art my Sonne For by the name Lord here God the Father the first Person in the Trinity is vnderstood he said vnto Christ Thou art my Sonne He said it also vnto Dauid as vnto the type and figure for he was also Gods Sonne by creation as also more chiefly by adoption But yet this was chiefly spoken by God the Father vnto Christ as vnto the body truth it selfe But how is Christ his Son may you say The answer is not by creation as all are nor by adoption as many are but by nature as none is whereupon he is called his onely begotten Son oftentimes in the word namely in Ioh. 3.16 where our Sauiour doth tell vs that God so loued the world that he gaue his onely begotten Son that whosoeuer beleeueth in him should not perish but haue euerlasting life So that thē out of this place we may learne this doctrine Doct. that Iesus Christ our Sauiour and redeemer is not a bare meere man as we are but he is also God as being the true and naturall Sonne of the Almighty This the Lord himselfe did confesse of him oftentimes saying This is my wel-beloued Sonne in whom I am well pleased as it is in Math. 3.17 and Math. 17.5 And Paul speaking of him doth say That he is a God ouer all to be blessed for euer in Rom. 9.5 Iohn also writing his story doth ascribe as much vnto him in the entrance thereof saying In the beginning was the Word and the Word was with God and that Word was God The Scripture is full of many testimonies in this behalfe but I wil passe them all ouer as knowing that this is an article of your faith and a matter nothing doubted of amongst you For I do perswade my selfe that all of vs doe hold and beleeue that Christ is God and the naturall and onely begotten Sonne of the Almighty But yet peraduenture you see not clearely the reasons why he is such an one therfore I will shortly touch them and lay them downe before your view and consideration In number they are these First Reasons that he might be able to vndergoe the wrath of the eternall God who was offended with man for his sin to beare that intollerable burthē which he should lay vpō him for mans transgression which would crush all the creatures in the world to peeces it being infinite like vnto him from whom it did proceede who was infinitely offended with vs for our offences For there must be alwaies a proportion betweene the sinne of man and the punishment of his sinne else iustice hath not her full stroake and working Secondly that he might be able in mans nature and name to fulfill the whole law of God and euery iot and point thereof and not to faile in any that so we thereby might liue and haue a free passage into heauen to reigne with God there in happinesse for euer according to the tenor of the law Do this and thou shalt liue For no mortall man is able to doe this Surely saith Salomon in Eccles 7.22 there is no iust man in the earth that doeth good and sinneth not And as Iohn doth say If we say that we haue no sinne we deceiue our selues and there is no truth in vs. 1. Ioh. 1.8 So Iames doth say that in many things we sinne all Iam. 3.2 including himselfe and all the faithfull whatsoeuer within the compasse of this his speech Thirdly that he might be able to bestow vertue worthinesse enough vpon his short sufferings and obedience that they might be auaileable for the saluation of all the elect and be as much in the acceptation of God as if the elect themselues had suffered in their owne persons eternally and had bene obedient vnto the Almighty in all points of his law for euermore Lastly that he might be able to ouermatch the diuell and all other aduersaries that are against vs to deliuer vs out of their hands being deliuered to preserue vs from them while we are here in this world and being preserued to bestow vpon vs eternall life in the world to come when we shall reigne with him in happinesse for euermore For no creature can doe these things but God himselfe alone And therfore it was necessary that the Sauiour of the world should be God as well as man The consideration whereof may teach vs Vse first and foremost to condemne all such heretiques as doe deny his God-head and say that he is not the eternall Sonne of the Lord whether they be Samosatenians affirming him to be a bare man alone or Arrians and Seruetians gainesaying his coessentiall and coeternall deity or Lucians Porphyrians Atheists or whatsoeuer else that doe withstand his diuine nature and will not haue him in any case to be a God Secondly out of it we may learne to haue Christ in great regard and veneration adoring and worshipping him as well as the Father and the holy Spirit considering that he is God as well as they Though we must not worship him in regard of his humane nature yet we must do it in regard of his godhead or diuine nature For in that respect all reuerence and honour must be yeelded vnto him and euery knee must bow vnto him in heauen and in earth The very Angels themselues are not to be exempted from this seruice but they must performe it vnto him as well as others according to that which is quoted by the Author to the Hebrewes in Chap. 1. ver 6. when he saith Let all the Angels of God worship him Children of Noblemen and Princes heires here in this world are had in great account and reputation with all men they are the very speech and wonder of the world and euery man must bow and becke to them But yet alas Christ Iesus our Sauiour who is the Sonne of God and the heire of all the world yea God himselfe is little regarded by most for there are few that do talke of him and fewer that do bow and becke to him as they ought to do The Lord be mercifull vnto vs in this respect and make vs better that so hereafter we may honour him as it doth become vs and serue him in holinesse and righteousnesse all the dayes of our liues Lastly out of it we may obserue that seeing he is God he is able to reuenge his quarrell vpon all those that do resist him and not onely to defend those that do depend vpon him but also to reward them with liberall gifts for their seruice and to do them good for euermore so that they need not to feare any thing for this world or the world to come A thing alwayes to be remembred by vs lest either we lift vp our selues against him or taking his part should faint through the manifold afflictions that do happen vnto vs for his sake As thus we haue heard whose sonne Christ is namely Gods so now we must marke how it is proued that he is Gods sonne
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
Doctrine begins at the first verse and reacheth vnto the end of the nineth verse at which place begins the Exhortation and continues to the end of the Psalme In the Doctrine two principall things as the seuerall members thereof are laid downe The one is an Opposition that is made against the kingdome of Christ in the three first verses The other is the vanity of that Opposition and the woefull estate wherein they stand that make the same in the six verses next following If you would know the persons that doe oppose themselues against Christ and his kingdome they are of all sorts some that are base and meane ones that do rage and murmure against him spoken of in the first verse others that are noble and great ones that do ioine hand head together to ouerthrow him mentioned in the second and third verses If you would know againe how all these doe speede they haue ill successe and misse of their purpose and runne by this meanes into most woefull and ineuitable dangers For as they shall neuer preuaile but all their endeauours shall come to nought so they themselues like rebels and traitours shall be executed and come to most fearfull and shamefull ends And this is set out two waies The one is in regard of God the Father and his Maiesty against whom they haue lifted vp thēselues and who doth take his Sons part and will defend him in his kingdome in the fourth fift and sixt verses For as they can doe him no hurt not onely in regard of his place he being in heauen far out of their reach who are vpon the earth but also of his power he being strong and mighty whereas they are but weake feeble one that makes no more account of their conspiracies thē a man doth of his aduersaries forces whom he hath in meere contempt and derision so he is exceeding angry and wrathfull with them for their rebellion and treason and in this anger and wrath of his he will take reuenge vpon them for it and make them know and vnderstand to their shame and griefe that he himselfe and none other had placed Christ in his kingdome and established him in the throne of Israel that he did not vsurpe this authority to himselfe The other way is in respect of Christ himselfe who is able to right his owne cause not onely to defend himselfe in his kingdome but also to ouerthrow al his aduersaries to bring a perpetual vnrecouerable destruction vpon thē in the seuenth eight and ninth verses Where you haue two things set downe before your eyes to contemplate vpon The one is a promise which hee doth make to publish his Fathers decree touching himselfe and his kingdome that so his enimies might be daunted the more and by the due consideration thereof might be brought if it were possible to leaue off their rebellion against him The other is an opening of this decree by the parts thereof which are in number two the one respecting his person the other his office or gouernment For his person he is not onely man but also God euen the naturall Sonne of the almighty Ichouah which was is and which is to come and this was proued to be so as by his miracles so chiefly by his resurrection from the dead the Lord shewing by that that he had begotten him from all eternity For his office or gouernment he is our king and the head of the Church And touching it two things are recorded First the largenesse of it in the eight verse wherein you may see how it doth reach from one end of the world vnto the other Then secondly the power and strength of it in the ninth verse which is innincible and bruysing downe all his aduersaries before him And this his power he must vse and exercise as for the defence of his owne faithfull and loyall subiects so also for the destruction of the forenamed rebels and of all such as shall at any time conspire against him And this he is to doe by the vertue of his commission from his Father the Almighty who did set him vpon his throne and bestowed this vniuersall and catholicke kingdome vpon him For he doth in plaine termes enioyne him to this dutie saying Thou shalt crush them with a scepter of yron and breake them in peeces like a potters vessell Vpon this stablenesse of Christs kingdome wherein the aduersaries cannot preuaile and vpon the inuincible and reuenging power wherewith he is armed able to crush all his enemies in peeces as the potter doth his earthen vessels a sweete exhortation is raised vp wherein all the offenders are aduised to submit themselues to the Lord and his Annointed whom before they did resist and withstand and that betimes without any further delay that so they may not perish but be saued in the three last verses Wherein remember you what is required of them In summe it is nothing else but a present repentance or amendment of life but the parts of it are two as the chiefe points wherein this repentance or amendment of life must stand The first is an heauenly wisedome and holy learning in verse 10. For whereas heretofore they had bene foolish and ignorant of their duties now he would haue them to be wise and learned knowing all such matters as doe belong vnto them and keeping themselues within the compasse of heauenly direction The second is a loyall subiection and a seruiceable obedience both towardes the Father and also towards the Sonne Towards the Father in verse 11. whom they must serue in feare and before whom they must reioyce in trembling And towards the Sonne in verse 12. whom they must kisse in token of their loue and homage to him and that for two causes one that they may not offend him any more and so bring fearefull and suddaine destruction vpon themselues another that they may please him and so through his fauour and kindnesse towards them receiue daily and plentifull blessings from his hands both for this world and the world to come Thus you may see in a generall view as in a christall glasse what this whole Psalme is and how correspondently one thing doth depend vpon the other therein But if your memories bee fraile and not stable enough to retaine the stampe of all these aboue recited points within them yet at the least remember three of them which are Instar omnium in the place or stead of all The first is the resistance that is made against the Lord and his Annointed wherein you shall finde all forts of persons rebelling against the gracious and sweete gouernment of our blessed Sauiour Christ Iesus The second is the ouerthrow of that resistance and the fearefull estate wherein those that made the resistance doe stand through the powerfull and reuenging Maiesty of God the Father and of God the Sonne against whom this treason is committed both which are armed with intollerable and vnresistable plagues to consume them
And so I shut vp this point in a few words and make an end THE THIRD SERMON vpon 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 vs breake their bands and cast their cords from vs. 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 haue 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 haue their meetings and consultations they lay their heads together and take aduice what is best to be done But in the end they conclude vpon 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 vnto all dutifull obedience and loyall subiection vnto their dread Soueraigne they as apert and open enimies do encourage one the other vnto plaine and manifest treason and rebellion saying Come let vs breake their bands and cast their cords behind vs. In summe then you haue 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 haue 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 Common-wealth As we may se by the words of the Lord to Samuel when Israel would haue a king in 1. Sam. 8.7 where the Lord doth say vnto him Heare the voyce of the people in all that they shall say vnto thee for they haue not cast thee away but they haue 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 vnto 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 vnto their soules For our owne parts let vs looke vnto 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 euery thing is which is here reported and not to stand vpon Dauid the figure whose storie you may reade at large in the first booke of Samuel where you
of Christ made holy in some part by the sanctificatiō of Gods spirit wherby you may be able to go boldly vnto the throne of grace to receiue mercy to find grace to helpe in time of need That as Paul did say of the Corinthians when they were changed frō bad to good And such were some of you but ye are washed but yee are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of God as it is in 1. Cor. 6.11 so may you say of your selues And such were we our selues once euen bad and most wicked persons but blessed be God we are now changed and made better our sinnes are washed away by the bloud of Christ and the spirit of God hath begun to renew vs in some good part Leauing these things for the meaning of the words and some short annotations vpon the same let vs now come to the maine doctrine of the place and in few words it is nothing else but this Doct. that Christ our Sauiour did not take this office vpon him to be the King of the Church but was lawfully called thereunto by God his Father and not by any created power whatsoeuer This he confesseth of himselfe in Iohn Chapter 6. verse 27. Where he doth endeauour to draw men from a greedy hunting after the foode of the body vnto a carefull seeking for the foode of their soules saying Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue you for him hath God the Father sealed He hath chosen him for this purpose and set his marke and seale vpon him as designing him ouer this worke and businesse which is to be performed alone by him and none else And this also he doth proue in the fourth chapter of the Gospell according to Saint Luke by a testimony out of Esay chap. 61.1 c. where the calling of the Messias is excellently and at large set out vnto vs. But the Apostle Saint Paul not to stand vpon other places doth make this point most cleare and euident vnto all persons in the first chapter of his Epistle to the Ephesians beginning at the twentieth verse therof and so forward in the second chapter of his Epistle to the Philippians in the ninth verse thereof with others following For in both these places you shall finde that as Christ is exalted aboue all the creatures in the world and made the supreme head of the Church both warring in earth triumphing in heauen so he was raised vp hereunto by God his Father he making him thus the vniuersall gouernour of all the world So that looke what the Author to the Hebrewes said of Christ in regard of his Priest-hood that he tooke not to himselfe that honour to be made the high Priest but he that said vnto him Thou art my Son this day begat I thee gaue it him Heb. 5.5 So may we say here of him in regard of his kingdome that he tooke not this honour to himselfe to be made the supreme King of the Church but God that sitteth in the heauens and hath his enimies in derision gaue it vnto him but somewhat more of this hereafter when we come vnto the 8. verse of this Psalme Reason But why did God may you say set vp Christ and make him thus the King of his Church Wherefore did he not make choise rather of some Angell or Arch-angell or of some Emperour or great state of this world Because none of them were fit for this office As no man was worthy to open the booke and to loose the seales thereof which Iohn saw in the right hand of him that sate vpon the throne but onely the Lyon which is of the tribe of Iudah the roote of Dauid as it is in Reu. 5.1 c. So no creature was found fit for this office whether in the heauen aboue or in the earth beneath saue Iesus Christ our sweete Sauiour and the blessed Sonne of God and therefore God his Father did make choise of him before all others But why was he fittest for this office may you further say For two causes the one is in regard of his Person the other of his qualities belonging vnto his Person For his Person because he is not onely man as many others are but also God as none else besides him is and thereby is made able to weald such a great mighty kingdome as he hath Otherwise it is impossible that he should rule his people according to his will and subdue his enimies to make them his footstoole considering that they are Principallities and powers and the greatest Potentates of this world For what man or Angell is able to ouercome all the diuels in hell rushing vpon him at once together and to withstand the whole army of mankind assaulting him together with them with their whole power and force Surely none he must be a God that must doe it And therefore was Christ chosen for this purpose who is a God as well as man for his qualities belonging vnto his Person because he is indued with most singular giftes and graces fit for gouernement Iethro in his counsell to Moses required but foure things in a Gouernour namely courage the feare of God true dealing and the hating of couetousnesse as we may see in Exod. 1 S 21. But here in Christ the chiefe gouernour of all we shall finde as many more for besides these foure you shall haue in him foure more namely wisedome diligence bounty and loue So that in number there are eight The first is courage for he feares no man as being the Lord of Lords the God of Gods according to his name which is written on his garment and thighs in Reu. 19.16 The second is the feare of God for he reuerenced his Father and was obedient vnto him euen vnto the very death of the crosse Phil. 2.8 The third is iustice or true dealing for the Scepter of his kingdome is a Scepter of righteousnesse and he himselfe is one louing righteousnesse and hating iniquity Heb. 8.1.9 The fourth is hating couetousnesse for he neuer receiued any bribes or recompence for all the cures he did but he became poore that he might make vs rich 2. Cor. 8.9 The fift is wisdome for in him are hid all the treasures of wisedome and knowledge Col. 2.3 The sixt is diligence for he was so painefull that he trauelled from place to place to doe good and left his owne foode to go about his Fathers businesse Ioh. 4.34 And he is brought in by Iohn in the Reuelations Chapter 1.13 standing in the midst of the seuen Candlestickes which are the seuen Churches there busily occupied in gouerning them as a man is when his garment is about him and trust vp with some girdle that it may not trouble or hinder him in the execution of his businesse The seuenth is bountifulnesse or liberality for he doth not
impouerish his subiects by exacting of them grieuous subsidies and taxes but he doth greatly enrich them by bestowing large giftes and benefites vpon them Ephe. 4.7.8 c. The last is loue or mercy for he doth beare that kind affection towards his people that all their miseries doe touch him Heb. 4.15 and for to do thē good he was content to die for them Ephe. 5.2.25 Where all these things do concurre meet together there is a party well qualified for gouernement A man may be couragious yet not fearing God if fearing God yet not dealing truely if dealing truely yet not hating couetousnesse if hating couetousnesse yet not wise if wise yet not diligent if diligent yet not bountifull if bountifull yet not louing if louing yet not couragious But where shall all these be found together Surely in none but in Christ Iesus for in him they are in the highest degree of perfection and therefore did the Lord make choice of him before all others to goe in and out before his people and to be the Head or gouernour of his Church Here we must take heed of some abuses Vse we must not collect from hence either that Christ is inferiour to his Father or that he was made King as he was God for he is equall with his Father in glory Maiesty touching his diuine nature or God-head as the Apostle doth shew in the beginning of his 2. chap. to the Philippians True it is that he is inferiour to his Father in respect of his humane nature and as he is man but not otherwise as he is God of the same substance or being which he hath together with the Father frō all eternity Againe whereas he is made King this is done in respect of both his natures together as he is God-man and Man-God and not simply in respect of one of them alone for so to affirme of either of them were absurd if not blasphemous But leauing the abuses the true vses are these First hereby we may learne to reuerence Christ the more because he is established in his throne by his Father For if Dauid were pricked in heart onely for cutting of Sauls garment who was a wicked man and his deadly enimy too because he was the Lords annoynted with what reuerence and care should we carry our selues towards Christ Iesus our Sauiour who is holinesse and righteousnesse it selfe and one that loues vs well seeing the Lord hath annoynted him and made him to be our King But alas our carriage is such towards him as if he had vsurped this place vnto himselfe by tyranny or were set vp in his throne by some created authority but let vs looke to ourselues and amend this our fault In the second place here we may learne that seeing God hath set vp his Sonne in his kingdome he will still defend him and aide him in the same as also bring fearefull iudgments vpon all such as shal go about to resist him And this is the chiefest end wherefore this sentence is here alleadged and therefore let all men take heed what they do and let all those know also who are in lawfull authority that so long as they carry themselues worthy of their places the Lord will alwaies stand about them for their defence and protection as here he did about his Sonne Christ and blessed Dauid the King Lastly here we may learne by the example of Christ that it is not good to run into a calling but to stay vntill the Lord doth place vs in the same A great complaint is made in Ieremy by the Lord against men in this respect that they did run before that he did send them as we may see at large in the 23. chapter of Ieremy But beware we that we doe not the like For shall Christ that had the Spirit of God without all measure stay and waite his Fathers leasure and shall we mortall and sinnefull creatures who haue not the Spirit almost in any measure yet runne and goe before our commission is drawne out and sealed by the Almighty More things might be spoken vpon these matters but let these short obseruations minister an occasion vnto you to contemplate more at large vpon these points The end of the fourth Sermon THE FIFTH SERMON vpon the second Psalme PSAL. 2. VER 7.8 9. I will declare the decree that is the Lord hath said vnto me Thou art my Sonne this day haue I begotten thee Aske of me and I shall giue thee the heathen for thine inheritance and the ends of the earth for thy possession Thou shalt crush them with a scepter of yron and breake them in peeces like a potters vessell IN the former verses mention was made of God the Father whose maiestie and power was excellently set out for the confounding of such wicked aduersaries as did rise vp against him But now these verses do intreate of God the Sonne who is also most liuely described in the same by a certaine inuincible power and maiestie as being one sufficient to ouerthrow all such resistance as is made against him And that his enimies might be daunted the more as his friends receiue the greater ioy and consolation he comes in himselfe speaking and vttering his voyce vnto them declaring plainely amongst them all what is the very decree and ordinance of God his Father concerning him and his kingdome the summe and substance whereof he tels them is this The Lord the great God of heauen who hath created all things and who doth continually preserue the same he euen he sayd to me Thou art my sonne yea my naturall and onely sonne most deare and precious vnto me Thy workes which thou doest continually in working strange and admirable miracles do shew that I haue begotten thee but chiefly that day is an argument thereof vnto all the world wherein thou didst arise from the graue and returne againe from death vnto life And because thou art so neare vnto me and one on whom I haue set my whole delight and pleasure aske of me what thou wilt and thou shalt haue it I will not say to the halfe of my kingdome but to all my kingdome if thou shalt aske the whole I will bestow it vpon thee yea I will giue thee all power both in heauen and in earth and thou shalt reigne not in a small compasse alone but in a most spacious and large circuite euen throughout all the world from the one end thereof vnto the other And whereas there are many rebels and traytors that do daily rise vp against thee thou shalt not take pity and compassion vpon them to forgiue them but thou shalt punish them throughly according to their deserts with thy scepter or mace of iron wherewith thou art armed thou shalt destroy them And herein deale thou with them as the potter doth with his vessell as he doth dash that all to peeces when it is once broken and seruiceable for no vse so do thou so confound them that they may
fast in the defense thereof whereof two of them do concerne others and the other two themselues By this we are taught Vse first to examine our selues what giftes and callings we haue of God that so we may be able to stand vpon them when any iust occasion is offered vnto vs thereunto for all men haue not their callings from God The Lord speaking of the Ministers of the word doth complaine in the 23. chapter of the Prophecy of Ieremy that many did runne whom he did neuer send and making mention of Kings in some other place he doth say that they did reigne but not by him And surely daily experience doth teach vs that many of them do vsurpe that authority to themselues as Athalia the Queene did of whom you may reade in 2. Chron. 22. and 23. chapters thereof whom the Lord did neuer establish in their throne by his kind louing approbation But here it may be demanded how a man may know whether his office or calling be from God or no that so he may stand stoutly vpon the same and labour with all care conscience to discharge it in the feare of the Lord The answere is that ye may know it by foure things The first is by his minde with the which he did enter into it The second is by his ability whereby he is enabled to discharge it The third is by the liking of the people by whom he is approued for it And the fourth and last is by his successe whereby he doth prosper and do good in it For if he shall finde these foure things in himselfe first that he entred into his calling not with a corrupt minde as for honour praise gaine or the like but with a single heart desire to glorifie God and to doe good to his people Secondly that he hath graces and giftes sufficient for to discharge those duties which are required at his hands Thirdly that he be approued of the Church or common wealth wherein he doth liue they outwardly bestowing this calling vpon him And lastly be assisted from time to time by the gracious hand of the Almighty to haue good successe in his calling and to prosper therein doubtlesse then he hath his calling office from God himselfe and not from man alone Secondly by this we are taught to iudge charitably of all such as do speake largely now and then of their owne gifts and those places wherein the Lord hath set them For here we may see a man may doe it with a good soule and discharge but an honest godly dutie in so doing it True it is as Salomon doth say in Prou. 27.2 Let another man praise thee and not thine owne mouth a stranger and not thine owne lippes For is not seemely for a man to praise himselfe but yet a man may stand vpon his calling and publish abroad such gifts as the Lord hath bestowed vpon him For this is not to praise himselfe but rather to praise the Lord and to bring honour vnto his name Yea the case may so stand as we may see by Pauls words in the 11. Chap. of his 2 Epistle to the Corinthians as in other places also that a man may praise himselfe with his owne mouth and set out his giftes and graces to the vttermost and yet be no transgressor of Salomons precept therein For Salamon there doth meane such a praising of our selues wherein we aime chiefly at our owne glory but there is another praising of our selues wherein we haue not so much an eye to our selues as vnto the Lord and his honour and the good of all such as do belong vnto him Now if any shall praise himselfe after this sort we are to thinke reuerently of him and not to censure him as a proud and vaine glorious person for it no more then we do humble and blessed Paul who did the like Lastly by this we are taught what we our selues should do in these wicked and vnbridled daies of ours wherein many vngodly persons do take vpon them to condemne vs much and to lay slanderous things to our charge whereof we are cleare and innocent The Brownists or Separatists as they call themselues to make instance in one point alone do accuse vs as if we were no true Church of God here in England and as if our Ministers were no Ministers of God but rather the Ministers of Antichrist the arch and chiefe enimy of God But we must not let them goe on thus still with their vile and slandering speeches against vs but display vnto them their abhominations who do so vnchristianly beyond all the bounds of holy charity condemne vs proue that we are the Lords owne inheritance and the people whom he hath chosen vnto himselfe to haue his holy name called vpon amongst vs and that our Ministers are his true and faithfull seruants and such whom he hath sent forth and doth take his delight pleasure in Easily might these matters be confirmed if we were to enter into any congresse with them about the same but now at this time we haue other matters in hand yet I will presse one argument and so leaue them It standeth thus Wheresoeuer the word of God is so preached and the Sacraments so celebrated that by their meanes a true and sound conuersion is wrought in the hearts of men towards the Lord Almighty that they do beleeue in him aright and walke with carefull soules in the paths of his commandements to bring honour vnto his name to attaine blessednesse for themselues there there I say is the true Church of God and there also are his faithfull and trusty Ministers But here in England with vs the word of God is so preached and the Sacraments so celebrated that by their meanes a true and sound conuersion is wrought in the hearts of men towards the Lord Almighty that they do beleeue in him aright and walke with carefull soules in the paths of his commandements to bring honour vnto his name and to attaine blessednesse for themselues Therefore here in England is the true Church of God and here also are his faithfull and his trusty Ministers When they shall answer this argument I will frame some more for them to worke vpon but I thinke that will neuer be for they cannot answere it is so strong inuincible and a knot so hard twisted that they cannot by any meanes vnloose it Thus farre the publishing of Gods decree hath stretched it selfe Now let vs come to the parts whereof it doth consist and they are in number two the one doth respect the person of Christ the other his office or kingly power His person in the seuenth verse and his office or kingly power in the eighth and ninth For his person remember two things the first is whose Son he is the second how it is proued that he is his Sonne He is the Sonne of God this is set downe in these words That is the Lord hath said vnto me Thou
before their eies Alas their case is miserable For they serue not the true and liuing God what shew of religion soeuer they do make or what brags soeuer they do giue forth concerning the same For seeing the feare of God is the very beginning of wisedome and the soundation or groundsill of Gods worship as hath bene proued vnto you already it is vnpossible that either they should haue any true wisedome in them or else religiously should serue the Lord when they want this feare the only cause and fountaine thereof Secondly this may serue to stirre vs vp to get the feare of the Lord vnto our selues and to labor by all meanes possible to bring our hearts thereunto that so we may truly say of our selues that the Lord is our feare and our dread But against this it may be obiected Obiect first that perfect loue doth cast out feare according to Iohns words in 1. Iohn 4.18 Secondly that we are deliuered from our enimies that we should serue the Lord without feare as it is in Luk. 1.74 To this I answer Ans that perfect loue doth cast out hellish feare and that slauish or seruile one whereof we spake before that makes man to tremble before God for feare of punishment and to flie from him as from a terrible Iudge but on the contrary side it causeth that holy and childish feare mentioned also before that makes man more carefull to come vnto him and to worship him as he ought to do From the former of these we are deliuered but not from the latter We haue not receiued the spirit of bondage saith Paul in Rom. 8.15 to feare againe but the Spirit of adoption whereby we cry Abbah Father So that true loue is so farre off from casting out this holy feare of adoption or reuerence whereby we are drawne to hate sinne in loue towards God and not for punishments sake that it doth bring it in and establish it within vs. Yet this is to be noted by the way that seruile feare is a good meanes at the first to bring vs vnto God For it prepareth a place for the holy Ghost to bring him into our soules as the bristle bringeth in the thrid but when he is once entred into vs and hath taken vp the possession of our soules within vs then this feare is gone as the bristle is when the thrid is entred into the hole Besides this you must marke that as the children of God are not by and by perfect so a peece of this feare may still remaine in them wherupon some make a feare which is in the midst of these two feares the filiall and seruile calling it timor initialis an entring feare reaching out her right hand vnto the one and her left hand vnto the other being found euen in men renued by the Spirit of loue whose sanctification is but begun and therefore as they feare separation from God by offence which belongeth vnto filiall feare and proceedeth from loue so they feare punishments and euils which God hath prepared for the offendors which belongeth to seruile feare and proceedeth from the same But to proceed on the feare that is here required of vs and which is to last for euer is that feare of reuerence whereby we beholding on the one side our owne paruitie and smalnesse and the excellency of our God and his incomprehensible Maiestie on the other side dare not lift vp our selues against him but do stand in awe of him with all reuerence being loath to offend him in any thing and most carefull to please him in all things It is such a feare as is in louing children towards their parents in dutifull wiues towards their husbands and in faithful subiects towards their Princes The fountaine whereof is loue and a due consideration of his excellency euery way aboue vs. To this feare must we stirre vp our soules euery day And so farre as we would either worship God aright or haue his blessings powred downe vpon vs whether for this life or the life to come we must striue and contend with our soules and hearts to bring them hereunto that so we may alwayes reuerence and dread the great name of the Lord of hosts Doubtlesse we shall nener serue the Lord aright or become happie and blessed vntill this be brought to passe Well we may performe some duties in outward appearance but we shal neuer looke to all with a good heart and conscience within and howsoeuer we prosper and flourish for a while yet woe and destruction will ouertake vs at the last But let his feare be once planted within vs then shall we inwardly and from the heart haue a respect vnto all his commandements and be most carefull to please him in all things And then againe shall we prosper and flourish for euer not only in this world but much more in the world to come If any then shall come vnto vs to entice vs vnto any wickednesle whatsoeuer as Potiphars wife came vnto Ioseph enticed him vnto vncleannes we shall not consent vnto him therein no more then he did vnto her who was kept therefrom by the feare of his God And if any crosse then shall begin to assault vs and to lie heauie vpon vs the Lord will be ready to remoue it from vs to supply on the other side all our defects wants whatsoeuer For he is alwaies present with them that feare him there is no good thing but they shall haue the same stom him as you haue heard already Wherefore looke you to this your duty and feare ye the Lord your God Remember that he is your Father your Master your Sauiour your Benefactor your King and one that is full of power and maiestie and of such pure eies that he cannot endure any corruption whatsoeuer For shall the child feare his father the seruant his maister the subiect his king the poore his benefactor the redeemed his sauiour the weaker his stronger the baser his more honorable and the loose persons such as are stayd and graue for religion And yet will not you feare the Lord your God who is all these vnto you Yes yes we would do it may you say but what course shall we take to attaine thereunto You must do these things First you must deny your selues quite and renounce vtterly all the carnall wisedome that is in you As Salomon saith in Prou. 3.7 Be not wise in thine owne eies but feare God and depart from euill As though a man could neuer feare God so long as he is well conceited of his owne wisdome And indeed no more cā he For the wisdome of the flesh is enmitie to God and will not be subiect in any sort vnto his law Rom. 8.7 Secondly you must pray heartily vnto the Lord for his heauenly grace to helpe you in this respect For it is he alone that must bestow this feare vpon you for otherwise you can neuer haue it who of your selues can do nothing no
Another of loue and kindnesse as in Genes 45.15 where you find Ioseph kissing all his brethren and weeping vpon them for this was in token of his loue and good will which he did beare towards them And so also is it taken in Rom. 16.16 where the Apostle doth will the Saints to salute one the other with an holy kisse Here in this place it may be taken in both the significations for it was their part both to loue Christ and also to be subiect and obedient vnto him And therefore they must kisse him not onely in signe of homage and subiection but also as a sure pledge of their loue and faithful trust which they will performe towards him Yet chiefly the former of these is meant and not the latter Howsoeuer from hence we gather this doctrine Doct. that as we must honour and serue the Father as we were taught in the former verse so we must honor and serue the Sonne as you see here plainely in this verse The same doctrine doth our Sauiour himselfe beate into mens heads in the first chapter according to S. Iohns Gospel and the 23. verse thereof where he doth set downe a reason why the Father iudgeth no man but hath cōmitted all iudgement vnto the Sonne Because saith he that all men should honor the Sonne as they honor the Father and thereupon doth conclude that he that honoreth not the Sonne the same honoreth not the Father which hath sent him Now the reasons for this doctrine are two Reasons One because he hath redeemed vs and set vs free by a deare ransome from all our enimies As the men of Israel said to Gideon Reigne thou ouer vs both thou and thy sonne and thy sonnes sonne for thou hast deliuered vs out of the hands of Midian Iudges 8.22 So wee may say to him in this respect Reigne thou ouer vs both thou and thy Spirit and thy Spirits holy word for thou hast deliuered vs out of the hand of the diuell And this is the reason that is pressed in the fift chapter of the Reuelations by all the Saints and Angels that are in heauen why Christ is worthy of honour and glory euen because he was killed and by his bloud hath redeemed vs to God and made vs Kings and Priests vnto him Likewise Paul doth shew that this was the end wherefore he died for vs and rose againe namely that he might be Lord both of the dead and quicke as it is in Rom. 14.9 The other reason is this because he will hereafter glorifie vs and take vs to himselfe vp into the heauens where he is according to his promise in the be-beginning of the 14 chapter of Saint Iohns Gospell For this is the reason which he vsed vnto his Apostles to encourage them on vnto all dutifull seruice vnto himselfe in the latter end of the 19. chapter of Mathew For when they did aske him what they should haue which had forsaken all to follow him he answered them and said Verily I say vnto you that when the Son of man shall sit in the throne of his Maiestie yee which followed me in the regeneration shal also sit vpon twelue thrones iudge the twelue tribes of Israel And whosoeuer shall forsake houses or brethren or fisters or father or mother or wife or children or lands for my names sake he shall receiue an hundred fold more and shall inherite euerlasting life The vse hereof is first Vse to teach vs the woefull estate of all Iewes Turkes and others who know not Christaright nor yeeld any reuerence or worship vnto him as vnto God the Father For as after it doth follow they must needs perish and be destroyed for euer There is no saluation or life eternall to be had of them but they shall be sure to be damned in hell for euermore For as it is in Iohn 3.18 Euery one that doth not beleeue in him is condemned already And as it is in 1. Ioh. 5.12 he that hath not the Sonne of God hath not life he meanes eternall life for of that did he speake in the former verse Secondly this must awaken vs vp all and stirre vs to the execution of all such duties as we do owe vnto the Son we must not onely know what he is aright either in regard of his person or of his office but we must withall performe all loyall and faithfull seruice vnto him We must kisse him that is soundly loue him and carefully obey him in all his commandements Learne we then his statutes and let vs euermore obserue and keepe them Whereas he hath a yoke hath commanded vs to take the same vpon vs Math. 11.29 let vs not fling it away or withdraw our neckes therefrom but with patient soules let vs submit our selues vnto it knowing that we must obserue and keepe whatsoeuer he hath commanded vs as it is in Math. 28.20 Happy were we if we could once say to Christ as the children of Israel did to Iosuah saying All that thou hast commanded vs we will do and whithersoeuer thou sendest vs we will go whosoeuer shall rebell against thy commandement and will not obey thy words in all that thou commandest him let him be put to death Iosuah 1.16 17.18 Cause there is great wherefore we should do this For what Shall he die a cursed and shamefull death for vs to deliuer vs from hell and damnation and yet shall not we obey him and through loue do his commandements Againe doth he daily bestow vpon vs great benefites and do we looke to be glorified by him at the last and to haue glory and honour and immortality through his meanes And yet shall not we loue him and be well content to take vp his yoake and to do whatsoeuer he shall command vs But yet alas we do dishonour him continually we can blaspheme his name and sweare by his wounds and blood and vse his titles of Christ and Iesus vnreuerently but where is a man almost that doth worship him aright and loue him as he ought to doe What Could Nebuchadnezzar and all the States men of his Prouinces make a law that whosoeuer would not fall downe before the golden image which they had made and worship the same should be cast into an hot fiery furnace and there be consumed to death And shall not we so much as dislike with our selues and inflict some punishmēt vpon our owne persons when we cannot bring our soules to fall downe before Iesus Christ the most glorious image of God the Father and worship him For as for that image it was nothing else but a dead peece of gold and a matter of detestable idolatry to be abhorred of euery one But as for this image it is a liuing and a mighty God and a thing of great ioy to all the world to be embraced of all persons as bringing life blessednesse vnto all To conclude this point I beseech you deare brethren euen as you regard your owne saluation and happinesse