Christs Kingdom, Sermon 1
SEVEN SERMONS VPONUPON the ſecond Pſalme. Prolegomena: or the Generall view of it.
THERE is a time (ſaith Salomon) for all things vnderunder the Sunne, in Eccle. 3.1. And againe he ſaith in Prou. 25.11. that a word ſpoken in his place, is like apples of gold, with pictures of ſiluer. In conſideration whereof, I hauehave elected this portion of ſacred Writ, to handle here amongſt you, on theſe holy daies, as moſt fitting the time, and perſon, for whoſe ſake they are obſerued; and ſo I hope, will be moſt acceptable vntounto you. For the time, (you know) is a time, that is celebrated for the honour of Chriſt our Sauiour, who was borne as vponupon this day. And as for this portion of holy Scripture, it is a Pſalme that doth intreate of Chriſt, and of his heauenly kingdome; who though he hath many enimies to withſtand him, yet he ſhall remaine King and Lord for euer.
The Author principall of this Pſalme was God, as he is of all the reſt of the Scripture, according to Paules teſtimony in 2. Tim. 3.16. But the Author miniſteriall, or inſtrumentall penman thereof, was the ſweete ſinger of Iſrael, bleſſed Dauid the king; as we may ſee by the prayer of the faithfull, in Acts 4.25. For there in plaine termes Dauid is named, when they ſay vntounto God. Which by the mouth of thy ſeruant Dauid haſt ſaid, Why did the Gentles rage, and the people imagine vaine things? &c.
The chiefe matter herein handled, is the gracious king dome of our beſt beloued bridegroome, the ſweete Sauiour of the world. In letter and type it ſpeakes of Dauid, and his kingdome; but in ſpirit and truth of Chriſt and his kingdome. For that which was figuratiue in Dauid (who repreſented the perſon of Chriſt) was all of it moſt liuely accompliſhed in Chriſt, who was repreſented by him. And therefore you ſhall finde, that thoſe things which are here deliuered by the Prophet Dauid, are applied by the Spirit of God (the beſt interpreter of all) vntounto Chriſt in particular, and that in three places of the new Teſtament. The firſt is in that 4. chapter of the Acts, which was quoted before. The ſecond is in the thirteenth chapter of the ſame Booke, and the thirtieth three verſe. And the third and laſt is in Heb. 1.5. So that by the warrant of theſe places of diuine Oracle, this Pſalme and the things therein contained, are truely and properly to be referred vntounto Chriſt our King. Wherefore in the handling of it, we wil ſtand chiefly vponupon him, and his kingdome, and ſpeake but a little of Dauid and his kingdome; onelyonly ſhewing the verity of it in him, & preſſing it as it were, by the way of an alluſion, and in the matter of amplification.
The parts of this Pſalme are two, Doctrine (which ſome haply would call, a Narratiue propoſition) and Exhortation, (which they would peraduenture ſtile, an Admonitorie Concluſion.) Of theſe two, Doctrine goes foremoſt, and Exhortation comes afterward, according to all good Methodicall inſtruction. For as in the architecture of an houſe, the foundation muſt firſt be well laid, and then afterward the whole building muſt be framed vponupon it, and faſtened to it with ſtrong bands and ioints: So in eueryevery orderly and ſound Inſtruction, the Doctrine muſt be firſt, (like the foundation) plainely ſetting downe the truth of matters, touching faith or manners; and the Exhortation muſt follow vponupon it (like the frame of the houſe) fitting eueryevery thing to the beſt edification of the hearer, and preſſing it cloſely vponupon his ſoule, with pitthy perſwaſions to worke vponupon it, that ſo it may be framed, according to the image of his creator in that reſpect. The Doctrine begins at the firſt verſe, and reacheth vntounto the end of the nineth verſe; at which place begins the Exhortation, and continues to the end of the Pſalme.
In the Doctrine two principall things (as the ſeuerall members thereof) are laid downe. The one is an Oppoſition that is made againſt the kingdome of Chriſt, in the three firſt verſes. The other is the vanity of that Oppoſition, and the woefull eſtate, wherein they ſtand, that make the ſame, in the ſix verſes next following. If you would know the perſons, that doe oppoſe themſelues againſt Chriſt and his kingdome, they are of all ſorts: ſome that are baſe and meane ones, that do rage and murmure againſt him, ſpoken of in the firſt verſe: & others, that are noble and great ones, that do ioine hand & head together to ouerthrow him, mentioned in the ſecond and third verſes. If you would know againe, how all theſe doe ſpeede, they hauehave ill ſucceſſe, and miſſe of their purpoſe, and runne by this meanes into moſt woefull, and ineuitable dangers. For as they ſhall neuer preuaile, but all their endeauours ſhall come to nought, ſo they themſelues (like rebels and traitours) ſhall be executed, and come to moſt fearfull and ſhamefull ends. And this is ſet out two waies. The one is in regard of God the Father and his Maieſty, againſt whom they hauehave lifted vp thēſelues, and who doth take his Sons part, and will defend him in his kingdome; in the fourth, fift, and ſixt verſes. For as they can doe him no hurt, not onelyonly in regard of his place, he being in heauen, far out of their reach who are vponupon the earth; but alſo of his power, he being ſtrong and mighty, whereas they are but weake & feeble; & one that makes no more account of their conſpiracies, thē a man doth of his aduerſaries forces, whom he hath in meere contempt and deriſion: ſo he is exceeding angry and wrathfull with them, for their rebellion and treaſon; and in this anger and wrath of his he will take reuenge vponupon them for it, and make them know and vnderſtand, to their ſhame and griefe, that he himſelfe, and none other, had placed Chriſt in his kingdome, and eſtabliſhed him in the throne of Iſrael, & that he did not vſurpe this authority to himſelfe. The other way is in reſpect of Chriſt himſelfe, who is able to right his owne cauſe, & not onelyonly to defend himſelfe in his kingdome, but alſo to ouerthrow al his aduerſaries, & to bring a perpetual & vnrecouerable deſtruction vponupon thē; in the ſeuenth, eight, and ninth verſes. Where you hauehave two things ſet downe before your eyes to contemplate vponupon. The one is a promiſe which hee doth make, to publiſh his Fathers decree touching himſelfe, and his kingdome; that ſo his enimies might be daunted the more, and by the due conſideration thereof, might be brought (if it were poſſible) to leaue 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 gouernment. For his perſon, he is not onelyonly man, but alſo God, euen the naturall Sonne of the almighty Ichouah, which was, is, and which is to come: and this was proued to be ſo, as by his miracles, ſo chiefly by his reſurrection from the dead, the Lord ſhewing by that, that he had begotten him from all eternity. For his office or gouernment, he is our king, and the head of the Church. And touching it two things are recorded. Firſt, the largeneſſe of it in the eight verſe: wherein you may ſee, how it doth reach from one end of the world vntounto the other. Then ſecondly the power and ſtrength of it in the ninth verſe, which is innincible, and bruyſing downe all his aduerſaries before him. And this his power he muſt vſe and exerciſe, as for the defence of his owne faithfull and loyall ſubiects; 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 doe by the vertue of his commiſſion from his Father the Almighty, who did ſet him vponupon his throne, and beſtowed this vniuerſall and catholicke kingdome vponupon him. For he doth in plaine termes enioyne him to this dutie, ſaying, Thou ſhalt cruſh them with a ſcepter of yron, and breake them in peeces, like a potters veſſell.
VponUpon this ſtableneſſe of Chriſts kingdome, wherein the aduerſaries cannot preuaile, and vponupon the inuincible, and reuenging power, wherewith he is armed, able to cruſh all his enemies in peeces, as the potter doth his earthen veſſels, a ſweete exhortation is raiſed vp, wherein all the offenders are aduiſed to ſubmit themſelues to the Lord and his Annointed, whom before they did reſiſt, and withſtand: and that betimes without any further delay, that ſo they may not periſh, but be ſaued; in the three laſt verſes. Wherein remember you, what is required of them. In ſumme, it is nothing elſe, but a preſent repentance, or amendment of life; but the parts of it are two, as the chiefe points, wherein this repentance or amendment of life muſt ſtand. The firſt is an heauenly wiſedome and holy learning, in verſe 10. For whereas heretofore they had bene fooliſh and ignorant of their duties, now he would hauehave them to be wiſe and learned, knowing all ſuch matters as doe belong vntounto them, and keeping themſelues within the compaſſe of heauenly direction. The ſecond is a loyall ſubiection, and a ſeruiceable obedience, both towardes the Father, and alſo towards the Sonne. Towards the Father in verſe 11. whom they muſt ſerue in feare, and before whom they muſt reioyce in trembling. And towards the Sonne in verſe 12. whom they muſt kiſſe in token of their louelove and homage to him; and that for two cauſes, one, that they may not offend him any more, and ſo bring fearefull and ſuddaine deſtruction vponupon themſelues; another, that they may pleaſe him, and ſo through his fauour and kindneſſe towards them, receiue daily and plentifull bleſſings from his hands, both for this world and the world to come.
Thus you may ſee in a generall view, as in a chriſtall glaſſe, what this whole Pſalme is, and how correſpondently one thing doth depend vponupon the other therein. But if your memories bee fraile, and not ſtable enough to retaine the ſtampe of all theſe aboue 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 Annointed: wherein you ſhall finde all forts of perſons rebelling againſt the gracious and ſweete gouernment of our bleſſed Sauiour Chriſt Ieſus. The ſecond is the ouerthrow of that reſiſtance, and the fearefull eſtate, wherein thoſe that made the reſiſtance doe ſtand, through the powerfull and reuenging Maieſty of God the Father, and of God the Sonne, againſt whom this treaſon is committed; both which are armed with intollerable and vnreſiſtable plagues to conſume them. The third and laſt is a kinde and louing exhortation, ſtirring vp, and calling vponupon theſe traitours and rebels to leaue their treaſon and rebellion, and to become faithfull and truſtie ſubiects vntounto the Lord their king; with an inſinuated promiſe, that they ſhall be pardoned for that which they had done already amiſſe, and be rewarded for all their good ſeruice, which they ſhall doe for the time to come.
Theſe are the three maine points, on which the whole Pſalme doth ſpend it ſelfe. Wherfore let vsus alſo ſtand a little while, & ſpend ſome time in the due conſideration thereof, before we come vntounto the ſeuerall branches that are included in either of them.
Of the firſt point.
It is apparant 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, hauehave ſtood vp againſt the Lord and his Annointed; for al ſorts of perſōs are brought in rebelling, firſt the meaner ſort, ſuch as the common people are, in the firſt verſe; then the better ſort (as we terme 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 Dauid the ſhadow, then in Chriſt the body? The anſwere is, that it is true in reſpect of them both. For Dauid, you may ſee in the ſecond book of Samuel, from the end of the firſt chapter vntounto the beginning of the twentieth one. His enemies (if you will hauehave the catalogue of them) were theſe. Firſt, Abner the ſonne of Ner, that was Captaine of Sauls hoaſt. For he tooke Iſhboſheth the ſonne of Saul, and brought him to Mahanaim and made him king ouer Gilead, and ouer the Aſhurites, and ouer Izreel, and ouer Ephraim, and ouer Beniamin, and ouer all Iſrael. So that none did cleaue to Dauid, but the houſe of Iudah, who annointed him king at Hebron, and did euermore take his part; and here through this contention there was a long war betweene the houſe of Saul and the houſe of Dauid; but Dauid waxed ſtronger, and the houſe of Saul waxed weaker. Chap. 2. & 3. Secondly, when Dauid was made king ouer all Iſrael, and Sauls houſe was ouerthrowne, the Iebuſites the inhabitants of Ieruſalem, reſiſted him when he came vntounto them, and would not permit him as it were to enter into their cittie, but with an impoſſible condition in their conceipts, ſaying vntounto him: Except thou take away the blind, and the lame, thou ſhalt not come in hither, thinking that Dauid could not come thither. Chap. 5. verſ. 6. Thirdly, when he was eſtabliſhed in his throne, and had taken Ieruſalem, and dwelt in Zion, as in a ſtately palace, the Philiſtines came againſt him, with a great army of ſouldiers to take him; but they ſped no better then the former did. Chap. 5.17. &c. Fourthly, when Dauid had ſmore the Philiſtines and ſubdned them, he was troubled with many other outlandiſh nations, that waged warre againſt him, as with the Moabites, the Ammonites, the Aramites, and the Amalckites. Chap. 8. Chap. 10. & Chap. 11. Fiftly, when all forreine warres were ended, and the nations round about him were conquered, and many of them made tributaries vntounto him, his owne ſonne Abſolom roſe vp in armes with all Iſrael with him (a few onelyonly excepted) to take his kingdome from him. Chapter 15.16.17. & 18. Laſtly, when this conſpiracy of his ſonne was ended, and all matters quieted about the ſame, a wicked man named Sheba the ſon of Bichri, a man of Iemini, blew the trumpet, and ſaid: We hauehave no part in Dauid, neither hauehave we any inheritance in the ſonne of Iſhai: eueryevery man to his tents ô Iſrael. So eueryevery man of Iſrael went from Dauid, and followed Sheba the ſonne of Bichri; but the men of Iudah claue faſt vntounto their king, from Iordan euen to Ieruſalem. Chap. 20. verſ. 1. &c. In conſideration of all which conſpiracies and warres, Dauid might well cry out and ſay: Why doe the heathen rage, and the people murmure in vaine? The kings of the earth band themſelues, and the Princes are aſſembled together, againſt the Lord and his Annointed, ſaying, Let vsus breake their bands, & caſt their cords from vsus.
Now for Chriſt, that theſe things are true alſo of him, the hiſtory of the foure Euangeliſts doth declare: for all of them penning his life and acts, doe make mention of his troubles, and do ſhew that from his birth vntounto his death, he was neuer free from one croſſe or other; but that either ſome wrong was offered vntounto him through ſlanderous tongues, or elſe ſome inſurrection was made againſt him, through villanous hands. So ſoone as euer he was borne, and the wiſe men that came from the Eaſt to Ieruſalem, had enquired for him, ſaying: Where is the king of the Iewes, that is borne? for we hauehave ſeene his ſtar in the Eaſt, and are come to worſhip him; as all Ieruſalem was troubled preſently vponupon it, ſo Herod Aſcalonites the king intended his death, and laid a plot out of hand which way to murther him. Mat. 2. verſ. 1.2. But after he was once baptized, and began to goe about his Fathers buſineſſe, by preaching and working of miracles, his troubles and aduerſaries waxed more and more, and they grew to be innumerable. Few there were that did truely beleeue in him, or with a ſincere heart follow him, chiefely of the greater ſort; and therefore it is ſaid by ſome of them in Iohn the ſeuenth Chapter, and verſ. 48. Doth any of the rulers, or of the Phariſes beleeue in him? Nay, theſe made a law, that if any man did confeſſe, that he was the Chriſt, he ſhould be excommunicated out of the Synagogue. Ioh. 9.22. But as for his aduerſaries, they, I ſay, were innumerable, and their dealing towards him was too abhominable, and not to be endured; firſt for their words, then for their deedes. For their words, becauſe they did ſcornefully vpbraide him for his ſtocke and kindred, ſaying, Is not this the carpenter, Maries ſonne, the brother of Iames, and Ioſes, and of Iuda, and Simon? and are not his ſiſters here with vsus? Mark. 6. ver. 3. Then ſecondly, becauſe they did ſhamefully belye him, and lay ſlanderous things to his charge, whereof he was cleare and innocent, in that they ſaid: Behold aglutton and a drinker of wine, a friend vntounto publicanes and ſinners. Math. 11.19. This man caſteth the diuels no otherwiſe out, but through Beëlzebub the Prince of the diuels. Math. 12.24. He hath blaſphemed: what hauehave we any more need of witneſſes? Behold now ye hauehave heard his blaſphemy. Math. 26.65.
For their deeds, becauſe they were vngratefull, inhumane, treacherous, and bloudy. When he had preached among them at Nazareth, where he had bene brought vp, they (filled with wrath againſt him) roſe vp and thruſt him out of the citty, and led him vntounto the edge of the hil, whereon their citty was built, to cast him downe headlong. (though he paſſed through the midſt of them, and went his way.) Luke 4.29. When he purged the Temple, and beganne to caſt out them that ſold and bought in the Temple, and ouerthrew the tables of the mony changers, and the ſeates of them that ſold Doues, and would not ſuffer that any man ſhould carry a veſſell through the Temple, ſaying vntounto them, It is written: Mine houſe is the houſe of prayer, but yee hauehave made it a donne of theeues; the high Prieſts and the Scribes, and the chiefe of the people ſought to deſtroy him. Luke 19.47. When he had wrought another good worke, and had raiſed from the dead Lazarus (Maries and Marthaes brother) who had now bene dead foure daies, and began to ſtinke in the graue, as his ſiſter Martha ſaid, (yet came foorth of the graue, bound hand and foote with bands, and his face was bound with a napkin:) then gathered the high Prieſts & the Phariſes a Councell, & conſulted againe which way to bring him to his death. Ioh. 11.47. &c. Finally (to paſſe ouer other particulars, which happened in the whole courſe of his life) when he had done them what good he could from time to time (as appeareth by theſe his words:) Ieruſalem, Ieruſalem, which killeſt the Prophets, and ſtoneſt them which are ſent to thee, how often would I hauehave gathered thy children together, as the hen gathereth her chickens vnderunder her wings? & ye would not. Math. 23.37. yet they (notwithſtanding the ſame,) tooke him & apprehended him, as their deadly enimie, and as a malefactor, that was not worthy to liue vponupon the face of the earth amongſt them any longer. Iudas one of the twelue came vntounto him, and with him a great multitude, with ſwords and staues from the high Priests and the Elders of the people, and they tooke him and led him to Caiaphas the high Priest, where the Scribes and Elders were aſſembled. There he was examined by them, accuſed and condemned to death; likewiſe ſome of them there beganne to ſpit at him, and to couer his face, and to beate him with fiſts, and to ſay vntounto him, Prophecy vntounto vsus, ô Chriſt, who is he that ſmote thee? And the Sergeants ſmote him with their rods. Math. 26.47. &c. and Mar. 14.43. &c. After this in the dawning of the day, when the morning was come, they led him away bound vntounto Pilate, and laid most grieuous things vntounto his charge; but when Pilate heard of Galile, he aſked whether the man were a Galilean; and when he knew that he was of Herods iuriſdiction, he ſent him to Herod; but Herod with his men of warre deſpiſed him, and mocked him, and arrayed him (as if he were a foole) in white, and ſent him againe to Pilate. Luke 23.11. Then Pilate (ouercome by his aduerſaries) did at the last giuegive ſentence againſt him, cauſed him to be ſcourged, and to be ſent away to the place of execution. Mar. 15.15. But before he came thither, ſee what the ſouldiers did: They led him into the hall, which is the common hall, and called together the whole band, and clad him with purple, and platted a crowne of thornes, and put it about his head, and beganne to ſalute him, ſaying, Haile, King of the Iewes; and they ſmote him on the head with a reed, and ſpat vponupon him, and bowed their knees and did reuerence. And when they had mocked him, they tooke the purple off him, and put his owne clothes on him, and led him out to crucifie him. Mar. 15.16. &c. Being come to the place of execution (which was without the citty) they crucified him, and hanged him vponupon a tree, betweene two theeues. And as he hanged there (in that ſhamefull and opprobious manner, The people stood by him, and beheld him, and they together with the rulers mocked him, ſaying, he ſaued others, let him ſaue himſelfe, if he be the Chriſt the choſen of God. The ſouldiers alſo mocked him, and came and offered him vinegar, and ſaid, If thou be the king of the Iewes, ſaue thy ſelfe. Likewiſe they that went by, railed on him, wagging their heads, & ſaying, Hey, thou that deſtroyeſt the Temple, & buildeſt it in three daies, ſaue thy ſelfe, and come downe from the croſſe. Laſtly, one of the euill doers, which were hanged with him, railed one him, ſaying, If thou be the Chriſt, ſaue thy ſelfe and vsus. Luke 23.35. &c. and Mark. 15.29. &c. In regard of all which things, we ſee that our Sauiour might iuſtly make his cō plaint here, & ſay, Why do the heathen rage, and the people murmure in vaine? The kings of the earth band themſelues, & the Princes are aſſembled together, againſt the Lord, and his Annointed: Come, let vsus breake their bands and caſt their cords behind vsus.
Here (before we goe any further) a queſtion may be asked, to wit, why Chriſt was thus reiected by all ſorts of perſons? For a man may iudge, that eueryevery one ſhould hauehave loued him, and hauehave reioyced greatly for him; he was ſo gentle, ſo meeke, ſo humble, ſo patient, ſo wiſe, ſo learned, ſo holy, ſo mercifull, ſo louing; and in one word, ſo willing and ſo able to do eueryevery man good, as none in the whole world beſides him, either was or could be. We know, that the virgin Mary did ſing and reioyce, when ſhe knew that ſhe ſhould beare him. Luk. 1.46. &c. And that the Angels did ſing and reioyce, when he was borne. Luk. 2.13. &c. And that Simeon did ſing and reioyce when he was brought into the Temple. Luke 2.27. &c. And that Abrahams ſonne, which he had by old Sarah, that was a type and figure of Chriſt, was called Iſaac, which name ſignifieth laughter, to ſhew what ioy and laughter there ſhould be about Chriſt. Gen. 21.3. In conſideration whereof, the queſtion may rightly be moued, why the world ſhould thus oppoſe themſelues againſt Chriſt? But the anſwere to it is this: They hated him without a cauſe, as our Sauiour himſelfe doth teſtifie of them, in Ioh. 15.25. Some of them did perſecute him through ignorance, not knowing what he was, as we may ſee by his prayer to his Father for them in Luk. 23.34. when he ſaith, Father forgiue them, for they knowe not what they doe; Alſo by the Apoſtles words, in 1. Cor. 2.8. For had they knowne it (ſaith he) they would not hauehave crucified the Lord of glory. Others of them did reſiſt him of malice, and of a cankered ſtomach; they knowing well enough what he was, as is apparant by the words of our Sauiour, who doth accuſe them (for that cauſe) of the ſinne againſt the holy Ghoſt, which can neuer be forgiuen, in Mark. 3.28. Some, laſtly, did neglect him through feare and dread, they knowing, that if they did beleeue in him, or confeſſe him, they ſhould be excommunicated out of their Synagogues, according to the law of the Iewes: as is apparant by Ioh. 9.22. where we find, that the blind mans parents, for that cauſe would not confeſſe, that Chriſt had cured their ſon. And as they did thus feare trouble at home, (yea ſome of the great ones, as well as the ſmall ones, as we may ſee by the example of Nicodemus, who came to Chriſt by night, Ioh. 3.2. and of Ioſeph of Arimathea, who went ſecretly for feare of the Iewes, to Pilate, to begge leaue, to take downe the body of Chriſt from the croſſe, and to bury it, Ioh. 19.38.) ſo did they feare trouble from abroad, as may be ſeene by their words, in Ioh. 11.48. When they ſay, If we let him thus alone, all men will beleeue in him, and the Romanes will come, and take away both our place, and all the nation. Thus you ſee, that ſome of them through ignorance, ſome through malice, and ſome through feare did reiect Chriſt; but all of them through their owne corruptions, and naughty natures: and none of them for any iuſt cauſe that was found in Chriſt himſelfe.
But yet, as Daniels enemies did picke out matter againſt him, in regard of his religion: for the which they ſhould hauehave commended him, and not hauehave condemned him, as they did: ſo theſe enimies of Chriſt hauehave drawne occaſions of diſlike againſt him from ſundry things, for the which they ſhould rather hauehave liked him. In number they were 4. The firſt was his baſe eſtate, who came of meane parents, & who liued in this world, as a poore ſimple man. As the Iſraelites ſaid, whē they reiected Rehoboā for their king: What portion hauehave we in Dauid? we hauehave none inheritance in the houſe of Iſhai: to your tents ô Iſrael, now ſee to thine owne houſe Dauid. 1. King. 12.16. As if they ſhould ſay, Why? Iſhai was but an husbandman, & Dauid was but a ſhepheard; we wil not be ſubiect to ſo baſe kindred, nor ſuffer ſuch a foole as Rehoboam of their bloud, to reigne ouer vsus. So theſe ſaid: Is not this the carpenter, Maries ſonne, the brother of Iames, and Ioſes, and of Iuda and Simon? and are not his ſiſters here with vsus? and they were offended in him. Mark. 6.3. The ſecond was his familiarity and fellowſhip with ſinners, and with thoſe that were publicanes. As they reiected Iohn the Baptiſt for his ſtrangeneſſe and auſterity of life, becauſe he came neither eating nor drinking, and ſaid of him, He hath a diuell; ſo they deſpiſed Chriſt for the contrary, becauſe he came eating and drinking, and ſaid of him: Behold a glutton, and a drinker of wine, a friend vntounto publicanes and ſinners. Math. 11.17. &c. The third was his faithfulneſſe in the diſcharge of his calling, in ſpeaking the truth, and in reprouing of men for their ſinnes. As the Prophets, and Apoſtles, loſt their liues for this, ſo did he leeſe his life for the ſame; the people ſtill hating him for it, vntil they had nailed him vntounto the croſſe. Mat. 21. & 26. and Iohn 18. & 10. The fourth and laſt was his ſtrong confidence in God, and his ſure truſt in him. As Dauid was flouted at by his aduerſaries for his truſting in God, chiefly then, when God did ſeeme to forſake him, and left him in ſome troubles, they crying out vntounto him, & ſaying: Where is thy God? Pſalme. 42.3. & 10. So theſe did floute and mocke Chriſt, chiefly in his troubles, for his reſting vponupon his Father, and his good beleefe in him, breaking out into theſe words, ſaying: He truſted in the Lord let him deliuer him, let him ſaue him, ſeeing he loueth him. Pſalme 22.8.
From hence, Doct. that all perſons doe thus oppoſe themſelues againſt Chriſt, we collect this doctrine (as an infallible rule) that all thoſe that do truly belong to God, and are the ſincere members of Chriſt, ſhal hauehave troubles & enimies here in this world; according to the axiome of our Sauiour, in Ioh. 15.20. when he ſaith: The ſeruant is not greater then his maiſter; if they hauehave perſecuted me, they will perſecute you alſo. The Scripture is full of teſtimonies for the confirmation of this doctrine, but I wil preſſe onelyonly two or three. Paul writing vntounto Timothie, and making mention of his owne perſecutions and afflictions, which came vntounto him at Antiochia, at Iconium, and at Lyſtri, (leſt Timothy or others might thinke, that they might be free from all) he doth plainely auouch, that all that will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution, in 2. Tim. 3.12. In like manner when he & Bernabas came againe to theſe cities now repeated, of Antioch, Iconium, and Lystri, whom before they had taught the right way of ſaluation, to confirme the diſciples hearts, and to exhort them to continue in the faith; they told them, that they must through many afflictions enter into the kingdome of God. Act. 14.22. Finally Chriſt himſelfe, who is truth it ſelfe, doth teach vsus in Math. 10.22. that we ſhall be hated of all men for his names ſake; and that thoſe that are of our owne houſhold, and kindred ſhall be our enimies, verſ. 36.37. And that wee ſhall be here in this world, as ſheepe in the middes of wolues, verſ. 16.
But what is the reaſon of this? Reaſon. A man might iudge that the faithfull ſhould be loued, and be honored of all the world. Firſt, becauſe they are deare vntounto God, who hath not ſpared his owne Son to redeeme them. Rom. 8.32. Secondly, becauſe they are peaceable, and doe offer wrong vntounto none; In the mount of the Lord there is no hurt done. Iſay 11.9. They turne their ſpeares and ſwords into mattockes and ſithes. Iſay 2.4. Yea they goe like ſheepe to the ſlaughter houſe. Pſalme 44.22. Thirdly, becauſe they are profitable vntounto the world, and do bring great commodity to them; as Laban fared the better for Iacobs ſake. Gen. 30.27. Patiphar for Ioſephs ſake. Gen. 39.5. All the Iſraelites for Moſes ſake. Exod. 32.14. Zoar for Lots ſake. Gen. 19.21. and the Mariners for Paules ſake, Acts. 27.24. Fourthly, becauſe they are adorned with moſt rare and excellent gifts. Epheſ. 1.3. Fiftly, becauſe they are attended vponupon by the moſt glorious Angels of heauen. Math. 18.10. Laſtly, becauſe they are the children of the Almighty, and the apparant heires of all the world. Rom. 8.16.17. & Heb. 1.14. In regard of all theſe things, a man may well demand and aſke: Why the world ſhould hate and perſecute them? But the anſwere is, for theſe cauſes. Firſt, becauſe they are not of their number and fellowſhip, being not men of this world as they be; according to the words of our Sauiour in Ioh. 15.19. If you were of the world, the world would louelove you, but becauſe you are not of the world, but I hauehave choſen you out of the world, therefore the world hateth you. Secondly, becauſe they are not like them in their waies and conuerſations, doing as they doe, but will be more holy and iuſt, then they are; according to the words of Peter, in 1. Pet. 4.4. Wherein it ſeemeth to them ſtrange, that yee runne not with them vntounto the ſame exceſſe of ryot, therefore ſpeake they euill of you, which ſhall giuegive accounts to him, that is ready to iudge quicke and dead. Thirdly, becauſe they reproue them for their euill waies, and doe iudge and condemne their opinions and doings, which they cannot endure to hauehave iudged and condemned by others; according to that in Saint Iohn Chap. 3.20. For eueryevery man that euill doth, hateth the light, neither commeth to light, leſt his deeds ſhould be reproued. But being once reproued, they cannot but perſecute them that doe reproue them, as Herod did Iohn the Baptiſt, whom he did behead, becauſe he told him, that it was not lawfull for him to hauehave his brothers wife, Mark. 6.18. and as the Iewes did Stephen the Deacon, whom they did ſtone to death, becauſe he told them their faultes. Acts 7.58. Fourthly, becauſe they are in greater fauour with God, then they are, and doe receiue larger gifts of ſanctification and holines from him, then they do; according to that in Gen. 4.4. & 5. And the Lord had reſpect vntounto Abel & to his offering, but vntounto Kain & to his offering he had no regard: wherfore Kain was exceeding wroth, & his countenance fel down: & as it is in 1. Ioh. 3.12. he ſlew his brother, becauſe his owne workes were euill, and his brothers good. So that as Ioſephs brethren could not endure, that old father Iacob ſhould louelove him more then themſelues: & as the Princes of Babel could not diſgeſt Daniels fauour with the king, aboue themſelues; ſo cannot the world endure that the God of heauen ſhould reſpect his Saints before themſelues, albeit they doe each day blaſpheme his holy name, and will be no day obedient vntounto him. Fiftly, becauſe they are, for the moſt part of them, poore and baſe perſons, as our Sauiour doth intimate, in Math. 11.25. where he doth reſemble them vntounto babes. And as the Apoſtle doth teach vsus, in 1. Cor. 1.26. &c. ſhewing, that God hath not choſen many wiſe men after the fleſh, nor many mighty, nor many noble, but the fooliſh, the weake, and the vile, and ſuch as are deſpiſed in this world, that all the glory might be his owne. For the world doth ſee, that theſe cannot enrich them, nor countenance them, nor aduance them to places of honour and dignity; but will rather be a burden and a ſhame vntounto them, and therefore they hauehave them in great contempt and diſdaine: and doth take them for the very off-ſcum of the earth. 1. Cor. 4.13. Laſtly, becauſe they hauehave ſome infirmities, and a few of them now and then doe breake out into great and hainous offences, as into adultery, murther, theft, or the like, as Noah, Lot, Dauid, Salomon, and others hauehave done. For the world vponupon this doth condemne them all, ſaying, that they are hypocrites, and that there is no goodneſſe in them. As I may reioyce in ſpeaking of the other cauſes of their hatred, ſo I may mourne and ſament, while I make mention of this.
But to paſſe the cauſes, and to come to the vſes of the doctrine, Ʋſe. here we may obſerue: Firſt, the great corruption that is in the world. For did not the whole world lie in wickedneſſe, as Iohn doth ſay. 1. Ioh. 5.19. They would neuer thus contemne the Saints of God, as they doe, ſeeing they hauehave no iuſt cauſe for the ſame, but many reaſons to the contrary, as was noted before. Surely the world is not worthy of them, as it is in Heb. 11.38. Yet like blind wretches, and wicked caſt-awaies, they deſpiſe them, who yet are their ſtay and ſafety: for take away once the godly out of the world, the world would quickly come to ruine and deſtruction. The Sunne would giuegive no more light, the earth no more corne, the ſea no more fiſh, the heauens no more birds, the beaſts of the field no more meate, and the creatures in generall throughout the world no more obedience vntounto man. For if they doe their ſeruice now vnwillingly, while the godly are liuing (whoſe ſeruantes by good right and intereſt they are) and do ſigh and groane (in their kind) to be looſed from this burden of their bondage, as it is in Rom. 8.19. &c. doubtleſſe they will refuſe altogether to do any ſeruice vntounto the wicked, when they are dead and gone. The world therefore in reſiſting Gods children, may fitly be compared to a moath, that fretteth in peeces the ſame cloth, wherein ſhe is bred; or to a certaine worme or canker, that corrodeth and eateth through the heart of the tree, that nouriſheth her: or vntounto a man, that ſtandeth vponupon a bough in the toppe of a tree, where there is no more, & yet with an axe choppeth it off, and therewithall falleth downe with it, and breaketh his necke.
Secondly, out of this we may learne, not to be diſmaid at our troubles, and the multitude of our aduerſaries, although ſome ſtrange thing were happened vntounto vsus; acording to Peters words in 1. Pet. 4.12.13. who ſaith: Dearely beloued, thinke it not ſtrange concerning the fiery triall, which is among you to proue you, as though ſome ſtrange thing were come vntounto you. But roioyce in as much as yee are partakers of Chriſts ſufferings, that when his glory ſhall appeare yee may be glad and reioyce. It is no new thing, this is an old faſhion of the world, which it had from the beginning. It was thus in Adams houſe, in Noahs houſe, and in Abrahams houſe, the moſt ancient houſes of all the world. For in Adams houſe, Cain hated & ſlew his own brother Abel. Gen. 4.8. In Noahs houſe, Cham ſcorned & derided his owne father, that did beget him. Gen. 9.22. & in Abrahams houſe, Iſmael flouted and reproched his naturall brother, in whom all the nations of the earth were to be bleſſed. Gen. 21.9. Wherefore beloued brethren, be not you grieued, when any of you are troubled and moleſted in the world for the Lords ſake. Complaine not, as ſome doe, who ſay, There was neuer any man ſo croſſed as I am. Thinke not, that you beare a burden alone by your ſelues: the deare Saints of God, the Prophets, and Apoſtles, together with the holy Martyrs, and others, are your companions therein. You drink of none other cup then they hauehave done, or your ſweet maiſter Chriſt Ieſus before you hath done. Comfort your ſelues with theſe things.
Finally, let this ſerue to inſtruct you, that as you muſt be patient and quiet when troubles doe come, and not fret or murmure againſt either God or man for the ſame; ſo you muſt looke for troubles and perſecutions while you are here in this world, & not cry peace vntounto your ſelues, as the wicked doe: you muſt thinke with your ſelues, that you ſhall hauehave enimies in all places, and ſuch as will be your foes in eueryevery corner. For this is a rule of the Lords, which neuer ſhall be broken, that the ſeed of the ſerpent will alwaies be enimies vntounto the ſeed of the woman, according to theſe words: I will alſo put enmitie betweene thee and the woman, and betweene thy ſeed and her ſeed, in Gen. 3.15. As Chriſt your Lord and maiſter had enimies of all ſorts, euen more in number then the haires of his head; ſo muſt you make your reckoning (if you will be like to Chriſt in holineſſe and righteouſneſſe) to hauehave aduerſaries of all ſorts, whereſoeuer you ſhall liue or dwell. Either Iſmael with his flowting tongue, or Eſau with his bloudy hand, ſhall wound and perſecute you; for he that is borne after the fleſh will alwaies perſecute him, that is borne after the Spirit. Gal. 4.29. And ſurely as the life of Chriſt was a warfare vponupon earth, ſo muſt your liues that are Chriſtians, be a warfare vponupon earth. Here we liue in a ſea of troubles; the ſea is the world, the waues are calamities, the Church is the ſhip, the anker is hope, the ſailes are louelove, the Saints are paſſengers, the hauen is heauen, and Chriſt is our Pilot. Now when the ſea can continue without waues, the ſhip without toſſings, and paſſengers not be ſicke vponupon 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 ſoone as we are borne, and we muſt ſaile on till our dying day. Therefore, I beſeech you brethren, promiſe vntounto your ſelues no ſecurity in this world, but looke ſtill for enimies; and when you hauehave ſlaine a Beare looke for a Lyon; & when you hauehave killed the Lyon, looke for a Goliah; and when you hauehave ouercome Goliah, looke for a Saul; & when Saul is wounded to death, looke for the Philiſtines, &c. that is, when you hauehave ouercome one trouble or vanquiſhed one enimie, looke ſtill for an other trouble, and for an other enimie, and that vntill you die, and the ſpirit doth returne to God that gaue it.
Thus farre of the firſt point, now followes the ſecond.
In the fourth verſe and ſo forward vntounto the end of the ninth verſe, is ſhewed how this oppoſition, which was made againſt the Lord and his Annoynted, came to none effect, but was withſtood and brought to nothing, through the powerfull working of the Almighty, the enimies that made the oppoſition being brought to ſhame and confuſion. How true this was in reſpect of Dauid the figure, the 2. booke of Samuel doth declare, with the beginning of the firſt booke of the Kings. For in theſe two bookes we finde theſe three things. Firſt, that he did enioy his kingdome vntounto 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 heauen) did helpe him from time to time in all his troubles againſt his enemies. 2. Samuel 22.1. &c. Thirdly, that his enemies who did thus reſiſt him, were vanquiſhed and ſlaine. Abner he was ſlaine by Ioab. 2. Sam. 3.27. and Iſh-boſheth his maiſters Sauls ſonne (for whom he did ſight) was murdered by two of his ſeruants in his own houſe, as he lay vponupon his bed in his bed-chamber, 2. Sam 4.7. The Iebuſites, they were puniſhed and ſmitten by Ioab, 2. Sam. 5.8. and 1. Chro. 11.8. The Philiſtines, and other out-landiſh nations, they were many of them put to the ſword, and the reſidue were made tributaries to Dauid, 2. Sam. 5. & 8. Chap. Abſalom he was hanged by the haire of the head on an Oake in the wood, as he was purſuing after his father, and there he was ſlaine. 2. Sam. 18.9.14. And Sheba the ſonne of Bichri, he was beheaded in Abel by the perſwaſion of a woman, and his head caſt ouer the wall vntounto Ioab. 2. Sam. 20.22. Thus all Dauids enimies ended their daies in deſerued 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 aduerſaries ſeemed to hauehave the vpper hand of him, in that they put him to death, and brought him to a ſhameful end; and that he himſelfe did cry out and ſay, My God, my God, why hast thou forſaken mee? Math. 27.46. Notwithſtanding both theſe things, eueryevery matter is true, which is reported here of him. For firſt and foremoſt, it is euident (howſoeuer he vttered theſe words in his agony, and bitter paſſion, through the conſternation of his minde, which was now much diſturbed, through the intollerable burden, which God his Father did lay vponupon him for the ſinnes of mankind) that God had not forſaken him, but was alwaies preſent with him for his good; firſt, by the ſending of an Angel vntounto him in his great heauineſſe, for his comfort. Luk. 22.43. ſecondly, by his hearing of him at all times, yea euen in thoſe things which he feared. Heb. 5.7. And laſtly, by his aduancing of him from the graue vntounto the higheſt heauens, & the vniuerſall regiment of all the world. Epheſ. 1.20. &c.
Secondly, it is apparant, that howſoeuer they did murder him, yet they had not the victory ouer him, but he rather the victory ouer them. Firſt, by his riſing againe from the dead. Secondly, by his ſitting at the right hand of his Father. Thirdly, by his dwelling with his Church, vponupon the face of the earth, vntounto the end of the world. And laſtly, by his triumphing ouer his enimies euē while he did hang vponupon the croſſe; as it is well obſerued by the Apoſtle, in Col. 2.15. when he ſaith: And hath ſpoyled the Principallities, and Powers, and hath made a ſhew of them openly, and hath triumphed oner them in the ſame croſſe. But if you will not giuegive credit to theſe things, and ſo be perſwaded by theſe reaſons, marke what he himſelfe (who is truth it ſelfe. Ioh. 14.6.) hath ſaid touching this matter, in Ioh. 16.33. Where you ſhall finde him vttering theſe words vntounto his diſciples, ſaying: In the world yee ſhall hauehave affliction, but be of a goodcomfort, I hauehave ouercome the world. Then as we are conquerours, yea more then conquerours, when we do ſuffer for the name of Chriſt, and do leeſe our liues for the defence of his truth, as it is in Rom. 8.36.37. ſo was Chriſt a conquerour, yea more then a conquerour, when he died for vsus, and by his death did destroy him, that had the power of death. Heb. 2.14. and ſo through his ſufferings entred into his glory. Luke 24.26. he being for that cauſe exalted aboue all the creatures, and receiuing a name, aboue eueryevery name, that at his name eueryevery knee ſhould bow, both of things in heauen, and things inearth, and things vnderunder the earth. Phil. 2.9. &c.
Thirdly, and laſtly, it is manifeſt, that his aduerſaries were ouerthrowne, and that moſt of them came to fearefull ends. Firſt, by the ciuill warre, that aroſe vp amongſt themſelues, which continued a long time, and brought many thouſands to moſt deſperate ends. Secondly, by the grieuous famine, that was in the midſt of them, that conſumed many of them, and cauſed the parents to eate their owne children, and one friend to deuoure another. Thirdly, by the totall deſtruction of their glorious Temple, & famous citty of Ieruſalem, with all the inhabitants thereof, by Ʋeſpaſian and Titus the Emperours of Rome. Fourthly, by the laſting infamy of a curſed name vponupon their whole nation, in that they are reproched throughout all the world, and counted the worſt people that are, according to our prouerbe: He is as bad as a Iew. Finally, by the woeful plagues (not to ſpeake here any thing of the torments of hell, which is the worſt of all) which God hath ſent downe immediatly from heauen vponupon ſome of them in particular, as vponupon Herod, Pontius Pilate, and others. For Herod (to paſſe ouer all the reſt, and to make him an inſtance for all) was thus plagued. Firſt, he had a moſt ſcorching & burning feuer, 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 meate and drinke, which he did ranonouſly deuoure in great abundance. Thirdly, he had the bloody flixe. Fourthly, he had the colicke. Fiftly, he had the goute in his ſeete. Sixtly, his priuy members did ſo ſwell and rot, that wormes did breed in the ſame. And laſtly, he was from the top of the head vntounto the ſole of the foote, ſo corrupt & rotten, that there came ſuch a ſtinke from him, that no perſon could well endure it; and ſo in this woefull manner he ended his life, and gaue vp the ghoſt.
Hauing thus ſeene the truth of all matters, and found eueryevery thing agreeable to the words of the text, let vsus now deſcend vntounto the doctrine, Doct. which may be gathered out of the ſame. In few words it is nothing elſe but this, that though we hauehave many enimies, and ſore aduerſaries, as Dauid and Chriſt had: yet they ſhall not preuaile againſt vsus, but we ſhall prenaile againſt them, doe they what they can; as Dauid and Chriſt did. Iſrael in Aegypt was cruelly handled, but yet the more the Aegyptians did vexe 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 doe againſt them, yet at the laſt they were deliuered out of their hands; they themſelues being oftentimes plagued by the Almighty for their ſakes, and in the end moſt fearefully drowned in the red ſea, as it is apparant in the 14. Chap. of the ſame booke. Mention is made of a great battell, that was fought betweene Chriſt and the diuell, and their armies, in the Reuelation, Chap. 12.7, &c. But (if you marke the ſequele thereof) you ſhall finde that Chriſt and his ſide had the victory. For as it is witneſſed of the Dragon (who is the diuell) and his Angels (who are his ſouldiers) that they preuailed not, neither was their place found any more in heauen in the 8. verſe of that Chapter: ſo it is recorded to the glory & comfort of all thoſe, who take Chriſts part, that they ouercame the diuell (the accuſer of Gods children) by the bloud of the Lambe, 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 Sauiour Chriſt ſuffice vsus at this time: He tels vsus in Math. 16.18. that the gates of hell (whereby is meant all the power and force thereof) ſhall not ouercome his Church, or be able to ouerthrow ſuch, as do depend vponupon him by a true and iuſtifying faith. And in the 7. Chapter of the ſame booke towards the latter end thereof, he doth ſhew the ſtableneſſe of thoſe that doe belong to the Lord, & hauehave a care both to heare the word of God, and alſo to do it, by a notable compariſon, wherein he doth reſemble them to an houſe, that is built vponupon a rocke, which cannot be caſt downe by any tempeſt of weather whatſoeuer, but doth ſtand alwaies ſtill, and cannot fall. A thing neuer to bee thought of enough, it is ſo full of comfort and conſolation vntounto eueryevery godly ſoule, chiefly vntounto him that is afflicted here in this world.
But what might the reaſon thereof be, may a man ſay, that thus the godly ſhould alwaies preuaile, and be neuer ouerthrowne by their enimies, but ouercome them rather? Experience doth teach vsus, that they are fewer in number, then 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 careleſſe for diligence and watchfulnes, then their aduerſaries be. How comes it then to paſſe, that they hauehave the vpper hand?
The Prophet Iſay doth declare it vntounto vsus in the 8. Chapter of his Prophecy, and the 10. verſe thereof: Reaſon. It is in few words, becauſe the Lord is with & for thē. For firſt he is ſtronger then all, beeing able to reſiſt all power that is made againſt his; & to do whatſoeuer he will, both in heauen & earth. Secondly, he is wiſer then all, ſeeing how to preuent them in all their waies, and how alſo to bring matters to paſſe for the good of his. Thirdly, he is diligenter then all, to ſtand as it were vponupon his watch, and to take his aduantage, when it is offered him. For he that keepeth Iſrael doth neither ſlumber nor ſleepe. Pſalme 121.4. Laſtly, he is happier then all, to hauehave good ſucceſſe 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 warre all theſe foure things are reſpected in a captaine, that will ſtill ouercome. 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 alwaies with the ſtrong, nor alwaies with the wiſe, nor alwaies with the diligent, nor alwaies with the fortunate, but ſometimes with the one of them, and ſometimes with the other. But looke where all foure doe concurre together, there is alwaies the victory. And therefore ſeeing all of them are in God, it is no maruell, though thoſe, whoſe battels hee doth fight, doe alwaies ouercome, and get the victory.
Here I would gladly come to the vſe of the doctrine, Obiect. but me thinks, I heare a man obiecting againſt that, which hath bene ſaid, ſaying, that it is not true, that Gods children do alwaies preuaile againſt their enimies, but that their enimies oftentimes do preuaile againſt them. For we ſee, that they are murdered and put to death. Mention is made thereof in the booke of the Reuelation, and in other places of the holy Scripture beſides. And thouſand examples eueryevery where do demonſtrate the ſame daily vntounto vsus. For we do behold ſtil with our owne eyes, and heare with our owne eares, that the godly hauehave the worſt end of the ſtaffe (as it is in our adage) and that the wicked do beare ſway and dominion ouer them. How then is it true which hath bene ſpoken, that doe the vngodly what they can, yet the righteous ſhall ſtill preuaile againſt them, as here Dauid and Chriſt did?
The anſwere hereunto may eaſily be collected out of Paules words, Anſ. in the 8. Chap. of his Epiſtle to the Romanes, and the latter end thereof, (which were touched before) where he doth declare, that though we be killed all day long, and bee counted as ſheepe for the ſlaughter, yet we be notwithſtanding that, euen then, & therein conquerours, yea more then conquerours, through him that loueth vsus. Howſoeuer this may ſeeme a parodoxe to fleſh and bloud, and be as a riddle vntounto ſome of Gods owne children themſelues: yet it is an aphoriſme in true Diuinity, and a cleare point to them, whoſe eyes are opened to behold the myſteries of the Almighty, and to ſee the deepe things of the Lord. For I pray tell me, is not he a conquerour, yea more then a conquerour, that doth ſo ſubdue his enimie, that he can no more riſe vp againſt him? A man may vanquiſh his enimie, and beate him cleane out of the field; yet afterward he may gather a power againſt him againe, and put him to the worſt. But here Satan, the world, and all our enimies are ſo beaten downe, and troden vnderunder foote by all ſuch as ſuffer and die for the truth, that they can neuer aſſault them any more, or ſtirre (as it were) either tongue or hand againe to do them any hurt. For they goe immediately vponupon that their death and paſſion to heauen, and vntounto all that happineſſe, which is prouided there for them, as Iohn doth ſhew, in Reuel. 14.13. ſaying: Bleſſed are the dead, which die in the Lord: euen ſo ſaith the Spirit, for they reſt from their labours; and their workes do follow them.
It is good for vsus to know this, Ʋſe. as alſo to thinke oftentimes vponupon it. For firſt by it we may learne to take heed, that we goe not about any thing, which may be hurtfull or pernicious vntounto Gods children. For if we do, (we ſee here) our labour ſhal be in vaine; we ſhall not preuaile againſt them, but they ſhall preuaile againſt vsus. He is a very foole, that will attempt a thing, which he knowes for certainty, he cannot bring to paſſe, and which he is ſure will bee his bane and deſtruction: But wee know that we cannot preuaile againſt the faithfull, and wee are ſure that our plots againſt them will turne to our ouerthrow: And therefore beware we, that we lift not vp our ſelues againſt them at any time.
Againe, from hence we learne, euen ſo many of vsus as do truely ſerue the Lord, & feare him from our hearts, that there is no cauſe, why we ſhould feare man, or what he can doe againſt vsus; becauſe the victory ſhall alwaies goe on our ſide, and not againſt vsus. Oh we may reioyce and be glad, as it is required of vsus in Zeph. 3.14. &c. and in 1. Pet. 3.14. which places you may reade at your leaſure. Feare not (beloued) but be of a good comfort; though you hauehave enimies in eueryevery corner, yet be not diſcouraged; you ſhall hauehave the conqueſt, & the Lord your God ſhall deliuer you out of all your troubles, according to Dauids ſaying in Pſal. 34.19. when he ſaith, Great are the troubles of the righteous, but the Lord deliuereth 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 willingneſſe, he is ready at all times to accompliſh it, as iuſt occaſion ſhall require it. Wherfore be (I ſay) of a good comfort, and feare not, but truſt in the Lord, and commit your waies vntounto him, & he ſhall bring all things to paſſe according to your owne hearts deſire in the end. He that deliuered Noah from the floud, Lot from Sodom, Iacob from Eſau, Ioſeph from Potiphar, Moſes from Pharaoh, Iſrael from Aegypt, Elijah from Ahab, Eliſha from the Syrians, Daniel from the Lyons, the three children from the fire, Peter from Herod, Mordecay from Haman, and here Chriſt and Dauid from all ſorts of enimies, he, euen he, will deliuer you from all troubles. If you ſay, that your enimies are many, and that the whole world is againſt you: I will ſay againe to you with Eliſha the Prophet, and Hezekiah the king, that there are more with vsus, then are againſt vsus. 2. Kings. 6.16. & 2. Chron. 32.7. For God and all the hoaſt of heauen is for vsus. If you ſay againe, that your enimies are wiſe and politicke, and that they are able to ouer-reach you by their craft & cunning, conſidering you are but ſimple and innocent like doues: I will anſwere you with the Apoſtle, that the fooliſhneſſe of our God, who is on our ſide, is wiſer then their beſt wiſedome (1. Cor. 1.25. and that he will deſtroy their wiſedome, and bring their vnderſtanding to nought, (1. Cor. 1.19.) to doe vsus good. If you ſay in the third place, that your enimies hauehave ſo hemmed you in, and compaſſed you about, that it is vnpoſſible for you to eſcape them: I will anſwere you with the Angel Gabriel, that with God ſhall nothing be vnpoſſible. Luke 1.37. And with the three children, Shadrach, Meſhach, and Abednego, that God both can and will deliuer you. Dan. 3.17. When they ſay, Behold our God, whom we ſerue, is able to deliuer vsus, from the hot fiery furnace, and he will deliuer vsus out of thine hand ô King. If you ſay laſtly, that your enimies hauehave already taken you, and do put you daily vntounto death: I will anſwere you with Paul, in Rom. 8.37. (which place was touched before) and with Iohn in Reuel. 12.11. That by this meanes you doe ouercome your enimies moſt of all. For when you reſiſt thus vntounto bloud, and die for the truth, you giuegive your enimies ſuch an ouerthrow that they neuer riſe vp againſt you any more; & as for your ſelues, you enter preſently into heauen, the onelyonly place which you ſtriue for. Euen as he hath the victory moſt in this world, who doth enter into the citty, and take all the ſpoyle thereof, and doth ſo confound his aduerſaries, that they can neuer ſtirre any more againſt him. In conſideration of all which things, cleaue faſt, I beſeech you, vntounto the Lord, & feare no danger or perill; but reioyce in the Lord and be glad, alwaies fighting for the crowne of righteouſneſſe, which ſhall be giuen vntounto eueryevery one, who doth with patience waite for the appearing of our Lord Ieſus, and louelove the ſame.
Now to the third point.
As wiſedome cals vponupon men for repentance and amendment of life, in Prou. 1.22.23. ſaying: O yee fooliſh, how long will yee louelove fooliſhneſſe? and the ſcornefull take their pleaſure in ſcorning, and the fooles hate knowledge? Turne you at my correction. Lo I will powre out my minde vntounto you, and make you vnderstand my words: So doth the Lord here, in the three laſt verſes of this Pſalme, call vponupon men for the like repentance and amendment of life; ſaying: Be wiſe now therefore ye Kings, be learned ye Iudges of the earth, &c. to the end of the Pſalme.
Wherehence ſhortly we gather this doctrine, Doct. that God is a patient God, not willing the death of a ſinner, but rather that he ſhould conuert and liue. So much doth Paul teach vsus of him, in Rom. 2.4. ſaying: Despiſest thou the riches of his bountifulneſſe, and patience, and long ſuffering, not knowing, that the bountifulneſſe of God leadeth thee to repentance? So much doth Peter teach vsus of him, in 2. Pet. 3.9. ſaying: The Lord is not ſlacke concerning his promiſe (as ſome men count ſlackneſſe) but is patient towards vsus, and would hauehave no man to periſh, but would all men to come to repentance. So much doth Ioel teach vsus of him; in Ioel. 2.13. ſaying: And rent your hearts, and not your garments, and turne vntounto the Lord your God: for he is gracious and mercifull, ſlow to anger and of great kindneſſe, and repenteth him of the euill. So much finally doth God himſelfe teach vsus of himſelfe. in Ezech. 33.11. ſaying: As I liue ſaith the Lord God, I deſire not the death of the wicked, but that the wicked turne from his way, and liue.
But what is the reaſon of this? Reaſon. Is not God a iuſt God? and are not his eies pure eies, not abiding to behold ſin and iniquity? Yes. Why then doth he not ſtrike? Becauſe his mercies are ouer all his workes, and his compaſſions faile not; according to Dauids words in Pſalme 145.9. and the Prophet Ieremies, in Lament. 3.2. For as the one of them doth extoll the mercies of God aboue all things; ſo the other of them doth declare, that they are the cauſe why hee doth not conſume vsus accordingly as our ſins do deſerue.
Wherefore learne out of this, Ʋſe. firſt to put a difference betwixt God and man: for they are very much vnlike. For my thoughts (ſaith God) are not your thoughts, neither are your wayes my wayes, ſaith the Lord: For as the heauens are higher then the earth, ſo are my wayes higher then your wayes, and my thoughts aboue your thoughts. Eſay. 55.8.9. If treaſon and inſurrection bee once made againſt the chiefe gouernour of any land, the parties offending therein are apprehended, and according to law they are executed, as traytors and rebels: and all this is but well, and according to iuſtice and equity, without which, no common-wealth can ſtand or flouriſh. But yet with God it is not ſo: though that we do dayly make inſurrection againſt him, and commit high treaſon againſt his perſon by blaſpheming his holy name, and by trampling his diuine ſtatutes and ordinances vnderunder our feet; yet he doth ſpare vsus, and not conſume vsus according to our wicked deſerts; and as one moſt deſirous to hauehave vsus ſaued, & to become bleſſed, he doth cry vntounto vsus for a turning and amendment of life. Oh, who can extoll this goodneſſe of the Lord ſufficiently? ſhall we rebell againſt him, & prouoke him to his face? and yet will he come and intreate vsus to be reconciled vntounto him? Doubtleſſe if one doth but offēd vsus ſome two or three times in ſome matters, that do concerne our credite and profite, ſo that we grow infamous, or poore thereby; we can neuer ſoundly and throughly endure that partie againe, as we ought to do: and though he ſhould come vntounto vsus himſelfe to aske vsus forgiueneſſe, yet we ſhould hardly euer receiue him to louelove and fauour againe within our hearts; ſo cloſe would his wrong & iniury cleaue vntounto vsus. We ſee that when the Samaritans refuſed to receiue Chriſt into one of their citties for a nights lodging, Iames and Iohn two of his diſciples, were by and by inflamed with great choler & wrath, and they would needs hauehave their maiſter be reuenged vponupon thē for it, ſaying vntounto him after this ſort: Lord, wilt thou that we command that fire come down from heauen, & conſume thē, euen as Eliah did? Luke 9.54. But as for our God, we ſee here, how patient he is, in putting vp great rebellions and treaſons, and in calling vponupon the rebels and traytors themſelues for amendment of life, that ſo they may be ſaued.
Learne we therefore in the next place, that though we doe ſin and offend, yet there is mercy in the Lord to forgiue vsus. For where ſinne doth abound, there grace doth more then abound, ſaith the Apoſtle, in Rom. 5.20. Dauid doth ſpeake moſt excellently of this matter, in Pſalme 103. &c. ſaying: The Lord is full of compaſſion and mercy, ſlow to anger, and of great kindneſſe. He hath not dealt with vsus after our ſinnes, nor rewarded vsus according to our iniquities; for as high as the heauen is aboue the earth, ſo great is his mercy towards them that feare him. As farre as the Eaſt is from the West, ſo farre hath he remoued our ſinnes from vsus; as a father hath compaſſion on his children, ſo hath the Lord compaſſion on them that feare him. And leſt that any ſhould doubt of the pardon of his ſinnes, marke what God himſelfe doth ſay, in Iſay 1.18. Come now (ſaith he) and let vsus reaſon together, ſaith the Lord: though your ſinnes were as crimſon, they ſhall be made as white as ſnow; though they were red like ſcarlet, they ſhall be as wooll. And ſurely if God doth here call vponupon theſe traitours and rebels to forſake their ſinnes, with an intent and purpoſe to ſaue them, if they will ſo doe; then may you not doubt, but that he will receiue eueryevery repenting ſinner that doth come vntounto him, and forgiue him all his tranſgreſſions, be they neuer ſo many, when he doth aske pardon for them, and heartily forſake them. Wherefore though you hauehave ſinned greatly againſt the Lord, and hauehave treſpaſſed euen againſt heauen, and his Maieſty with the prodigall ſonne; yet deſpaire not, but with the prodigall ſonne returne vntounto him, and know that you ſhall finde mercy at his hands, as he did: and as Dauid did, and as Salomon did, and as Peter did, and as Paul did, and as many more beſides them did, whoſe ſins were great and hainous. For God hath ſaid it, who cannot lye. Yea he hath ſworne it, and bound it with an oath, that he doth not deſire the death of the wicked, but that he ſhould turne and liue, as you heard before out of Ezech. 33.11.
Laſtly, from hence obſerue this vſe, Vſe. that if any doe periſh through his ſinnes and tranſgreſſions, he muſt not impute the fault thereof vntounto God, but vntounto himſelfe. For God here doth call men from their euill waies, that ſo they may not periſh, but be ſaued. In all our plagues and iudgements, and in all our woes and calamities, whether in this world, or in the world to come, the Lord may alwaies ſay vntounto vsus, as it is in Hoſea 13.8. O Iſrael, one hath deſtroyed thee, but in me is thy helpe. For the Lord doth take (as it were) great paines to make vsus good. What could I hauehave done more (ſaith the Lord) to my Vineyard, that I hauehave not done vntounto it? Iſay. 5.4. Wherefore accuſe God (I beſeech you) at no time, if any deſtruction doth happen vntounto you, but lay the whole blame thereof vponupon your owne ſelues, whoſe hearts are hard, & will not repent. For God doth deſire (you ſee) your wel-fare, and not your deſtruction. And ſo at the laſt, we are come to the end of the generall view of the whole Pſalme.
The end of the firſt Sermon.