after them for the saine sinne and offence of theirs Vpon the one of them because he spared his sonnes and did not punish them according to their deserts as the beginning of the first booke of Samuel doth shew And vpon the other of them because he spared Agag the Amalekite and did not kill him according to Gods commandement as it is in the 15. chapter of the same booke Here here beloued it may go neare vnto our hearts and cause vs to sigh and sob within our selues when we consider how blasphemy the contempt of the Word the breach of the Sabboth disobedience to gouernors adulterie drunkennesse and other grieuous offences which make the Sun as it were blush againe to behold them do go vncontrolled and vncorrected in our times and haue no seuere punishments inflicted vpon them for the restraint thereof as they do deserue We haue as good lawes as any nation in the world but they want execution which is the life of them and those that should looke most vnto them do neglect them commonly most and not onely breake them themselues but countenance others also that do it But let superiors remember what the Lord doth say by Ieremy the Prophet in chapter 48.10 Cursed be he that doth the worke of the Lordnegligently and cursed be he that keepeth backe his sword from bloud So that there must be no sparing of men vnder a curse and damnation when God will haue them killed And let them alwayes beare in their minds what God did say to Ahab the king in 1. Kings 20.42 saying Because thou hast let go out of thy hands a man whom I appointed to die thy life shall go for his life and thy people for his people So that to spare a malefactor from death is to bring death vnto themselues and to such as do belong vnto them Obiect Obiect But this is cruelty may some say to kill and to destroy Ans Answ No it is not cruelty but iustice and the fulfilling of Gods commandement He is not cruell said an ancient Father that killeth them which are cruell although he seeme so to them that suffer but who so striketh the euill for that they be euill meaning by lawfull authority he is the Minister of God Others say it is pitty that such a man should be put to death pointing at some proper and comely malefactor Indeed the diuell for to hinder iustice and to make his owne kingdome strong though he were a murderer himselfe frō the beginning yet will come in amongst vs sometimes like a meeke lambe to perswade vs to foolish pitty and compassion but know you this that we must not pitty where God himselfe doth not pitty nor spare through compassion those whom he doth condemne for that is to condemne him and to exalt our selues aboue him in mercy and goodnesse which is an horrible vile thing in his eyes who is all mercy goodnes it selfe Moses you know was the meekest man vpon the earth and he had a most pittifull heart being contented to be razed out of the booke of life for the good of others yet he caused to be slaine at one time three thousand persons for the golden calse which they had erected vp in his absence as it is in Exod. 32.27.28 And albeit Dauid and Salomon were very milde men and mercifull yet Ioab and Shemei must be slaine put to death by them as may be seene in the second chapter of the first booke of the Kings And as one doth well obserue of them either of them did sanctifie their hands by this seuerity in executing iustice belonging to them which otherwise they should haue defiled by vnlawfull lenity and sparing You know it is no fault in a Chirurgion to cut off a corrupt member for the sauing of the whole boby So in a Magistrate it is no cruelty but vertue to preferre the safety of many before a few Let not then a superstitious affectation of clemency or pitty make a more cruell gentlenesse with the perill and hurt of many For vnder the gouerment of the Emperour Nerua it was rightly said It is ill dwelling vnder a king or Magistrate where nothing is lawfull but it is far worse dwelling vnder one where all things are lawfull Lastly here we may be put in mind what we our selues ought to do and that is this we must neither spare sinnes in our selues nor in others but we must labour to bring all to repentance and amendment of life by inflicting deserued punishments vpon both First we must deale with our selues and after we haue sorrowed to repentance wee must take an holy reuenge vpon our selues as the Corinthians did 2. Cor. 7.2 in pinching our owne soules and bodies in those things wherein we passed our bounds before and in restraining our selues from some things which are most lawfull in themselues Then for others as we must not countenance any in their euil waies nor become aduocates vnto others for them so if power and authority do rest in our owne hands we must strike them and see them iustly punished for their offences Herein let gouernours of families looke to themselues as well as Constables other officers Beloued you must know that when enormities grieuous sins are committed in your Parishes or in your houses you are not to winke at the same but according to your places you are to see the same iustly punished O remēber the reasons that were alleadged before to awaken you vp to this duty and let them sinke deepely into your hearts to bring forth a notable effect with them within you Haue a care I beseech you of the offenders that they may be reclaimed haue a care of others that they may not be corrupted haue a care of the whole land that that may not be plagued and haue a care lastly of your owne persons that they may not be destroyed Let none of these euils fall out through your defaults for want of punishing such as doe offend And herein you must spare none Thine eye saith the Lord in Deut. 19.21 shall haue no compassion but life for life c. And in the 13. chapter of the same booke the sixth verse and so forward he doth declare that though they be most deare and neare vnto vs as our owne children brothers wiues and friends that are to vs as our owne soules that do offend and go about to draw our heartes away from the true God yet they must not be spared but be stoned to death and that our owne hands must be first vnto it and therefore deale vnpartially with all fauour none before others as the world doth but deale with all according to their waies The end of the fifth Sermon THE SIXTH SERMON vpon the second Psalme PSAL. 2. VER 10. Be wise now therefore ye Kings be learned yee Iudges of the earth HItherto from the beginning of the Psalme to this place all things haue passed along by way of doctrine in a certaine continued narration
grant that this labour of mine may be accepted of the Saints and tend to Gods glorie And I heartily beseech the Lord the God of all grace and giuer of all blessings that he would so multiply his heauenly graces vpon you that you may alwaies walke worthy of the Lord and please him in all things battering downe continually the kingdome of Sathan and setting vp the kingdome of Christ to the vttermost of your powers that so many soules may be saued by your meanes and you your selues haue the greater weight of glory bestowed vppon you at the day of iudgement when all persons shall be rewarded according to their workes And so crauing pardon for my boldnesse I ende and humbly take my leaue Rodborough the twentieth of August 1610. Your Worships to be commanded in the Lord Richard Web. To the Christian Reader all grace and peace CHristian Reader the whole care and burthen of the Ministery of the Lords word is or at the least ought to be how to bring men to the liuing God to pull them out of the kingdome of Satan that they might be planted in the Kingdome of Christ Euery one should helpe forward this worke which is the greatest and the most honorablest worke in all the world The miserable estate wherein they are who do remaine vnder Satan and his dominion as all men do by nature and the most blessed condition that they are in who are vnder Christ and his gouernment as none are but by grace should moue men sufficiently thereunto For mine owne part what I haue done this way these Sermons of mine in part will shew thee Reade thē at thy leasure marke them well begin not alone but make an end For haply as it is in S. Iohns Gospell the best wine is reserued till the last VVhen thou hast ended if thou receiuest any profite thereby blesse thou the name of thy God for it vnto whom all honour and praise do belong and pray also vnto the same God for me the instrument therein of thy good that so I may alwaies stand fast in the truth and increase daily in all heauenly graces to the honour of his name and the good of his Church Our daies thou knowest are corrupt and full of sinne and we our selues are very fraile and weake looke therefore to thy selfe and keepe thine heart with all diligence Run not with the world neither decline after vanity but cleaue fast vnto thy God come life or come death and be thou sure euermore to worke out thy saluation with feare and trembling and so fare thee well most heartily in the Lord. Thine for thy good euer in the Lord R. W. The principall matters which are handled in euery Sermon The Contents of the first Sermon THe Author Summe and Diuision of the whole Psalme It is proued that Dauid and Christ had many enimies according to the letter of the text The causes why Christ in the daies of his flesh was reiected by men albeit he was most worthy of loue and fauour which are in number 7. whereof 3. are intrinsecall or inward being inherent in men and 4. extrinsecall or outward being wickedly pickt from Christ himselfe It is shewed how the enimies of Dauid and Christ were oucrcome and came to fearefull ends The godly are vnlikely for foure causes to ouercome their enimies yet do they preuaile against them the reasons why and the vses thereof There are foure things in God for the which the victory doth alwaies go on his side and theirs whose part he doth take It is declared how the godly do ouercome euen then when they be put to death for the truths sake God is a patient God not willing the death of a sinner but rather that he should conuert and liue the reasons why and the vses thereof The Contents of the second Sermon IT is proued that Christs enimies did rage and murmure against him in the daies of his flesh according to the letter of the text The multitude and common people of the world are enimies to the Lord and his truth the reasons why which are foure and the vses thereof which are also foure Murmuring is a sin and to be auoided of Gods children the reasons why which are two and the vses thereof which are also two Eight preseruatiues or remedies against murmuring The diuers ends wherefore Questions are proposed The acts deeds of the vulgar sort are so foolish mad that wise discreet persons fearing the Lord may well wōder at thē with the vse therof The Contents of the third Sermon IT is proued that the States of the land did oppose themselues against Christ in the daies of his flesh according to the letter of the text Rich men and great persons haue foure chiefe reasons aboue others to serue the Lord yet they contemne him most the reasons why which are sixe and the vses thereof which are foure Councels and assemblies are as well against the Lord and his truth as for him the reasons why which are 2. and the vses thereof which are 3. The wicked haue their Comes and Exhortations vnto vngodlinesse with the vse thereof There are three causes why the lawes of God should be regarded by men yet the wicked do reiect them the reasons why which are foure and the vses thereof which are two There are foure causes why the godly do delight in the law of God and desire to keepe the same By resisting Gods lawes men do resist God himselfe the reason why and the vses thereof which are two The Contents of the fourth Sermon GOd is in all places at all times three waies Two reasons why God is said to be in heauen rather then in any other place Gods laughing what it is at whom he doth laugh and the vse thereof No power or counsell can stand against the Lord but downe it must go the reasons why which are two and the vses thereof which are three Men like Giants fight against the Lord many waies but chiefly foure waies Gods anger what it is and the double way by the which he doth speake vnto man The enimies of Gods Church shall be ouerthrowne the reasons why and the vses thereof which are three The Church of God is like to an hill or mountaine in three respects with the vses thereof The Church of God is said to be holy for three causes with the vses thereof God the Father made Christ the King of his Church the reasons why respecting his Godhead and those eight notable-vertues which were in him most worthy of a King and the vses thereof which are three The Contents of the fifth Sermon Christs faithfulnes in opening his Fathers decree with the vse therof Three causes wherefore Christ published his Fathers decree touching himselfe and his calling Euery person must stand vpon his office and calling the reasons why which are foure and the vses thereof which are three An argument to proue that our Church in England is the true Church of God and
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 vnto 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 vnto 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 vnto 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 onely 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 vnto 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 vnto 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 vs 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 vnto the truth and deadly foes vnto 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 vnto them for they haue knowne the way of the Lord and the iudgement of their God but these haue 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 haue deuoured their Iudges all their kings are fallen there is none among them that calleth vnto 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 vpon 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 vnto God and haue greater causes as one should iudge to loue him and to worship him then the meaner and poorer people haue For first they are daintily educated and with great charges brought vp in all good literature and learning Secondly they haue abundance of riches and worldly wealth to supply their wants at all times Thirdly they haue 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 that is included in these words This day haue I begotten thee that is this day or time wherein thou doest rise from the dead and returne from death vnto life haue I manifested and declared vnto the world all abroad that thou art my Sonne and that I haue begotten thee For so is this place expounded by Paul euen of the time of Christs resurrection as we may see in Acts 13.30.33 So that then there must be a distinction made betweene generation or begetting it selfe and the manifestation of it The generation or begetting it selfe was from all eternitie but the manifestation of it was in time and then chiefly when Christ rose from the dead For then was he mightily declared to be the Sonne of God as the Scripture doth teach vs. But here before we stand vpon the proofe it selfe a few things may be obserued touching the generation or Gods begetting of his Sonne For as we are to know that Christ is the Sonne of God so we are to vnderstand in some sort how the Father did beget him whose Sonne he is said to be The manner therefore of this generation in few words was this The Sonne was begotten of the substance of the Father not by any fluxe as when water is deriued from the head of the spring to the channell not by any decision as when a thing is cut in peeces nor by any propagation as when a graft is transplanted into a new stocke but by an vnspeakable communication of the whole essence or godhead from the Father to the Sonne in receiuing whereof the Sonne doth no more diminish the maiestie or godhead of the Father then the light of one candle doth the light of another from which it is taken The time of this generation hath neither beginning middle nor end and therefore it is eternall before all worlds Wisedome in the Prouerbes which with one consent of all Diuines is said to be Christ affirmeth that she was before the world was created that is from eternitie For before the world was made there was nothing but eternity Prou. 8.24 Here are many things to be wondred at in this generation of the Sonne and we must be warned not to conceiue it in any carnall or humane manner For there is a great difference betweene it and those generations which are found here in this world amongst vs that are men For first in our generations the father is in time before his son and the son is after his father but in this generation God the Father and the Sonne are coeternall and not one before or after the other for time Secondly in our generations the father is forth of the sonne and the sonne forth of the father so that they are distant in place sometimes the one from the other many a mile but in this generation God the Father is in the Sonne and the Sonne is in the Father so that they are in place alwayes together Thirdly in our generations the sonne is from his father by propagation but in this generation the Son is from the Father by communication of substance and not by propagation Finally in our generations the father doth beget the sonne by communicating onely his seed vnto him but in this generation God the Father doth beget the Sonne by communicating his whole substance vnto him So that here is a fourefold difference to be found betwixt our carnall and this spirituall generation or begetting And therefore I beseech you do none of you conceiue of it after a grosse manner but pray you vnto God for spirituall eyes that you may behold it And if any of you cannot conceiue aright of it wonder at it as at a deepe mysterie but beware contemne it not as a thing either false or vnfruitfull And so I leaue it and come to the proofe it selfe That is taken you see from Christs resurrection from the dead All the miracles that Christ did frō time to time going stil beyond the reach and power of man did declare that he was the Sonne of God yet it hath pleased the holy Ghost to apply this chiefly vnto his resurrection as being a most notable argument to proue the same For being dead if he had not bene the Sonne of God indeed he had neuer risen againe but had perished in death And in that the Father raised him againe to life he gaue euident witnesse and testimonie that he was his owne naturall Sonne and that he had begotten him from all eternitie And therefore Paule doth say that he was mightily declared to be the Sonne of God by the resurrection from the dead in Rom. 1.4 So that those that doubt whether Christ be the Sonne of God or no they may be resolued if they will but throughly consider of his resurrection from the dead For thus they may reason with themselues No creature that is dead and buried can of himselfe rise againe from the graue and returne from death vnto life but he that doth this must needs be the Sonne of God But Christ Iesus was dead and buried yet he rose againe from the graue and returned from death vnto life Therefore Christ Iesus is no bare creature but he is a Creator and the Sonne of the liuing God Many things might be here obserued and stood vpon concerning this point but because they are common matters and are included in the Article of our faith touching the resurrection of Christ from the dead I will passe them ouer and referre them to your owne priuate meditations Onely noting here by the way that as God did manifest the generation of his naturall Sonne vnto the world and did make men see that he had begotten him euen by his miracles and chiefly by raising him from the dead so he doth continually manifest the generation of his adopted sons and make them knowne to themselues and vnto others by his holy working in them and chiefly by his raising of them vp from the death of sinne vnto the life of righteousnesse as we may plainly see by many places of the holy Scripture but most excellently by that which Iohn hath written in the third chapter of his first Epistle the 8.9 and 10. verses thereof For there he doth manifestly teach vs who they be that are borne of God and how they may be knowne from the children of the Diuell and that is by their liues and conuersations For as the one of them do commit sinne who are of the Diuell so the other of them do not sinne who are of God but they worke righteousnesse and become holy as God their Father is holy yea as he doth further say they cannot sinne because they are borne of God So that then they are not leud and licentious as others are but they are sanctified persons and such as do worke out their saluation with feare and trembling By this we may shortly learne two things the one is whether we our selues be the children of God or no the other is whom of others we are
not so much as think one good thought as Paul doth confesse of himselfe in 2. Cor. 3.5 Lastly you must often and seriously thinke on all the reasons before going as also deeply meditate with your selues vpon Gods fearefull iudgements which he hath executed vpon sinners from time to time For this will breed in your hearts a sense awe of his Maiestie as we may see by many stories in the Bible and namely by that which is written in the Acts of the Apostles chap. 5. verse 11. where you find that feare came on all the Church and on as many as heard what iudgement fell vpon Ananias and Sapphira his wife when both of them fell downe at Peters feete and yeelded vp the ghost before him Wherefore performe these things with care and conscience and no doubt but you shall haue the true feare of the Lord at the last within you Hitherto of the first point now followeth the second which is ioy Andreioyce saith the Prophet In the entrance of the Psalme it is euident that they were grieued against the Lord and that they did as it were loathe and abhorre him but now on the contrary side they are willed to reioyce in him and to be glad in his behalfe and there is good reason for it too not onely because he hath set such a good and bountifull king ouer them as his Sonne is but also because he himselfe is so sweete a God and his seruice so pleasant and beneficial as it is Then as men do desire to haue their seruants to reioyce in them and in their seruice and to doe whatsoeuer they doe with chearefull hearts so the Lord would haue them his seruants to reioyce in him in his seruice and not to go about his busines with murmuring and repining soules but with cheerfulnesse and alacritie of spirit Learne we then from hence this doctrine Doct. that we must reioyce and be glad in the Lord our God and in all that seruice which we do performe vnto him To this we are exhorted in many places of the word Be glad ye righteous saith Dauid in Psal 32.11 and reioyce in the Lord and be ioyfull all ye that are vpright in heart Likewise Paul writing vnto the Philippians in the 4. Chap. and 4. verse thereof he doth stirre them vp vnto the same duty saying Reioyce in the Lord alway againe I say reioyce But those places which are in Esay 54.1 and in Zophonie 3.14 c. are excellent for this purpose if they be well considered of and therefore I pray reade them at your leisure and marke them well But to leaue the doctrine Reasons which is cleare and cuident of it selfe and to come to the reasons of it to consider with our selues why we should do it they are in number these two First because he doth excell and passe all the creatures in the whole world for all good things whatsoeuer For we are wont to reioyce in such things as are singular and do go beyond others for goodnesse As for example if a man hath a faire beautifull woman to his wife passing other women for beautie or pulchritude Or if he hath a goodly child of admirable parts to his sonne excelling other children for learning and other rich endowments Or lastly if he hath a stately commodious house for his dwelling ouer-matching all other houses in the country about him for pompe and necessary vses how much doth he reioyce in these daily experience doth teach vs that they are the only ioy and delight of his soule And euen so should it be with vs in regard of our God for he doth passe and excell all others whatsoeuer as in wisedome in mercy in iustice in power in loue in goodnesse in glory and the rest And therefore we should reioyce in him and make him our sole delight and pleasure The other reason is this because he doth and also is most able to do vs most good and to blesse vs both here in this world and also in the world to come For it is an vsuall thing with vs euermore to reioyce in those things which are good and profitable vnto vs and the more commodious and beneficiall any thing is vnto vs the more commonly do we reioyce and delight therein I need not demonstrate this vnto you by any examples For you know it too well your selues Doubtlesse if any of vs haue but a friend who is alwayes kind and louing vnto vs as being ready still with his horse to lend it vs with his plough to labour for vs with his money to lay it out vpon vs and with his body to go and come at our desire for our profite and emolument we cannot but greatly reioyce in him and be exceeding glad that euer we met with such a good and faithfull friend But behold dearely beloued the Lord our God doth passe him by many and infinite degrees for all that we haue we haue from him he doth neuer faile vs but he doth helpe vs euery day and night and he is able to do vs good for euermore to blesse vs here and all that we haue and to crowne vs with glory hereafter in the heauens aboue where shall be ioy and no sorrow health and no sicknesse holinesse and no wickednesse glory and no shame riches and no pouerty life and no death and in one word happinesse and no misery And therefore there is great cause why we should reioyce and be glad in him Vse This then plainly reproueth such as take their delight and pleasure in worldly matters and in the vanities of this life but not in the Lord nor his wayes Some you shall find reioycing in their wisdome some in their riches some in their strength some in their parentage some in their honors some in their sports some in one thing and some in another but few in the Lord and his seruice But this is condemned you may see in Ieremy 9.23.24 where the Lord doth forbid the wise man to glory in his wisedome and the strong man to glory in his strength and the rich man to glory in his riches and doth command all to glory in him and his knowledge And therefore Paul doth say Let him that reioyceth reioyce in the Lord. 1. Cor. 1.31 2. Cor. 10.17 Secondly as this doth controlle them who take no pleasure in the Lord but do go about his seruice with vnwilling and heauie hearts like vnto the Beare that is drawne to the stake so it doth teach vs that that is but a slaunder which is cast out against vs when men say that Religion breeds melancholy and cuts off all mirth and ioy For here you see we are called vpon to reioyce and this ioy also that is in vs is exceeding large and great For Peter doth shew that it is vnspeakable and glorious in 1. Pet. 1.8 when he saith that we do beleeue in Christ though we see him not and do reioyce in him with ioy vnspeakable and glorious And Esay
did eate he should not perish but haue life euerlasting Ioh. 6.41.60.61 As thus you haue heard what they did so now heare what was the euent of their doing All was in vaine but in vaine saith the Prophet by which word he doth signifie that all their indeauour was to no purpose For a thing is said to be in vaine which cannot be brought to passe but shall lacke his effect In Hebrew the word is in the singular number called Rijk and it doth import a vacuitie or emptinesse and such a vanity of things as haue no substance in them no more then a dry pit hath water or an empty house hath stuffe But in Greeke the word is of the plurall number termed Kena and in signification is all one with the former sauing onely that this doth shew more fully as it were by the plurality of it that all the things which they did meditate vpon in their hearts murmuringly mutter forth with their tongues were frustrated and brought to nothing being in this respect like vnto sicke mens dreames which haue no truth or verity in them Here might many things be obserued As first that raging in a tumultuous manner and murmuring though in a secret sort are diseases and sores euermore to be found among the common people and the meaner of the world Secondly that by raging and murmuring resistance is made against the Lord and his Annointed Thirdly that all attempts which are made against the Almighty those whom he doth set vp whether by the one of these meanes or by the other shall be broken and come to nought Fourthly that the multitude and vulgar sort are alwaies enimies to the wise and gracious gouernement of our God And lastly that raging and murmuring themselues are two notorious euils which are alwaies to be abandoned by the holy and blessed Saints of the most High who doe purpose truely to serue the Lord and to go to heauen But as a man entring into a shop where is great variety of wares will buy onely that which is necessary for himselfe and his vses let the rest alone Or as a man sitting at a table where are sundry dishes will in wisedome feede onely on them which will agree with his body best and doe him most good and not meddle of the rest So let vs stand vpon those points alone which are most commodious for vs and may turne to our greatest good and let passe the rest And they are in number the two last which also are intended most if not onely by the Spirit of God in the text it selfe vnlesse it be the third respecting the vanitie of all such attempts as shall be made against the Lord whereof wee haue spoken already in the generall view of the whole Psalme and so are not now againe to speake thereof at this time First then in that the heathen do thus rage the people do thus murmure against Christ and his kingdome as we haue heard we gather this doctrine Doct. that the multitude and the whole body of the Commons will euermore be enimies vnto the Lord and his truth If we peruse the writings of the Prophets or runne ouer the Acts of the Apostles or cast our eies vpon the conuersation of the whole race of mankind we shall easily finde this to be most true and certaine Noah found it so when for all his preaching in sixscore yeares together he could not conuert any vnto the Lord but they would notwithstanding his preaching continue in their sinnes till the floud came and drowned them all 1 Pet. 3.20 Lot found it so when he vexed his righteous soule from day to day with the vnlawfull deedes and vncleane conuersation of the Sodomities 2. Pet. 2.7.8 chiefly then when they compassed his house about from all the quarters of the citty both yong and old with murthering hearts to kill those men or rather Angels that came to lodge with him Gen. 19.4 c. Aaron found it so when all the Israelites fell to idolatry and compelled him to make them a golden calfe to worship it or as they termed it Gods to goe before them Exod. 32.1 Isay found it so when he said of the whole people of Israel that they were a sinfull nation a people laden with iniquity a seed of the wicked corrupt children that they had forsaken the Lord and provoked the Holy one of Israel against them yea they were gone backeward and that there was nothing found in them from the sole of the foote vnto the top of the head but wounds swelling sores full of corruption Isay 1.4 c. Ieremy found it so when he said of the same people that they were a wicked people and that they did refuse to heare the word of God but would walke after the stubbornnesse of their owne heart and walke after other gods to serue them and to worship them Ier. 13.10 Dauid found it so when he said of all mankind that they were all of them gone out of the way that they were all corrupt and that there was wone that did good no not one Psalme 14.3 Finally to omit almost infinite examples Paul and Silas found it so when they were at Philippy a chiefe citty in Macedonia where all were set against them both people and gouernours and did not onely beate them sore with rods but they cast them also into prison and commanded the gaoler to keepe them surely there from all escaping away Acts 16.22.23 Hitherto you haue heard what the people do Reason euen rebell still against the Lord and his blessed word Now heare what are the reasons of this their so doing and marke what moues them thereunto There are many reasons of it but these foure are the chiefe and principall The first is there foolishnesse or ignorance For they not knowing the Lord nor vnderstanding his waies aright but being in this respect worser then the Oxe that knoweth his owner and the Asse that knoweth his maisters crib as the Lord doth complaine of them in Isay 1.3 they cannot but doe as Paul did in the time of his ignorance euen oppose themselues against the Almighty or those of whom Christ doth say that they shall thinke they do God good seruice in putting his Saints to death Ioh. 16.2 For this cause the Lord doth make his moane for the foolishnesse and ignorance of his people as of the wel-spring of all their rebellions against him in Ier. 4.22 in these words For my people is foolish they haue not knowne me they are foolish children and haue none vnderstanding they are wise to doe euill but to do well they haue no knowledge The second is their impatiency or angry waywardnesse who cannot waite vpon the Lord with any patience or beare any crosse quietly For this doth cary them away to horrible rebellions as we may see by daily experience and by the example of the children of Israel in the wildernesse who being angry for their crosses and impatient of thirst of
murmure against any of these is to murmure against God himselfe because all of them haue their calling from God and do supplie his roome and place nor against any worke or word of the Almightie whether you be in aduersity or in prosperity but be quiet waite vpon the Lord praying alwayes for the redresse of things that are amisse but neuer murmuring for any thing And so I passe from the acts of the people and come to the Prophets wondring at the same He doth demand and aske the question saying Why do the heathen rage and the people murmure in vaine And this he doth by way of admiration as wondring at them for this their so doing Sometimes we aske a question when we doubt of a matter or know it not So the Apostles asked of Christ why he did speake to the multitude in parables Matth. 13.10 Sometimes we aske a question when we know a thing our selues and would gladly teach it to another So one of the Elders whom Iohn saw standing about the throne of God asked of Iohn what they were and wherehence they came which stood before the throne and before the Lambe clothed with long white robes and palmes in their hands Reuel 7.13 Sometimes we aske the question for neither of these ends but to tempt or to entrap So the Herodians asked Christ whether it were lawfull to giue tribute to Caesar or no. Math. 22.17 Sometimes we aske a question when we would checke or reproue one for some thing which is either spoken or done amisse So God asked of Caine where his brother Abel was Gen. 4.9 Sometimes we aske a question when we would expresse a thing with the greater force and vehemency So Paul asked of the Romanes how they that were dead to sinne should yet liue therein Rom. 6.2 Sometimes we aske a question when we would stop his mouth that doth propose vnnecessary or vnpleasing matters vnto vs. So Christ asked the chiefe Priests and Elders of the people whether the baptisme of Iohn were from heauen or from men Math. 21.25 Sometimes lastly we aske a question when we maruell or wonder at a matter So Dauid asked what man was that God did so regard him and extoll him aboue the rest of his creatures Psal 8.4 Thus you see that questions are proposed vpon sundrie considerations and for diuerse ends But the end why the Prophet here doth propose this question is for wondrings sake for he saw such madnesse and foolishnesse in the heathen and people for their raging and murmuring against the Lord that he could not but maruell and wonder at the same If a man should attempt a thing that is either vnpossible to be done as to cary a Church vpon his backe or else which being done will be altogether hurtfull vnto him as to kicke his heeles against sharpe needles we should wonder and maruell at him much for it thinke that he were mad and out of his wits So was it with the Prophet in this case he saw first that they went about a thing impossble that which could neuer be brought to passe for who can remoue the Lord out of his throne or displace him out of his kingdome none no not all the inhabitants of the world Againe he saw in the second place that as this was impossible so it was a thing altogether vnprofitable for them and most hurtfull in euery respect For whether we respect Dauid or Christ they could not haue the like king againe in all the world For as it is recorded of Dauid that he was a man according to Gods owne heart and that he executed iudgement and iustice vnto all his people as it is in 2. Sam. 8.15 so it is chronicled of Christ that he was the very ingraued forme of his Fathers person and that the scepter of his kingdome was ascepter of righteousnesse he louing righteousnesse and hating iniquitie Heb. 1.2.8.9 And as though this were not a commendations great enough of him that he should reigne as a king and prophet execute iudgement and iustice in the earth marke what the Lord doth adde further to this in Ier 23.6 when he saith In his dayes Iudah shall be saued and Israel shall dwell safely and this is the name whereby they shall call him The Lord our righteousnesse that so thereby we might know that all those are in a most happie estate who are vnder him and his dominion In regard of both which things you may see that the Prophet might well wonder and maruell as here he doth at their rebelliō Whereout shortly obserue this doctrine Doct. That the acts of the world and the people thereof are such oftentimes that a wise and godly man such as the Prophet was may well wonder and maruell at them It is noted in Esay cap. 59. v. 16. that God himselfe did wonder at the dealing of the world that there was no man found in it that would offer himselfe to helpe the Church in these words And when he saw that there was no man he wondred that none would offer himselfe But what may the reason of this be Reason that we may draw quickly to an end In few words it is this because they haue no good groūd nor reason for that which they do but either haue or might haue many good reasons to the contrary The which thing we may see as in other things so in the conspiracy of our traytors whether against our former Queene of blessed memory or against our present King of holy reputation For I dare protest that none of them had euer any iust cause giuen vnto them whereby they might be moued to their treason or rebellion but they had many excellent reasons still to stay them from it as their peace their wealth their honor and the like which they did alwaies in great abundance enioy but chiefly the word of God which did charge them not to touch the Lords annointed no not though the had bin persecuted to the death as Dauid in a manner was by Saul daily experiences by the which they did see that all their plots frō time to time were euermore in vain did still turne to their own ruine destructiō Wherefore seeing the acts of the people are acts so farre voide of reason vnderstanding Vse that a good holy man may wonder at them do you neither approue of them your selues neither yet ioyne with them in any of their wayes that are of such a nature or qualitie but follow you that which is wel pleasing vnto the Lord remēbring alwayes what God said to the Prophet Esay in the like case when he tooke him by the hand taught him that he should not walke in the way of the people saying Say ye not a confederacy to al them to whom this people saith a confederacy neither feare you their feare nor be afraid of them but sanctifie the Lord of hosts let him be your feare and let him be your dread Esay 8.11.12.13
for him and beseech him most earnestly vpon 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 vs but beware we that we neuer forget our dutie vnto him but remaine alwayes faithfull and louing vnto him vnto the end And so I passe from this first doctrine and come vnto 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 vnto 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 vnto 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 vnder 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 onely 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 haue their assemblies and councels as well as the godly and holy ones as all Chronicles do manifest vnto vs. For as no man doth gather grapes of thornes or figges of thistles so no good thing can proceed from them but onely 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 haue 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 haue 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 vs to thinke on this point Vse and to fasten this doctrine deeply in our soules which now we haue handled For it will be seruiceable vnto vs 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 vs 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 onely 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 vnder 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 haue 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 giue vs saying Beleeue not euery spirit but try the spirits whether they are of God for many false Prophets are gone out into the world 1. Ioh.
to account for such For our selues if we flie the corruption which is in the world through lust and giue all diligence thereunto ioyning moreouer vertue with our faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue we may assure our owne soules that we are the children of God and that he hath begotten vs vnto life eternall as Peter doth well declare in the first chapter of his second Epistle the 10. and 11. verses thereof For others we are to take them onely for the children of God who walke not according to the flesh but according to the Spirit and do become new creatures performing the same holy duties with vs whereof mention was made out of Peter last of all But if either we our selues or others faile herein leading wicked or loose liues we may tremble and feare but we must not challenge this prerogatiue vnto our selues to be called the sonnes of God nor giue it vnto others that are vnworthy of the same For as God is holy so are all those holy who are borne of him but as for the rest who are wicked and naught they belong to the Diuell who was a sinner from the beginning as Iohn doth teach vs in the place before alleaged Wherefore looke to your selues that you may be boly and righteous rising from the death of sinne vnto the life of righteousnesse that thereby you may be assured that God is your father and that he hath begotten you and beware also what title and appellation you giue vnto others that none may be wronged but euery one may haue that which doth of right belong vnto him Hauing thus spoken of the person of Christ or his sonne-ship now we are to speake of his office or princely kingdome wherein is set downe first the largenesse of it in the 8. verse then secondly the inuincible power of it in the 9. verse In handling these things I will be as briefe as I can In describing the largenesse of it there is included a duty which he must performe namely prayer then the fruit of it which is a great and large gift I will ioyne both these together for breuities sake Aske of me saith the text these are the words of God the Father inuiting Dauid or Christ to aske somewhat of him and enioyning them a certaine duty to performe if they would haue their kingdomes enlarged The words following containe the gift it selfe which God would bestow vpon them vpon their prayer and petition which they should make vnto him And I will giue thee the heathen for thine inheritance and the ends of the earth for thy possession A worthy reward of such a small duty as prayer is and a gift as we say most worthy of a king Surely as God is such is his gift For as he is great and mighty so is his gift here great and mighty It is obserued of Alexander the Great that he gaue to one Perillus for the marriage of his daughter fiftie talents and when Perillus told him that it was too much by halfe he answered him and sayd If halfe be enough for thee to take yet it is not enough for me to giue And in like manner when he had giuen vnto a poore Aegyptian a rich and populous citie and the Aegyptian stood all astonished at it supposing that he had mocked him Take quoth he to him that which I giue thee for if thou art Bias that demandest I am Alexander that giueth Thus he would giue gifts according to his owne ability and power So euen so doth the Lord our God deale here he doth bestow his gifts according to his owne ability and power Though halfe a kingdome be a great gift yet a whole kingdome is but a small gift with him Dauid and Christ must haue more of him then that For Dauid who was but the figure and type of Christ had of him not onely the whole kingdome of Israel and Iudah but all the heathen also that were round about him as the Ammonites Moabites Aramites Philistims Amalekites and diuerse others all which were in subiection and became tributaries to him as may be seene by the second booke of Samuel and namely by the 8. chapter thereof But as for Christ who was the body and truth he had spacious and large dominions of him indeed For he bestowed vpon him not onely one kingdome or two alone but all the kingdomes of the world from one end thereof vnto the other as the Apostle doth at large declare in his 1. chap. to the Ephe. in his 2. chap. to the Phil. Wherupon Christ himselfe spake vnto his Disciples saying All power is giuen vnto me in heauen earth Go therfore and teach all nations baptizing thē in the name of the Father the Son the holy Ghost teaching them to obserue all things whatsoeuer I haue commanded you as it is in Math 28.18.19.20 Here I might stand vpon the largenesse of Christs kingdome and gather some good obseruations out of the vniuersality thereof as to shew that wheresoeuer we liue or be yet we are vnder his dominion and are there to worship him and that if we do once offend him and play a treacherous part with him there is no place of safetie for vs to flie vnto to escape his power and hand as who doth reigne throughout all the world and not in some places alone as kings here vpon the earth do amongst whom malefactors yea most vile and notorious traytors do escape oftentimes death and other punishments according to their just deserts because they shift out of one mans kingdome into another But I will passe them ouer to your owne considerations come to more neceslary points for our learning A duty you see here is enioyned vpon Christ that he must pray to his Father for his kingdome and aske the same of him Againe a large promise is made vnto him that if he shall so do he shall haue an ample one indeed euen such an one as shall reach from one end of the world vnto the other Vpon both these brances a man might seuerally insist and stand but as I promised before I will conioyne them both together that of two works I may for shortnesse sake make but one Wherefore the doctrine which is to be collected out of them both together is this Doct. that men must pray to God for benefits and that by praying vnto him they shall obtaine them Aske saith our Sauiour Iesus Christ and it shall be giuen you seeke and ye shall find knocke and it shall be opened vnto you For whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened as it is in Math. 7.7.8 Likewise Iames doth say making instance in one particular which is wisedome If any of you lacke wisedome let him aske of God which giueth vnto all men liberally and reproacheth no man
shall receiue them and such large ones too as none can be larger For as God is greater then all so are his gifes larger then all Thinke on these things for your good and so let vs passe from this first point whereby Christs kingdome is set out and come to the second which is the inuincible power thereof For as his kingdome is large reaching ouer all the world so it is powerfull being able to beate downe all opposition that is made against it This is set downe in the 9. verse in these words Thou shalt crush them with a scepter of iron and breake them in peeces like a potters vessell The speech is allegoricall being drawne part of it from kings as mention is made here of a king who are armed with authoritie and power to punish those that do offend or rise vp in rebellion against them in regard whereof some scepter noting out the same is wont to be carried before them and here this scepter is sayd to be of iron rather then of gold siluer brasse wood or the like because iron is the strongest and fittest to beate downe all things before it And part of it also from potters who do many times so breake their earthen vessels into peeces which they do dislike withall that they can neuer be soudred fast together againe By this then is meant that the enimies must be destroyed and that in such a fearefull manner as that they may neuer be able to recouer their former estate againe or haue any the least hope left vnto them for the same And marke you here how God doth enioyne this duty vpon Christ his sonne and command him for to do it There are other vses of the power of Christ For this inuincible power is granted vnto him as well for the defence and good of his subiects who are loyall and faithfull vnto him as for the destruction and ouerthrow of his aduersaries But yet this latter is onely touched here because mention was made before onely of his aduersaries and nothing was spoken of his friends So that when the Lord doth command him to crush and breake them in peeces he doth not vnderstand by the word or name of them all the heathen whatsoeuer which he gaue vnto him for his inheritance nor all the ends of the earth which he bestowed vpon him for his possession but he meanes onely such rebels as did rise vp against him which were touched in the three first verses those he must destroy and bring to nothing but the rest he was to fauour and to do good vnto Looke then how Dauid gaue his sonne Salomon a charge when he lay as we say vpon his death-bed and was ready to depart out of this world touching Ioab that slue Abner and Amasa and touching Shimei that cursed him and threw stones at him when he fled from Absolom his sonne conspiring against him that he should not suffer their hoare heads to come to the graue in peace as it is in the beginning of the second chapter of the first booke of the Kings So doth the Lord here giue his sonne Christ Iesus a charge touching those as did rebell against him that he should not suffer them to liue but vtterly to destroy them for euermore accordingly as they had deserued But here two questions may be moued the one is whether Christ did it the other is the manner how he did it For the first it is answered in a word that He did it as was shewed before and therefore not now againe to be stood vpon And as for the second the manner was manifold For some of his enimies he doth destroy with some sudden and extraordinary death Others he doth torment with griefes and wounds of soule which are almost intollerable and by the meanes whereof they haue no peace within themselues but do lie in continuall despaire of their owne saluation Not a few of them are tortured in their bodies by horrible diseases and made also desolate and poore for wealth hauing no maintenance to relieue them Thousands and ten thousands he giues ouer to hardnesse of heart that they commit sinne with all greedinesse and make themselues fat against the day of slaughter But to passe all other wayes whether of infamie or the like which happen vnto them here in this world that is the wofullest way of all when he throwes them downe into hell and there doth keepe them in flames of fire that cannot be quenched boyling and rosting for euermore And this all of them shall be sure of as we may see in Math. 25.41 when he saith vnto them Depart from me ye cursed into euerlasting fire which is prepared for the Diuell and his angels For as his kingdome is not of this world so commonly are not his punishments in this world but in the world to come in that hideous and euer-tormenting place As we stood not vpon the vniuersality and largenesse of Christs kingdome in the former verse so will not we stand now vpon the inuincible power and might of his kingdome in this verse neither yet presse any further the destroying of his enimies spoken of therein First because mention was made of them before and secondly because occasion will be offered to speake somewhat of them againe hereafter in the end of this Psalme Here at this time Doct. in that God the Father doth commaund his Sonne to destroy his enimies we may obserue this doctrine that malefactors and euill persons that do offend must not be spared but must be punished according to their deserts and wretched wayes Betimes saith Dauid will I destroy all the wicked of the land that I may cut off all the workers of iniquity from the city of the Lord as it is in Psal 101.8 so that he would spare none that were wicked and licentious and did rebell with an high hand against the Lord. Phineas the sonne of Eleazar the sonne of Aaron was greatly commended for his zeale towards the Lord when he executed death vpon the adulterer Zimri the Israelite and the adulteresse Cozbi the Midianite and did runne them both through with a speare euen through their belly as they were in the tent committing the act of their filthinesse together as it is in Numb 25.7 c. The law of the Lord was amongst the Israelites and in the policy of their gouernment the equity whereof doth belong to all common wealth and states of gouernement whatsoeuer though the bodie of that people be dissolued and their policie came to an end that idolaters blasphemers disobedient children to their parents murtherers adulterers witches and other notorious sinners should be put to death and be cut off from amongst men as we may see at large in the booke of Moses Exodus Leuiticus Numbers and Deuteronomie and as for other faults there were other punishments appointed according to the qualitie of the offence and the trespasse therein committed By all which we may see that God had a speciall care from time