Christs Kingdom, Sermon 2
THE SECOND SERMON vponupon the ſecond Pſalme.
PSAL. 2. verſ. 1.
Why doe the heathen rage, and the people murmure in vaine?
THE Prophet intending to ſpeake of Chriſt, and of his bleſſed and gracious gouernment, he doth begin with the conſpiracy and oppoſition, that is made againſt the ſame. And whereas there are two ſorts of perſons that doe rebell, 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 maine point of rebellion, yet they were diuided amongſt themſelues. Some of them were open enimies, and ſuch as did breake out by violence and outrage into tumults and vnlawfull inſurrections. Others were more cloſe and ſecret, murmuring in their hearts againſt his gouernement, and grudging to doe ſeruice vntounto him, as vntounto their Lord and King. And though all of them did thus band themſelues againſt him, and vſe meanes, as it were, to be rid from his ſubiection; yet all was in vaine, they could not accompliſh their purpoſe, but their indeauours came to nought. In regard wherof the Prophet doth wonder, that euer they ſhould be ſo mad and fooliſh, as thus to attempt ſuch vnpoſſible things, and ſuch matters too, that if they were brought to paſſe, yet would not be commodious or beneficiall vntounto them. For what commodity or benefit ſhould they get, by being looſed frō the kingdom of Chriſt? Surely, as much as an horſe doth by an heauy burden, as it is in our prouerbe. For this cauſe the Prophet ſpeaking of their conſpiracy, he doth not note it out ſimply in a plaine narration, but he doth declare it by way of admiration, in a demanded queſtion, ſaying: Why doe the heathen rage, and the people murmure in vaine?
The ſumme then of this verſe is the conſpiracy or rebellion of the Commons or meaner ſort of people, Summe. who riſe vp againſt the Lord & his Annointed. Vnleſſe a man would hold, that here is a deſcription of all their enimies in generall, and in the two next verſes, of the chiefe and capitall heads of them in particular: but becauſe that would include a repetition needleſſe of one and the ſame matter (for then the great ones ſhould twiſe be ſet downe) I would rather take it in the former acception, then in this latter. For the parts of it, Parts. they are in number two. The firſt ſets downe what they doe, the other the Prophets wondring at them for their ſo doing. Their deedes are noted out two waies. Firſt, by the parts or kinds of them; then by the effect enſuing vponupon them. The parts and kinds of them are two; the one is raging, the other is murmuring. Why doe the heathen rage (ſaith the Prophet) and why doe the people murmure in vaine? By heathen, here ſome doe vnderſtand the Gentles, and by people, the Iewes. But we may better take them for all the enimies (chiefly of the common and meaner ſort) which either Dauid or Chriſt had, without any ſuch diſtinction made betwixt the words, or to be obſerued in regard of them. Firſt, becauſe the Hebrew words here vſed, called Goijm and Leummim, and the Greeke words, as they are tranſlated in Acts 4.25. named Ethnê and Laoi, are promiſcuouſly or indifferently vſed for any nation or people whatſoeuer, and the one of them is oftentimes put for the other. Secondly, becauſe the deedes here aſcribed vntounto them in ſingle and apart, were iointly and mixtly found in them both. For the Gentles did not onelyonly rage, or the Iewes onelyonly murmure, but both Gentles and Iewes did rage and murmure, as we hauehave heard already in part, and may hereafter heare more. But to leaue this obſeruation touching that conceipted diſtinction, marke you here a true diſtinction. The enimies of our Sauiour (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 ſoules, & outwardly muttering or whiſpering againſt him by their words. The words which are vſed here in the Hebrew tongue, and thoſe alſo, which are vſed of the Apoſtles in the Greek tongue, in Chap. 4.25. (where the ſame ſentence is deliuered) doe make this moſt plaine and euident. For the firſt of the Hebrew words, called Rageſhu, comming of Ragaſh, doth ſignifie to make a tumult, and to gather together an aſſembly; and the other of them named Iehegu, ariſing from the roote Hagah, doth import to meditate vponupon, to mutter, and to ſpeake tam ore quàm corde, as well by the mouth, as by the heart. So in like manner the former of the Greeke words, called, Ephruaxan, doth ſignifie to make a noiſe, or to rage, properly as the horſe doth, which doth ruſh violently with great braying into the battell: and the latter of them, named Emeletêſan, doth import to meditate vponupon, to care for, and to exerciſe ones ſelfe in a thing. So that they were tumultuous ragers, and plodding murmurers.
Thus you ſee ſhortly what they did. The verity whereof may be ſeene in the ſtory of the Euangeliſts. For they with one conſent make mention of both theſe their facts: but let vsus 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 vp, and thruſt him out of Nazareth, and led him to the edge of the hill, whereon Nazareth was built, to caſt him downe head-long, and there to breake his neck. Luk. 4.28.29. Likewiſe they raged againſt him, and met together in a tumultuous manner, when they came in a great multitude with ſwords and ſtaues to apprehend him, and to cary 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 cryed out to Pilate ſaying. Crucifie him, crucifie him: and when they did ſpit in his face, ſtrike him with their fiſts, ſet a crowne of thornes vponupon his head, flowted him to his face, and offered other notorious villanies vntounto him. Math. 27.22. &c. For the ſecond, they murmured and muttered againſt Chriſt, when he ſate at meate in Matthewes houſe, and did eate there with Publicanes and ſinners. Math. 9.15. Alſo they murmured and muttered againſt him, when he healed the ſicke man of the palſie, and ſaid vntounto him: Son be of good comfort, thy ſinnes are forgiuen thee. Luke 5.21. Likewiſe they murmured and muttered againſt him, when he did heale and cure diſeaſed people on the Sabboth day. Math. 12.14. Finally (to paſſe ouer other times) they murmured and muttered againſt him, when he ſaid, that he was the bread that came downe from heauen, which if any did eate he ſhould not periſh, but hauehave life euerlaſting. Ioh. 6.41.60.61.
As thus you hauehave heard, what they did, ſo now heare what was the euent of their doing. All was in vaine, but in vaine, ſaith the Prophet, by which word he doth ſignifie that all their indeauour was to no purpoſe. For a thing is ſaid to be in vaine, which cannot be brought to paſſe, but ſhall lacke his effect. In Hebrew the word is in the ſingular number, called Rijk, and it doth import a vacuitie or emptineſſe, and ſuch a vanity of things as hauehave no ſubſtance in them, no more then a dry pit hath water, or an empty houſe hath ſtuffe, But in Greeke the word is of the plurall number termed Kena, and in ſignification is all one with the former, ſauing onelyonly, that this doth ſhew more fully as it were by the plurality of it, that all the things which they did meditate vponupon in their hearts, & murmuringly mutter forth with their tongues, were fruſtrated and brought to nothing, being in this reſpect like vntounto ſicke mens dreames, which hauehave no truth or verity in them. Here might many things be obſerued. As firſt, that raging in a tumultuous manner, and murmuring (though) in a ſecret ſort, are diſeaſes and ſores euermore to be found among the common people, and the meaner of the world. Secondly, that by raging and murmuring reſiſtance is made againſt the Lord and his Annointed. Thirdly, that all attempts which are made againſt the Almighty, & thoſe whom he doth ſet vp, whether by the one of theſe meanes, or by the other, ſhall be broken and come to nought. Fourthly, that the multitude and vulgar ſort, are alwaies enimies to the wiſe and gracious gouernement of our God. And laſtly, that raging and murmuring themſelues are two notorious euils, which are alwaies to be abandoned by the holy and bleſſed Saints of the moſt High, who doe purpoſe truely to ſerue the Lord, and to go to heauen. But as a man entring into a ſhop, where is great variety of wares, will buy onelyonly that, which is neceſſary for himſelfe and his vſes, & let the reſt alone: Or as a man ſitting at a table, where are ſundry diſhes, will in wiſedome feede onelyonly on them, which will agree with his body beſt, and doe him moſt good; and not meddle of the reſt: So let vsus ſtand vponupon thoſe points alone, which are moſt commodious for vsus, and may turne to our greateſt good; and let paſſe the reſt. And they are in number the two laſt; which alſo are intended moſt (if not onelyonly) by the Spirit of God in the text it ſelfe; vnleſſe it be the third, reſpecting the vanitie of all ſuch attempts, as ſhall be made againſt the Lord, whereof wee hauehave ſpoken already in the generall view of the whole Pſalme, and ſo are not now againe to ſpeake thereof at this time.
Firſt then, in that the heathen do thus rage, & the people do thus murmure againſt Chriſt and his kingdome, as we hauehave heard, we gather this doctrine, Doct. that the multitude and the whole body of the Commons will euermore be enimies vntounto the Lord and his truth: If we peruſe the writings of the Prophets, or runne ouer the Acts of the Apoſtles, or caſt our eies vponupon the conuerſation of the whole race of mankind, we ſhall eaſily finde this to be moſt true and certaine. Noah found it ſo, when for all his preaching in ſixſcore yeares together, he could not conuert any vntounto the Lord, but they would (notwithſtanding his preaching) continue in their ſinnes, till the floud came and drowned them all. 1 Pet. 3.20. Lot found it ſo, when he vexed his righteous ſoule from day to day, with the vnlawfull deedes and vncleane conuerſation of the Sodomities. 2. Pet. 2.7.8. chiefly then, when they compaſſed his houſe about from all the quarters of the citty, both yong and old, with murthering hearts, to kill thoſe men (or rather Angels) that came to lodge with him. Gen. 19.4. &c. Aaron found it ſo, when all the Iſraelites fell to idolatry, and compelled him to make them a golden calfe, to worſhip it; or as they termed it, Gods, to goe before them. Exod. 32.1. Iſay found it ſo, when he ſaid of the whole people of Iſrael that they were a ſinfull nation, a people laden with iniquity, a ſeed of the wicked, corrupt children; that they had forſaken the Lord, and provoked the Holy one of Iſrael againſt them, yea they were gone backeward, and that there was nothing found in them, from the ſole of the foote vntounto the top of the head, but wounds & ſwelling, & ſores full of corruption. Iſay 1.4. &c. Ieremy found it ſo, when he ſaid of the ſame people, that they were a wicked people, and that they did refuſe to heare the word of God, but would walke after the stubbornneſſe of their owne heart, and walke after other gods to ſerue them and to worſhip them. Ier. 13.10. Dauid found it ſo, when he ſaid of all mankind, that they were all of them gone out of the way, that they were all corrupt, and that there was wone that did good, no not one. Pſalme 14.3. Finally (to omit almoſt infinite examples) Paul and Silas found it ſo, when they were at Philippy a chiefe citty in Macedonia, where all were ſet againſt them both people and gouernours; and did not onelyonly beate them ſore with rods, but they caſt them alſo into priſon, and commanded the gaoler to keepe them ſurely there from all eſcaping away. Acts 16.22.23.
Hitherto you hauehave heard what the people do, Reaſon. euen rebell ſtill againſt the Lord and his bleſſed word. Now heare what are the reaſons of this their ſo doing, and marke what moues them thereunto. There are many reaſons of it, but theſe foure are the chiefe and principall. The firſt is there fooliſhneſſe or ignorance. For they not knowing the Lord, nor vnderſtanding his waies aright, but being in this reſpect worſer then the Oxe that knoweth his owner, and the Aſſe that knoweth his maiſters crib, as the Lord doth complaine of them, in Iſay 1.3. they cannot but doe as Paul did in the time of his ignorance, euen oppoſe themſelues againſt the Almighty: or thoſe of whom Chriſt doth ſay, that they ſhall thinke, they do God good ſeruice, in putting his Saints to death, Ioh. 16.2. For this cauſe the Lord doth make his moane for the fooliſhneſſe and ignorance of his people, as of the wel-ſpring of all their rebellions againſt him, in Ier. 4.22. in theſe words. For my people is fooliſh, they hauehave not knowne me: they are fooliſh children, and hauehave none vnderſtanding: they are wiſe to doe euill, but to do well they hauehave no knowledge. The ſecond is their impatiency, or angry waywardneſſe, who cannot waite vponupon the Lord with any patience, or beare any croſſe quietly. For this doth cary them away to horrible rebellions, as we may ſee by daily experience, and by the example of the children of Iſrael in the wilderneſſe; who being angry for their croſſes, and impatient of thirſt, of hunger, and other calamities which fell vponupon them, they broke out into murmuring, and blaſphemous ſpeeches againſt God, and into open rebellion and inſurrection againſt Moſes and Aaron their gouernours, inſomuch as they had ſtoned them to death, had not God by an outſtretched arme preſerued thē. Numb. 14.10. The third is their wilfulneſſe or obſtinacie. For they being, with Narciſſus, in louelove with themſelues, and doting vponupon their owne waies, will not hearken vntounto the charmer, charme he neuer ſo ſweetly, as appeareth by Chriſts ſpeech, in Math. 11.17.18.19. But as Ieremy doth well obſerue of them, in Chap. 5.3. They make their faces harder then a stone, and do refuſe to returne. In regard whereof the Lord ſending foorth his ſeruant Ezechiel to preach vntounto his people, he tels him, that they will not heare him, and that becauſe they are impudent children, and ſtiffe-hearted. Ezech. 2.4. The fourth and laſt, is their vnbeliefe or vnfaithfulneſſe. For as Chriſt doth well obſerue of his owne Diſciples, that they were dull of heart and ſlow to beleeue, Luke 24.25: So they diſtruſting God, and not relying vponupon him with a ſtedfaſt faith, do depart away from him, and commit grieuous abominations againſt him, according to that in Ier. 5.23. But this people hath an vnfaithfull and rebellious heart: they are departed and gone. So then theſe foure vices reigning amongſt them do (like a violent ſtreame) carry them to all kind of rebellions.
The cauſes of their rebellion being thus touched; Ʋſe. now let vsus come to the vſes of the doctrine. They are in number foure. For firſt, here we may learne, in that all do thus rebell, that the greateſt number in the world is not the beſt, but the worſt. The flocke of Chriſt is a little flocke, according to his owne words, in Luke 12.32. when he ſaith, Feare not, little flocke, for it is your Fathers pleaſure to giuegive you a kingdome. But the flocke of the diuell is a great flocke, according to that in Reuel. 20.8. Where his armie, that he gathered together againſt the Saints of God, out of the foure quarters of the earth, euen Gog and Magog, is compared to the ſands of the ſea for number. Oh weigh this well, and with a religious heart, and let neither Popery tell you of multitude, which they make to be a marke of Gods Church; nor the carnall Goſpeller of the generality of the world, which they make to be the rule of their liues; but euer looke for truth and goodneſſe in the ſmalleſt number. For many according to Chriſts words, do go in at the wide gate, and broad way, that leadeth to destruction; and but few at the straight gate, and narrow way, that leadeth vntounto life. Math. 7.13.14.
Secondly, here we may learne, that we muſt not care for the louelove & liking of the world, nor hang vponupon the multitude for their applauſe & fauour; for they are againſt the Lord, & not for him. Surely as they are moſt vnconſtant in their waies, turning vponupon eueryevery ſmall occaſion (like the weather-cocke 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 diuell; as we may ſee by their dealing towards Chriſt & Paul: So their louelove and fauour muſt needes be bent towards the worſt, ſeeing they themſelues are bad, and do oppoſe thēſelues againſt the Almighty. Remember alwaies what Chriſt ſaid vntounto his Diſciples about this matter: If ye were of the world, (ſaith he, in Ioh. 15.19.) the world would louelove his owne: but becauſe ye are not of the world, but I hauehave choſen you out of the world, therefore the world hateth you. Wherefore as they that runne at tilt looke to the iudges what they ſay, and not what the vulgar people ſay: ſo I beſeech you, looke you euer what your iudge in heauen doth allow, or approue; and care not what the world, and the people thereof, do thinke or ſay.
Thirdly, here we may learne, that the multitude, and the common people will be enimies vntounto you, and labour to reſiſt you, whenſoeuer you ſhall go about to ſerue the Lord aright. If you ſhall once begin to ſeeke Chriſt, and to come vntounto him, they ſhall ſtand in your way to hinder you, as they did ſtand in Zacheus way when he went foorth to ſee Chriſt. Luke 19.3. If you be once in his preſence, & do begin to call vponupon him for mercy & helpe, they wil rebuke you, as they did the poore blind man, who cryed vntounto him, ſaying: Ieſus the Son of Dauid, hauehave mercy on me Luke 18.39. If you be ſicke or dead in your ſins & treſpaſſes, and Chriſt doth begin to come home to the houſes of your ſoules, to heale you, and to raiſe you vp 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 Rulers houſe to heale his daughter that was ſicke, yea dead, when he came Math. 9.23. But as Chriſt turned them there out of dores, ſaying, Get you hence: ſo muſt you ſhake them all off, and not communicate with fleſh & bloud in the matters of your God. But do as Abraham did: when he ſacrificed to God, the fowles of the heauen fell on the carkeiſes, which he had prepared for the ſacrifice, but he droue them away, Gen. 15.11. So if any do begin to moleſt you, whē you are going about any ſpirituall ſacrifice, reſiſt them, and driue them away, ſaying with Chriſt vntounto Peter: Auoid ſatan. Math. 16.23.
Laſtly, here we may learne, to take heede of the people, and in any caſe not to do as they do. For ſeeing that they do rebell againſt the Lord; and the whole world (as Iohn doth ſay 1. Ioh. 5.19.) doth lye in wickedneſſe: we muſt not follow them, nor go after their waies, to prouoke the holy one of Iſrael againſt vsus, as they do. Faſhion not your ſelues (ſaith Paul) like vntounto this world, but bee yee changed by the renewing of your minds, that you may proue what is the good will of God, and acceptable, and perfect. Rom. 12.2. The number and multitude muſt not mooue vsus. For what ſaith the Lord? Thou ſhalt not follow a multitude to doe euill, neither agree in a controuerſie to decline after many, and ouerthrow the truth. Exod. 23.2. Wherfore do, I beſeech you, as Wiſedome doth counſell vsus for to do: If ſinners do entice vsus to go with them, let vsus not walke in the way with them, but refraine our feete from their paths. Prou. 1.15. And, as Paul doth require of vsus, let vsus not be companions with them, nor hauehave any fellowſhip with the vnfruitfull workes of darkeneſſe, but let vsus rather reprooue them. Epheſ. 5.7.11.
Hitherto of the firſt point. Now followes the ſecond.
In that this their rebellion was wrought by raging and murmuring, and theſe were the chiefe heads thereof, Doctr. we are taught this doctrine, that raging and murmuring are two great and notorious …, alwaies to bee auoided by eueryevery good Chriſtian, and thoſe that would be the faithfull children of the moſt high God of heauen. But on the former of thē I will not now ſtand, partly becauſe all do confeſſe that to be a moſt hainous offence; and partly becauſe we are ſomewhat cleare and innocent from it: but I will ſtand onelyonly vponupon the latter, as vponupon a thing more doubtfull, and wherein we are intangled moſt. The which to be a moſt grieuous ſin in the ſight of the Almighty (howſoeuer man doth iudge lightly of it) appeareth euidently by three things. Firſt, by his often condemning of it in his word. Secondly, by his branding of them with a note of great infamie, or reprobation, who were ſubiect vntounto it. And thirdly, by his ſeuere puniſhing of them, who were guilty in it. If we peruſe the word, we ſhall finde many places condemning the ſame, but I will preſſe two or three alone. Do all things (ſaith Paul, in Phil. 2.14.) without murmuring and reaſonings. And againe, writing to the Corinthians, in 1. Cor. 10.10. he ſaith, Neither murmure ye, as ſome of them alſo murmured (making mention there of the Iſraelites) and were deſtroyed of the deſtroyer. Likewiſe Peter well agreeing with him, ſaith, in 1. Pet. 4.9. Be ye harborous one to another without murmuring. If we ſearch the Scriptures we ſhall finde againe, that murmurers therein are brought in as the leawdeſt and vileſt people that be. Iude in his Epiſtle, ſpeaking of vngodly perſons, who are a ſtaine vntounto true religion, euen of ſuch as were ordained of old vntounto eternall condemnation, as appeareth in the 4. Verſ. of that Epiſtle, doth amongſt other things ſet them out by this marke, that they are murmures and complainers, walking after their owne luſts, as it is in the 16. verſe thereof. Whereby we ſee that God doth brand them with the note of reprobation, as I ſaid before: In like manner, as Kain is recorded to be a murtherer, a runnagate, a vagabond, and a damned wretch, who was a murmurer, and one that did repine and grudge, that God ſhould reſpect his brother Abel aboue himſelfe. Gen. 4.5. &c. So are all the Iſraelites, who did ſo often murmure and grudge againſt the Lord and Moſes his ſeruant in the wilderneſſe, reputed for moſt vile and notorious ſinners, and that by God himſelfe, in theſe words; Forty yeares hauehave I contended with this generation, and ſaid, They are a people that erre in heart, for they hauehave not knowne my waies. Wherefore I ſware in my wrath, ſaying: ſuerly they ſhall not enter into my reſt. Pſal. 95.10.11. Laſtly, if we carefully obſerue the ſtory of ſacred Oracles, we ſhall find that moſt heauy plagues & iudgements hauehave bene excuted vponupon offenders in this reſpect. But to touch one or two, it is not vnknowne, that though Miriam were an excellent woman, and one of great account amongſt all the people of God; yet the Lord did not ſpare her, but did ſtrike her with the Leproſie (a curſed & an odious diſeaſe) for her murmuring againſt Moſes. Numb. 12.10. Againe, it is apparant that though God made choiſe of Iſrael, to be his people before all the nations of the world, and did carry them, as it were, in his boſome, as a mother doth carry her child in her boſome; yet he did deſtroy many thouſands of them by the Amalekites & the Canaanites that dwelt in the mountaine of their wandring, for their murmuring and repining; yea and more then that, hee debarred them all from entring into Caanan, that came out of Aegypt, except two, viz. Ioſuah and Caleh, as we may ſee at large in the 14. Chap. of Numbers. But yet his hand ſtaid not there. For beſides all that, he caſt moſt of them downe to hell, and would not ſuffer them to come to heauen (which is the plague of all plagues, and the heauieſt iudgement that can be) as the Apoſtle doth obſerue, in the 3. and 4. Chapters of his Epiſtle to the Hebrewes.
As thus you heare that murmuring is a ſinne, Reaſon. ſo peraduenture you would gladly vnderſtand the cauſe why it is a ſinne? In few words, it is a ſinne for two cauſes. The one is, becauſe it hath an errour in it, whereby we iudge amiſſe of the Lord and his wayes, whether workes or words. For whenſoeuer we murmure for any matter, we iudge and thinke, that that matter is out of order, and that it might be better diſpoſed of then it is. As for example, when the maiſter of the vineyard gaue vntounto eueryevery one a penny at night, that laboured in his vineyard, the enuious man grumbled at this; becauſe he thought here was no iuſtice and equity obſerued, in that all of them were made equall in their wages, who were vnequal in their labours. So when we murmure againſt God, we do diſlike with ſomething in God, and ſo we do controll him, and preferre our ſelues, who are fooliſh and wicked, before him, who is moſt wiſe and holy: as though we our ſelues in the like caſe could do better then God hath done; then which blaſphemy what can almoſt be more hainous? The other cauſe is, becauſe it hath ſome rebellion in it, as a curſed effect, ariſing from the wickedneſſe of that former cauſe, whereof we hauehave already ſpoken. For when the ſoule is thus corrupted with a wrong iudgement, the heart, that begins to boyle and riſe againſt God in many angry and fooliſh paſſions; and the tongue oftentimes is looſed with moſt vile and reprochfull words: that I may not ſpeake of the hands and the reſt of the members, all which are much out of order by this meanes, and carried ouer to a ſea of corruptions; as we may ſee in thoſe murmurers, (and many others) who were mentioned before. Wherefore when Moſes went about to draw the people from their murmuring, he wils them to rebell no more; as though to murmure & to rebell were all one. Numb. 14.9. And when God doth reproue them, he doth demand, How long they will prouoke him, and how long it will be yer they doe beleeue him? in the 11. verſe of the ſame Chapter: as though there were no difference betweene murmuring, and prouoking of God, or not beleeuing in him. So that then if it be an abhomination before the Lord to condemne the innocent in our thoughts, and to rebell againſt the gouernours of the land, it is apparant and euident, that murmuring muſt needes be a great ſinne, ſeeing it hath theſe two great euils in it; the one of iudging amiſſe of the Lord; the other of rebelling againſt his maieſty. But to paſſe the cauſes, let vsus come to the vſes. They are in number two.
The firſt of them ſheweth the great impiety of our land; Ʋſe. 1 for ſeeing that murmuring is a great euill, and we hauehave murmurers in eueryevery place, and amongſt all eſtates, we may ſee that our land is wicked and naught. In it reigne many ſinnes, as ſwearing, lying, whoring, theeuing, quaffing, gormandizing, contempt of the word, and the faithfull embaſſadours thereof, with many other notoriousvices, ſuch as couetouſneſſe and the like are: But yet in generall amongſt all eſtates from the higheſt vntounto the loweſt, there is none ſo common and obuious as this of murmuring is. Go we in any place, and the ſound thereof will by and by pierce our cares. Not to ſpeake of the higher powers (for to ſpeake of them, is to touch the diſeaſe called Noli me tangere, which many too raſhly and without wiſedome do venture often to touch. God make them wiſer, and more ſtaid in their proceedings.) We hauehave theſe murmurers amongſt vsus. Firſt the Papiſts; they murmure, becauſe they cannot hauehave their religion eſtabliſhed, or their liberty to vſe their conſciences as they would. Secondly, the Browniſts (or the Separatiſts, as they call themſelues:) they murmure, becauſe they cannot hauehave our Church reformed according to their plat-forme. Thirdly, the loyall ſubiects, they murmure, becauſe the good and wholſome ſtatutes of our land for iuſtice and piety, lye dead without execution. Laſtly, (not to touch the gouernement of the Church, in regard whereof there are too many murmurings on euerie ſide) eueryevery eſtate almoſt doth murmure one againſt another, as the rich againſt the poore, and the poore 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 vntounto him here in this life, but he doth murmure againſt God the diſpoſer of all things, and that becauſe he is oftentimes croſt, and cannot hauehave his will fulfilled, as he would. In regard of all which we ſee what a leaprous diſeaſe hath ouer-ſpread it ſelfe vponupon the whole nation, and the people of our land; the Lord herein be mercifull vntounto vsus, and giuegive vsus grace to repent, and to amend this euill of ours, that ſo we may ceaſſe from murmuring, and fall to praying, and prouoke him no more to wrath after this manner, as we hauehave done.
But to come to the ſecond vſe, Ʋerſ. 2 here let vsus learne to fall into a deadly deteſtation of this euill of murmuring, wherewith we are ſo tainted; and vtterly to caſt it off, as the deſtruction of our ſoules, conſidering that it is ſo vile, and ſo abhominable a ſinne 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 vsus away! I beſeech you brethren, thinke vponupon this matter, and lay it cloſe vntounto your ſoules. A grieuous ſinne it is, and a foule fault in any (as you hauehave heard;) but in a people ſo bleſſed as we are, with many happy experiences of care and louelove, of might and mercy in our all-ſufficient God, it is much more damnable, and odious then in others. Murmure not therefore, nor repine, howſoeuer matters do fall out with you. Be you reſtrained of libertie? be you touched with pouertie? be you pinched with penury? be you blotted with infamie? be you croſſed by your neighbours? be you reſiſted by your aduerſaries? be you plagued by your children? be you dealt with wretchedly by your ſeruants? be you impoueriſhed in your goods? be you ſicke or lame in your bodies? be you, in one word, caſt into the furnace of any of Gods afflictions? yet fret not, neither murmure nor grudge, but commit your wayes to God, and truſt in him, and he ſhall bring all things to paſſe for your good and comfort in the end. Pſal. 37.5. But this is, you may ſay, a worke of all workes; ô for Gods louelove, teach vsus how to do it: for we are willing to do it, but we know not how to do it. Marke then theſe rules, which do follow. For if you ſhall obſerue them carefully, and lay them vp deeply in the bottome of your hearts, they ſhall be as good Triacle or Mithridate to do you good, and a ſound antidote to expell the ranckneſſe of this poyſon of murmuring, whenſoeuer any croſſe or affliction doth fall vponupon you.
Firſt, you muſt know and marke, that God hath a working in all things, and that croſſes and calamities do as well come from him, as bleſſings and benefits, according to the words of Amos, ſaying, Shall there be euill in the citie, and the Lord hath not done it? (he meanes the euill of puniſhment, and not the euill of ſinne; becauſe God is not the author of this, as Iames doth teach, but he is of the other.) For this ſhould quiet our minds, and make vsus dumbe, according to Dauids words in Pſal. 39.9. when he ſaith, I ſhould hauehave bene dumbe, and not hauehave opened my mouth, becauſe thou didſt it, ſpeaking there to God.
Secondly, you muſt know and marke, that as God doth all things, ſo God hath an abſolute power ouer all his creatures to do with them what he will himſelfe, and not what ſhall ſeeme good vntounto the creatures themſelues, as Paul doth teach vsus in Rom. 9.20.21. ſaying: O man, who art thou, which pleadeſt againſt God? ſhall the thing formed ſay to him that formed it, Why haſt thou made me thus? hath not the potter power ouer the clay to make of the ſame lumpe one veſſell to honour, and another vntounto diſhonour? For this ſhould quiet our mindes and make vsus dumbe, according to Elies wordes in 1. Sam. 3.18. when he ſaith, It is the Lord, let him do what ſeemeth him good.
Thirdly, you muſt know and marke, that as God doth all things, and hath abſolute power ouer all his creatures to do with them as he will, ſo God doth wrong none, or offer iniurie vntounto any, as man doth; but all his workes are iuſt and righteous, euen when he doth ſtrike, as well as when he doth bleſſe, as Daniel doth acknowledge of him in Dan. 9.14. ſaying: For the Lord our God is righteous in all his workes which he doth. For this ſhould quiet our minds and make vsus dumbe, according to Iobs example, in Iob. 1.21. when he ſaith, Naked came I into this world, and naked ſhall I returne againe; the Lord hath giuen, and the Lord hath taken away; O bleſſed be the name of God. And in all this did not Iob ſinne (ſaith the text) nor charge God fooliſhly; as conſidering herein with himſelfe, that God dealt but iuſtly and vprightly with him in taking that from him, which before he had beſtowed vponupon him.
Fourthly, you muſt know and marke, that as God doth all things, hath abſolute power to do what he will, and all his works are iuſt and righteous, ſo eueryevery man is ſo ſinfull, that his tranſgreſſions and ſinnes do deſerue farre greater plagues and iudgements then any that God doth lay vponupon men here in this world, as Dauid doth inſtruct vsus, ſaying: The Lord hath not dealt with vsus after our ſinnes, nor rewarded vsus according to our iniquities, in Pſal. 103.10. For this ſhould quiet our minds, and make vsus dumbe, according to Iobs words in Iob 39.37. when he ſaith, Behold I am vile, what ſhall I anſwer thee? I will lay my hand vponupon my mouth. Doth a man require of vsus but ten ſhillings, when we do owe him an hundreth pounds? or doth an officer giuegive vsus but one ſtripe, when by a iuſt and mercifull law he may giuegive vsus fortie? then we hauehave no cauſe in the world to murmure againſt them for it, but to thanke them. So beloued, ſeeing that God doth but lightly touch vsus with his finger, when he may preſſe vsus downe with his whole hand; and doth but fatherly chaſtiſe vsus with a few ſtripes here, when he might caſt vsus downe into hell, and there keepe vsus in vnſufferable torments for euermore; ſhall we murmure and grudge againſt him for this his dealing? no, no, we muſt not do ſo, but like good and faithfull children we muſt bleſſe his glorious name moſt heartily for it, and cry our with Ieremy, ſaying, It is the Lords mercies, that we are not conſumed, becauſe his compaſſions faile not. Lament. 3.22.
Fiftly, you muſt know and marke, that as God doth deale more fauourably with vsus, then we do deſerue, he ſparing vsus, as a father doth his child; ſo he doth neuer lay any more vponupon vsus, who are his children, then we can beare, as the Apoſtle doth ſhewe in 1. Cor. 10.13. ſaying: God is faithfull, which will not ſuffer you to be tempted aboue that you be able to beare, but will euen giuegive the iſſue with the tentation, that ye may be able to beare it. For this ſhould quiet our minds, and make vsus dumbe, according to the example of Chriſt: who, being heard of his Father in the thing which he feared, Heb. 5.7. went to his death and paſſion without all murmuring, quiet, and dumbe, as a ſheepe is before the ſhearer. Eſay 53.7.
Sixtly, you muſt know and marke, that as God will proportion out our burthen according to our ſtrength and abilitie to beare it, ſo he will turne all thoſe croſſes and burthens, which he doth lay vponupon vsus, to our beſt in the end, as Paul doth well obſerue in Rom. 8.28. ſaying: Alſo we know that all things worke together for the beſt vntounto them, that louelove God, euen to them that are called of his purpoſe. For this ſhould quiet our minds, and make vsus dumbe. For we do louelove and like thoſe things which turne to our profit, and we do reioyce in them greatly. He is a mad man, that being either ſicke or lame will fret and chafe at the Phiſition and Surgion, when they come vntounto him with vndoubted remedies to make him well within ſome day or two. So not much better are we, if we ſtorme and fret at thoſe things, which the Lord doth lay vponupon vsus, conſidering that they ſhall turne to our good and comfort. But haply you perceiue not how this may be, that afflictions ſhould turne to our beſt. Marke it then, they do it two wayes; one way by pulling vsus from our ſinnes, and cauſing vsus to be more holy, as you may ſee in Heb. 12.10.11. where the Apoſtle doth ſay, that God doth chastiſe vsus for our profit, that we might be partakers of his holineſſe; and that though no chaſtiſing for the preſent ſeemes to be ioyous, but grieuous; yet afterward it bringeth the quiet fruite of righteouſneſſe vntounto them, which are thereby exerciſed. Which to be moſt true, we may ſee by the examples of Manaſſes and the prodigall ſonne, both which could neuer be tamed, till miſerie came vponupon them; but then they began to relent and to returne to the Lord: as alſo by Dauids teſtimonie of himſelfe, who ſaith, Before I was afflicted I went aſtray, but now I keepe thy word. And againe, It is good for me, that I hauehave bene afflicted, that I may learne thy ſtatutes. Pſal. 119.67. & 71. The other way is by increaſing our glorie in the heauens aboue, as the Apoſtle S. Paule doth declare in 2. Cor. 4.17. ſaying, For our light affliction, which is but for a moment, cauſeth vntounto vsus a farre more excellent, and an eternall weight of glorie.
Seuenthly, you muſt know and marke, that as you r croſſes and calamities ſhall be beneficial vntounto you, and turne to your beſt; ſo they ſhall not continue ſtill, but ſhall hauehave an end; as Dauid doth inſtruct vsus 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 vntounto wickedneſſe. And againe he doth ſay, that weeping may abide at euening, but ioy commeth in the morning. Pſal. 30.5. For this ſhould quiet our minds, and make vsus dumbe. For if apprentices ſhall hold out in their hard labour, and courſe fare, for ſeuen yeares together or more, and all that time ſhall be ſeruiceable vntounto their maiſters without open murmuring and repining, becauſe they ſee that their bondage will not laſt for euer, but after theſe yeares are exſpired will hauehave an end; much more ſhould we bridle our affections, and poſſeſſe our ſoules in patience, ceaſſing from all murmuring and repining whatſoeuer, conſidering that we ſee and know that our afflictions will hauehave an end, and not continue for euer.
Laſtly, you muſt know and marke, that all our murmuring will do vsus no good, but procure much hurt, and more woe vntounto vsus. For God will deale with vsus, as we are wont to deale with our children; the more that they ſtorme and rage againſt vsus, the more ſtripes we giuegive them, and the leſſe countenance we ſhew vntounto them; but when they do ſubmit themſelues, and cry vsus mercy, then we ſtay our hand, and take the rod, and burne it. So is it with God, the more we fret and chafe againſt him, the more he doth beate vsus, and the ſourer he doth looke vponupon vsus: but when we ſtrike vponupon the thigh, and come with the prodigall ſonne, to confeſſe our fault, and to leaue the ſame, all his anger is turned ſtraite into louelove and fauour; and then the fat calfe is not good enough for vsus, vnleſſe we hauehave a ſweete kiſſe, and other beauenly ioyes prouided for vsus beſides that. For this ſhould quiet our minds, and make vsus dumbe. For what wiſe man will do that, which cannot hurt another, but will greatly hurt himſelfe? Remember we here what Seneca writeth of Caeſar, who hauing appointed a great feaſt for his Nobles and friends of all degrees, and it falling out that the day was ſo extreme foule, as nothing could be done, he being highly diſpleaſed at it, in extreme madneſſe willed all them that had bowes, to ſhoote vp their arrowes at Iupiter (whom the heathen tooke for a chiefe god) in defiance of him, for that foule weather. Which when they accordingly did, their arrowes lighted ſhort of heauen, and fell downe vponupon their owne heads, and hurt a number of them very ſore. Euen ſo do our murmuring and muttering words, either for this or for that which God ſendeth, not hurt him, but wound our ſelues both deeply and dangerouſly. Wherefore (to conclude this point) in conſideration of all theſe things now rehearſed, take heed of murmuring, auoide it, and refraine from it. Do you neither murmure againſt the Miniſters of the word, nor againſt the Magiſtrates of the land, nor againſt him that ſits vponupon the throne, who is the breath of vsus all; (for to murmure againſt any of theſe, is to murmure againſt God himſelfe, becauſe all of them hauehave their calling from God, and do ſupplie his roome and place:) nor againſt any worke or word of the Almightie, whether you be in aduerſity or in proſperity; but be quiet, & waite vponupon the Lord, praying alwayes for the redreſſe of things that are amiſſe, but neuer murmuring for any thing. And ſo I paſſe from the acts of the people, and come to the Prophets wondring at the ſame.
He doth demand and aske the queſtion, ſaying, Why do the heathen rage, and the people murmure in vaine? And this he doth by way of admiration, as wondring at them for this their ſo doing. Sometimes we aske a queſtion, when we doubt of a matter or know it not. So the Apoſtles asked of Chriſt, why he did ſpeake to the multitude in parables. Matth. 13.10. Sometimes we aske a queſtion, when we know a thing our ſelues, and would gladly teach it to another. So one of the Elders whom Iohn ſaw ſtanding about the throne of God, asked of Iohn, what they were, and wherehence they came, which ſtood before the throne, and before the Lambe, clothed with long white robes, and palmes in their hands. Reuel. 7.13. Sometimes we aske the queſtion for neither of theſe ends, but to tempt or to entrap. So the Herodians asked Chriſt, whether it were lawfull to giuegive tribute to Caeſar or no. Math. 22.17. Sometimes we aske a queſtion, when we would checke or reproue one for ſome thing, which is either ſpoken or done amiſſe. So God asked of Caine, where his brother Abel was. Gen. 4.9. Sometimes we aske a queſtion, when we would expreſſe a thing with the greater force and vehemency. So Paul asked of the Romanes, how they that were dead to ſinne, ſhould yet liue therein, Rom. 6.2. Sometimes we aske a queſtion, when we would ſtop his mouth that doth propoſe vnneceſſary or vnpleaſing matters vntounto vsus. So Chriſt asked the chiefe Prieſts and Elders of the people, whether the baptiſme of Iohn were from heauen, or from men. Math. 21.25. Sometimes, laſtly, we aske a queſtion, when we maruell or wonder at a matter. So Dauid asked what man was, that God did ſo regard him, and extoll him aboue the reſt of his creatures. Pſal. 8.4. Thus you ſee, that queſtions are propoſed vponupon ſundrie conſiderations, and for diuerſe ends. But the end why the Prophet here doth propoſe this queſtion is for wondrings ſake; for he ſaw ſuch madneſſe and fooliſhneſſe in the heathen and people for their raging and murmuring againſt the Lord, that he could not but maruell and wonder at the ſame. If a man ſhould attempt a thing, that is either vnpoſſible to be done, as to cary a Church vponupon his backe; or elſe which being done, will be altogether hurtfull vntounto him, as to kicke his heeles againſt ſharpe needles; we ſhould wonder and maruell at him much for it, & thinke that he were mad, and out of his wits. So was it with the Prophet in this caſe; he ſaw firſt, that they went about a thing impoſſble, & that which could neuer be brought to paſſe; for who can remoue the Lord out of his throne? or diſplace him out of his kingdome? none, no not all the inhabitants of the world. Againe, he ſaw in the ſecond place, that as this was impoſſible, ſo it was a thing altogether vnprofitable for them, and moſt hurtfull in eueryevery reſpect. For whether we reſpect Dauid or Chriſt, they could not hauehave the like king againe in all the world. For as it is recorded of Dauid, that he was a man according to Gods owne heart, and that he executed iudgement and iuſtice vntounto all his people, as it is in 2. Sam. 8.15. ſo it is chronicled of Chriſt, that he was the very ingraued forme of his Fathers perſon; and that the ſcepter of his kingdome was aſcepter of righteouſneſſe, he louing righteouſneſſe, and hating iniquitie. Heb. 1.2.8.9. And as though this were not a commendations great enough of him, that he ſhould reigne as a king and prophet, & execute iudgement and iustice in the earth, marke what the Lord doth adde further to this, in Ier 23.6. when he ſaith: In his dayes Iudah ſhall be ſaued, and Iſrael ſhall dwell ſafely; and this is the name whereby they ſhall call him, The Lord our righteouſneſſe: that ſo thereby we might know, that all thoſe are in a moſt happie eſtate, who are vnderunder him, and his dominion. In regard of both which things, you may ſee, that the Prophet might well wonder and maruell (as here he doth) at their rebelliō. Whereout ſhortly obſerue this doctrine, Doct. That the acts of the world, and the people thereof, are ſuch oftentimes, that a wiſe and godly man (ſuch as the Prophet was) may well wonder and maruell at them. It is noted in Eſay, cap. 59. v. 16. that God himſelfe did wonder at the dealing of the world, that there was no man found in it, that would offer himſelfe to helpe the Church, in theſe words: And when he ſaw, that there was no man, he wondred that none would offer himſelfe.
But what may the reaſon of this be, Reaſon. that we may draw quickly to an end? In few words, it is this, becauſe they hauehave no good groūd, nor reaſon for that which they do, but either hauehave or might hauehave many good reaſons to the contrary. The which thing we may ſee, as in other things, ſo in the conſpiracy of our traytors, whether againſt our former Queene of bleſſed memory, or againſt our preſent King of holy reputation. For I dare proteſt, that none of them had euer any iuſt cauſe giuen vntounto them, whereby they might be moued to their treaſon or rebellion, but they had many excellent reaſons ſtill to ſtay them from it; as their peace, their wealth, their honor, and the like, which they did alwaies in great abundance enioy: but chiefly the word of God, which did charge them, not to touch the Lords annointed (no not though the had bin perſecuted to the death, as Dauid in a manner was by Saul;) & daily experiences, by the which they did ſee, that all their plots frō time to time were euermore in vain, & did ſtill turne to their own ruine & deſtructiō.
Wherefore ſeeing the acts of the people are acts ſo farre voide of reaſon & vnderſtanding, Vſe. that a good & holy man may wonder at them, do you neither approue of them your ſelues, neither yet ioyne with them in any of their wayes, that are of ſuch a nature or qualitie; but follow you that which is wel pleaſing vntounto the Lord, remēbring alwayes, what God ſaid to the Prophet Eſay in the like caſe, when he tooke him by the hand, & taught him, that he ſhould not walke in the way of the people, ſaying: Say ye not a confederacy to al them, to whom this people ſaith a confederacy, neither feare you their feare, nor be afraid of them, but ſanctifie the Lord of hoſts, & let him be your feare, and let him be your dread. Eſay 8.11.12.13. And ſo I ſhut vp this point in a few words, and make an end.