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
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
be so as plainly as euidently as if they heard the Lord speaking from heauen vnto thē by word of mouth His destroying confoūding of them shal cry like a shril voice in their eares that it was he himselfe no created wight euen he himselfe that is the God of Gods the Lord of hoasts that did set vp Dauid to be King of Israel Christ his Son to be King of his Church whom they had so rebelliously resisted laboured to haue displaced out of their thrones Here is a great Emphasis it is as much as if he had said What shal I set vp a King will you ô ye rebels go about to put him downe How dare you do this What shall I place one ouer my people make him to be their Lord and chiefe gouernor will you ye traytors refuse to yeeld obedience vnto him ioine hand and head together to ouerthrow him and to remoue him out of his kingdome O impietie neuer heard of O wickednesse most intollerable Know you know you that for this cause I cannot beare with you but I must needes speake to you in my wrath and vexe you in my sore displeasure as now I do By Zion here his holy mountaine the kingdome of Israel is vnderstood if we referre it vnto Dauid but if we referre it vnto Christ the Church is meant thereby Zion was the citie of Dauid and the place where his Court was vsually held and kept as it is in 2. Sam. 7.7 But here it is put figuratiuely for the whole kingdome of Israel whereof that was a chiefe and principall part And it is tearmed withall the holy mountaine of God because it stood on high vpon a mountaine or hill where the Lord did manifest his holinesse vnto his people as by the presence of his arke which was there so also by the exercises of pure religion which were held in the Tabernacle and Temple that were built in that place and feared vpon that mountaine or hill Thus literally this place is to be referred vnto Dauid and it is true of him that God did set him vp as King ouer this kingdome of Israel as we may see in 1. Sam. 16.12 13. But sacramentally and after a spirituall maner these thing are to be referred vnto Christ and his Church For Zion also was a type thereof as we may see in Esay 2.3 and in Heb. 12.22 And Christ we know was chosen of his Father to bee the head and King thereof as anone by Gods grace shall more fully appeare And as the earthly Zion was tearmed the mountaine of Gods holinesse so may this heauenly Zion well beare that appellation or name For I. it is most like vnto a mountaine then 2. the Lord doth manifest his holinesse more there then in any other place It is most like a mountaine in 3. respects First for the exaltation and supereminencie of it for as a mountaine is an high place aboue other places so the Church of God is exalted aboue other congregations and that for Gods delight in it and most excellent blessings vpon it which are either present or to come Secondly for the manifestation and aptnesse of it for as a mountaine is in open sight view of all men so the Church of God stands in the eie-sight of all persōs euery mans eye is bent to mark diligently what they do as his eare is open to listen to that which they speake Thirdly for the strength and stablenesse of it for as a mountaine is a strong thing and vnmoueable so the Church of God is so strong and inuincible that all the powers of the world and of hell below cannot ouerthrow it but it shall remaine firme and stable notwithstanding the same for euermore I beseech you by the way make vse of all these things By the first looke vpon your honour and great aduancements wherunto you are exalted aboue all others As Salomon saith in the Prouerbs 31 29 Many daughters haue done vertuously but thou surmountest them all so you may say Many congregations in the world are exalted on high but we the true Church are lifted vp aboue them all By the second be moued to haue an holy care of your liues that you may walk circūspectly at all times in the waies of godlines that your light may so shine before men that they may see your good workes and glorifie your Father which is in heauen And by the third and last be secretly comforted and grow to a full resolution that nothing shall be able to separate you from the loue of your God but that you shall remaine firme and stable in his fauour for euermore Now for the other poynt as the Church is like to a mountaine so it is holy as the mountaine Zion was First for the Lords being in it who is holinesse it selfe for though he be in all the world yet hee is more especially in his Church then in any other place besides according to that in Psal 68.16 and 48.1.2 Secondly for the holy exercises of religion and the goodly works of Gods worship which are found therein for there is prayer singing of Psalmes reading and preaching of the word receiuing of the Sacraments and the like all which are workes of holinesse and purity Lastly for the sanctification of men and women which are therein for they are not prophane and licentious as in other places but they are sanctified made holy by the bloud of Christ the working of the Spirit Our of these things also gather some short notes as we go along Let the first of thē make you reioice be glad that you haue so good a God that though he be full of maiesty glory yet he is content to come home to your houses and to dwell in the chambers of your soules and there to quiet himselfe in your loue and to reioyce ouer you with ioy as Zephany doth speake in Zeph. 3.17 As Elizabeth said when the virgin Mary came to her Whence commeth this to me that the mother of my Lord should come to me Luke 1.43 so may we say at the Lords comming to vs What a fauour and dignitie is this that the Lord of heauen and earth should thus come to vs Let the second of them stirre you vp to frequēt holy exercises and to throng to the house of praier and to such places where the Lord is rightly worshipped As the nations say in Mich. 4.2 Come and let vs go vp to the moūtain of the Lord to the house of the God of Iacob so let vs say Come let vs go to the Church congregatiō of God to praier to the preaching of the word to other holy exercises of pure holy religion Let the third and last of them admonish you of that purity holinesse which ought to be in you that so you may neuer giue rest vnto your eies vntil you see your selues washed frō your sins by the bloud
CHRISTS Kingdome 〈…〉 Sermons 〈…〉 RICHARD WEB Preacher of Gods word The Contents whereof follows after the Epistles MATH 6.33 Seeke first the Kingdome of God and his Righteousnesse and all these things shall be ministred vnto you LONDON Printed by Nicholas Okes for Henry Rockit and are to be sold at his shop in the Poultry vnder S. Mildreds Diall 1611. TO THE RIGHT WORSHIPFVL AND HIS VERY GOOD FRIENDS MAISTER DOCTOR SINGLETON PRINCIPALL of Brasen-nose Colledge in Oxford together with all the worthy and learned Fellowes of that House Mr. WILLIAM DVTTON and Mr. RICHARD DASTON Iustices of Peaces Mr. Doctor SEMAN Chancelor of Glocester and Mr. HENRY AISGILL Preacher of Gods Word R. W. wisheth all happinesse in this world and eternall glory in the world to come THERE are three sorts of Kingdoms right Worshipfull much spoken of in the sacred volumes of the Almighty The first is the kingdome of God as it is ruled by Christ the Mediator of the new Testament whom the Father hath constituted the head of his Church The second is the Kingdome of Man as he is set vp in authority aboue others by the ordinance of the most High to command his people at his will and according to his lawes of whom he hath receiued his place of Regency The third is the Kingdome of Sathan as he is the Prince of darkenesse and the 〈…〉 world ruling in the children of darkenesse and raging against the children of light Of these three Kingdomes the first and the last are opposite like the fire and the water so contrary one vnto the other that there can neuer be any good agreemēt betwixt them but deadly hatred and enmity for euer For this is the immutable voyce of the Almighty I will saith the Lord to the diuell put enmity betweene thee and the woman and betweene thy seed and her seed He shall breake thy head and thou shalt bruise his heele But as for the midst of them it is subordinate vnto them both and of such a flexible nature that it is content to participate with either side For it is neither wholly for Christ nor wholly for Satan but it selfe comprehending vnder it the whole race of mankinde whereof some are good and others bad doth yeeld foorth subiects both for Christ and for Satan the children of light being the subiects of Christ the children of darkenesse the subiects of Satan Thus do Christ and Satan hold their Kingdoms in the Kingdome of man So that though there be three distinct Kingdoms yet there are not three distinct places for the administration of these Kingdomes but the place is but one and the selfe same for them all In regard whereof euery person must carefully looke to himselfe whether liuing in the kingdome of Man he doth belong to Christ or to the diuell For of necessity he must be a subiect to the one of them or to the other considering that no man can serue two maisters If we belong to Christ we are happy shall haue this comfortable saying deliuered vnto vs at the last Come ye blessed children of my Father receiue the Kingdome of God which is prepared for you from the beginning of the world But if we appertaine to the diuell we are in a pittifull case and shall haue this dolefull sentence pronounced against vs at the day of iudgement Depart ye cursed into euerlasting fire prepared for the diuell and his Angels Now how men do cary themselues in regard of these Kingdomes what they should also do in respect thereof Dauid who was himselfe a King and a singular Prophet of the most High hath notably described vnto vs in his second Psalme which spendeth it selfe wholly vpon that subiect The which Psalme of his I haue handled preached ouer amongst my people but the Lord that is the searcher of the heart doth know that whosoeuer I be now content to let my Sermons vpon the same go in common for the common good of all and to commit them to the ballance of Gods Sanctuary for the profit of his Saints yet when I preached them at the first it was neuer once intended by me that they should come to the presse And therefore the whole discourse was so framed both for matter and manner as might best fit the necessity and capacity of the present Auditory whose benefite I did chiefly respect and vnto whom I did accommodate my selfe as in other matters and as at other times I was wont for to do Howsoeuer being thus penned out in simplicity of spirit plainenesse of phrase without all eloquence of speech and gloriousnesse of style and being now ready to come to the view of the world I make bold to present them vnto you right Worshipfull to whom if they be worthy of any respect they do belong in many respects For as your loue to Christ wherein you passe many others of your ranke and order your office vnder Christ by which you are as it were Kings in his Kingdome reigning ouer other Kings your hatred to them which are out of Christ whereby you are carried with some indignation against the Man of sin and those which are in a confederacy with the arch-enimy of our soules and lastly as your kind affection to them which are in Christ and for Christ which hath moued your tongues to commend them and your hands to helpe them do seeme to challenge this worke which doth intreate of Christ and his kingdom and to claime it for their owne not much vnlike to that of Titus Pomponius Atticus who had that Treatise which Tully made of old age committed to him because he was a man well stricken in age or that of Theophilus to whom Luke the Euangelist did consecrate the History of Christ for that he was a friend of Christ and one that loued him well So your vndeserued fauours towards me in particular do of right vendicate the same considering that these are the first fruites of all my labours which I haue taken in this sort and after this manner since my comming to that place where now I am and which I receiued by your meanes some of you being Commissioners appointing that annuall stipend for the continuall maintenance of a Preacher amongst vs which our recouered lands will affoord and others being Patrones presenting me to the same In lieu whereof as they are in that regard most due vnto you so I do here present them vnto you as a testimony of my minde which is well affected towards you and as a token of my thankefull heart which would recompence you better if I could If you iudge them worthy vouchsafe them I pray you your patronage if not your pardon at least your gracious and fauourable acceptance according to the kindnes of your nature wonted courtesie in other matters The which thing if I shall vnderstand you do it shall not onely greatly reioyce mine heart but make me much indebted vnto you for the same The Lord for his Sonnes sake
that our Ministers are the true Ministers of God Christ is God as well as man the reasons why which are foure and the vses thereof which are three There is a fourefold difference betweene the manner of Christs generation and that which is carnall with man All the miracles that Christ did and chiefly his resurrection from the dead do shew that he was the Sonne of God How we may know whether God hath begotten vs and whom we are to take for Gods children Christs Kingdome is catholike and vniuersall ouer all the world with the vse thereof Men must pray to God for benefites and by prayer they shall receiue them the reasons why and the vses thereof which are three God doth giue to vs more oftentimes then we do aske Christ doth bruise his enimies and the manner how Malefactors must be punished the reasons why which are 4. the vses thereof which are 3. with an answere to such obiections as are made against the same The Contents of the sixth Sermon GReat persons and men of authority should be formost in repentance and in the whole worship of God the reasons why which are three and the vses thereof Perils and dangers must moue men to repentance and amendment of life the reasons why and the vses thereof which are three Men must defer no time but repent out of hand the reasons why which are foure and the vses thereof which are three with an answere to such obiections as are made against it It is proued that all wicked persons are fooles and vnlearned in God sight with the vse thereof Euery one must labour to get wisedome and to vnderstand the will of God the reasons why which are 3. and the vses thereof which are also 3 with an answere to such obiections as are made against it The course that men must take to attaine vnto it standeth in sixe things The euils that do hinder men from it are many but chiefly three The Contents of the seuenth Sermon MEn must worship God the Father the reasons why and the vses thereof In euery worke of Gods worship we must looke as well to the manner of it as to the matter with the reason and vse thereof Men must feare God the reasons why which are 6. and the vses thereof which are 2. with a distinction of feare and an answere to such obiections as are contrary vnto it together with the meanes to attaine vnto it which standeth chiefly in three things Men must reioyce in God and his seruice the reasons why which are 2. and the vses thereof which are three with the profits which come by it which are foure and the meanes how to get it which are two Men must tremble before the Lord and be lowly and humble before him the reasons why which are two and the vses thereof with the meanes to attaine vnto it which are foure Men must honour and worship the Son as well as the Father the reasons why which are two and the vses therof which are also two The great and manifold inconueniences or euils that happen vnto men who obey not Christ with the vse thereof Those are blessed that trust in Christ the reasons why and the vses therof which are 3. together with a declaration of those 6. things which are in Christ that are sufficient to moue our hearts to trust in him SEVEN SERMONS VPON the second Psalme Prolegomena or the Generall view of it THERE is a time saith Salomon for all things vnder the Sunne in Eccle. 3.1 And againe he saith in Prou. 25.11 that a word spoken in his place is like apples of gold with pictures of siluer In consideration whereof I haue elected this portion of sacred Writ to handle here amongst you on these holy daies as most fitting the time and person for whose sake they are obserued and so I hope will be most acceptable vnto you For the time you know is a time that is celebrated for the honour of Christ our Sauiour who was borne as vpon this day And as for this portion of holy Scripture it is a Psalme that doth intreate of Christ and of his heauenly kingdome who though he hath many enimies to withstand him yet he shall remaine King and Lord for euer The Author principall of this Psalme was God as he is of all the rest of the Scripture according to Paules testimony in 2. Tim. 3.16 But the Author ministeriall or instrumentall penman thereof was the sweete singer of Israel blessed Dauid the king as we may see by the prayer of the faithfull in Acts 4.25 For there in plaine termes Dauid is named when they say vnto God Which by the mouth of thy seruant Dauid hast said Why did the Gentles rage and the people imagine vaine things c. The chiefe matter herein handled is the gracious king dome of our best beloued bridegroome the sweete Sauiour of the world In letter and type it speakes of Dauid and his kingdome but in spirit and truth of Christ and his kingdome For that which was figuratiue in Dauid who represented the person of Christ was all of it most liuely accomplished in Christ who was represented by him And therefore you shall finde that those things which are here deliuered by the Prophet Dauid are applied by the Spirit of God the best interpreter of all vnto Christ in particular and that in three places of the new Testament The first is in that 4. chapter of the Acts which was quoted before The second is in the thirteenth chapter of the same Booke and the thirtieth three verse And the third and last is in Heb. 1.5 So that by the warrant of these places of diuine Oracle this Psalme and the things therein contained are truely and properly to be referred vnto Christ our King Wherefore in the handling of it we wil stand chiefly vpon him and his kingdome and speake but a little of Dauid and his kingdome onely shewing the verity of it in him pressing it as it were by the way of an allusion and in the matter of amplification The parts of this Psalme are two Doctrine which some haply would call a Narratiue proposition and Exhortation which they would peraduenture stile an Admonitorie Conclusion Of these two Doctrine goes foremost and Exhortation comes afterward according to all good Methodicall instruction For as in the architecture of an house the foundation must first be well laid and then afterward the whole building must be framed vpon it and fastened to it with strong bands and ioints So in euery orderly and sound Instruction the Doctrine must be first like the foundation plainely setting downe the truth of matters touching faith or manners and the Exhortation must follow vpon it like the frame of the house fitting euery thing to the best edification of the hearer and pressing it closely vpon his soule with pitthy perswasions to worke vpon it that so it may be framed according to the image of his creator in that respect The
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
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
also doth shew in chap. 9.3 that it is like the ioy in haruest and as men reioyce when they diuide a spoyle True it is that religion doth cut off all wicked and prophane mirth and ioy but as for that which is holy and good consisting in the Lord and vpright waies it doth bring that in and daily increase it in our soules For as Paule doth teach vs in Rom. 14.17 The kingdome of God standeth not in meate and drinke but in righteousnesse and peace and ioy in the holy Ghost As here is righteousnesse in the Church or Kingdome of God so here is peace and ioy which the holy Ghost doth worke in the hearts of men You may see in Psal 68.3 Psal 106.5 that reioycing doth belong to the people of God But the righteous saith the Prophet in the former of these two places shall be glad and reioyce before God yea they shall leape for ioy And againe he saith in the latter of them Remember me ô Lord with the fauour of thy people visit me with thy saluation that I may see the felicity of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance The musicke that was vsed vnder the Law in the Temple may well declare this thing for that was typicall and figured out the true ioy and mirth which should be in the Christian Church where is the assurance of the remission of sinnes and life eternall Surely to speake all in one word Gods children haue more ioy of heart then the wicked haue as Dauid doth declare in Psal 4.6 and this their ioy also is of longer continuance for it shall neuer be taken from them as our Sauiors words do import in Ioh. 16.22 Finally out of this we may learne to stzine against our sorrow and pensiuenesse that so we may reioyce still in the Lord and his wayes For seeing we are called vpon for this duty we must performe it We must reioyce and be glad in the Lord as the Church doth speake of her selfe in the Canticles Chap. 1. ver 3. Howsoeuer we may mourne sometimes for our sinnes and be pensiue for our transgressions yet we must not suffer our sorrow to ouercome vs but we must ouercome it and breake out into ioy and mirth before the Lord. And this our ioy and mirth must not be in feasting in playing and in wickednesse according to the course of this world but it must be in spirituall matters and in the holy exercises of religion which do belong vnto the Lord. We must go about the businesse of our God and his holy seruice as chearfully and as willingly as if we went vnto a feast and take as great delight and pleasure therein as we do in any banquet whatsoeuer according vnto the example of Dauid and others spoken of in Psalm 42.4 who are said there to go into the house of God with the voyce of singing and praise as a multitude that keepeth a feast And that this may the better be performed of vs we must first labour to be fully reconciled vnto God to be assured that he is become our God and Sauiour For otherwise we shall neuer reioyce in him aright but rather detest and abhorre him Secondly we must know and remember that the seruice which he doth require of vs is a reasonable sernice and that there is a great reward layd vp for them which shall do the same For otherwise it will be grieuous and irksome vnto vs but this will make it easie and pleasant and as sweet to vs as the hony or hony combe as Dauid doth speake of it in regard of himselfe in Ps 19.10 Wherefore looke I pray vnto both these things that so the Lord and his seruice may be vnto you the very ioy and reioycing of your hearts And in any case be neuer quiet or at rest vntill you haue brought your hearts to this euen to reioyce in the Lord your God as it is here in our text required of you For this ioy being once had will be maruellous commodious and beneficiall vnto you For first it will bring comfort vnto you in the midst of all your troubles and take away the sharpnesse thereof from your soules Secondly it will helpe the good estate of your bodies and make them the more strong and healthfull For a ioyfull heart saith Salomon in Prou. 17.22 causeth good health but asorrowfull minde drieth the bones Thirdly it will fit you for the seruice and worship of the Almighty and cause you to be very prompt expert in doing the same For the heart is fittest for holy duties when it doth reioyce as Elisha was to prophesie when the musitian plaied 2. King 3.15 Finally it will confirme you in your holy religion and so establish you in the same that you shall neuer shrinke away from it while you liue For we are neuer weary of that wherein we do reioyce but the more we do the same the more greedy still are we for to do it and it is a kinde of death vnto vs for to leaue it And yet wil you not for all this reioyce in the Lord Remember your selues and labour for to do it and giue no rest I say vnto your soules vntill you can bring it to passe And so I come vnto the last poynt which is Trembling As we must reioyce in the Lord nothing doubting of his loue and good will towards vs so we must tremble before him carrying our selues with all reuerence and lowlinesse towards him as it doth be come vs. And therefore the Prophet doth adde in trembling Reioyce saith he intrembling It is manifest in the former part of the Psalme that they were high-minded and stout against the Lord in that they did take vp weapons and armes against him but now the Prophet would haue them to tremble and quake before him and to do all seruice vnto him with humblenesse and lowlinesse of minde Where there is ioy and gladnesse of heart there oftentimes do men forget themselues and become too bold and malapert Now lest they should do the like they are commanded here not onely to reioyce in the Lord but also to tremble before him that so there might be found in them no lightnesse or wanton behauiour but all reuerence and graue carriage whatsoeuer with an humble soule not lifting vp themselues in any of their workes but euen trembling before him that is the Iudge of the world Whence we collect this doctrine Doct. that euery person must quake and tremble before the Almightie Paul shewes in Philipp 2.12 that we must worke out our saluation with feare and trembling There are two great euils which do hinder mans saluation The one is carnall securitie the other is the pride of the minde Carnall securitie makes a man too negligent in the doing of good workes and doth cause him oftentimes to fall into many offences and sinnes And pride doth make him too arrogant in his good workes when he hath done them
shall preserue thee Wisdome is the beginning get wisdome therfore and aboue all thy possessiōs get vnderstanding He is very frequent with the like exhortations in many places also of the same booke Reade them I pray at your leasure and marke them well Paul in like manner writing vnto the Ephesians doth stir them vp to the same duty saying Wherefor be yee not vnwise but vnderstand what the will of the Lord is Eph. 5.17 Dauid also inioined the same duty vpon his son Salomon towards the end of his dayes saying vnto him as followeth My sonne know thou the God of thy fathers and serue him with an vpright heart and willing minde as it is in 1. Cron. 28.9 Finally the Lord himselfe doth oftentimes make his moane and complaint for the want of this wisdome and knowledge in his people which is here required of vs all teaching vs thereby how necessary it is for euery one and how well pleasing to himselfe But at this time two places alone to shew the same shall content vs. The one is in Esay 1.3 when he saith The Oxe knoweth his owner and the Asse his maisters cribbe but Israel hath not knowne my people haue not vnderstood The other is in Ieremy 4.22 where you haue these words For my people is foolish they haue not knowne me they are foolish children and haue no vnderstanding they are wise to do euill but to doe well they haue no knowledge By all which places we may clearely see what doth belong to vs euen a sauing knowledge of Gods will and an holy vnderstanding of his waies Wee must not be like to the horse or mule that haue no vnderstanding as Dauid saith in Psa 32.9 but we must be changed by the renewing of our minds that we may know what is the good perfect and acceptable will of God as Paul doth teach vs in Rom. 12.2 And the reasons hereof are many Reasons First because euery man by his owne knowledge is a very beast before the Lord as Ieremy doth witnesse of vs in Ieremy 10.14 and as Dauid doth confesse of himselfe in Psalme 73.22 saying So foolish was I and ignorant I was a beast before thee Secondly because we shall neuer obey the Lord aright vntill we know him and vnderstand his will nor yeeld any faithfull seruice vnto him as it doth become vs. For the ground-worke of all religion the foundation of all true pietie is the knowledge of the Lord and his wayes As on the contrary side the cause and fountaine of all disobedience against God is the ignorance of his will and the vnlearnednesse of the same as we haue heard in this Psalme already and as we may see by Hosea his complaint in the beginning of the fourth chapter of his Prophesie where hee doth make his moane that men did lie and steale and commit adultery and that bloud did touch bloud and assigneth this reason of it euen because there was no knowledge of God in the land And surely where men know not God what can bee looked for else but all impietie against God and all vnrighteous dealing against men Lastly because all such as are ignorant of the Lords will doe not onely erre while they are here committing grieuous sinnes against him but shall be damned also hereafter for euer My people saith the Lord in Hosea 4.6 are destroyed for lacke of knowledge And Paul doth shew in 2. Thess 1.8 that when Christ shal come to iudgement and shew himselfe from heauen with his mightie Angels in flaming fire he shall render vengeance vnto them that doe not know God which shall bee punished with euerlasting perdition from the presence of the Lord and from the glory of his power So that if we ponder of all these reasons well we shal easily grant that there is cause sufficient why euery man should labour and striue to plant some heauenly knowledge within his soule and to become wise and learned in the statutes of the Almightie In regard whereof we see first in what great fault the world is in For there is ignorance in euery place Alas alas most men know not aright either that God who hath made them or themselues who are made by him And as for the grounds of true religion and the rules of the Lords worship they are as a sealed and clasped booke vnto them We dwell in a nation and country wherin the word of God hath bene freely read preached many yeares together yet it is pittifull to heare vnderstand what ignorance is still amongst men and how vnwise vnlearned they be in the statutes of the Lord. God amend vs. But here some may say that there was neuer more knowledge in this land then now is at this present To this I answer first that our knowledge is nothing to our long and continued teaching For in regard thereof we ought to be teachers our selues who yet are taught of others and haue need also to be instructed in the very first principles of the word of God and are become many of vs at the least such as haue neede of milke and not of strong meate as the Author to the Hebrews doth speake in the latter end of his fifth chapter Secondly that our knowledge for the most part is not a sauing or sanctifying knowledge but talkatiue and discoursing It hangs vpon our tongue and swimmes about in the circumference of our braine but it sinkes not downe into the bottome of the heart as it ought to do to bring forth a reformed life For we haue many talkers but few true walkers and sundry there are who can discourse at large in matters of religion but few there are who feele the power and force thereof being deaded by the meanes thereof vnto their sinnes and quickened vp vnto all fruitfull workes of righteousnesse whereby God may be honoured and man edified Secondly by this we may see that that doctrine which is most currant at Rome those places where Popery doth beare sway to wit that Ignorance is the mother of Deuotion is most false and erroneous and to be abandoned by vs that are true and holy Christians As Christ doth say to the Sadduces Ye erre not knowing the Scriptures nor the power of God in Mat. 22.29 making there ignorance the cause of error which is cleane cōtrary to their doctrine so he saith to the Iewes Search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of me in Iohn 5.39 imposing there this dutie vpō all that do intend to be saued at the last to be conuersant in the Scriptures which is dissonant altogether to their practize and teaching If I would stand vpon such a common place as this is I could alledge both places and reasons enough to ouerthrow them in this respect who are herein most like vnto those cursed and hypocriticall Scribes and Pharisies who did shut vp the kingdome of heauen before men neither going in thēselues nor suffering
others that would enter to come in But let these things thus spoken suffice and cause vs not onely to see their fault and that woefull miserie wherein they liue but also to behold the sweet and great blessing of knowledge which God hath vouchsafed vnto vs through the happy gouernment of his Annoynted ouer vs who doth permit vs to enioy the Gospell freely for the good of our soules and doth take a care also for the right publishing of the same that so his subiects might not bee ignorant therein but haue the sauing knowledge thereof established within them to their eternall happinesse and euerlasting life Lastly out of this we may obserue what is our owne duty to do and that is this We must cast away our ignorance and become learned in the Lords will we must set his statutes before our eyes and make them the men of our counsell we must call after knowledge and cry for vnderstanding We must seeke after wisedome as after siluer and search for her as for treasures Let the word of Christ saith Paul to the Colossians chap. 3.16 dwell in you plenteously in all wisedome teaching and admonishing your selues in Psalmes and Hymnes and spirituall songs singing with a grace in your hearts vnto the Lord. Here you see hee would not haue them to content themselues with a little knowledge but they must labour to be furnished with a great abundance thereof that they might know how to carry themselues in all matters as well for them of mirth and ioy as for others that were more graue and weightie And good reason too for the word of Christ must bee the stone Ezell to vs that we may know where to stay and remaine as Dauid did 1. Sam. 20.19 It must be our tinne-stone spoken of in Zecharie 4.10 that we may know the measure of the walles of new Ierusalem our glorious and renowned Cittie the foundation whereof is of pearle and the streets of pure gold In a word it must be our starre that we may know which way to go directly vnto all our duties that are here below and vnto all those sweete beatitudes that are aboue Doubtlesse without the true knowledge thereof we are all of vs like to Sampson without his eyes or vnto an hawke that is hooded we shall wander from the Lord we know not whither and commit most grieuous abhominations but we shall neuer serue him aright or doe any faithfull homage vnto him For onely those that know his name do trust in him but others do renounce him as the Scriptures do teach vs. Knowledge we finde by experience doth helpe men exceeding much in the waies of eternall life For it doth direct them aright both what to iudge and what to do in all matters of saith and maners and it is a good bridle vnto their lusts It is most like vnto a clocke whereby thou maiest know how thy life is spent as also vnto a man which striueth to beate the dust out of our cloathing Wherefore I beseech you and that in the bowels of the Lord Iesus Christ haue a care of knowledge and labour by all meanes possible to plant a sauing wisedome within your hearts Remember the reasons that were alledged before to moue your selues to this thinke oftentimes vpon them and if neither your owne beastlinesse by nature who haue grosse and thicke scales of blindnesse vpon the eies of your soules as Paul had vpon the eyes of his body at the time of his conuersion can stirre you nor yet the commodities that comes by the knowledge of the Lords will which are sweete and great can awaken you yet yet I say let the feare of your owne damnation rouze you vp hereunto For it is a most wofull thing to lye burning in hell and yet as it hath bene obserued all ignorant persons do so Suppose here were a fire prepared to burne you and to morrow you must be cast into the same and there lye burning peece after peece till all be consumed would not you doe any thing which any man should command you to do to auoyde this punishment O yes any thing I doubt not And yet will you do nothing to auoyde hell fire which is tenthousand times worse then this where you shall lye burning body and soule for euermore Shall not this moue you vp to get knowledge and vnderstanding If you were blinde in body you would giue great summes of money to haue your perfect sight againe And yet will you doe nothing for the sight of the soule which is blinde and can see nothing at all Will you take no paines to haue that couering that couereth all people and that veile that is spred ouer all nations to be remoued away from you that you may be troubled no more with it Darkenesse was one of the greatest plagues which God brought vpon Aegypt But as for the darknesse of the soule that is worse then that by many degrees For as this doth hinder the iudgement which as an eye should guide our actions from discerning things fit to be done and fit to bee vndone and as it doth let our hearts and minds from going and walking about our workes of godlinesse so that we cannot passe through the sweete fields of true comforts and heauenly meditations to life eternall so it doth make vs fall oftentimes into most horrible sins while we are here and it doth cast vs downe at the last into the bottomlesse pit of hell wherehence we can neuer come out againe so soone as we doe depart from hence And will you then rest in it and not seeke rather to come out of it What could Pharaoh that wicked King vse meanes to come out of that bodily darknesse wherein he was by sending vnto Moses and Aaron for that end and purpose by offering vnto them a certaine kinde of libertie to depart out of his country And will you sit still and not vse meanes to come out of the spirituall darknesse wherein you are which is farre worse then that of his was Remember your selues I pray and do as you ought to do But here some man may say Obiect that it is better for vs to remaine still in our ignorance then to get knowledge vnto our selues because ignorance doth excuse men before God and the more knowledge that any man hath the greater shall his iudgement be at the last if he serue not God according to his knowledge as hee ought to do For the seruant saith our Sauiour in Luke 12.47 that knoweth his maisters will and doth it not shall be beaten with many stripes yea with more then he that knew it not and did it not Here is a goodly shift for men to cosen their owne soules by Ans But know thou ô sinfull man first that ignorance doth not excuse men before God but rather accuse them as all other sinnes do and lay matter of condemnation against them to their eternall woe and death for it is a grieuous transgression in his sight