doth conuerse and liue here in this pilgrimage before him But yet he is sayd rather to be in heauen then in the earth or in any other place many times in the word and that for two causes The one is because he is most glorious there and fullest of all honour and dignitie that being the throne of his Maiestie whereas the earth is but his footstoole Esay 66.1 The other is because there he doth manifest himselfe as most of all and in the greatest splendencie that may be so immediatly and not by meanes whether ordinary or extraordinary as hee doth here in this world as may be seene at large in the 21. Chapter of the Reuelations and other places of the Scripture besides But the chiefe end wherefore he is here sayd in our text which is in hand to be in heauen is to note the vnablenesse of his enimies to do him hurt or to preuaile against him Other ends there are of this saying elsewhere but this is the onely and principall end of it here and it is excellent for that purpose as was obserued before But to come to the other member as God is sayd to sit or dwell in heauen so he is sayd withall to laugh and to make a mocke or derision of them But he that dwelleth in heauen shall laugh the Lord shall haue them in derision Some reade this in the present tense saying But he that dwelleth in heauen doth laugh the Lord hath thē in derision or doth deride thē But we may take it as it is translated in the future tense for so it is in the Hebrew text A man may laugh at the first but weepe after a man may make a derision of his enimie at the beginning but come to ruine and destruction himselfe at the ending But it shall not be so with God he shall laugh both at the first and at the last and make a mocke of his aduersaries as well at the ending as at the beginning And therefore I thinke the holy Ghost did of purpose rather expresse his mind in the future tense then in the present tense not to deny a present act but to include the continuance of it as though God did not onely do it now but should do it still His meaning is that the Lord doth not feare the conspiracies and rebellion of his enimies which were mentioned in the three first verses of this Psalme that he makes no account or reckning of them but doth so lightly respect them as matters that he both will and can dash all to peeces when it pleaseth him For here in this verse and the next verse following is a figure called Anthropopatheia which is when things are spoken of God according to man and as his capacity is able to comprehend For we must not take the words literally but figuratiuely for to speake properly God doth not laugh nor make a derision of any onely man doth this but he doth it not And therefore I say the words are to be taken figuratiuely as they also are which are ascribed vnto wisedome in the latter end of the first Chapter of the Prouerbes when Salomon tels vs that she will laugh at the destruction of the wicked and mocke when their feare commeth If some foolish hare-braind youth of no strength or skill should send a challenge vnto some wise discreet captaine of great valour and experience in warfare the captaine would but laugh at him and make a game-stocke of him as knowing that he can do him no harme but will easily without any ado be ouerthrown by him So after the same maner that we might know that the Lord feares none of his enimies as such as can do him no hurt but that hee can easily at his pleasure bring all their deuices to nought ouercome them when he wil he is said here after the maner of men to laugh at them to haue them in derision God then laughes at his enemies not because he doth like of them or of their attempts against him as we doe oftentimes laugh at such things as please vs well but because hee cares not for them and doth see that all their plots are in vaine which are intended against him But why is this doubled may you say for what cause doth the Prophet tell vs of one thing thing twise First he saith that God shall laugh at them then after that he saith againe that he shall haue them in derision For seeing to laugh at one and to haue him in derision is all one and the one of them doth not differ from the other in sense and meaning the question may bee well moued why the Prophet should vse them both and not content himselfe with one of them alone The answere is this that he did it the better to note out the certainty and assurednesse of the thing whereof he doth speake For as Pharaohs dreames were doubled the one of the kine the other of the corne because the thing which he saw in his dreames was established by God and God did hasten to performe it as it is in Gen. 41.32 So the Prophet here doth double his words because the matter whereof he maketh mention is most certaine and sure and such as he would haue no man to doubt thereof And for this purpose you know doe we our selues oftentimes double our sayings and therefore it is as much in effect as if he had said But hee that dwelleth in the heauen shall laugh yea I say againe the Lord shall laugh and haue them in derision doubt not of it but beleeue it for it is a thing most certaine and true as heauen it selfe The consideration whereof should make vs bee afraid to doe any thing against the Lord. For of all things we do abhorre this most to be made a laughing stocke and a may-game to our aduersaries The Saints do complaine of it in the 44. psalme The Prophet Esay in the 8. chapter of his prophesie Dauid in the 22. psalme And Paul in the 4 chapter of his 1. epistle to the Corinthians And surely if this bee tart and irkesome vnto Gods owne children how shall the wicked bee able to beare it Yet here we see that God doth make a sport at all his aduersaries and doth laugh and deride at them Oh let the due regard of this phrase or manner of speech stay vs alwayes from all rebellion against him and cause vs to bee vpright in our wayes For shall we be a laughter and derision vnto the Almightie No no beware we of that But to leaue the seuerall members wheron many things might be obserued if need did so require to conioyne them together as they ought to be out of them we gather this doctrine Doct. That no power or deuice of man shall bee able to stand against the Lord but shal be ouerthrowne and be brought to nought For this is the end as you haue heard why these two things are reported of God the one of his
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
may see by the example of Nicodemus who came to Christ by night Ioh. 3.2 and of Ioseph of Arimathea who went secretly for feare of the Iewes to Pilate to begge leaue to take downe the body of Christ from the crosse and to bury it Ioh. 19.38 so did they feare trouble from abroad as may be seene by their words in Ioh. 11.48 When they say If we let him thus alone all men will beleeue in him and the Romanes will come and take away both our place and all the nation Thus you see that some of them through ignorance some through malice and some through feare did reiect Christ but all of them through their owne corruptions and naughty natures and none of them for any iust cause that was found in Christ himselfe But yet as Daniels enemies did picke out matter against him in regard of his religion for the which they should haue commended him and not haue condemned him as they did so these enimies of Christ haue drawne occasions of dislike against him from sundry things for the which they should rather haue liked him In number they were 4. The first was his base estate who came of meane parents who liued in this world as a poore simple man As the Israelites said whē they reiected Rehoboā for their king What portion haue we in Dauid we haue none inheritance in the house of Ishai to your tents ô Israel now see to thine owne house Dauid 1. King 12.16 As if they should say Why Ishai was but an husbandman Dauid was but a shepheard we wil not be subiect to so base kindred nor suffer such a foole as Rehoboam of their bloud to reigne ouer vs. So these said Is not this the carpenter Maries sonne the brother of Iames and Ioses and of Iuda and Simon and are not his sisters here with vs and they were offended in him Mark 6.3 The second was his familiarity and fellowship with sinners and with those that were publicanes As they reiected Iohn the Baptist for his strangenesse and austerity of life because he came neither eating nor drinking and said of him He hath a diuell so they despised Christ for the contrary because he came eating and drinking and said of him Behold a glutton and a drinker of wine a friend vnto publicanes and sinners Math. 11.17 c. The third was his faithfulnesse in the discharge of his calling in speaking the truth and in reprouing of men for their sinnes As the Prophets and Apostles lost their liues for this so did he leese his life for the same the people still hating him for it vntil they had nailed him vnto the crosse Mat. 21. 26. and Iohn 18. 10. The fourth and last was his strong confidence in God and his sure trust in him As Dauid was flouted at by his aduersaries for his trusting in God chiefly then when God did seeme to forsake him and left him in some troubles they crying out vnto him saying Where is thy God Psalme 42.3 10. So these did floute and mocke Christ chiefly in his troubles for his resting vpon his Father and his good beleefe in him breaking out into these words saying He trusted in the Lord let him deliuer him let him saue him seeing he loueth him Psalme 22.8 From hence Doct. that all persons doe thus oppose themselues against Christ we collect this doctrine as an infallible rule that all those that do truly belong to God and are the sincere members of Christ shal haue troubles enimies here in this world according to the axiome of our Sauiour in Ioh. 15.20 when he saith The seruant is not greater then his maister if they haue persecuted me they will persecute you also The Scripture is full of testimonies for the confirmation of this doctrine but I wil presse onely two or three Paul writing vnto Timothie and making mention of his owne persecutions and afflictions which came vnto him at Antiochia at Iconium and at Lystri lest Timothy or others might thinke that they might be free from all he doth plainely auouch that all that will liue godly in Christ Iesus shall suffer persecution in 2. Tim. 3.12 In like manner when he Bernabas came againe to these cities now repeated of Antioch Iconium and Lystri whom before they had taught the right way of saluation to confirme the disciples hearts and to exhort them to continue in the faith they told them that they must through many afflictions enter into the kingdome of God Act. 14.22 Finally Christ himselfe who is truth it selfe doth teach vs in Math. 10.22 that we shall be hated of all men for his names sake and that those that are of our owne houshold and kindred shall be our enimies vers 36.37 And that wee shall be here in this world as sheepe in the middes of wolues vers 16. But what is the reason of this Reason A man might iudge that the faithfull should be loued and be honored of all the world First because they are deare vnto God who hath not spared his owne Son to redeeme them Rom. 8.32 Secondly because they are peaceable and doe offer wrong vnto none In the mount of the Lord there is no hurt done Isay 11.9 They turne their speares and swords into mattockes and sithes Isay 2.4 Yea they goe like sheepe to the slaughter house Psalme 44.22 Thirdly because they are profitable vnto the world and do bring great commodity to them as Laban fared the better for Iacobs sake Gen. 30.27 Patiphar for Iosephs sake Gen. 39.5 All the Israelites for Moses sake Exod. 32.14 Zoar for Lots sake Gen. 19.21 and the Mariners for Paules sake Acts. 27.24 Fourthly because they are adorned with most rare and excellent gifts Ephes 1.3 Fiftly because they are attended vpon by the most glorious Angels of heauen Math. 18.10 Lastly because they are the children of the Almighty and the apparant heires of all the world Rom. 8.16.17 Heb. 1.14 In regard of all these things a man may well demand and aske Why the world should hate and persecute them But the answere is for these causes First because they are not of their number and fellowship being not men of this world as they be according to the words of our Sauiour in Ioh. 15.19 If you were of the world the world would loue you but because you are not of the world but I haue chosen you out of the world therefore the world hateth you Secondly because they are not like them in their waies and conuersations doing as they doe but will be more holy and iust then they are according to the words of Peter in 1. Pet. 4.4 Wherein it seemeth to them strange that yee runne not with them vnto the same excesse of ryot therefore speake they euill of you which shall giue accounts to him that is ready to iudge quicke and dead Thirdly because they reproue them for their euill waies and doe iudge and condemne their opinions and doings which
miseries vexing our soules whiles we are here and tormenting both body and soule when we are gone from hence And therefore I beseech you brethren in the name of the Lord Iesus Christ who hath loued vs and giuen his life for our sakes let there be none amongst vs which do wish euill vnto Zion but let vs loue all those which do feare the Lord if no other thing can moue vs to it yet let Gods iudgements which otherwise will fall vpon vs bring vs vnto it O remember it is no sporting matter to make a iest and sport of Gods child neither is it a small matter to offer wrongs and iniuries vnto him but thus to do is an hainous offence a very dāgerous matter to al those that do it If Meroz must be cursed all the inhabitants thereof because they came not foorth to helpe Gods people against their enimies as indeed they must be cursed according to the words of the Angell in Iudges Chap. 5. vers 23 And if they must depart frō Christ be cast into euerlasting fire prepared for the diuell and his Angels who do not feed the hungry cloath the naked visit the sicke do good to those that are his Disciples and do beleeue in him as they must indeed depart from him and goe to that fearefull place as we may see by Mathew Chapter 25. verse 41 c. How much more shall they be cursed that do resist the people of God and how much more shall they depart from Christ and be cast into euerlasting fire prepared for the deuill and his Angels who do rob the faithfull Disciples of Christ and offer violence and wrong vnto them Oh thinke on this ye that forget God lest he come and teare you in peeces before you be aware and there be none to helpe you But to proceede on here in the second place we may learne to be quiet and patient when we are molested and troubled by the wicked wee need not then to fret and chafe as many are wont to do but to be mild as Christ was and to commit all vnto God as he did according to Peters words in his first Epistle the 2 chapter and 23. verse thereof with some others following where he doth labour to draw men to the imitation of our Sauiour in his suffering that as he when hee was reuiled reuiled not againe and when hee suffered hee threatned not but committed all to him that iudgeth righteously so should they do bearing euery thing patiently and referring it vnto him that iudgeth iustly without any acceptation of persons For seeing that God will reuenge our quarrels and plague our enemies to the vttermost we our selues may be silent and dumbe and neither mooue hand or tongue against them Wherefore let vs do as Paul doth aduise vs for to do in Rom. 12.19 Dearely beloued saith he auenge not your selues but giue place vnto wrath for it is written vengeance is mine I will repay saith the Lord. If any do abuse vs deride vs or offer any wrong iniurie vnto vs let vs not storme and fret therat but let vs possesse our soules with patience remembring with our selues alwaies that we haue a sweet and gratious God in heauen who doth behold what is done vnto vs and who will also in due time be auenged vpon our aduersaries for it when they shall mourne and lamēt we on the cōtrary side shall laugh reioyce That is a most comfortable saying which is in the 7 Chapter of the Prophecie of Micha in the eigth ninth and tenth verses when he saith Reioyce not against me ô mine enimy though I fall I shall arise c. I pray read the place at your leasure and peruse it well And so I come vnto the last vse which we are to make of this place and that is a dutie which is to be performed of vs. For it doth become vs vpon this to reioyce and to breake out into praises to extoll the Lord who doth so fight our battels and discomfite the enimie before vs in such a fearefull manner that he is wholly ouerthrowne and can haue no rest but lies in continuall griefe and vexation of minde O Iudah saith the Prophet Nahum Chapter 1.15 keepe thy solemne feastes performe thy vowes for the wicked shall no more passe through thee he is vtterly cut off And Zephany saith Reioyce ô daughter Zion be ye ioyfull ô Israel be glad reioyce with all thy heart ô daughter Ierusalem The Lord hath taken away thy iudgements he hath cast out thine enimie the King of Israel euen the Lord is in the midst of thee thou shalt see no more euill Both which places you see do declare that we must reioyce and triumph in our songs of praise vnto the Lord when he doth ouercome our enimies and beate them downe before vs And hereof we haue many worthy examples in the holy Scriptures I will touch onely a few of them Moses and those which came out of Aegypt with him did the same when the Lord had destroyed their enimies the Aegyptians had drowned thē all in the red sea as we may see at large in Exod. 15.1 c. Deborah and those which were with her on her side did the same whē the Lord had ouerthrowne their aduersaries the Canaanites had destroyed Sisera their chiefe captaine and all his chariots and all his hoast with the edge of the sword as it is in Iudges 5.1 c. The good and holy women who liued in the daies of Saul and Dauid did the same when the Lord had confounded the Philistines their foes and had brought an horrible slaughter vpon them and vpon their chiefe champion that great blasphemous Goliah that defied the hoast of Israel and railed vpon the God thereof as it is euident in 1. Sam. 18.6.7 Finally Hester Mordecay with their people such of the Iewes as liued in their times did the same when the Lord had strengthened them against their opposites and had brought an vtter ruine vnto their chiefe aduersarie Haman the cursed Amalekite as appeareth in Ester 9.17 c. So euen so beloued let vs deale from time to time whensoeuer the Lord doth giue vs a victory ouer our aduersaries and bring iust and deserued plagues vpon them let vs blesse his holy name for the same and reioyce greatly before him in that behalfe And so farre of Gods workes Now let vs come to his words I haue set my King vpon Zion mine holy mountaine These are not the words of the Prophet but of God himselfe sitting in iudgement and taking reuenge vpon his aduersaries that rebel against him his anoynted Not that God shall whē he doth strike them vtter these words in plaine termes and sound of voyce vnto thē as we do vtter words when we beate such as haue offended vs but the meaning is that they shal by their plagues sore iudgements executed vpon them feele and perceiue this to