Christs Kingdom, Sermon 3
THE THIRD SERMON vponupon the ſecond Pſalme.
PSAL. 2. VER. 2. & 3.
The Kings of the earth band themſelues, and the Princes are aſſembled together againſt the Lord, and against his Chriſt.
Let vsus breake their bands, and cast their cords from vsus.
HAuing ſpoken in the firſt verſe of the Commons, and the meaner people of the world, he comes now in theſe two verſes to ſpeake of the Nobles, and the great States of the world. Though the former did rebell againſt Chriſt, and his kingdome, yet haply theſe (as a man might thinke) will not. For theſe are wiſe, and religious, and ſee what is good for themſelues. But out alas! they do it as well as the former; they hauehave the like treacherous and rebellious hearts within them. For they band themſelues together with all their power and ſtrength. But yet there is ſome difference betwixt them. For theſe go (as it were) warily to worke, and are very circumſpect in their wayes: they take deliberation and time, they hauehave their meetings and conſultations, they lay their heads together, and take aduice what is beſt to be done. But in the end they conclude vponupon this: That they will be ſubiect no longer to Chriſt, and his kingdome, nor ſuffer themſelues to be bridled any more by his lawes; which they accounted to be an intollerable burthen, and ſuch bands and cords as were not in any caſe to be endured, but to be broken aſunder, and to be caſt behind their backes, like dung and filthineſſe, which they could not abide to looke on. And whereas good ſubiects ſhould prouoke one the other vntounto all dutifull obedience and loyall ſubiection vntounto their dread Soueraigne, they (as apert and open enimies) do encourage one the other vntounto plaine and manifeſt treaſon and rebellion, ſaying: Come, let vsus breake their bands, and caſt their cords behind vsus.
In ſumme then you hauehave nothing elſe to remember, Summe. here in theſe two verſes, but the rebellion or conſpiracie, which the great men of the world do make againſt Chriſt Ieſus our Lord & King. Wherein note firſt, what they do; then ſecondly, what they ſay. Their deedes are ſet out in the ſecond verſe, and that two wayes: firſt, by the thing it ſelfe, which they-do; then by the perſons againſt whom they do the ſame. Their words in the third verſe, containing an exhortation in them, and the matter whereunto they do exhort. Of theſe we will ſpeake in order, and ſay ſomewhat of each of them by Gods good grace.
Touching the firſt of them, which doth concerne their deeds, we will obſerue this methode in handling the ſame, that firſt we will ſee the meaning of the words, then the truth of the ſtorie, and laſtly the vſe and benefit, that we may make thereof. The meaning of the words ſtandeth thus. By Kings are vnderſtood ſuch as were in higheſt place and authoritie amongſt men; and by Princes, ſuch as were next them for rule and gouernment ouer the people: but by them both, are vnderſtood all perſons whatſoeuer of chiefe place and ſtate for this world, by the figure called Synecdoche, when ſome ſorts or kinds are put for all. Howſoeuer theſe are here ſayd to band themſelues, and to be aſſembled together, but in Acts chap. 4. verſ. 26. they are ſayd to aſſemble, and to come together; the reading is ſomewhat diuerſe, but yet it is all one in ſence. For the meaning is nothing elſe but this, that they ioyned hand and head together in power and counſell againſt the Lord and his Chriſt. Where by the name of the Lord, you muſt vnderſtand the Almightie, euen the firſt perſon in the Trinitie, God the Father: and by the name of his Christ, firſt Dauid, whom God did annoint king of Iſrael. Then ſecondly, Ieſus, the ſonne of the Virgin Mary, whom the ſame God did annoint king ouer his Church. For againſt both of them was this conſpiracie made. The word in the Hebrew tongue, called Meſhihho coming of Maſhahh to annoint; and the word in the Greeke tongue, called tou Chriſtou autou, coming of chriô, to annoint, do ſignifie his Annointed. And ſeeing that both Dauid and Ieſus were annointed by God the Father, either of them may be noted out by this word; and be called His Annointed, or his Chriſt, which is all one. For annointed or Chriſt is all one in ſence, though not in ſound of words in our Engliſh tongue.
Thus you ſee in few words the meaning of the place, how that the great ſtates or chiefe men of the world bid band themſelues wholy againſt Dauid, whom the Lord had choſen to be the King of Iſrael, and againſt our Sauiour Ieſus Chriſt, whom he had choſen to be the gouernour of his Church, and the only ruler thereof. But yet before we come to ſee the veritie of this matter (which is to be touched in the next place) a queſtion here may be moued, and a man may aske, how theſe men did ioyne hand and head together againſt the Lord himſelfe? For can any (like the Giants) make warre againſt the Almightie? Yes. Many hauehave done it, and do daily ſtill do it. For all thoſe are ſayd to warre againſt the Lord himſelfe, who do oppoſe themſelues againſt his will and pleaſure, and withſtand ſuch matters as do tend to his glorie, and the good of his Saints; but chiefly thoſe, that do reſiſt the higher powers, and rebell againſt ſuch as the Almightie hath ſet ouer them, to be their rulers and gouernors, either in the Church or Commonwealth. As we may ſe by the words of the Lord to Samuel, when Iſrael would hauehave a king, in 1. Sam. 8.7. where the Lord doth ſay vntounto him, Heare the voyce of the people in all that they ſhall ſay vntounto thee: for they hauehave not caſt thee away, but they hauehave caſt me away, that I ſhould not reigne ouer them. As we may ſee by the words of our Sauiour to his Apoſtles in Luke 10.16. when he ſaith vntounto them, He that heareth you, heareth me; and he that deſpiſeth you, deſpiſeth me; and he that deſpiſeth me, deſpiſeth him that hath ſent me. As laſtly we may ſee by Pauls words to the Romanes, in Rom. 13.2. when he ſaith, Whoſoeuer therefore reſiſteth the power, reſiſteth the ordinance of God; and they that reſiſt, ſhall receiue to themſelues iudgement. Wherefore in that they did reſiſt Dauid and Chriſt, whom the Lord had ſet vp, it is apparant, that they did reſiſt the Lord himſelfe. Oh that all traytors and rebels did well conſider of this point, and lay it neare vntounto their ſoules. For our owne parts let vsus looke vntounto it: alwayes remembring what the Lord doth ſay, Touch not mine annointed, and do my Prophets no harme.
But to paſſe this matter, and to come to the truth of the ſtory, that we may ſee how true eueryevery thing is which is here reported; and not to ſtand vponupon Dauid the figure, (whoſe ſtorie you may reade at large in the firſt booke of Samuel, where you ſhall finde both Kings and Princes, as well domeſticall as forreine, banding and aſſembling themſelues againſt him,) it is apparant by the record of all the Euangeliſts, that as the whole body and Commons of Iſrael were ſet againſt our Sauiour Ieſus Chriſt; ſo were the States of the land, and the chiefe men of place therein, moſt deadly foes and enimies vntounto him. As they banded themſelues together, to make their faction and ſide ſtrong againſt him: ſo they had their often aſſemblies, and meetings for counſell and aduice, which way to bring him vntounto his death. Herod and Pontius Pilate (two kings as it were amongſt them) though they did iarre and diſagree betwixt themſelues; yet now they could ioyne together againſt Chriſt, and become friends: as we may ſee in Luk. 23.12. in theſe words: And the ſame day Pilate and Herod were made friends together, for before they were enimies one vntounto the other. Here is the banding of the Kings of the earth together, when theſe two agree in one (like good friends) who were before at ods, and do aſſemble together at Ieruſalem againſt our ſweet Sauiour the Lords Annointed. For now at this time both of them were at Ieruſalem, and ſo as well together in place, as in heart, as it is in the 7 verſe of the ſame chapter of Luke. But for their conſulting together, and the meeting of their Princes in aſſemblies for counſell and aduice againſt him, there are many places in the Euangeliſts declaring the ſame, but I will touch onelyonly two at this time. The one of them is in Iohn, the 11 chapter, and 47 verſe, with ſome others following. For there we find, that after Chriſt had raiſed vp Lazarus from the dead, the high Prieſts and Phariſees (who were the chiefe rulers of the people, and as Princes among them) gathered a Councell, and aſſembled as it were in a Parliament againſt him, plodding and deuiſing what were beſt to do vntounto him; and, as it is in verſe 53 of the ſame chapter, from that day forth conſulting together, to put him to death. The other of them is in Math. 26.30. where we reade, that the chiefe Prieſts, and the Scribes, and the Elders of the people, aſſembled together into the hall of the high Prieſt, called Caiaphas, and conſulted how they might take him by ſubtiltie and kill him. In regard of all which things now ſhortly touched, you ſee that this is moſt true, which is here recorded, namely, that the Kings of the earth banded themſelues, and the Princes are aſſembled together againſt the Lord, and his Annointed. The which thing the faithfull (that liued after Chriſt was aſcended into heauen, and were eye-witneſſes of thoſe things which were done vntounto him) do in their prayer to God acknowledge and confeſſe, ſaying: For doubtleſſe againſt thine holy Sonne Ieſus, whom thou haſt annointed, both Herod & Pontius Pilate, with the Gentles and the people of Iſrael, gathered themſelues together, to do whatſoeuer thine hand and thy counſell had determined before to be done. Acts 4.27.28.
Hauing thus ſhewed the meaning of the text, and confirmed the truth thereof, let vsus now come to the vſe and benefit, which we may make of the ſame. Out of it we may gather two principall doctrines. One from the perſons rebelling: the other from the manner of their rebellion. Out of the perſons rebelling we collect this doctrine, Doctr. That great States & mighty men of this world, are oftentimes enimies vntounto the truth, and deadly foes vntounto holy and vpright courſes. This the Prophet Eſay doth ſhew, when he doth call the Princes of Iudah and of Ieruſalem the Princes of Sodome. Eſay 1.10. for Sodome was a city ſo wicked, and the Princes thereof ſo leude and filthie, that God could not ſpare them, but for their abhominations he brought downe fire and brimſtone from heauen, and conſumed them all, as we find in the 19 chapter of Geneſis. This Ieremie doth ſhew, when he ſaith, I will get me to the great men, and will ſpeake vntounto them; for they hauehave knowne the way of the Lord, and the iudgement of their God: but theſe hauehave altogether broken the yoke, and burst the bonds. Ier. 5.5. This Hoſea doth ſhew, when he ſaith, They are all hot as an ouen, and hauehave deuoured their Iudges, all their kings are fallen; there is none among them that calleth vntounto me, ſaith the Lord. Hoſ. 7.7. This Amaziah (though a wicked man) doth ſhew, when he ſaid to Amos the Lords Prophet: O thou Seer, go flye thou away into the land of Iudah, and there eate thy bread, and propheſie there, but propheſie no more at Bethel; for it is the kings Chappell, and it is the kings Court. Amos 7.11.12. This the ſtory of the Acts of the Apoſtles doth ſhew, when they were apprehended, caſt into priſon, beaten, and put to death by Herod, by the high Prieſts, and other officers and ſtates men for gouernment, as we may ſee in the 4.5.12. and other chapters of the ſame booke. This the complaint of the Church doth ſhew, when ſhe doth ſay, The watchmen that went about the citie found me, they ſmote me and wounded me, the watchmen of the wals tooke away my veile from me. Cant. 5.7. for by watchmen here are meant the chiefe rulers of the Church, who ſhould watch ouer her for her good, and not thus perſecute her and wound her, as they did. This the ſtorie of the ten perſecutions doth ſhew, when Nero, Domitian, Traian, Antonie, Seuerus, Maximinus, Decius, Valerian, Aurelian and Diocleſian, moſt bloudy Emperours of Rome, did make hauocke of the Church of God, and perſecute to the death ſuch as did call vponupon his holy name. This, laſtly, the example of all ages doth ſhew, and daily experience with men of our time, when we with our owne eyes do ſee, and with our owne eares do heare, what bloudy things are decreed in the Church of Rome, in Spaine, and in other places, againſt true Proteſtants, and the ſincere ſeruants of the Lord, euen by them that are in the higheſt roomes, and do beare the chiefeſt ſway amongſt men in thoſe dominions.
But how may this come to paſſe, Reaſon. may ſome man ſay, that the higheſt perſons, and the chiefeſt for wealth and authoritie, do thus oppoſe themſelues againſt the Lord and his moſt holy and bleſſed wayes? For of all men in the word they are moſt beholding vntounto God, and hauehave greater cauſes (as one ſhould iudge) to louelove him, and to worſhip him, then the meaner and poorer people hauehave. For firſt, they are daintily educated, and with great charges brought vp in all good literature and learning. Secondly, they hauehave abundance of riches and worldly wealth to ſupply their wants at all times. Thirdly, they hauehave great honor and reputation amongſt the ſonnes of men in all places, for gouernment and the matters of this world. Laſtly, they excell all others (for the moſt part) in their perſons both for wit, and other naturall qualities of the mind, and alſo for pulchritude, and other goodly properties of the body. Surely for all theſe cauſes; and many more, they are much bound vntounto the Almightie; and in regard of them, it is their part and duty, to ſerue him in holineſſe and righteouſneſſe all the dayes of their liues, they being euermore ſeruent in the ſpirit, and moſt zealous of all good workes. For the more kind and bountifull that any is vntounto vsus, the more louing and obedient ſhould we be againe vntounto him. But through their corruptions, it is farre otherwiſe with them. For theſe things make them the worſe, and not the better, and (like a violent floud) they carrie them to all kind of abhominations.
Firſt, becauſe they make them proud and arrogant in their hearts; for pride is the roote of all euill: as it caſt the Angels out of heauen, Adam out of paradiſe, Nabuchadnezzar out of his kingdome; ſo it doth ſtill deceiue men and make them rebell againſt the Almightie. The wicked man (ſaith Dauid) is ſo proud, that he ſeeketh not for God, he thinketh alwayes, there is no God. Pſal. 10.4. And the Lord ſaith to Edom (who was a bitter enimie to him and his people) The pride of thine heart hath deceiued thee, thou that dwelleſt in the clefts of the rockes, whoſe habitation is high, that ſaith in his heart, Who ſhall bring me downe to the ground? Obadiah verſe 3.
Secondly, becauſe they make them riotous and licentious in their liues. For intemperancy of body, and abundance of fleſhly pleaſures, do cauſe them to forget the Lord, and to ſpurne againſt him, that made them. But he (ſaith God) that ſhould hauehave bene vpright, when he waxed fat, ſpurned with his heele: thou art fat (ſpeaking to Iſrael) thou art groſſe, thou art laden with fatneſſe: therefore he forſooke God, that made him, and regarded not the ſtrong God of his ſaluation. Deut. 32.15. Againe you know, it is ſaid of the voluptuous man in the parable that though others made their excuſes for not coming vntounto the feaſt, whereunto they were bidden, yet he made none, but ſaid peremptorily, I hauehave maried a wife, and therefore I cannot come. Luk. 14.20. declaring there by that the pleaſures of this life are moſt forcible meanes to withdraw vsus from the Lord, and from all ſuch duries as do belong vntounto him; as alſo from our owne eternall happineſſe, which is in the heauens aboue.
Thirdly, becauſe they make them moſt ſtiffe and obſtinate againſt the moſt holy, and powerfull miniſtery of the word. For the contempt of the word is the very leproſie of the ſoule, and the killing plague of the body. Wherewith (ſaith Dauid) ſhall a young man redreſſe his way? In taking heed thereto according to thy word. Pſal. 119.9. And the wiſe men (as Ieremy ſaith) are aſhamed, they are afraid, and taken. Loe, they hauehave reiected the word of the Lord, and what wiſedome is in them? Ier. 8.9. So that without the word, there is no goodneſſe in men. Yet they ſay, when faithfull meſſengers come to them, as Moſes came vntounto Pharaoh, Who is the Lord, that I ſhould heare his voyce, and let Iſrael go? I know not the Lord, neither will I let Iſrael go. Exod. 5.2. What (ſay they) ſhall theſe command vsus? and ſhall we do according to their ſayings? No, no, but downe with them, downe with them, let them not liue, but die: or, as it is in Ieremy chap. 18.18. Come, and let vsus imagine ſome deuice againſt them; for the law ſhall not periſh from the Prieſt, nor counſell from the wiſe, nor the word from the Prophet: come, and let vsus ſmite them with the tongue, and let vsus not giuegive heed to any of their words.
Fourthly, becauſe they make them to proſper, and to carry out all matters for this world, according to their owne hearts deſire. For proſperitie and good ſucceſſe in our wayes doth harden mans heart exceedingly againſt the Lord, and all holy proceedings. His wayes (ſaith Dauid, ſpeaking of the wicked vntounto God) alway proſper, thy iudgements are high ouer his ſight, therefore defieth he all his enimies, Pſal. 10.5. And we find in Mal. 3.14.15. that many did refuſe to ſerue the Lord, and to keepe his commandements, and choſe rather to be lewd and wicked; becauſe (as they ſaid) the proud were bleſſed, and they which wrought wickedneſſe were ſet vp, and ſuch as tempted God were deliuered.
Fiftly, becauſe they make them to hauehave a falſe opinion of themſelues, as if they were in good caſe, and were in the high fauour of God, when it is nothing ſo. For this falſe perſwaſion of theirs doth rocke them faſt aſleepe in their ſinnes, & ſo bind the cords of their iniquity, that they can hardly euer be brokē againe. Surely as they ſay in their harts, they ſhal neuer be moued, nor be in danger, as it is in Pſ. 10.6. or as it is in Pſ. 49.11. They thinke their houſes, and their habitations ſhall continue for euer, euen from generation to generation, and call their lands by their names: So this doth cauſe them not to returne vntounto the Lord, but to go on ſtil in their ſinnes againſt him, as we may ſee in Ieremy, chap. 5.12. in theſe words: They hauehave denied the Lord, and ſaid, It is not he, neither ſhall the plague come vponupon vsus, neither ſhall we ſee ſword or famine, and as it may alſo be collected out of Chapter 7. ver. 4. where the Lord ſaith vntounto Iſrael, who thought themſelues deare vntounto the Almightie, and free from all plagues in that reſpect, Trust not in lying words, ſaying: The temple of the Lord, the temple of the Lord, this is the temple of the Lord.
Laſtly, becauſe they make them to be attended vponupon by many flatterers, who will ſmooth them on in their ſinnes; and to be accompanied by ſuch, as will giuegive vntounto them wicked counſell, as the young men did vntounto Rehoboam, when he cauſed ten tribes to reuolt from him. For flattery and euill counſell are the bane of all good manners, and forcible ſpurres to driue men forward to all wickedneſſe. For, as Paul doth ſay, Euill words corrupt good manners 1. Cor. 15.33. ſo the Lord doth teſtifie, that flattering teachers, and euill counſellors, do ſtrengthen the hands of the wicked, that they cannot returne from their wickedneſſe, in ſer. 23.14.
Thus you hauehave ſixe reaſons in particular of their rebellion and conſpiracie; The firſt is the pride of their hearts, who are puft vp with their eſtate, and ſwolne (like a blowne bladder) with the vaine wind of their outward pompe. The ſecond, is the intemperancie of their liues, who liue in all kind of exceſſe for diet, apparell, and other worldly pleaſures moſt ſweete and delightfull vntounto the fleſh. The third, is the contempt of the word, who meditate but ſeldome vponupon the law of God, and come but now and then to the place, where it is ſoundly and vnpartially diuided. The fourth, is the proſperity of their wayes, who flouriſh like the Bay tree, and are not in trouble as other men, or plagued as they be, but do liue at eaſe, are ſtrong and luſtie, and hauehave more then heart can wiſh. The fift, is the falſe perſwaſion which they hauehave of themſelues, who thinke that they ſhall continue ſtill in their flouriſhing eſtate, and neuer ſee any woe or miſery. The ſixt and laſt, is the flattering and wicked counſell which they receiue from others, who gladly accept of that which is ſpoken in their praiſe, or agrees well with the vile inclination of their hearts. But the generall reaſon of all, is the corruption of their ſoules, and the deprauitie of their crooked nature, who turne that into poyſon vntounto themſelues, like the ſpider, which they ſhould conuert into hony with the Bee.
But to leaue the reaſons, Vſe. and to come to the vſes; here we may learne many things, but chiefly foure. The firſt is, that we muſt not depend vponupon great men, or the higher powers of the world for their countenance; as we learned in the firſt verſe, not to depend vponupon the multitude for their number. For here we ſee, that they are againſt the Lord, and his Annointed. And therefore if we hang vponupon them, & do as they do, iniquity will be our ouerthrow, and hell fire will be our portion at the laſt, when we ſhall dearly repent for it, but all too late. Some there are of them (I grant) who are moſt godly and vpright perſons, walking ſincerely in the paths of the Almightie; but they are exceeding few, here one, and there another: but for the greateſt part of them, they are naught and wicked, as we may ſee by the Apoſtles words in 1. Cor. 1.26. when he ſaith: For brethren you ſee your calling, how that not many wiſe men after the fleſh, not many mightie, not many noble are called. And therefore, I beſeech you brethren, looke well to this point, conforme not your ſelues to the religion of great States, nor walk after the maners of the wealthy men of the world; but be you followers alone of Ieſus Chriſt, & become holy, as God your Father is holy, in all maner of cōuerſation; & ſo you ſhal not be fighters againſt the Almightie, as theſe Giants are, but be faithfull and obedient vntounto him to your owne good, & euerlaſting happineſſe.
The ſecond is this, that if we will ioyne with the Lord, & take part with him, we muſt looke for great enimies to ariſe vp againſt vsus, as well as ſmall ones. Ye ſhall be brought (ſaith our Sauiour Chriſt vntounto his Diſciples, in Matth. 10.18.) to the gouernours and kings for myſake, in witneſſe to them and to the Gentles. So muſt we looke to be brought before ſuch; and when ſuch matters do fall out, we muſt not be diſcouraged, as though ſome new thing had happened vntounto vsus: but be well contented therewith, knowing that it hath bene ſo from the beginning, and ſhall be ſo ſtill to the end of the world. As Ahab was ſet againſt Eliah, Saul againſt Dauid, Haman againſt Mordecay, the Princes of Babel againſt Daniel, Herod againſt Iohn the Baptiſt, the high Prieſts and Elders of the people againſt the Apoſtles, and Pharaoh with his Princes of Aegypt againſt Iſrael: ſo muſt Gods children thinke, that ſome great States, and mightie men of this world, will ſet themſelues againſt them at all times, and that they ſhall neuer be free from their oppoſitions, but ſhall ſtill be moleſted by them to the ende. Oh thinke vponupon this well, and make a good vſe of it for your ſelues. For praemoniti, praemuniti, fore-warned, fore-armed, according to Chriſts words in Ioh. 16.1. Theſe things hauehave I ſayd vntounto you, that ye ſhould not be offended.
The third is, that eueryevery one of vsus, who are more wealthy then others, and hauehave greater places of dignitie then they hauehave, ſhould looke moſt warily to our ſelues, that our wealth and places do nor ſteale away our hearts from God, according to Pauls words in 1. Cor. 10.12. Let him that thinketh he ſtandeth, take heed leſt he fall. For you ſee, we ſtand in a ſlipperie place: and if others do fall round about vsus, as we ſee and heare they do, pray we heartily to the Lord, that he would keepe vsus; and let vsus watch and be ſober, alwayes walking faithfully in our callings, and humbling our ſelues to the very duſt before the Lord our maker. Remember we ſtil, what Paul doth write vntounto Timothy in 1. Tim. 6.17.18.19. and let vsus follow the ſame. Charge them (ſaith he) that are rich in this world, that they be not high minded, and that they truſt not in vncertaine riches, but in the liuing God, (which giueth vsus abundantly all things to enioy;) that they do good, and be rich in good workes, and ready to distribute and communicate, laying vp in ſtore for themſelues a good foundation againſt the time to come, that they may obtaine eternall life. If men trauell in thoſe places where others before them hauehave ſuffered ſhipwracke, or do fight with thoſe enimies, who hauehave alwaies conquered others, they are very fearefull, and circumſpect, leſt they ſhould miſcarry. So ſhould it be with vsus in this caſe. Becauſe we ſee others led away captiues to ſinne by their outward pompe and ſtate, and do behold but a few rich men truly fearing the Lord, we ſhould vponupon the due conſideration thereof walke wiſely and circumſpectly, redeeming the time, and working out our ſaluation with feare and trembling.
The fourth and laſt is, that we ſhould both pray and reioyce in the behalfe of our gouernours, and the higheſt powers of our land. For ſeeing all generally do fall, and become enimies to the Lord, that are in thoſe places of eminency farre aboue others; and yet they do ſtand, and are faithfull embracers of the truth: we hauehave great cauſe to bleſſe the name of our God for it, and to pray vntounto him for a continuance of the ſame; that ſo they may neuer ſhrinke backe, but grow better and better, vntill they come to the perfection of all goodneſſe in the heauens aboue, and there enioy all thoſe beatitudes, which are prouided for them in that celeſtiall place. Doubtleſſe there is no nation in the world ſo much beholding vntounto God in this reſpect, as we of England are. As once we did ſay, We hauehave an excellent Queene, ſo we may now ſay, We hauehave an excellent King. His eſtate is moſt dangerous, yet (bleſſed be our God) he doth ſtand and maintaine the truth of the Goſpel, as he ought to do. He is like a goodly blazing torch ſet vponupon the top of a mountaine, which there doth giuegive light, and not go out, do all the winds of the heauen againſt it what they can. Strange would the ſpectacle be, if ſuch a matter were viſible to our eye. I doubt not, but all of vsus would ſtand wondering, if we ſhould ſee a candle burning on the top of our houſes in a windy and tempeſtuous night, and yet neuer go out, before it be burnt to the very end of it. So may we wonder at his ſtanding, and at the Lords mercy in vpholding him, he is ſo aſſaulted on eueryevery ſide, and ſet vponupon by the contrary blaſts of ſundrie oppoſitions. I pray you, let vsus alwayes pray vntounto the Lord for him, and beſeech him moſt earneſtly vponupon the knees of our ſoules, that he would alwayes keepe him in his feare, that he may neuer fall, but abide euermore in his holy integritie amongſt vsus: but beware we, that we neuer forget our dutie vntounto him, but remaine alwayes faithfull and louing vntounto him vntounto the end. And ſo I paſſe from this firſt doctrine, and come vntounto the ſecond.
Out of the manner of their rebellion and conſpiracie, in that they did band themſelues, and ſit in Councell againſt the Lord and his Annointed, Doctr. we collect this doctrine, that there are Councels and Parliaments held as well againſt the Lord, as for the Lord, and cleane contrary vntounto his truth, as for his truth. This we may ſee by thoſe Councels, which were held in the time of the old Teſtament; as firſt in the dayes of Omri, when cruell and wicked ſtatutes were made againſt the Lord and his people, as may be gathered out of Micha, chap. 6.16. Secondly, in the dayes of Ahab, when all the men of Izreel, euen the Elders and gouernors thereof, the Nobles and others did aſſemble together, and pronounce death againſt innocent Naboth for his vineyards ſake, which he had before denied vntounto the king. 1. King. 21.8. &c, Thirdly, in the dayes of Ieroboam, when he tooke counſell, and made two calues of gold for diuine worſhip, the one whereof he ſet in Bethel, and the other in Dan. 1. King 12.28.29. Laſtly, in the dayes of Nabuchadnezzar (to paſſe ouer others) when a golden image was ſet vp in the plaine of Dura, in the prouince of Babel, for all men to worſhip, vnderunder paine of extreme puniſhment, euen to be caſt into the midſt of an hot firie furnace. Dan. 3.1, &c. This you may ſee by thoſe Councels which were held in the time of the new Teſtament in the dayes of our Sauiour and his Apoſtles. For in them, the Iewes did not onelyonly excommunicate all thoſe that did confeſſe Chriſt, Ioh. 9.22. and forbid the Apoſtles to preach any more in his name, Act. 4.18. but they did alſo in their ſolemne Councels condemne him to death. Math. 26.66. and ſo cauſed the Lord of glorie to be crucified. Laſtly, this you may ſee by thoſe Councels which were held ſince that time vntill our dayes, as by the Councell which was held at Antioch, when Athanaſius was condemned, and the Arrian hereſie approued: by the Councell held at Epheſus when Eutyches hereſie was allowed: by the Councell held at Neocaſarea, when ſecond mariage was forbiddē: by the Councell held at Nice, when it was concluded, that in holy Churches the images of Saints ſhould be worſhipped: by the Councell at Conſtance, when they were excommunicated that did receiue the Sacrament in both kinds: and (to let go others) by the Councell held at London, when in the dayes of Queene Mary open idolatry was commanded and eſtabliſhed by law.
Well then, you ſee this is a matter moſt cleare and euident, that aſſemblies and Councels are as well againſt the Lord, as for the Lord. But what may the reaſons thereof be, will you ſay? They are in number theſe two. The one is, Reaſon. becauſe the wicked and vngodly hauehave their aſſemblies and councels, as well as the godly and holy ones, as all Chronicles do manifeſt vntounto vsus. For as no man doth gather grapes of thornes, or figges of thiſtles: ſo no good thing can proceed from them, but onelyonly that which is naught and wicked, being enmitie to the Lord, and all holy wayes, according to the qualitie of their crooked and peruerſe nature, from whence it doth proceed. The other is, becauſe the godly themſelues, who hauehave alſo their Councels and Aſſemblies, are not perfectly holy, but many imperfections do ſtill remaine in them, while they are here in this world; according to the tenor of the whole Scripture, and that ſaying of Paul to the Corinthians, 1. Cor. 13.9. &c. For we know in part, and we propheſie in part, and ſo forth. For they failing through theſe their imperfections, ſometimes in iudgement, for want of a diſcerning and vnderſtanding ſpirit; and ſometimes in affection, through the predominant paſſions of the ſoule, which are not yet rectified according to the word; it muſt needs be, that now and then they erre and miſſe, and eſtabliſh ſuch matters as hauehave no ſanctitie or holineſſe inherent in them. For this is a moſt ſure ground both in diuinitie, and in philoſophie, that as the cauſe is, ſuch is the effect; and therefore ſeeing the cauſe here is bad, the effect cannot be good, but be bad alſo.
It is good for vsus to thinke on this point, Ʋſe. and to faſten this doctrine deeply in our ſoules, which now we hauehave handled. For it will be ſeruiceable vntounto vsus many wayes. For out of it, firſt we may learne, contrary to the doctrine of Rome, that Councels may erre and be deceiued. They hold, they cannot; and for this wicked aſſertion of theirs, they abuſe certaine places of holy Scripture, as that in Acts 15.28. It ſeemed good to vsus and the holy Ghoſt; that in Math. 28.20. I am with you to the end of the world; and that in Luk. 10.16. He that heareth you, heareth me. So then thus they argue. Councels are neuer without the Spirit of God, therefore can they not erre. A ſilly argument, as though the Spirit of God were at their commandement, or were tied to places and perſons; or being preſent did leade men into all truth, as it did the Apoſtles, whoſe preachings and decrees are now, and were then, the rules of our faith and manners. Tuſh, Councels are now and then without the Spirit of God, as conſiſting either onelyonly of wicked perſons, or of a mixt number, both good and bad, whereof the greater part is the worſe; as theirs alſo ſeemed to be at Rome vnderunder Iohn the 23, when there appeared a great Owle, which ſtared and outfaced the Pope; who bluſhed at the matter, and fuming roſe vp, and departed; and when others whiſpered one in anothers eare, ſaying. That the ſpirit appeared in the likeneſſe of an Owle. And as Councels are without the Spirit oftē, ſo when they naue it, they hauehave it not in fulneſſe or perfection, as we touched before, and therfore doth not keepe them from all error or miſtaking, but they may erre notwithſtanding the preſence of the Spirit, which is within them. Let this ſuffice for the confutation of the Papiſts.
In the ſecond place we may here learne, that ſeeing there are Councels and Parliaments held as well againſt the Lord as for the Lord, that we muſt not raſhly approue of all things, which are eſtabliſhed & decreed by Councels and Parliaments, but we muſt firſt examine them, whether they be agreeable to the word of God or no. Try all things (ſaith Paul in 1. Theſ. 5.21.) and hold faſt that which is good. The like counſell Iohn doth giuegive vsus, ſaying: Beleeue not eueryevery ſpirit, but try the ſpirits, whether they are of God, for many falſe Prophets are gone out into the world. 1. Ioh. 4.1. And thus the Beroeans did; for when Paul & Silas came, & preached amongſt them, they receiued the word with all readineſſe, and ſearched the Scriptures daily, whether thoſe things were ſo or no, as they taught them. Acts 17.11. So alſo did the Epheſians. For when ſome came vntounto them, and ſayd that they were Apoſtles, who indeed were not, they examined them, and found them liers. Reuel. 2.2. And ſo laſtly muſt we our ſelues do; for we muſt not build our faith vponupon men, who may deceiue vsus, but vponupon the word of God, which cannot deceiue vsus. Any thing that is agreeable to the ſame, we muſt receiue; and whatſoeuer is contrary vntounto it we muſt reiect and caſt away, ſaying with the Apoſtles, We ought rather to obey God then man. Acts 5.29.
In the third and laſt place, from this, that Councels and Aſſemblies are as well againſt the Lord, as for the Lord, we may learne: that we muſt not be too raſh either in iudgement or in ſpeech againſt the gouernors of our land, for that they do condemne conuenticles, and all other vnlawfull aſſemblies. It is a thing to be wiſhed, that all meetings were for God, and the aduancement of his glorie: and it would be a thing very profitable, if Chriſtians did come together (chiefly the Miniſters of the word) for holy conference in good matters, that they might helpe one the other by their mutuall ſaith, and other bleſſed gifts, wherewith they do abound in great abundance. But yet ſeeing many inconueruences oftentimes do come by Aſſemblies, and that there are meetings as well againſt the Lord, as for the Lord; by traytors, by Papiſts, by Anabaptiſts, by theeues, by other malefactors, who are enimtes both to God, and the good eſtate of our land: let vsus not be diſcontented ouer-much, though our meetings be ſomewhat reſtrained by law, neither let vsus repine in our hearts againſt our gouernours for the ſame: but let vsus know that they had ſome good reaſon for that which they hauehave done, and that we our ſelues (who are faithfull to God, and loyall to our King) may take libertie enough in the feare of God, to prouoke to louelove and to good workes, and to be mutuall helpes one vntounto the other in all duties of true Chriſtianity, if we will our ſelues.
Their words do now follow to be handled, wherein conſider firſt how they do ſtirre vp and prouoke one the other to their naughtineſſe; then the thing it ſelfe, which they would do, and gladly bring to paſſe, as being the very iſſue of their whole counſell and conſultation, and the maine point wherein their rebellion and treaſon ſtood. In the handling of theſe I will be ſuccinct and ſhort, but chiefly in the firſt. For that I will but onelyonly touch, and away. It is expreſſed in this word, Come, come, ſay they, let vsus breake their bands, and caſt their cords behind vsus. In which we ſee the guiſe and propertie of the world; the wicked hauehave a Come as well as the godly, but farre differing from theirs. For the godly hauehave their Come, as a word of encouragement to religion and the exerciſes thereof; as when they ſay: O come, and let vsus ſing vntounto the Lord, let vsus heartily reioyce in the ſtrength of his ſaluation: or as it is in Eſay 2.3. Come, and let vsus go vp to the mountaine of the Lord, to the houſe of the God of Iacob, and he will teach vsus his wayes, and we will walke in his pathes. For the law ſhall go forth of Zion, and the word of the Lord from Ieruſalem. But the wickeds Come, is to conſpiracie and treaſon, as here we may ſee: in which they are more diligent, then the children of light are in their good: for their bodies meete, their heads meete, their hearts meete, and both outward and inward they are earneſt in euill, the encourage one the other therein as much as may be, and they hauehave their come alwayes for all their plots. Such a come we reade of againſt bleſſed Ieremie: Come (ſaid the wicked) and let vsus. imagine a deuice against Ieremy, let vsus ſmite him with the tongue, and not giuegive credit to any of his words. Ier. 18.18. Such another hauehave ruffians, and theeues, and ſwaggering fellowes in the booke of the Prouerbs: Come, and caſt in thy lot with ours, for we will hauehave all but one purſe, &c. Prou. 1.11. &c. Such another hath the harlot to the young man: Come, let vsus take our fill of louelove vntill the morning, let vsus take our pleaſure in dalliance; for mine husband is not at home, he is gone aiourney farre off, &c. Prou. 7.18. &c. But to ſuch curſed comes let vsus neuer hearken, according to the good counſell which Wiſedome doth giuegive vsus in the Prouerbes, and namely in the firſt chapter, & 15 verſe thereof, ſaying, My ſonne, walke not thou in the way with them, refraine thy foote from their path: and let vsus euer remember what the Pſalme ſaith, Bleſſed is the man, that doth not walke in the counſell of the wicked, nor ſtand in the way of ſinners, nor ſit in the ſeate of the ſcornefull; but his delight is in the law of the Lord, and in his law doth he meditate day and night. Pſal. 1.1.2. And ſo I paſſe from this point of their wicked and diuelliſh exhortation, and come to the thing it ſelfe, whereunto it is bent; onelyonly intreating you by the way, that you would learne by their example to be more zealous and earneſt in your holy religion then now you are. For ſhall they exhort one the other, and whet on each man his brother to wicked abhominations, and to dreadfull rebellion and treaſon? and ſhall not we much more prouoke one the other to louelove, and to all good works, that we may be faithfull ſeruants vntounto God, and loyall ſubiects vntounto our King? Yes, yes, beloued, it is our duty ſo to do; otherwiſe theſe perſons may riſe vp in iudgement hereafter againſt vsus. Wherefore let vsus ſtirre vp one the other to goodneſſe, and to all holy duties whatſoeuer, ſaying: Come, let vsus honour all men, louelove brotherly fellowſhip; feare God, honour the King, and doe in all points, as it doth become vsus, &c.
The ſubſtance and matter of their exhortation, if you marke the text, is to caſt off all obedience to the iuſt and holy lawes of the Lord and his Annointed. For their words are theſe: Let vsus breake their bands, and cast their cords behind vsus. A diuelliſh concluſion, and a wicked reſolution, you ſee it is. What! could they in all their conſultations find no better matter then this, to agree vponupon? was this the only iſſue of all their labours? Alas, alas, wee ſee what man is: he is a very beaſt by his owne knowledge, as it is in Ieremy 10.14. and as Paul doth ſhew, he is an enimy vntounto God his maker. Rom. 5.10. But let vsus examine this point a little. As all good rulers hauehave their lawes and ſtatutes, for the better gouernment of their people; ſo God hath his lawes and his ſtatutes, which he doth giuegive vntounto his people for them to obſerue and keepe, that ſo they might not liue according to their owne phanſies and pleaſures, but according to his will and pleaſure, they euermore auoiding thoſe things which he hath condemned, and performing thoſe things which he hath commanded.
But behold here, theſe men ſcorne thoſe lawes and ſtatutes, and refuſe altogether to be obedient vntounto them. They would caſt them off for euer, and breake them all to peeces, if they could. And becauſe they would make all things odious in reſpect of the Lord & his Annointed (whether Dauid or Chriſt,) and very plauſible and colourable in regard of themſelues, they forge a very groſſe and palpable compariſon; for they do compare themſelues, as it were, to certaine beaſts and vnreaſonable creatures; and theſe lawes and ſtatutes of the Lord publiſhed by Dauid and Chriſt, vntounto certaine bands and cords; inſinuating thereby, that they are no better vſed, then the very beaſts of the field, or other vnreaſonable creatures, that muſt be tied faſt with bands and cords, for feare of hurting people, or wandring abroad, whither they ſhould not. For as theſe beaſts are bridled and reſtrained by their bonds and cords, ſo were they by theſe lawes and ſtatutes, ſo that they could not do what they would do. In regard whereof they go now about to be looſed from this bondage and ſubiection, which was in their opinion altogether intollerable, and not to be borne or ſuffered any longer. Wherefore their meaning in theſe words, when they ſay, Let vsus breake their bands, and caſt their cords behind vsus, is nothing elſe but this, Let vsus obſerue and keepe their lawes and ſtatutes no more, nor be any longer ſubiect and obedient vntounto them or their authoritie.
Out of this we may collect two doctrines, Doct. the one is, that mans nature is againſt the law of God, and vnwilling to be ſubiect or obedient thereunto, according to the example of theſe men. The other is, that when men do reſiſt the law of God, & oppoſe themſelues againſt the ſame, then do they rebell againſt God himſelfe, and become traytors vntounto him, as theſe were; for this is noted as the maine point, wherein their treaſon ſtood, in that they did thus reiect the lawes and ſtatutes of the Almightie, and withſtand the ſame to the vttermoſt that they could. On theſe two, let vsus ſtand a little.
The firſt is, Doct. that mans nature is againſt the law of God, and vnwilling to be ſubiect or obedient thereunto. The whole ſtory of the Bible doth ſhew this, but one place at this time ſhall be alleaged for all, as containing many ages vnderunder it, and that is in Ieremy 7.23. &c. when the Lord ſaith by his ſeruant there: But this thing commanded I them, ſaying: Obey my voice, and I will be your God, and ye ſhall be my people; and walke yee in all the wayes which I cōmanded you, that it may be well vntounto you. But they would not obey nor incline their eare, but went after the counſels and the ſtubburnneſſe of their wicked heart, and went backward, and not forward. Since the day that your fathers came vp out of the land of Aegypt, vntounto this day, I hauehave euen ſent vntounto you all my ſeruants and Prophets, riſing vp early eueryevery day, and ſending them; yet would they not heare me, nor incline their eare, but hardned the necke, and did worſe then their fathers. As thus Iſrael dealt, ſo deale all men at all times, we find it ſo ſtill by daily experience, as well as by andient records. So that a good man may cry out, and ſay, as it is in the ſame propheſie of Ieremy, Chap. 6. verſe 10. VntoUnto whom ſhall I ſpeake, and admoniſh, that they may heare? behold their eares are vncircumciſed, and they cannot hearken; behold, the word of the Lord is vntounto them as a reproch, they hauehave no delight in it.
But what is the reaſon of this? as God ſaid to Iſrael, What iniquitie hauehave your fathers found in me, that they are gone farre from me, and hauehave walked after vanitie, and are become vaine? Ieremie 2.5. ſo may we ſay to theſe men; What iniquity hauehave they found in the lawes and ſtatutes of the Lord, that they do ſo ſpurne at them? or what euill is lurking in them, that they do ſo reiect them? What? are they not iuſt and vpright? Yes, as we may ſee by Deut. 4.8. where Moſes ſaith: And what nation is ſo great, that hath ordinances and lawes ſo righteous, as all this law, which I ſet before you this day? What! are they not good and profitable? Yes, as we may ſee by ſundry places of diuine Writ, & namely by the teſtimony of Dauid in Pſal. 19.11. when he ſaith, that in keeping of them there is great reward. What! are they not, laſtly, eaſie and pleaſant? Yes, as we may ſee by Chriſts owne words in Math. 11.30. when he ſaith, For my yoke is eaſie, and my burden light: and by the ſaying of Dauid, who reports them to be ſweeter vntounto him then the hony, or the hony combe. Pſal. 19.10. How chance then are they reiected? and for what cauſe are they ſo caſt off? The cauſes thereof are theſe. Firſt, becauſe they are contrary to their natures, and to all the affections of their ſoules, which are wholly bent againſt them; in ſo much as Wiſedome her ſelfe is an enmitie vntounto them, as Paul doth teach vsus in Rom. 8.7. ſaying, Becauſe the wiſedome of the fleſh is enmitie againſt God; for it is not ſubiect to the law of God, neither indeed can be. For they cannot louelove or like that, by any meanes, which doth croſſe their natures, and controll the affections of their hearts; that is euen death to them.
Secondly, becauſe they condemne their ſinnes, which are ſweet, and profitable vntounto them; and threaten eternall iudgements againſt them for them. For they cannot endure to heare of their faults, and of Gods curſes belonging vntounto them for the ſame.
Thirdly, becauſe they are not accuſtomed to them. For we like not of things which we neuer vſed, and they are tedious and burthen ſome vntounto vsus, as a new ſtraite doublet is to a child which neuer wore any before; according to Dauids ſaying, when he had Sauls harneſſe on his backe: I cannot go with theſe, for I am not accuſtomed. 1. Sam. 17.39.
Laſtly, becauſe they are vnable for to obſerue & to keepe them, as wanting Chriſt to helpe them, and the ſpirit of the Lord to aſſiſt them. For we grieue and murmure againſt all thoſe, which require vnpoſſible things at our hands, and we abhorre the burden which we cannot carry or ſafely vndergo.
The reaſons of this doctrine thus touched, Vſe. the vſes of it are theſe. Firſt hereby we may ſee what a downfall man did receiue by Adams fall. He is not a little maimed, or hurt in ſome parts of his ſoule or body alone, but he is wholly corrupted, and made a deadly enimie vntounto his maker. Some there are, that do extoll man too highly: they ſay, that he is like a boy of a ſprack wit, that wants but a good maiſter to inſtruct him; or a faire white paper, that needs nothing but a writing to be ſet in it. But here we ſee it is otherwiſe: for as man is ignorant of the law of God, ſo he is a ſtarke enimie vntounto it; he will not be ſubiect to the commandements of God, nor be obedient vntounto them. Surely eueryevery man by nature is dead in his ſinnes and treſpaſſes, as Paul did obſerue of the Epheſians, in Epheſ. 2.1. and no man, vnleſſe he be borne againe, can thinke well of the law of the Lord, and yeeld vp chearfull obedience thereunto.
Secondly, here we may behold the great difference, that is betweene the wicked and the godly. For as the wicked do abhorre the lawes of God, ſaying: Come, let vsus breake their bands, and caſt their cords behind vsus; ſo the godly do louelove the lawes of God, ſaying: Come, and let vsus go vp to the mountaine of the Lord, and to the houſe of the God of Iacob, and he will teach vsus his wayes, and we will walke in his paths. Mica. 4.2. And the reaſons thereof are theſe. Firſt, becauſe they ſee they come from God their ſweet Sauiour, and do tend to their eternall good: for we cannot but louelove that which doth come from him whom we louelove beſt, and of whom we are loued moſt, eſpecially, when we know, that he will ſend vsus nothing, which is hurtfull, but good, as we iudge of God, and that according to his owne word in Rom. 8.29. Secondly, becauſe they know, that the curſe thereof ſhall neuer take hold of them, in as much as Chriſt was made a curſe for them. Thirdly, becauſe they are made eaſie, and pleaſant vntounto them, as by vſe and cuſtome (they exerciſing themſelues therein day and night,) ſo chiefly by the regeneration of the holy ſpirit of God, who doth aſſiſt them, and make them powerfull vntounto good workes. Laſtly, becauſe they bring with them great rewards, and honours at the laſt, euen ioyes that are vnſpeakable, and riches without all end for number and continuance. For as this made Iacob to ſerue ſeuen yeares for Rahel, and Moſes to leaue Pharaohs court, and to endure much trouble in the wilderneſſe, euen the reward, that they did looke for: ſo doth this excellent reward, which doth attend vponupon the obſeruers of Gods commandements, make vsus euermore to regard them, and to hauehave a care to obſerue and to keepe them. More might be ſpoken of this difference that is betwixt the godly and the wicked, but this is enough.
The other doctrine (collected out of the text) is this, Doct. that when men do reſiſt the law of God, and oppoſe themſelues againſt the ſame, then do they rebell againſt God himſelfe, and become traytors vntounto him. As he is a traytor to his Prince, who doth altogether ſet himſelfe againſt the lawes of his Prince, and will be ſubiect to none of them, but breake them all, to diſgrace him, and to bring an ouerthrow vntounto his eſtate or kingdome. The reaſon is this (for I will but touch this point, and end) Reaſon. becauſe his lawes are but the ſignifications of his will, and the teſtimonies of his mind and pleaſure vntounto vsus. And you know; that none can reſiſt his will, mind or pleaſure, but he muſt needs reſiſt him himſelfe.
The vſe hereof ſtandeth chiefly in two things: Vſe. For firſt it ſerueth to detect the great ſinnes and enormities that are amongſt vsus. There is a generation (ſaith Agur in Prou. 30.12.) that are pure in their owne conceipts, and yet are not waſhed from their filthineſſe. We are of that number; for we thinke too well of our ſelues. Who is there almoſt that doth count himſelfe a rebell and a tray tor againſt his God? yet all of vsus are ſuch; for we breake his commandements ſtill, and will not be ruled by his ſtatutes and ordinances, but we follow the imaginations of our owne hearts, and do what ſeeme good in our owne eyes. For theſe things we muſt ſtrike vppon the thighs and repent, and learne to do ſo no more.
Secondly, it ſhould awaken vsus vp, and be a ſharpe ſpurre in our ſides to keepe vsus alwayes running in the commandements of our God. Oh beloued brethren, how carefull ſhould we be both to know the lawes of our God, and alſo to keepe them, conſidering that otherwiſe we do but rebell and commit treaſon againſt our ſweet and louing God? Shall we riſe vp againſt him that hath made vsus? againſt him that hath redeemed vsus? againſt him that hath ſanctified vsus? againſt him that doth daily preſcrue vsus? and againſt him in one word, that will glorifie vsus hereafter in the heauens! No, no, farre be this from our ſoules; yet this we muſt needs do, vnleſſe we endeuor carefully to keepe his commandements. And therfore, I beſeech you, looke to them; Let them be a lanterne to your feete, and a light to your paths. Let them be your counſellors, and the men of your law; and whatſoeuer you thinke, deſire, ſpeake or do, thinke all, deſire all, ſpeake all, and do all according to the rule and direction thereof, that ſo you may not be rebels and traytors vntounto the Lord, but be his ſaithfull ſeruants and true ſubiects vntounto your liues ende. Amen.
The end of the third Sermon.