Israel? so say I to you; Turn you, turn you from your evil ways; for why will you die, o people of England?  
Some (I grant) will out of hand repent in words, but not in deeds: they have jacobs' smooth voice, but Esau's rough hands. Their mouths (as one saith) are greater than their hands, which is monstrous in nature: for they word it much, but they work it little. As the fig tree (spoken of in the Gospel) had fair leaves, but no figs: so they have goodly words, but no holy works. They are deciptfull Gibeonites, and painted tombs, like the hypocritical Scribes and pharisees. But we must do otherwise, we must be sound in heart as Nathaniel was, who was a true Israelite; and be plentiful in good deeds, as job was, who was a true child of God: we must repent both inwardly and outwardly, in word and in work: and so I hope you will do, as also make haste for to do it.  
Object. But here some man may say, what a stir is here about repentance? here is more hast required, then needs for: a soft fire makes sweet malt: we may repent at our leisure. For first, nullum tempus est poenitentiae inidoneum, there is no time unfit for repentance. Secondly, Deus est Deus misericordiae, God is a God of mercy, he will forgive us, whensoever we shall repent and turn to him. Ans. This, this hath always been the fashion of the world. Look how indulgent mothers are wont to deal with their children going to school, that have over-slept themselves, and do fear the correction of their masters: even so do carnal men and women deal with themselves, when they have continued too long in their sins, and do hear the judgements of the Lord sounded out of his word against them for the same. For as these mothers are wont commonly to comfort their children (thus fearing) with one of these two things, either that there is no time yet past, or else if the time be past, that their master is a gentle man, and will forgive them: So they do usually heart on themselves against all fear & dread whatsoever, by the consideration of these two things; first, that there is no time unfit or too late for repentance: secondly, that God is a merciful God, and one most ready to forgive them, though they have posted off their repentance overlong, and have not turned unto him in time, as they ought to have done.  
In this snare and cord of the devil, lest you also should be led along to your destruction at the last, mark what answer may be given to these things. To the first it may be said, that though no time be unfit or too late for repentance, while we are here in this world; yet oftentimes we are taken out of this world, before that we can think of repentance, and sound turn unto the Lord. For as many are taken away on the sudden, so it falls out by the just judgement of God most usually (as an ancient Father doth well observe) ut moriens obliviscatur sui, qui cum viveret oblitus est Dei, That he should forget himself in the time of his death, who did forget God in the time of his life. Again you must know, that late repentance is seldom or never good and true, but always for the most part feigned and dissembled, like to that which was in Pharaoh, Ahab, Saul, and others, who seemed to be sorry for their sins, and desirous to have the hand of the Lord removed from them. For qualis vita, finis ita, such as the life is, such commonly is the death. A good man hath a good end, and a bad man hath a bad end. Lastly, you must always remember what was said before; namely, that repentance is not in our power, and that we cannot turn to God, when we will. And therefore as a beggar must take his alms, when it is offered unto him, and not refuse it, because there is no time amiss to take an alms: so we must take repentance when the Lord doth offer it unto us, and not upon such a foolish consideration cast it off, as now was touched. Now to the second it may be answered, that though God be a God of mercy, receiving all sinners unto himself upon their repentance and amendment of life: yet he is withal a God of justice, visiting the iniquities of the fathers upon the children unto the third and fourth generation of all such as do hate him, as you are taught in the end of the second commandment. David tells us in Psal. 18.26. that he will show himself froward with the froward. Solomon showeth in Prou. 3.34. that with the scornful he scorneth. And in the first chapter of the same book, Wisdom herself informeth us, that she will not regard wilful and obstinate sinners, turning unto her; in verse 28. saying: Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me; because they hated knowledge, and did not choose the fear of the Lord. You know, how the Lord did swore in his wrath, that the Israelites that did provoke him in the wilderness, should not enter into his rest. Heb. 3.8. So that God will be far off at such a time to give repentance, and upon repentance to receive to mercy. And therefore as the women sung concerning Saul and David, saying: Saul hath slain his thousand, and David his ten thousand. 1. Sam. 18.7. so we may mournfully sing, that the despair of God's mercy hath slain thousands, but the gross presumption of his mercy, hath slain ten thousands. Wherefore to conclude this point, let neither of these impediments, nor any other whatsoever, hinder you from a present conversion unto the Lord, but out of hand take him for your only God, and serve him.  
Lastly, here we may learn, what to do in regard of those, who are under us. We must not suffer them to go on still in their sins, but break them quickly to the Lords yoke and bow. He is a fond fellow, that will not break his horse, while it is a colt, but let him run on till he be old, and shall fling him into the ditch. And he deals very foolishly, that having a beautiful standing cup, and very precious balm given unto him to put into the cup, will not yet put it in, before the cup hath stood long full of stinking liquor: So we ourselves shall be no better, if we shall suffer our children, and others under our tuition, to go on in their childhood and youth unnurtured in the ways of the Lord, and suffer them to live after their own will, and to drink in the deadly poison of the world, whereby they shall be made unable to be reclaimed at the last. But teach we them betimes, and labour we to bring them to the knowledge of the Lord, and obedience unto his will: so shall not sin be their destruction, nor rebellion be their overthrow. But more of this elsewhere.  
As thus we have heard when we must repent, so now let us hear, wherein repentance doth stand. And that is in two points, the one is knowledge or understanding; the other is obedience or subjection. Of the former of these mention is made in this verse; of the latter in the following.  
Bewise (saith the Prophet) ye Kings, be learned ye judges of the earth. Here is that knowledge & understanding expressed, which is required of us in every true & sound repentance: but what means the Prophet hereby, may you say? were the King's unwise? and were the judges of the earth unlearned? Yes surely, for otherwise they would never have rebelled against the Lord and his anointed, as they did. Yet his meaning is not, that they were altogether without wisdom and learning: for they had worldly wisdom and learning in great abundance; but that they wanted the heavenly wisdom and learning, & therefore he doth exhort them to look for that. Mark here, there is a twofold wisdom and learning; one that is earthly and from man: an other that is heavenly, and from God. The children of this world (saith our Saviour, in Luk. 16.8.) are wiser in their generation, than the children of light. In which words he doth intimate, that as there are two sorts of men; the one wicked, called the children of this world; the other godly, termed the children of light: so there are two sorts of wisdom, the one for the body and this life; the other for the soul and the life to come. This latter wisdom the Kings and judges (here) wanted, but the former they had. For the body and this life they were wise and learned, they knew well enough how to rule and govern, and to turn all things to their greatest honour and profit, that might be. But for the soul and life to come they were unwise, and unlearned: they had no good experience in the word of God, nor any sound knowledge to do their souls good, but herein (I say) they were unlearned, and no better than fools before the Almighty. This the Apostle doth make most clear and evident in his first Epistle to the Corinthians, the second chapter thereof, the sixth verse and so forward, when he saith: And we speak wisdom among them that are perfect, not the wisdom of this world, neither of the Princes of this world, which come to nought: but we speak the wisdom of God in a mystery, even the hid wisdom, which God had determined before the world unto our glory, which none of the Princes of this world hath known. For had they known it, they would not have crucified the Lord of glory. Lo, here you see, that the Apostle doth not only say, that the Princes of this world (who are here in our text spoken unto by the name of Kings and judges) are without the true and heavenly wisdom of God, but also doth prove it to be so, even because that they did oppose themselves against the Lord jesus Christ, and did put him to death.  
Wherefore here by the way we may observe, that in truth, and before the Lord, all are fools and unlearned, who do withstand jesus Christ, and his kingdom, and do live wretchedly, and not according to the Lords commandments. Howsoever they be for this world, men of great reach and policy, and be well schooled in all kind of literature for the government of human life, and the procuring of much honour and wealth unto themselves: yet being ignorant in the word of God, and not seasoned with an heavenly wisdom, which may sanctify them in their ways, but do live ungodly and unholy lives: they, even they, whatsoever they be, be unwise and unlearned, and no better than fools & idiots before the Almighty. For so also it doth please his Majesty for to style them in his holy word, as you may see in many places of the proverbs, and namely in the first chapter thereof; as also in the fourteenth Psalm, and sundry other places beside. Hereof is it, that that comparison is made by our Saviour himself in the beginning of the 25. chapter of the Gospel according to Saint Matthew, wherein all wicked persons are compared to foolish virgins, as the godly on the other side are compared unto the wise virgins. And hereof also is that saying of Paul, that the wisdom of this world is foolishness with God; and that the Lord knoweth, that the thoughts of the wise are vanity. 1. Cor. 3.19.20.  
Object. Yea, but this shall never sink into mine head, may some man say, that thus the chief men of the country, & those that do bear the greatest stroke and sway amongst men, and do know how to rule and govern themselves and others well, should after this sort be reputed and taken for fools, and unlearned persons, as you speak; I think rather, that the godly, and those that do resort unto Sermons are such: for they are simple persons in my judgement, and very idiots indeed. Answ. It may be so indeed, for the natural man perceiveth not the things of God's Spirit: for they are foolishness to him, neither can he know them, because they are spiritually discerned, as it is in 1. Cor. 2.14. But consider of things well, thou that art of that mind and opinion, tell me, what is the property of a wise man, and of one well learned? Is it not to walk circumspectly, and to provide best for himself, as well for the time to come, as for the time that is present? Yes, for so we are taught in Ephes. 5.15. & in Luk. 16. the beginning thereof, where the steward is commended for a wise man, for that he did provide how to live, when his master should take away from him his stewardship.  
Well then go on, tell me in the second place, do those walk circumspectly & provide best for themselves, who do war against the Lord & his Anointed, & not forecast what shall become of them after this life, but do run on still in their sins, to be damned for ever? Answer me this point, if thou canst. Suppose thou didst see a man, who is but weak and feeble, taking up weapons against his sovereign Lord and King, who is most warlike and potent, and challenging him into the field; wouldst not thou take him for a fool, and one destitute of good sense and understanding? But so deal all wicked persons (how politic or rich soever they be for this world.) For they are but weak and feeble persons, yet they war against their dread sovereign the Lord and King, even the mighty God of heaven, who is able in the twinkling of an eye to destroy them all. And yet shall they be wise and prudent with thee? Suppose again, that thou didst behold one in a place, where is both gold and brass in great abundance, and goodly garments together with much base attire, so that it should be lawful for him to take of either of them most freely which he would himself; yet he would not meddle of the gold, & goodly garments, but would be exceeding busy still, in gathering up the brass and base attire, reaching after one piece here, and another piece there; what wouldst thou judge of that party? wouldst not thou take him for a simple fellow, and a mere idiot? Yes, I must needs do that, thou wilt say. So, even so, is the case here with men of this world. For whereas they might gather up gold and goodly garments, that is, provide for themselves heavenly graces, and everlasting happiness in new jerusalem above (where are more precious things, than ever the eye of man hath seen, or his ear hath heard of, or can enter into his heart) yet they leave them, and occupy themselves wholly in gathering up the brass and base attire; that is, they leave the care of heaven, and hunt after the world altogether, being very busy about the pleasures and commodities thereof, which are nothing in comparison of heaven. And shall not they then be unwise and unlearned with thee? But if thou wilt not count them so, yet the Lord doth, as thou hast beard, and let this suffice us. And by it let us be admonished to take heed of all rebellion & wickedness whatsoever, lest we ourselves be styled after this manner, and be registered in the book of God, for fools & unlearned persons. And so much shortly of this point bythe way.  
In that the Kings and judges are called upon to be wise and learned, we observe this doctrine, that every person must labour to get unto themselves an heavenly wisdom and understanding of the Lords will and word. Get wisdom (saith Solomon in Prou. 4.5.) get understanding, forget not, neither decline from the words of my mouth; forsake her not, and she shall keep thee, love her and she shall preserve thee. Wisdom is the beginning, get wisdom therefore, and above all thy possessions get understanding. He is very frequent with the like exhortations in many places also of the same book. Read them, I pray, at your leisure, and mark them well. Paul in like manner, writing unto the Ephesians, doth stir them up to the same duty, saying: wherefore be ye not unwise, but understand what the will of the Lord is. Eph. 5.17. David also enjoined the same duty upon his son Solomon, towards the end of his days, saying unto him as followeth: My son, know thou the God of thy fathers, and serve him with an upright heart and willing mind, as it is in 1. Cron. 28.9. Finally, the Lord himself doth oftentimes make his moan and complaint for the want of this wisdom and knowledge in his people, which is here required of us all, teaching us thereby how necessary it is for every one, and how well pleasing to himself. But at this time two places alone (to show the same) shall content us. The one is in Esay. 1.3. when he saith: The Ox knoweth his owner, and the Ass his masters crib; but Israel hath not known, my people have not understood. The other is in jeremy 4.22. where you have these words: For my people is foolish, they have not known me, they are foolish children, and have no understanding, they are wise to do evil, but to do well they have no knowledge. By all which places we may clearly see, what doth belong to us, even a saving knowledge of God's will, and an holy understanding of his ways. We must not be like to the horse or mule that have no understanding (as David 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 us in Rom. 12.2.  
And the reasons hereof are many. Reasons. First because every man by his own knowledge is a very beast before the Lord, as jeremy doth witness of us, in jeremy 10.14. and as David doth confess of himself, in Psalm 73.22. saying: So foolish was I, and ignorant, I was a beast before thee.  
Secondly, because we shall never obey the Lord aright, until we know him and understand his will, nor yield any faithful service unto him, as it doth become us. For the groundwork of all religion, & the foundation of all true piety, is the knowledge of the Lord and his ways. As on the contrary side, the cause and fountain of all disobedience against God, is the ignorance of his will, and the unlearnedness of the same, as we have heard in this Psalm already: and as we may see by Hosea his complaint, in the beginning of the fourth chapter of his prophesy, where he doth make his moan, that men did lie, and steal, and commit adultery, and that blood did touch blood, and assigneth this reason of it, even because there was no knowledge of God in the land. And surely where men know not God, what can be looked for else, but all impiety against God, and all unrighteous dealing against men?  
Lastly, because all such as are ignorant of the Lords will, do not only err while they are here, committing grievous sins against him, but shall be damned also hereafter for ever. My people (saith the Lord in Hosea 4.6.) are destroyed for lack of knowledge. And Paul doth show in 2. Thess 1.8. that when Christ shall come to judgement, and show himself from heaven with his mighty Angels, in flaming fire, he shall render vengeance unto them that do not know God, which shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power. So that if we ponder of all these reasons well, we shall easily grant, that there is cause sufficient, why every man should labour and strive, to plant some heavenly knowledge within his soul, and to become wise and learned in the statutes of the Almighty.  
In regard whereof we see first, in what great fault the world is in. For there is ignorance in every place. Alas, alas, most men know not aright, either that God who hath made them, or themselves, 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 book unto them. We dwell in a nation and country, wherein the word of God hath been freely read & preached many years together: yet it is pitiful to hear & understand, what ignorance is still amongst men, and how unwise & unlearned they be in the statutes of the Lord. God amend us. But here some may say, that there was never more knowledge in this land, than 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 ourselves, who yet are taught of others, and have need also to be instructed in the very first principles of the word of God, and are become (many of us at the least) such as have need of milk, and not of strong meat, as the Author to the Hebrews doth speak in the latter end of his fifth chapter. Secondly, that our knowledge (for the most part) is not a saving, or sanctifying knowledge, but talkative and discoursing: It hangs upon our tongue, and swims about in the circumference of our brain; but it sinks not down into the bottom of the heart (as it ought to do) to bring forth a reformed life. For we have many talkers, but few true walkers: and sundry there are, who can discourse at large in matters of religion; but few there are, who feel the power and force thereof, being deadened by the means thereof unto their sins, and quickened up unto all fruitful works of righteousness, 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 bear sway, to wit, that Ignorance is the mother of Devotion, is most false and erroneous, and to be abandoned by us, that are true and holy Christians. As Christ doth say to the Sadduces: Ye err, not knowing the Scriptures, nor the power of God, in Mat. 22.29. making there ignorance the cause of error, which is clean contrary to their doctrine: so he saith to the jews: Search the Scriptures, for in them ye think to have eternal life, and they are they which testify of me, in john 5.39. imposing there this duty upon all that do intend to be saved at the last, to be conversant in the Scriptures; which is dissonant altogether to their practise and teaching. If I would stand upon such a common place as this is, I could allege both places and reasons enough to overthrow them in this respect, who are herein most like unto those cursed and hypocritical Scribes and pharisees, who did shut up the kingdom of heaven before men, neither going in themselves, nor suffering others that would enter, to come in. But let these things thus spoken suffice, and cause us not only to see their fault, and that woeful misery wherein they live, but also to behold the sweet and great blessing of knowledge, which God hath vouchsafed unto us, through the happy government of his Anointed over us, who doth permit us to enjoy the Gospel freely for the good of our souls, and doth take a care also for the right publishing of the same; that so his subjects might not be ignorant therein, but have the saving knowledge thereof established within them, to their eternal happiness, and everlasting life.  
Lastly, out of this we may observe, what is our own duty to do, and that is this: We must cast away our ignorance, and become learned in the Lords will; we must set his statutes before our eyes, and make them the men of our counsel; we must call after knowledge, and cry for understanding. We must seek after wisdom, as after silver, and search for her as for treasures. Let the word of Christ (saith Paul to the Colossians, chap. 3.16.) dwell in you plenteously in all wisdom, teaching and admonishing yourselves in Psalms, and Hymns, and spiritual songs, singing with a grace in your hearts unto the Lord. Here you see, he would not have them to content themselves with a little knowledge, but they must labour to be furnished with a great abundance thereof, that they might know how to carry themselves in all matters, as well for them of mirth and joy, as for others that were more grave and weighty. And good reason too; for the word of Christ must be the stone Ezell to us, that we may know where to stay and remain (as David did 1. Sam. 20.19.) It must be our tinne-stone, (spoken of in Zecharie 4.10.) that we may know the measure of the walls of new jerusalem, our glorious and renowned City, the foundation whereof is of pearl, and the streets of pure gold. In a word, it must be our star, that we may know which way to go directly unto all our duties, that are here below, and unto all those sweet beatitudes that are above. Doubtless without the true knowledge thereof, we are all of us like to Samson without his eyes, or unto an hawk that is hooded: we shall wander from the Lord we know not whither, and commit most grievous abominations; but we shall never serve him aright, or do any faithful homage unto him. For only those that know his name do trust in him, but others do renounce him, as the Scriptures do teach us. Knowledge (we find by experience) doth help men exceeding much in the ways of eternal life. For it doth direct them aright both what to judge, and what to do in all matters of saith and manners, and it is a good bridle unto their lusts. It is most like unto a clock, whereby thou mayest know how thy life is spent; as also unto a man, which striveth to beat the dust out of our clothing.  
Wherefore, I beseech you, and that in the bowels of the Lord jesus Christ, have a care of knowledge, and labour by all means possible to plant a saving wisdom within your hearts. Remember the reasons that were alleged before, to move yourselves to this, think oftentimes upon them; and if neither your own beastliness by nature, who have gross and thick scales of blindness upon the eyes of your souls, as Paul had upon the eyes of his body at the time of his conversion, can stir you; nor yet the commodities that comes by the knowledge of the Lords will, which are sweet and great, can awaken you; yet (yet I say) let the fear of your own damnation rouse you up hereunto. For it is a most woeful thing to lie burning in hell, and yet (as it hath been observed) all ignorant persons do so. Suppose here were a fire prepared to burn you, and to morrow you must be cast into the same, and there lie burning, piece after piece, till all be consumed; would not you do any thing which any man should command you to do, to avoid this punishment? O yes, any thing I doubt not. And yet will you do nothing to avoid hell fire, which is tenthousand times worse than this, where you shall lie burning body and soul for evermore? Shall not this move you up to get knowledge and understanding? If you were blind in body, you would give great sums of money to have your perfect sight again. And yet will you do nothing for the sight of the soul, which is blind, and can see nothing at all? Will you take no pains to have that covering that covereth all people, and that veil that is spread over all nations, to be removed away from you, that you may be troubled no more with it? Darkness was one of the greatest plagues which God brought upon Egypt. But as for the darkness of the soul, that is worse than that by many degrees. For as this doth hinder the judgement (which as an eye should guide our actions) from discerning things fit to be done, and fit to be undone; and as it doth let our hearts and minds from going and walking about our works of godliness, so that we cannot pass through the sweet fields of true comforts and heavenly meditations to life eternal: so it doth make us fall oftentimes into most horrible sins while we are here, and it doth cast us down at the last into the bottomless pit of hell (wherehence we can never come out again) so soon as we do departed from hence. And will you then rest in it, and not seek rather to come out of it? What? could Pharaoh (that wicked King) use means to come out of that bodily darkness wherein he was, by sending unto Moses and Aaron for that end and purpose, & by offering unto them a certain kind of liberty to departed out of his country? And will you sit still, and not use means to come out of the spiritual darkness wherein you are, which is far worse than that of his was? Remember yourselves, I pray, and do as you ought to do.  
But here some man may say, Object. that it is better for us to remain still in our ignorance, then to get knowledge unto ourselves, because ignorance doth excuse men before God; and the more knowledge that any man hath, the greater shall his judgement be at the last, if he serve not God according to his knowledge, as he ought to do. For the servant (saith our Saviour in Luke 12.47.) that knoweth his masters will, and doth it not, shall be beaten with many stripes, yea with more than he that knew it not, and did it not.  
Here is a goodly shift for men to cozen their own souls by. Ans. But know thou (o sinful man) first, that ignorance doth not excuse men before God, but rather accuse them (as all other sins do) and lay matter of condemnation against them, to their eternal woe and death: for it is a grievous transgression in his sight, and unless it be pardoned by the sacrifice of his Son (which was figured out by those sacrifices which were offered under the Law for the sins of ignorance) it will damn them in hell for evermore, and keep them there in flames of fire that cannot be quenched, as thou heardst in effect before. Indeed in some cases ignorance doth excuse men in part, from the greatness of the fault, but not in whole, from all the fault. Secondly, that though he shall be beaten with more stripes, that knoweth the Lords will, and doth it not yet the other which is ignorant of it, shall be beaten with stripes, and he also shall be cast into hell, as well as the former; howbeit his judgement there shall not be altogether so severe as his. And wilt thou willingly be beaten with any stripes, and go to that fearful and ever-tormenting place? Lastly, that some ignorance doth increase a man's fault, and make his judgement to be the more cruel at the last, to wit, that ignorance, which is wilful and affected: as when a man hath means to know the Lords will, and yet doth refuse it of wilfulness, or stubbornness, even because he will be ignorant still, and not have knowledge to control him in his sins, or to stand up as a judge against him in the end of the world, when the books of men's consciences shall be opened, and every one judged according to the things which are written therein; for this doth make him to be the more abominable before the Lord, and doth procure unto him the heavier plagues to be executed upon him. I will show this unto thee by a familiar example, taken even from thyself. Thou hast two servants, the one of them doth reverently hearken unto thee, to understand thy will, and pleasure; and he is content to learn it to the uttermost, but yet he will do nothing accordingly: the other doth so far scorn thee and thy work, that as he will do nothing for thee, nor according to thy mind, so he will not come into thy presence to hear what thou wilt say unto him, or standing before thee, will give no heed to thy words. Which of these two (I pray thee) is the worse, and the viler in thine eyes? and which of them wilt thou beat most? Is not the latter? Yes, I must needs confess that, wilt thou say; for he doth commit a double fault, he will neither hear nor do; but the other doth commit but a single fault: though he will do nothing, yet he is content to hear. So, even so, must thou judge of most ignorant persons, who do live now in our days. For they commit a double sin, in that they will neither learn the will of God, nor do it; whereas others commit but a single sin, in that they only neglect it, & not do it. And therefore, I say, they are most abominable before the Lord, and shall at the last be beaten of him with more stripes, than others shall be. Wherefore let this be no impediment to thee, but rather a spur in thy side, to prick thee forward, to get knowledge and understanding.  
But what course shall I take, mayst thou say, to attain unto it? Thou must perform these things, First, thou must pray earnestly unto the Lord, to entreat him to disclose his mind unto thee, and so to circumcise thine ears and heart, that thou mayst understand his will, and see the wonders of his law. For wisdom comes by prayer, as james doth show, in chapter 1.5. saying: If any of you lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man; and it shall be given him. Secondly thou must regard the Ministry of the word most reverently, and frequent always the holy exercises thereof, watching daily (as Solomon doth speak, in proverbs 8.33.) at the gates of Wisdom, and giving attendance at the posts of her doors. For this is an excellent means to beget, and to increase knowledge within us; as Paul doth well observe in many places of his Epistles, and namely in the fourth chapter of his Epistle to the Ephesians; & as we ourselves do find to be most true by our daily experience, both in ourselves and others. Thirdly, thou must meditate carefully with thyself both day and night in the law and word of thy God. For as the infant doth grow from strength to strength, to be able to go by itself, by sucking and plucking his mother's breasts: so doth the child of God grow from knowledge to knowledge, by hanging continually upon the two breasts of the Lords book, the old and new Testament. Fourthly, thou must confer and talk considerately with men of GOd, and with such as carry knowledge in their lips, and are able to discover unto thee the secrets of the Almighty. For they shall make thee to understand that, which thou couldst never attain unto by thyself, and cause thee to see those points after some clear and evident manner, which were before unto thee as dark as a riddle itself; as thou mayst see by the example of Philip and the Eunuch spoken of in the eight chapter of the Acts of the Apostles. Fiftly, thou must teach others circumspectly that which thou thyself dost know already, and rehearse the ways of the Lord evermore unto them. For by teaching another, a man doth teach himself, and ripen his own knowledge and judgement exceeding much, as many by their own practice have found it to be most true, to the great joy and comfort of their souls. Finally, thou must abstain most providently from all such things, as will hinder thy knowledge, and bring a spiritual darkness upon thee. For as he that would have a perfect sight, to behold all things clearly, must beware of every thing, which will blemish his eye: so all those that would have a good understanding in the counsels of the most High, must take heed of all such matters, as are a stop and impediment thereunto. Now these are in number chief three. The first is a lodging of the affections of the heart, and the cogitations of the mind upon this world: for as outward darkness groweth sometimes by two much gazing upon bright and glistering things, as in experience we find by white snow, white paper, and the like: so doth inward darkness grow also by fixing the mind too much upon the glistering glory of this world, the pomps and pleasures that shine in it. Proof hereof is that rich glutton, that wealthy Barne-builder in the Gospel, and that turncoat Demas, of whom Paul speaketh: who all were blind (you plainly see) with gazing too much upon this tempting world. The second is a continuing in evil, & a doing of things which are wicked & nought. For as outward darkness groweth by long being in darkness, as in a prison or elsewhere; (for by experience it is found so often) so by long custom of walking & living in the outward works of darkness, groweth a strong & thick inward darkness in the heart of man or woman, Confirmation hereof is Ahab, Cain, Herod, judas, and such like spoken of in the Scriptures, and too many in our days, who having long used swearing, lying, uncleanness, and some other vices, are grown so blind in them, that they neither will leave them, neither be persuaded, that they tend so to their destruction, as they do. The third and last is, greediness after the world, and the commodities thereof. For as outward darkness groweth now and then by overmuch heat, as we know, the hot dung falling into our eyes will hurt them, as it is said it did Tobies: so over-hote desire of gain hurteth the inward light, as is apparent, both by that which hath been said already touching the world, and by that also which Paul saith, that They that will be rich fall into temptations, and into many foolish and noisome lusts, which drown men in perdition and destruction. 1. Tim. 6.9. For this is a kind of pestilent heat within, which as powerfully thrusteth out the inward eye and light of the mind, as ever any outward heat did the eye of the body. Now of all these must we take heed, and void them. Thus thou hast shortly the things which thou must perform for the getting of knowledge. To conclude therefore, look well unto them, and with care and conscience do thou use them: and no doubt but thou shalt become wise and learned, and do that which is here required at thine hands.  
The end of the sixth Sermon.   

THE SEVENTH SERMON upon the second Psalm.  PSAL. 2. VER. 11. & 12. 
Serve the Lord in fear, and rejoice in trembling.  
Kiss the Son, lest he be angry, and ye perish in the way: when his wrath shall suddenly burn, Blessed are all that trust in him.  
THE Prophet having spoken in the former verse, of the first part of repentance: he comes now in these verses to speak of the latter part thereof. As he would have the Kings and judges in the first place to get unto themselves wisdom and learning: so he would have them in the second place to become subject and obedient, and so to carry themselves in the whole course of their lives, as they ought to do. First towards God the Father in the eleventh verse; then towards God the Son in the twelfth verse. For seeing they had before rebelled against them both, he would have them now return in all submission unto them both. To the Father they must perform these duties. They must serve and worship him; and whereas without fear, they cannot but fail in many points, which do belong unto him; they must fear and reverence him in their hearts, being most willing at all times to do his commandments, & most unwilling to offend him in any thing whatsoever. Moreover considering he is a God most loving and bountiful to all such as are under him, and do truly belong unto him, they must rejoice and be glad in him, and triumph (as it were) again in his praise and honour. Yet forasmuch as he is one withal, full of Majesty, and hath judgements enough in store to power down upon them that are proud and arrogant, they must be humble and lowly, and even tremble & quake before him. Now to the Son, this is that which they must do. They must in like manner adore and worship him, and in token of their true love and loyal subjection unto him, they must go unto him, and kiss him. And lest they should be slack or backward herein, the Prophet moves them up to this their duty by strong and forcible reasons. For first he sets down before their eyes the great inconveniences which otherwise will fall out unto them upon the neglect or contempt thereof. For thereby it will come to pass, that the Son will not only be angry, and much offended with them for it, but also in his anger and great displeasure will bring great judgements upon them; which shall consume them, and that in the way, before they can bring their purposes to pass; yea though he burn but a little, and therefore much more will he 〈◊〉, when he shall thoroughly take on against them. Then second, he shows them what benefit they shall have if they will perform it, and do as he would have them do; for than they shall be blessed, and have joys and happiness for evermore, though others perish and are destroyed. For Blessed (saith he) are all that trust in him. And so with this Epiphoneme or grave sentence, he shuts up the whole Psalm and ends it.  
In sum, Sum. you have nothing else to remember in these two verses, but the subjection or obedience, which we own unto the Lord our God. Wherein consider first, Part. what we must do towards God the Father, set down in the eleventh verse; than what we must do towards God the Son, set down in the twelfth verse. In regard of God the Father two things are required of us. The first is, that we serve him in fear; the second is, that we rejoice before him in trembling: for thus we may divide it if we will, according to that division which seems to be made in the text itself; for there (you know) it lieth thus: Serve the Lord in fear, and rejoice in trembling, as though there were but two brances included in it. But yet if you would go more plainly to work, there are four things exacted of us. The first is that we serve the Lord; the second is, that we fear the Lord; the third is, that we rejoice in the Lord; and the fourth is, that we tremble before the Lord. The former of these seems to import the worship and honour itself, which is due unto him; and the three latter the manner how it must be yielded unto him. And that is first, in fear, as the fountain from whence it must proceed; then secondly, in joy and trembling, as the hands by which it must be presented unto him. Of all these by God's grace I will speak somewhat, and that in order as they lie in our text.  
Serve the Lord, saith the Prophet, that is, give unto God the Father his due honour and worship, which hitherto you have kept from him; disobey him no longer, but submit yourselves unto him in all obedience to his will, and fulfil his commandments. For by the name of the Lord, here is understood God the Father, as it was in the fourth and seventh verses of this Psalm before going: and under the word service, is comprised all that honour and worship which doth belong unto him in the whole course of our lives, and which doth chief stand in the obeying of his voice, and in the keeping of his commandments.  
In this, Doct. that the Prophet doth exact this duty of them, we are taught this doctrine, that men must serve and worship the Lord, and be careful evermore to obey his will, and to do whatsoever he shall command them. Our Saviour in Matthew doth instruct us as much in the fourth chapter thereof, and tenth verse, when repelling the temptation of the devil, who sought to be worshipped of him, he said unto him: Avoid Satan, for it is written; Thou shalt worship the Lord thy God, and him only shalt thou serve. The Scripture is full of this matter, but one place more, as containing all the rest under it, shall suffice us at this time. And that is in Revel. 14.7. For there you shall find, that this is the very sum and principal matter, whereof the whole Scripture doth entreat, and which all the Preachers in the world from time to time do deliver unto their people; when the Angel flying in the midst of heaven, and having an everlasting Gospel, to preach unto them, that dwell on the earth, doth cry out and say: Fear God, and give glory to him, for the hour of his judgement is come, and worship him that made heaven and earth, and the sea, and the fountains of waters. So that this is a point as clear and manifest as the Sun at noon days, when it shineth most brightly over all the word.  
And the reasons hereof are many, Reasons but at this time I will only touch two. The one is in regard of his making and creating of all things. For seeing we are his workmanship, and have our whole lives and being from him, he having created us and made us of nothing; it is good reason, that we apply ourselves, and all that we have to his worship and service alone; according to the judgement of the Church triumphing in heaven, whereof mention is made in the Revelations Chapter 4. verses 10.11. For the 24. Elders (noting out the Saints in heaven) are there reported to fall down before him that sat on the throne, and to worship him that liveth for evermore, and to cast their Crowns before his throne, upon this ground and consideration, that he had made them, and all things else, saying: Thou art worthy, O Lord, to receive glory, and honour, and power. For thou hast created all things, and for thy wills sake they are and have been created. The other is in regard of his preserving, and keeping of all things. For considering that we have our whole maintenance and stay from him, and he doth daily keep us upon his own cost and charges (as we speak:) it is our part and duty to honour him, and to do whatsoever we can for him in fulfilling any of his Commandments, according to josuah his exhortation unto the children of Israel in the 23. & 24. chapters of josuah. For in these places you may see, that he doth persuade them to fear the Lord, and to serve him in uprightness and in truth, and to put away all false gods from amongst them, only upon this reason and foundation, that God was good and beneficial unto them, destroying all their enemies before them, and placing them in a fruitful country, where they had goodly cities, which they did never build; excellent vineyards and Olive trees, which they did never plant; and other notable commodities, which they did daily enjoy without any labour and toil of theirs. And surely when these things were thus said down before their eyes, they also upon the due consideration thereof, resolved with themselves, to serve the Lord and to worship him, and to do as josuah had exhorted them for to do, as is apparent about the midst of the 24. chapter before quoted. And you know, that equity and conscience doth require, that if a man hire a servant, and give him meat and drink and wages, that he should do his business, and be obedient unto him, and his commandments. And so should it be betwixt God and us, seeing we are his servants, and have all that we have from him, even every morsel of meat that we do eat, and every piece of cloth that we do put about us, as all other things beside; we should be tractaable to his voice, and be always ready priest to do his commandments.  
Wherefore as this may control them, Use. who are stubborn and obstinate, and do withdraw the shoulder from yielding obedience unto the Almighty; whereof there are too many in our sinful days: So it may teach us, what we ourselves ought to do, and be as a spur in our sides to prick us forward to all such matters, as may bring honour and glory unto him that is above all. Beware you, beware you of sinful ways, and be you sure to do nothing, but what you know will be well pleasing unto your God. Though others lie, and swear, and steal, and kill, and commit adultery, and do other things that are most vile and abominable; yet be you holy & righteous in your ways, avoiding these sins, and all others whatsoever; and performing such duties only as the Lord will be served and worshipped by. For you must always remember with yourselves, that it is not enough to know the will of your God, and to understand what he doth require at your hands, but you must withal serve him and worship him aright, & do according to his commandments. The hearers of the law (saith Paul in Rom. 2.13.) are not righteous before God, but the doers of the law shall be justified. And our Saviour doth teach us, in Luk. 12.47. that the servant who knoweth his masters will, and prepareth not himself, neither doth according to his will, shall be beaten with many stripes. Yea, you yourselves do know, that as the ignorant, who know not the Lord, must be cast into hell, and there lie boiling in torments for evermore; so must the disobedient also, and all such who obey not unto the Gospel of our Lord jesus Christ, according to Paul's words in 2. Thes. 1.8. And therefore, you see, the Prophet here doth not only call for wisdom, and learning, but also for worship & service. Content not then yourselves with your knowledge and understanding, but go on forward, and become faithful servants unto the Lord in doing his will. And look what you do require of your servants that are under you, do you yourselves perform unto your God that is above you, and whose servants you are: hear his voice and obey it. For what? shall he make you, and place you here in this world, and that in a fruitful soil, & in the days of much peace and plenty? and yet will you not serve him? What? Shall he nourish you daily, give you light to see, air to breath in, food to eat, liquor to drink, garments to wear, houses to dwell in, and lad you with other infinite blessings, both for this life, and the life to come? and yet will you not honour him, and walk according to his commandments? Doubtless, if your servants should refuse to do your business and work, you would turn them out of doors, and not feed them upon your own cost and charges, and in the end pay them their wages; and will God then take it well at your hands, if you shall refuse to do his business and work? will he always then nourish you, and give you a good recompense at the last? No, no: but he will turn you out of house and home, and pay you your wages (according to your evil deserts) in that lake that burneth with brimstone and fire, where you shall be tormented for evermore. For you know, that every tree which bringeth not forth good fruit, must be hewn down, and cast into the fire, according to john the Baptists words in the third of Matthew, and the tenth verse thereof. For as you yourselves, after you have taken some pains, and bestowed some cost in the planting of an orchard, do look that the same orchard should bring forth fruit, not for other men, but for yourselves, & your own uses; and if it happen, that any trees therein do wax barren and fruitless, you will cut them down, and not suffer them there to remain: So you must think, that the Lord will deal with you. Behold, you are his orchard and vineyard, he hath taken great pains with you, and hath been as it were at great cost and charges to plant you (as he speaks of Israel in the fifth of Esay, and the beginning thereof;) and he looks that you should bring forth fruit, not to yourselves, or to the world, or to the devil, but to the honour and praise of his name. Now then, if you shall be barren, or bring forth wild fruit much displeasing unto his Majesty, assure your own souls, that he will not spare you, but cut you down, and not suffer you to grow in his orchard still; as our Saviour doth most excellently declare, by the parable of the figtree, in the 13. chapter of the Gospel according to Saint Luke, and about the beginning thereof. Wherefore, I beseech you, serve ye the Lord your God, and worship him; be obedient unto his voice, and let no commandment of his seem grievous or irksome unto you, but endeavour you to observe and keep them all. And as he that hath called you out of darkness into his marvelous light, is holy, so be you holy in all manner of conversation, knowing that we are delivered out of the hands of our enemies, to this end, that we should serve the Lord without fear, all the days of our life, in holiness and righteousness before him. Luke 1.74.75. And therefore in one word, submit yourselves unto the Almighty at all times, and in all matters, and do as james doth will us for to do, when he saith, Be ye doers of the word, and not hearers only, deceiving your own selves. jam. 1.22.  
Thus far shortly for the worship or service itself, which doth belong to God the Father: now followeth the manner how it must be yielded unto him. For as God doth respect the matter of every work, so he hath an eye also unto the manner of the same, as you may see most evidently by the story of the Scriptures, and namely by the first chapter of Esay, and the sixth chapter of Matthew: where you may find, that he doth even loath and reject alms, fastings, prayers, sacrifices, and other holy duties, which are commanded by his own Majesty; for that they are not done in the same manner, as they ought to be. Note it (I pray) well by the way, and make use thereof to yourselves, that in all your ways you may not only look, that the work itself, which you go about, be correspondent to the will of your God; but also besure, that you do it with that holy mind and affection in every respect, as it ought to be done both by you and others. And seeing that here are three things required of us by name in the service of the Lord, as noting out the right manner how it must be exhibited unto him, namely fear, joy and trembling; labour you to have them all established within your own souls, and rest not till they be rooted there within you. For they will do you exceeding much good, and fit you every way unto your duties. The first of them, which is fear, will make you careful of all the commandments of God, and cause you to fail in none of them. The second of them, which is joy, will make you constant and stable, and cause you never to be weary of well doing. For the more delight that a man doth take in a thing, the more willing is he for to do it, and it is a kind of death unto him to be abridged from it. The third and last of them, which is trembling, will make you humble and lowly, and cause you never to swell for any good which you shall ever do. For he that doth tremble doth suspect his own works, and dare not trust in them, but doth sear lest some judgement will fall upon him for some defects therein. Thus in a word or two I pass over the manner of God's worship, as being a thing not so clear in itself, but somewhat questionable, whether, to wit, it be agreeable to the spirit of God in the text or no; for some may doubt thereof. But yet on the points themselves I will stand more largely upon, as on matters which are most evident, and beyond all question and doubt whatsoever.  
The first of them is fear. In fear, saith the text, or after some, with reverence; both come almost to one end, but the former word is the better of the two: and he means the fear of his children, who are loath to offend him, not so much for fear of punishment, as for loathsomeness on their part of love to displease his Majesty, or to cause him to be angry with them for any thing. There is a twofold fear, the one is holy and good, called filial or childish; the other is bad and nought, termed servile or slavish. The filial or childish fear is such an one, as is in children towards their parents, who do reverence and fear them, as being unwilling to offend them any way, whether by words, or deeds, through the tender love and affection, which they do bear towards them. The servile or slavish fear is such an one as is in bondslaves towards their masters, who do reverence and fear them, and are loath to displease them whether one way or other, through the dread and fear of punishment, which otherwise they are sure to have, if they offend and do contrary to their duties. So that some do fear the Lord through love, and care to offend him; and others again do fear him through dread of punishment, and power to torment them. Of the former of these is mention here made, & not of the latter. It may be defined thus: It is a reverence of God's Majesty in our hearts, whereby we are made unwilling to offend him in any thing, and most willing to please him in all things, through the love which we bear towards him, and the great excellency of superiority, dignity, power, and goodness, which we see in him, far above ourselves, and all other creatures beside. This is a virtue most necessary, and requisite for all Christians whatsoever. For hereupon hang the whole service of God, and all graces that belong to man, as might at large be showed, if it were needful. But let the Example of Abraham suffice, who thinking that the fear of God was not in Gerar, utterly despaired of any other virtue; and therefore moved his wife to say, that she was his sister. Gen. 20.11. In this respect the fear of God is both by David in Psal. 111.10. and also by Solomon in Pro. 1.7. called the beginning of wisdom, that is, the root and fountain of all goodness, and therefore of the whole worship and service of God spoken of here in this place. So that there is good cause, why the Prophet should require of us, to serve the Lord with fear. Wherehence let us collect this doctrine, Doct. that as we must serve the Lord, so we must fear the Lord, and stand in great awe and reverence of him. Thou shalt fear (saith Moses to Israel in Deut. 6.13.) the Lord thy God, and serve him, and shalt swear by his name. Esay doth require the same duty of his people in chapter 8.13. when he saith unto them: Sanctify the Lord of hosts, and let him be your fear, and let him be your dread. But to pass other places, mark what Solomon doth say of this in Eccles. 12.13. Let us hear (saith he) the end of all, fear God, and keep his Commandments; for this is the whole duty of man.  
There are diverse reasons to move us hereunto. Reasons. As first the greatness of his power and might above us. Secondly, his authority and jurisdiction, which he hath over us. Thirdly, his goodness and mercy which he doth show unto us. Fourthly, his Majesty and glory, which doth shine and glister round about us. Fifthly, his purity and holiness, that is in his eyes beholding us. And lastly, the great blessings, which the fear itself being had, will bring unto us. For all these things may justly work a fear in men. Mean men (we find by experience) do fear great men, & those that are too mighty for them, and they dare not in any case displease them. Children fear their parents, and such as have a ruling tuition over them. Workmen fear their masters by whom they live and are maintained; and look who are most bountiful and prodigal unto them, to them again do they become most observant and obsequious, as being afraid to offend them in any thing. Simple persons fear great states, & such as excel in glory & majesty above themselves, though other wise they own no homage or subjection unto them. Lose livers and wantoness fear grave & religious persons, and such as are zealous for God's glory, & earnest for the salvation of man's soul, as being ashamed to power out their evil words, or to commit their wicked facts before them & in their presence. Lastly, every one by nature is forward to apply himself to those things, which he doth know will bring great profit, and benefit unto himself, as being desirous to be out of misery, and to live in happiness and prosperity all the days of his life. Now to apply this to God & to ourselves; first, he is of power and might, we are no body unto him in that respect; he is able to pay us home, if we do displease him. This reason our Saviour doth urge in Math. 10.28. when he wills his Apostles not to fear men, who can kill but the body, but to fear the Lord, who is able to destroy both body and soul in hell. Secondly, he hath authority & jurisdiction over us, we are his, he hath made us, and he may do with us what he will, as the potter doth with his vessel, or as the master doth with his servant. This reason the Lord himself doth press in Malach. 1.6. saying, A son honoureth his father, and aseruant his master. If then I be a father, where is mine honour? & if I be a master, where is my fear? saith the Lord of hosts unto you, o Priests, that despise my name. Thirdly, he is good and kind to us, his benefits which we do enjoy from him, are infinite, we have all that we have from him, even our lives and all the rest. This reason David doth touch in Psal. 130.4. when he saith unto the Lord, But mercy is with thee, that thou mayest be feared. Fourthly, he is a God of infinite Majesty, and we are but poor simple creatures, made of the dust and clay of the ground; the heaven of heavens cannot contain him, neither can the Angels themselves stand before him for his brightness, unless they cover their faces with two of their wings. This reason doth Moses glance at in Exodus 20.20. when he shows the end, wherefore the Lord did publish his law in that glorious and majestical manner as he did, in thunders, lightnings, and the like, saying: For God is come to prove you, and that his fear may be before you, that ye sin not. Fifthly, he is holy and righteous, his eyes are pure eyes, and cannot abide to behold sin and iniquity. This reason is laid down before the eyes of the Israelites oftentimes in the old Testament by the Spirit of God, when he would draw them to the true fear and service of the Almighty, from all such manners as were found among the Gentiles. For then still his holiness and purity was enforced upon them. Finally, the commodities, which the fear of the Lord being once had, will bring unto us, are exceeding large and great. For first, it will make us holy and frameable unto God's will, in avoiding those things which he hath condemned, and in performing those things, which he hath commanded. The fear of the Lord (saith Solomon in Prou. 8.13.) is to hate evil, as pride and arrogancy, and the evil way. Where he showeth, that in what measure any one feareth God, in the same measure, he doth loath and detest all evil; yea not only the open & abominable sins, which the world doth condemn, but the most secret and hidden. For he saith not, to hate evil, as murder and adultery, but pride & arrogancy, which lie in the heart, and do not show themselves to the world, yet he that feareth God, will hate them. Secondly, it will make us blessed and happy in all our ways. Blessed (saith David in Psal. 128.1.) is every one, that feareth the Lord, and walketh in his ways. This reason the sweet Singer of Israel hath alleged in Psal. 34.9. when he saith, Fear the Lord, ye his Saints, for nothing wanteth in them that fear him: nothing he means, which is good and wholesome for them, as he speaks elsewhere, saying: The Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. Psal. 84.17. So that the fear of the Lord brings with it always a plenty of all good things, & comes laden with the blessings of God, wheresoever it comes. For all these causes now rehearsed should we fear the Lord, and in reverence endeavour to please him.  
The use that we must make of this, Use. is first, to condemn those that have not the true fear of the Lord before their eyes. Alas their case is miserable. For they serve not the true and living God, what show of religion soever they do make, or what brags soever they do give forth concerning the same. For seeing the fear of God is the very beginning of wisdom, and the foundation or groundsel of God's worship (as hath been proved unto you already,) it is unpossible, that either they should have any true wisdom in them, or else religiously should serve the Lord, when they want this fear, the only cause and fountain thereof.  
Secondly, this may serve to stir us up to get the fear of the Lord unto ourselves, and to labour by all means possible to bring our hearts thereunto, that so we may truly say of ourselves, that the Lord is our fear and our dread. But against this it may be objected: Object. first, that perfect love doth cast out fear, according to john's words, in 1. john 4.18. Secondly, that we are delivered from our enemies, that we should serve the Lord without fear, as it is in Luk. 1.74. To this I answer, Ans. that perfect love doth cast out hellish fear, and that slavish or servile one, whereof we spoke before, that makes man to tremble before God for fear of punishment, and to fly from him, as from a terrible judge; but on the contrary side it causeth that holy and childish fear (mentioned also before) that makes man more careful to come unto him, and to worship him as he ought to do. From the former of these we are delivered, but not from the latter. We have not received the spirit of bondage (saith Paul in Rom. 8.15.) to fear again, but the Spirit of adoption, whereby we cry Abbah, Father. So that true love is so far off from casting out this holy fear of adoption, or reverence, whereby we are drawn to hate sin in love towards God, and not for punishments sake; that it doth bring it in, and establish it within us. Yet this is to be noted by the way, that servile fear is a good means at the first to bring us unto God. For it prepareth a place for the holy Ghost to bring him into our souls, as the bristle bringeth in the third: but when he is once entered into us, and hath taken up the possession of our souls within us; then this fear is gone, as the bristle is when the third is entered into the hole. Besides this you must mark, that as the children of God are not by and by perfect, so a piece of this fear may still remain in them: whereupon some make a fear, which is in the midst of these two fears, the filial and servile, calling it timor initialis, an entering fear, reaching out her right hand unto the one, and her left hand unto the other, being found even in men renewed by the Spirit of love, whose sanctification is but begun; and therefore as they fear separation from God by offence, which belongeth unto filial fear, and proceedeth from love: so they fear punishments and evils, which God hath prepared for the offenders; which belongeth to servile fear, and proceedeth from the same. But to proceed on, the fear that is here required of us, and which is to last for ever, is that fear of reverence, whereby we beholding on the one side our own paruitie and smallness, and the excellency of our God, and his incomprehensible Majesty on the other side, dare not lift up ourselves against him, but do stand in awe of him with all reverence, being loath to offend him in any thing, and most careful to please him in all things. It is such a fear as is in loving children towards their parents, in dutiful wives towards their husbands, and in faithful subjects towards their Princes. The fountain whereof is love, and a due consideration of his excellency every way above us. To this fear must we stir up our souls every day. And so far as we would either worship God aright, or have his blessings powered down upon us (whether for this life, or the life to come) we must strive and contend with our souls and hearts to bring them hereunto, that so we may always reverence and dread the great name of the Lord of hosts. Doubtless we shall never serve the Lord aright, or become happy and blessed, until this be brought to pass. Well we may perform some duties in outward appearance, but we shall never look to all with a good heart and conscience within: and howsoever we prosper and flourish for a while, yet woe and destruction will overtake us at the last. But let his fear be once planted within us, then shall we inwardly and from the heart, have a respect unto all his commandments, and be most careful to please him in all things. And then again shall we prosper and flourish for ever, not only in this world, but much more in the world to come. If any than shall come unto us, to entice us unto any wickednesle whatsoever, as Potiphars wife came unto joseph, & enticed him unto uncleanness; we shall not consent unto him therein, no more than he did unto her, who was kept therefrom by the fear of his God. And if any cross than shall begin to assault us, and to lie heavy upon us, the Lord will be ready to remove it from us, & to supply on the other side all our defects & wants whatsoever. For he is always present with them that fear him, & there is no good thing, but they shall have the same stom him, as you have heard already. Wherefore look you to this your duty, and fear ye the Lord your God. Remember, that he is your Father, your Master, your Saviour, your Benefactor, your King, and one that is full of power and majesty, and of such pure eyes, that he cannot endure any corruption whatsoever. For shall the child fear his father, the servant his master, the subject his king, the poor his benefactor, the redeemed his saviour, the weaker his stronger, the base his more honourable, and the lose persons such as are stayed and grave for religion? And yet will not you fear the Lord your God, who is all these unto you? Yes, yes, we would do it, may you say, but what course shall we take to attain thereunto? You must do these things. First, you must deny yourselves quite, and renounce utterly all the carnal wisdom, that is in you. As Solomon saith in Prou. 3.7. Be not wise in thine own eyes, but fear God, and departed from evil. As though a man could never fear God, so long as he is well conceited of his own wisdom. And indeed no more can he; For the wisdom of the flesh is enmity to God, and will not be subject in any sort unto his law. Rom. 8.7. Secondly, you must pray hearty unto the Lord for his heavenly grace to help you in this respect. For it is he alone, that must bestow this fear upon you: for otherwise you can never have it, who of yourselves can do nothing, no not so much as think one good thought, as Paul doth confess of himself in 2. Cor. 3.5. Lastly, you must often and seriously think on all the reasons before going, as also deeply meditate with yourselves upon God's fearful judgements, which he hath executed upon sinners from time to time. For this will breed in your hearts a sense & awe of his Majesty, 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 fear came on all the Church, and on as many as heard what judgement fell upon Ananias and Sapphira his wife, when both of them fell down at Peter's feet, and yielded up the ghost before him. Wherefore perform these things with care and conscience, and no doubt, but you shall have the true fear of the Lord at the last within you.  
Hitherto of the first point, now followeth the second, which is joy. Andreioyce, saith the Prophet. In the entrance of the Psalm it is evident, that they were grieved against the Lord, and that they did, as it were, loath and abhor him; but now on the contrary side they are willed to rejoice in him, and to be glad in his behalf: and there is good reason for it too, not only because he hath set such a good and bountiful king over them, as his Son is; but also because he himself is so sweet a God, and his service so pleasant and beneficial as it is. Then as men do desire to have their servants to rejoice in them, and in their service, and to do whatsoever they do with cheerful hearts: so the Lord would have them his servants to rejoice in him & in his service, and not to go about his business with murmuring and repining souls, but with cheerfulness and alacrity of spirit. Learn we then from hence this doctrine: Doct. that we must rejoice and be glad in the Lord our God, and in all that service, which we do perform unto him. To this we are exhorted in many places of the word. Be glad ye righteous (saith David in Psal. 32.11.) and rejoice in the Lord, and be joyful all ye that are upright in heart. Likewise Paul writing unto the Philippians in the 4. Chap. and 4. verse thereof, he doth stir them up unto the same duty, saying: Rejoice in the Lord always, again I say, rejoice. But those places, which are in Esay 54.1. and in Zophonie 3.14. etc. are excellent for this purpose, if they be well considered of, and therefore (I pray) read them at your leisure, and mark them well.  
But to leave the doctrine, Reasons. which is clear and cuident of itself, and to come to the reasons of it, to consider with ourselves, why we should do it, they are in number these two. First, because he doth excel and pass all the creatures in the whole world for all good things whatsoever. For we are wont to rejoice in such things as are singular, and do go beyond others for goodness. As for example, if a man hath a fair beautiful woman to his wife, passing other women for beauty or pulchritude: Or if he hath a goodly child of admirable parts to his son, excelling other children for learning, and other rich endowments: Or lastly, if he hath a stately commodious house for his dwelling, over-matching all other houses in the country about him, for pomp and necessary uses; how much doth he rejoice in these? daily experience doth teach us, that they are the only joy and delight of his soul. And even so should it be with us in regard of our God: for he doth pass and excel all others whatsoever, as in wisdom, in mercy, in justice, in power, in love, in goodness, in glory, and the rest. And therefore we should rejoice 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 us most good, and to bless us both here in this world, and also in the world to come. For it is an usual thing with us evermore to rejoice in those things, which are good and profitable unto us, and the more commodious and beneficial any thing is unto us, the more commonly do we rejoice and delight therein. I need not demonstrate this unto you by any examples. For you know it too well yourselves. Doubtless, if any of us have but a friend, who is always kind and loving unto us, as being ready still with his horse to lend it us, with his plough to labour for us, with his money to lay it out upon us, and with his body to go and come at our desire for our profit and emolument, we cannot but greatly rejoice in him, and be exceeding glad, that ever we met with such a good and faithful friend. But behold (dearly beloved) the Lord our God doth pass him by many and infinite degrees: for all that we have we have from him, he doth never fail us, but he doth help us every day and night, and he is able to do us good for evermore; to bless us here, and all that we have, and to crown us with glory hereafter in the heavens above, where shall be joy, and no sorrow; health and no sickness; holiness and no wickedness; glory and no shame; riches and no poverty; life and no death; and in one word, happiness, and no misery. And therefore there is great cause why we should rejoice and be glad in him.  
Use. This then plainly reproveth such as take their delight and pleasure in worldly matters, and in the vanities of this life, but not in the Lord, nor his ways. Some you shall find rejoicing in their wisdom; some in their riches; some in their strength; some in their parentage; some in their honours; some in their sports; some in one thing and some in another: but few in the Lord and his service. But this is condemned you may see in jeremy 9.23.24. where the Lord doth forbid the wise man to glory in his wisdom, 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 rejoiceth, rejoice in the Lord. 1. Cor. 1.31. & 2. Cor. 10.17.  
Secondly, as this doth control them, who take no pleasure in the Lord, but do go about his service with unwilling and heavy hearts, like unto the Bear, that is drawn to the stake: so it doth teach us, that that is but a slander, which is cast out against us, when men say, that Religion breeds melancholy, and cuts off all mirth and joy. For here you see, we are called upon to rejoice: and this joy also that is in us, is exceeding large and great. For Peter doth show, that it is unspeakable and glorious in 1. Pet. 1.8. when he saith, that we do believe in Christ, though we see him not, and do rejoice in him with joy unspeakable and glorious. And Esay also doth show (in chap. 9.3.) that it is like the joy in harvest, and as men rejoice, when they divide a spoil. True it is, that religion doth cut off all wicked and profane mirth and joy; but as for that, which is holy and good, consisting in the Lord and upright ways, it doth bring that in, and daily increase it in our souls. For as Paul doth teach us in Rom. 14.17. The kingdom of God standeth not in meat and drink, but in righteousness, and peace, and joy in the holy Ghost. As here is righteousness in the Church or Kingdom of God, so here is peace and joy, which the holy Ghost doth work in the hearts of men. You may see in Psal. 68.3. & Psal. 106.5. that rejoicing doth belong to the people of God. But the righteous (saith the Prophet in the former of these two places) shall be glad and rejoice before God, yea they shall leap for joy. And again he saith in the latter of them: Remember me, o Lord, with the favour of thy people, visit me with thy salvation, that I may see the felicity of thy chosen, and rejoice in the joy of thy people, and glory with thine inheritance. The music that was used under the Law in the Temple may well declare this thing: for that was typical, and figured out the true joy and mirth, which should be in the Christian Church, where is the assurance of the remission of sins, and life eternal. Surely to speak all in one word, Gods children have more joy of heart than the wicked have, as David doth declare in Psal. 4.6. and this their joy also is of longer continuance: for it shall never be taken from them, as our saviour's words do import, in joh. 16.22.  
Finally, out of this we may learn, to stzine against our sorrow and pensiveness, that so we may rejoice still in the Lord and his ways. For seeing we are called upon for this duty, we must perform it. We must rejoice and be glad in the Lord, as the Church doth speak of herself in the Canticles, Chap. 1. ver. 3. Howsoever we may mourn sometimes for our sins, and be pensive for our transgressions: yet we must not suffer our sorrow to overcome us, but we must overcome it, and break out into joy and mirth before the Lord. And this our joy and mirth must not be in feasting, in playing, and in wickedness, according to the course of this world, but it must be in spiritual matters, and in the holy exercises of religion, which do belong unto the Lord. We must go about the business of our God, and his holy service, as cheerfully, and as willingly as if we went unto a feast; and take as great delight and pleasure therein, as we do in any banquet whatsoever; according unto the example of David, and others, spoken of in Psalm. 42.4. who are said there to go into the house of God with the voice of singing and praise, as a multitude that keepeth a feast. And that this may the better be performed of us, we must first labour to be fully reconciled unto God, & to be assured that he is become our God and Saviour. For otherwise we shall never rejoice in him aright, but rather detest and abhor him. Secondly, we must know and remember, that the service which he doth require of us, is a reasonable sernice; and that there is a great reward laid up for them which shall do the same. For otherwise it will be grievous and irksome unto us; but this will make it easy and pleasant, and as sweet to us, as the honey, or honey comb; as David doth speak of it in regard of himself, in Ps. 19.10. Wherefore look (I pray) unto both these things, that so the Lord and his service may be unto you, the very joy, and rejoicing of your hearts. And in any case be never quiet or at rest, until you have brought your hearts to this, even to rejoice in the Lord your God, as it is here in our text required of you. For this joy being once had, will be marvelous commodious and beneficial unto you. For first, it will bring comfort unto you in the midst of all your troubles, and take away the sharpness thereof from your souls. Secondly, it will help the good estate of your bodies, and make them the more strong and healthful. For a joyful heart (saith Solomon in Prou. 17.22.) causeth good health, but asorrowfull mind drieth the bones. Thirdly, it will fit you for the service and worship of the Almighty, and cause you to be very prompt & expert in doing the same. For the heart is fittest for holy duties, when it doth rejoice, as Elisha was to prophesy when the physician played. 2. King. 3.15. Finally, it will confirm you in your holy religion, and so establish you in the same, that you shall never shrink away from it while you live. For we are never weary of that, wherein we do rejoice, but the more we do the same, the more greedy still are we for to do it, and it is a kind of death unto us for to leave it. And yet will you not for all this rejoice in the Lord? Remember yourselves, and labour for to do it, and give no rest (I say) unto your souls, until you can bring it to pass. And so I come unto the last point, which is Trembling.  
As we must rejoice in the Lord, nothing doubting of his love and good will towards us, so we must tremble before him, carrying ourselves with all reverence and lowliness towards him, as it doth be come us. And therefore the Prophet doth add, in trembling. Rejoice (saith he) intrembling. It is manifest in the former part of the Psalm, that they were highminded, and stout against the Lord, in that they did take up weapons and arms against him: but now the Prophet would have them to tremble and quake before him, and to do all service unto him with humbleness and lowliness of mind. Where there is joy and gladness of heart, there oftentimes do men forget themselves, and become too bold and malapert. Now, lest they should do the like, they are commanded here not only to rejoice in the Lord, but also to tremble before him, that so there might be found in them no lightness or wanton behaviour, but all reverence and grave carriage whatsoever, with an humble soul, not lifting up themselves in any of their works, but even trembling before him, that is the judge of the world. Whence we collect this doctrine, Doct. that every person must quake and tremble before the Almighty. Paul shows in Philipp. 2.12. that we must work out our salvation with fear and trembling. There are two great evils which do hinder man's salvation. The one is carnal security: the other is the pride of the mind. Carnal security makes a man too negligent in the doing of good works, and doth cause him oftentimes to fall into many offences, and sins. And pride doth make him too arrogant in his good works, when he hath done them, and causeth him often to attribute that unto himself, which doth belong only unto the Lord and his grace. Herein the devil hath a great stroke, and skill. First, he laboureth to keep us from good works, by making us secure and careless. Then secondly, if he cannot prevail therein, he endeavoureth to make us proud of our good works, by lifting up our souls with an high conceit therein. Against both these doth the Apostle here go about to arm the Philippians. First, setting fear against carnal security: then, trembling against the pride of mind. And as there the Apostle dealeth, so doth the Prophet here in our text. He would not have us only to fear the Lord, but also to tremble before him. The like in effect we have in Hebrews 12.38. Where the Apostle showeth, that seeing we do receive a kingdom, which cannot be shaken, it is our part to have grace, whereby we may so serve God, that we may please him with reverence and fear. So that nothing must be done in the service of God lightly or arrogantly, but all with great reverence, and humbleness of mind, whereby we tremble before him and fear his judgements.  
The reasons hereof are two. The one is, Reasons. because the Lord doth delight in such, and regard them much, as we may see by his words in Esay 66.2. when he saith: And to him will I look, even to him that is poor, and of a contrite spirit, and trembleth at my words. For we must always do that, which will be well pleasing unto God, & cause him to take a delight and pleasure in us, considering that his love is better than life itself. Psal. 63.3. The other is, because the Lord doth resist the proud, and such as be arrogant, and cannot in any case endure them; as may be seen by our saviours words, when he made mention of the bragging Pharisee, & poor Publican, in Luk. 18.9. etc. For after he had showed what both of them had done, and how the latter of them was more justified in the sight of God than the former, he gave this reason of it, saying: For every man that exalteth himself shall be brought low, & he that humbleth himself shall be exalted. For we must evermore avoid that which will cast us out of the favour of God, and bring his judgements upon us.  
This than may serve to pull them down who are proud and haughty. Use. Behold (saith Habakuk in chap. 2.4.) he that lifteth up himself, his mind is not upright in him. There is no goodness in such. They can never serve the Lord aright, but they will always mar every good thing which they take in hand. Look upon them even in holy assemblies; if they tremble not before the Lord, nor quake at his judgements, you shall find them enermore unreverent therein. They will neither be attentive, neither yet will they bow and beck, as they ought to do: either they will talk, or sleep, or gaze about, or read of some other matter in a book, then of that which is in hand; or think on things at home or abroad, or go out before all is ended; or laugh and grin when they should rather mourn and weep, or do the like; yea when they should kneel lowly upon their knees, they either fit or stand, or bow their bodies but a little. Such unreverence and stoutness is found amongst them from time to time.  
But here for ourselves, we must learn to be humble and lowly, as Christ our Saviour was. And as we look to be respected by God, and not to be plagued by him, we must labour to draw our hearts unto a trembling and a quaking before him, that so we may carry ourselves reverently in his worship at all times: and when we have done all that we can do, not trust in any thing, but think ourselves to be unprofitable servants, and to come too short of our duties by many degrees. But what shall we do, will you say, to attain to this? We must perform these things. First, we must pray to God, that he would humble us, and bestow upon us meek and lowly hearts. For by nature all of us are proud and arrogant, like to Eva our first mother, who would not be subject to God, but be as God herself: and of ourselves we cannot be humble and lowly when we would be, but God must humble us and make us lowly; who said in Zophonio 3.12. Then will I leave in the mids of thee an humble and poor people, and they shall trust in the name of the Lord. Secondly, we must consider often with ourselves, how base and vile we ourselves are, and how glorious and full of Majesty the Lord is. For by this consideration it may come to pass, that we shall cast ourselves down before him in most humble & submissive manner, as Abraham did, when he acknowledged, that he was not worthy to speak unto the Lord, because he was but dust and ashes. Gen. 18.27. And as Esay did, when he cried out and said: Woe is me, for I am undone; because I am a man of polluted lips, and I dwell in the mids of a people of polluted lips. For mine eyes have seen the King and Lord of hosts. Esay 6.5. Thirdly, we must always remember, that all the service which we can do unto the Lord, is due unto him; that our best righteousness is as a polluted garment; & that if the Lord should enter into judgement with us, to reward us according to our ways, we could not answer him one for a thousand, or be able to stand before him, or appear just in his sight. Lastly, we must set before our eyes all the judgements of the Lord, which he hath executed upon men for their transgressions, and which he hath in great store for all such, as shall stand stoutly out against him, and break his commandments. For they may quail us, and break the stony rock of our souls to pieces, and make us cry out with Habakuk, saying: When I heard, my belly trembled, my lips shook at the voice, rottenness entered into my bones; and I trembled in myself, that I might rest in the day of trouble. For when he cometh up unto the people, he shall destroy them. Hab. 3.16. Remember these things, and perform them.  
Thus far for the duty belonging unto God the Father: now followeth the duty, which belongeth unto God the Son. Wherein consider first, what must be done unto him, than the Reasons to move unto the same. The duty to be performed is this; they must Kiss the Son. The use of a leisse in the holy Scripture is twosold, one of subjection, as in 1. Sam. 10.1. where it is said that Samuel did kiss Saul, when he anointed him to be king of Israel: for this was in token of his subjection unto him. And in this sense also is it taken in 1. Kings 19.18. where the Lord told the Prophet Elijah, that he had left 7000 in Israel, whose knees had not bowed unto Baal, and whose mouth had not kissed him. Another of love and kindness, as in Genes. 45.15. where you find joseph kissing all his brethren, and weeping upon them: for this was in token of his love and good will, which he did bear 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 kiss. Here in this place it may be taken in both the significations: for it was their part both to love Christ, and also to be subject and obedient unto him. And therefore they must kiss him, not only in sign of homage and subjection, but also as a sure pledge of their love and faithful trust, which they will perform towards him. Yet chief the former of these is meant, and not the latter. Howsoever, from hence we gather this doctrine, Doct. that as we must honour and serve the Father, as we were taught in the former verse, so we must honour and serve the Son, as you see here plainly in this verse. The same doctrine doth our Saviour himself beat into men's heads in the first chapter according to S. john's Gospel, and the 23. verse thereof, where he doth set down a reason, why the Father judgeth no man, but hath committed all judgement unto the Son: Because (saith he) that all men should honour the Son, as they honour the Father: and thereupon doth conclude, that he that honoureth not the Son, the same honoureth not the Father, which hath sent him.  
Now the reasons for this doctrine are two. Reasons. One because he hath redeemed us, and set us free by a dear ransom from all our enemies. As the men of Israel said to Gideon, Reign thou over us, both thou and thy son, and thy sons son; for thou hast delivered us out of the hands of Midian. judges 8.22. So we may say to him in this respect, Reign thou over us, both thou and thy Spirit, and thy Spirits holy word; for thou hast delivered us out of the hand of the devil. And this is the reason that is pressed in the fift chapter of the Revelations, by all the Saints and Angels that are in heaven, why Christ is worthy of honour and glory, even because he was killed, and by his blood hath redeemed us to God, and made us Kings and Priests unto him. Likewise Paul doth show, that this was the end wherefore he died for us and rose again, namely, that he might be Lord both of the dead and quick, as it is in Rom. 14.9. The other reason is this, because he will hereafter glorify us, and take us to himself up into the heavens, where he is, according to his promise in the be-beginning of the 14 chapter of Saint john's Gospel. For this is the reason, which he used unto his Apostles, to encourage them on unto all dutiful service unto himself, in the latter end of the 19 chapter of Matthew. For when they did ask him, what they should have, which had forsaken all to follow him, he answered them and said: Verily, I say unto you, that when the Son of man shall sit in the throne of his Majesty, ye which followed me in the regeneration, shall also sit upon twelve thrones, & judge the twelve tribes of Israel. And whosoever shall forsake houses, or brethren, or fisters, or father, or mother, or wife, or children, or lands, for my name's sake, he shall receive an hundred fold more, and shall inherit everlasting life.  
The use hereof is first, Use. to teach us the woeful estate of all jews, Turks, and others who know not Christaright, nor yield any reverence or worship unto him, as unto God the Father. For, as after it doth follow, they must needs perish and be destroyed for ever. There is no salvation or life eternal to be had of them, but they shall be sure to be damned in hell for evermore. For as it is in john 3.18. Every one that doth not believe in him, is condemned already. And as it is in 1. joh. 5.12. he that hath not the Son of God, hath not life: he means eternal life, for of that did he speak in the former verse.  
Secondly, this must awaken us up all, and stir us to the execution of all such duties, as we do owe unto the Son: we must not only know what he is aright, either in regard of his person, or of his office, but we must withal perform all loyal and faithful service unto him. We must kiss him, that is, sound love him, and carefully obey him in all his commandments. Learn we then his statutes, and let us evermore observe and keep them. Whereas he hath a yoke, & hath commanded us to take the same upon us, Math. 11.29. let us not fling it away, or withdraw our necks therefrom, but with patiented souls let us submit ourselves unto it, knowing that we must observe and keep whatsoever he hath commanded us, as it is in Math. 28.20. Happy were we if we could once say to Christ, as the children of Israel did to josuah saying: All that thou hast commanded us, we will do; and whithersoever thou sendest us, we will go; whosoever shall rebel against thy commandment, and will not obey thy words, in all that thou commandest, him, let him be put to death. josuah 1.16 17.18. cause there is great wherefore we should do this. For what? Shall he die a cursed and shameful death for us, to deliver us from hell and damnation? and yet shall not we obey him? and through love do his commandments? Again, doth he daily bestow upon us great benefits? and do we look to be glorified by him at the last? and to have glory and honour, and immortality through his means? And yet shall not we love him? and be well content to take up his yoke, and to do whatsoever he shall command us? But yet alas we do dishonour him continually; we can blaspheme his name and swear by his wounds and blood, and use his titles of Christ and jesus unreverently: but where is a man almost that doth worship him aright, and love him as he ought to do? What? Can Nabuchadnezzar and all the States men of his Provinces make a law, that whosoever would not fall down 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 ourselves, and inflict some punishment upon our own persons, when we cannot bring our souls to fall down before jesus Christ, the most glorious image of God the Father, and worship him? For as for that image, it was nothing else but a dead piece of gold, and a matter of detestable idolatry, to be abhorred of every one. But as for this image, it is a living and a mighty God, and a thing of great joy to all the world, to be embraced of all persons, as bringing life & blessedness unto all. To conclude this point, I beseech you dear brethren, even as you regard your own salvation, and happiness for evermore, love him, and do whatsoever you can for him; and call him not only your Lord, as many do, but honour him also as your Lord, as few do; and fulfil all his commandments from time to time, as you ought to do.  
And so I come to the reasons, which may move you hereunto. In number they are two. Reasons. The one is taken from the evil or inconveniences, which otherwise will happen unto us, if we do neglect this our duty towards Christ. The other is drawn from the benefit or commodity, which we shall enjoy, if we do perform it, as we ought to do. The former of these is set down in these words, Lest he be angry, and ye perish in the way, when his anger shall suddenly burn. The latter in these words, Blessed are all that trust in him. Both these do yield us a large field to walk in, but I will be very succinct and brief in handling them.  
Lest he be angry (saith the text) that is, lest he be offended and displeased with you for it. Here is the first evil or inconvenience that will fall out upon the neglect of our duty unto Christ. It will cause him to be angry, and much offended with us for it. (And ye perish) that is, lest you yourselves be destroyed, and come to perdition. Here is the second evil or inconvenience that will fall out upon the passing over of our obedience unto him. He will not spare us, but he will punish us and destroy us for the same. And this destruction of ours is amplified by two things. The first is by the circumstance of the time: for as we shall perish, so shall we perish in the way, that is, before that we can come to our journeys end, and fully accomplish such things as we go about, and do intend to perform; which no doubt will be a great grief unto us. For it is a grief unto a man to perish at any time, but a greater grief by far is it unto him, to perish in the midsts of his business, and to be cut off by death, or any other judgement of God, before he can dispatch such matters as he is most desirous for to do. The other is by the suddenness of it, or rather by the certainty of it, touched in these words, When his wrath shall suddenly burn, or as others read it, If his wrath shall burn though never so little. Of these two readings the latter is the best, as most agreeing with the circumstance of the place, and the words in the Hebrew text: for they are these, Chi ijbegar chimengat, that is in our English tongue word for word, when he shall burn, though but a little; or thus: though he shall be wrathful, albeit never so little. The last word of all called chimengat doth not signify suddenly, as it is translated in our Bibles, but it doth signify though never so little or but a little; for it is compounded of chi and of mengat, the which mengat doth come of the verb Mangat, that importeth to diminish, or to make small. And hereby I say, the certainty of their perdition is noted out: for if they shall perish when he is but a little angry, they must never look to escape that do anger him greatly, and provoke him datly to wrath by their sins and disobedience,; but be assured of destruction as the coat that is upon their back: as it is in our Proverb. Thus in a few words you see, that there are two evils or inconveniences, which fall out unto all such as will not love Christ, & obey him. The one is the anger of Christ against such; & the other is his judgements proceeding from that anger, which he will power down upon them to their utter overthrow & destruction. And both these are urged by the Prophet, to draw us to all dutiful service & subjection unto him. Wherefore let us consider here first, what is noted of Christ & of those that will not submit themselves unto him, as they ought to do: then secondly, what use we must make thereof.  
Touching the former of these, there are four things noted and set down. The first is, that Christ will be angry with men, that do disobey him. Look how we are offended and displeased with our children and servants, and such others as are under us, when they are stubborn and wilful, refusing to do our commandments, and to submit themselves unto us: So is Christ jesus our Saviour offended and displeased with all such, as will not do homage unto him, and walk according to his commandments, but will do whatsoever seem good in their own eyes, & follow the pleasures of their own hearts. The second is, that he will not spare such, but destroy them, and bring most heavy plagues and judgements upon them. For howsoever they may flourish and prosper for a time, yet in the end they must come to perdition. As we, when we are angry & wrathful with our people for their transgressions and offences against us, do beat them and lay them on, according to the quality and quantity of their deserts: So will Christ deal with them, that break out daily against his Majesty, and will not submit themselves unto his government; he will take them and beat them, and lay them on stroke upon stroke, until he hath crushed them all to pieces. The third is, that the wicked shall never accomplish their purposes to the full, but in the very way, as they are going about their practices, they shall be arrested, & be brought to perdition, like the fishes, that are taken suddenly in the net, and the birds that are caught in the snare, even while they hunt after their prey, and do seek for food to nourish themselves withal. The fourth and last is, that though Christ be merciful, and the sweet Saviour of the world, and so full of love and compassion, that he was content to lay down his life for his enemies; yet when he is once angry, albeit but a little, there is nothing but death & destruction with him. His wrath is like the roaring of a Lion, howsoever his favour be like the dew upon the grass; and he that provoketh him to anger sinneth against his own soul. This, even this, all shall confess at the last, when the kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, as well as others, shall hide themselves in dens and among the rocks of the mountains, and say to the mountains & rocks: Fall on us, & hide us from the presence of him, that sitteth on the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who can stand? as it is in the latter end of the sixth chapter of the book, called the Revelations.  
All these points are worthy to be stood upon, but I will refer them to your own meditations. Use. The use that we must make of them is this, that we stir up our souls by the due consideration thereof, to the true service and worship of Christ, that so we may honour and kiss him, as it doth become us. For they are alleged (you see) for this end and purpose. Wherefore let them awaken and rouse up your souls unto this your duty. For why should you anger your sweet Saviour! or procure death and damnation to yourselves! You will do many things to please your friends, & run (as we say) through thick and thin, to avoid their wrath and anger, who are in authority over you, and may work you a displeasure at their wills: and will you not then labour to please Christ, who is your dearest friend in all the world? and to do any thing to escape his wrath and anger, who hath all supreme authority over you, and who may plague you every hour at his pleasure? Again, you will abstain from many things for fear of punishment, and do sundry matters, which are even contrary to your nature and like, to avoid shame and destruction: and will you not then become obedient unto Christ, abstaining from such sins, as he hath condemned, & performing such duties as he hath commanded, that he may not punish you and bring shame and destruction upon you for evermore? I pray, think on these things most thoroughly, & let them have a most deep & serious meditation in your souls, to do them good. And say not with yourselves, that Christ is merciful, and that therefore we shall do well, and see no evil, howsoever we do offend; for he will forgive us all, and receive us to favour again. But remember always what is in our text, namely, that he will be angry with us, unless we do kiss him, & that if his wrath burn never so little, we must needs perish, and that in the way, before we can bring our work to an end. Oh deceive nor your own souls, he is even a consuming fire to burn up all those that do disobey him. Those mine enemies (saith he in Luke 19.27.) which would not that I should reign over them, bring them hither, and slay them before me. He will take then no pity or compassion upon any, but he will break and bruise all to pieces, who shall lift up themselves against him, be they, whatsoever they be; and therefore submit you yourselves unto him, if not for love, yet for fear of his judgements, which are most intolerable; some in this world, and others in the world to come.  
Having thus touched the reason, which is drawn from the damages which will come to men, that will not obey Christ: let us now descend unto that reason, which is derived from the commodity which they shall receive, that will obey him. Blessed (saith the Prophet) are all that trust in him. Though others do perish, & are destroyed, who do withdraw their hearts from him: yet blessed and happy are those, that do depend upon him, and make him their only trust and confidence, they serving him aright, as it doth become them. For here it should seem that the word trust, which is a principal part of that worship and service, which man doth owe to Christ, is put for the whole worship and service itself, by the figure Synecdoche, when one part is put for all. And well might the Prophet use this word before all others, in regard of the judgements, which he spoke of before, to note, that the godly, who have a care to obey Christ, have good hope and trust in him, even in the midst of dangers; that howsoever he be angry, and in his anger doth destroy all others round about them, yet he will spare them, & do them good. And indeed, Christ is not as some choleric men are, who in their rage oftentimes will lay on those that are clear and innocent, as well as such as are guilty, and have committed the faults: but he is one that will put a difference betwixt men, and do good to those, that do depend upon him, and are obedient to his will, though he doth in his rage destroy the wicked, and all such as do rebel against him. Howsoever, here we learn this doctrine, Doct. that they are blessed and happy, that do rely upon Christ, & make him their stay and refuge. Blessed is the man (saith jeremy in chap. 17.7.) that trusteth in the Lord, and whose hope the Lord is. And blessed is he (saith David in Psal. 146.5.) that hath the God of jacob for his help, whose hope is in the Lord his God. But more particularly concerning Christ (whereas these places speak in general of the whole Godhead) mark what the Church doth confess of him in the second chapter of the Canticles, and the third verse thereof. Like the apple tree (saith she) among the trees of the forest so is my well-beloved among the sons of men: under his shadow had I delight, and sat down, and his fruit was sweet unto my mouth. Behold, she notes hereout, by a notable comparison, the excellent commodities that she doth receive by Christ her husband, and the happy estate, that she doth enjoy through his means. Add hereunto also, that which the Lord himself hath delivered touching those that are under him, and do live obediently unto his government, in jer. chap. 23. ver. 6. saying: In his days judah shall be saved, and Israel shall dwell safely. So that all that do trust in Christ, are happy and blessed.  
And the reason thereof is this, because they shall never perish, Reason. but have everlasting life, as it is oftentimes repeated in the new Testament, and namely in the third of john, and the 16. ver. thereof; where God the Father is said to have loved the world so, that he gave his only begotten Son for it, that whosoever did believe in him, should not perish, but have everlasting life. For in these two things all blessedness and happiness doth stand: first, in a freedom from all misery and destruction; then, in a possession of all joys, and life everlasting.  
Use. Wherefore let every one of us labour sound and truly to believe in Christ, and to depend upon him, as upon a sure rock, that will never deceive us. For then you see, we shall be blessed. A man will do much to have happiness here in this world, & every one by nature doth desire the same. And shall not we then trust in Christ to attain unto it? Withdraw we our hearts from the world, and let us place them wholly upon him. As they are cursed that do make flesh their arm, and trust in man: so they are blessed that do make Christ their arm, and trust in him. Remember what David said touching this matter. Lo (saith he to God, in Psal. 73.27.28.) they that withdraw themselves from thee, shall perish, thou destroyest all them, that go a whoring from thee. As for me, it is good for me to draw near to God; therefore I have put my trust in the Lord God, that I may declare all thy works. Let these things move up our hearts to cleave fast unto Christ. Doubtless there is nothing wanting in him, which is fit to be in one, on whom we are to place our trust. There are six things required of such an one. First, power, that he may be able to help us. Secondly, will, that he may be ready to do it. Thirdly, skill, that he may know how to do it. Fourthly, remembrance, that he may mind us for the doing of it. Fifthly, carefulness, that he may not post it off, or neglect it from time to time. Lastly, boldness, that he may fear no inconvenience to ensue upon it, to hinder him from the doing of it. But all these are in Christ. He is able to help us, because he is omnipotent, and can do all things. He is willing, because he loves us to the death. He is skilful, because all the treasures of knowledge and wisdom are hid in him. He is mindful, because his eyes are always open upon us; as who doth neither slumber nor sleep, but stand always girded in the mids of the seven golden candlesticks to do them good. He is careful, because he is touched with our wants and infirmities. Lastly, he is bold, because he is Lord and King over all, and that Lion of judah, that fears nothing. Withdraw not then your hearts from him, but trust in him most constantly for evermore.  
Secondly, by this we see, that godliness is great gain or riches, as the Apostle doth speak: for trust, here you see, brings with it blessedness. It is not a barren thing, but fruitful, it comes laden with all the blessings of the Lord unto us. Cursed man will say, that it is in vain to serve God, and that there is no profit in keeping his Commandments, and in walking humbly before him, as it is in Mal. 3.14. But here we are taught the contrary. The wicked that do rebel, they are cast down and do perish; but as for those which do serve Christ, and trust in him, they stand up, and are blessed. Then for as much as your labour is not in vain in the Lord (that I may use the phrase of the Apostle) be ye steadfast, unmovable, abundant always in the work of the Lord; and trust you in Christ for evermore, which will thus bring blessedness unto you.  
Finally, seeing they are blessed that do trust in Christ, even then, when others perish and are destroyed; we should not fear at any time, but be of a good hope and comfort in the midst of all our calamities, as knowing that than we are blessed and in happy estate, as well as at other times. For Christ doth know how to make a separation betwixt us that are his friends, and others that are his enemies. Questionless, as God did put a difference betwixt the Israelites and the Egyptians, in all such plagues as he sent amongst them, sparing still the Israelites, and punishing the Egyptians: And as he did put a difference betwixt his servant Noah and the old world, saving Noah, and drowning the world: And as he did put a difference betwixt holy Lot and wicked Sodom, delivering Lot and burning Sodom with brimstone and fire from heaven: So will Christ put a difference betwixt us and others, to save us, and to destroy them; as we may see most apparently in Math. 25.32. etc. where it is said, that he will gather all nations before him, and that he will separate them one from another, as a shepherd separateth the sheep from the goats, sending some to hell, and carrying others with him to heaven. Let us than never fear in any peril or danger whatsoever, whether of war, famine, plague, or the like, lest we should perish with the wicked hand over head. We see he hath a care of his own, and what he will do, he can do. If it be good for us to escape these worldly woes, we are assured we shall, as we are sure we live. And if otherwise it please him to wrap us with others in the outward punishment, yet shall we ever be sure to be distinguished from them in the eternal pain; and these outward griefs shall be but means to lead us to everlasting joys.  
Wherefore cleave ye fast unto him, and fear not: be of good comfort: though others be cursed, yet you shall be blessed. For you see the difference of being religious, and being profane; of loving Christ, and of loathing him. And this difference here will