A GODLY AND learned Sermon, Preached in Lent last. 1580. THE place of scripture (moste honourable and welbeloued in our Sauiour Christ) which I haue chosen to entreate of, is written in the 24. Chapter of the second booke of Samuel in these words. Vers ` l'
A GODLY AND learned Sermon, Preached in Lent last. 1580. THE place of scripture (most honourable and well-beloved in our Saviour christ) which I have chosen to entreat of, is written in the 24. Chapter of the second book of Samuel in these words. Vers ` l'
And the wrath of the Lorde was yet more kindled against Israel, and he moued Dauid against them, in that he saide, goe number Israel and Iuda, &c. The whole Scripture of God (as the holy Apostle S. Iames teacheth) is cōpared to a glasse, wherein al estats and degrees may see, what to imbrace and what to eschew:
And the wrath of the Lord was yet more kindled against Israel, and he moved David against them, in that he said, go number Israel and Iuda, etc. The Whole Scripture of God (as the holy Apostle S. James Teaches) is compared to a glass, wherein all estates and Degrees may see, what to embrace and what to eschew:
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Therefore this text beeing both a story and parcel of holy Scripture, must needes be a most cleare glasse, in which are represented vnto vs diuers things worthie to bee seene & looked vpon.
Therefore this text being both a story and parcel of holy Scripture, must needs be a most clear glass, in which Are represented unto us diverse things worthy to be seen & looked upon.
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And the wrath of the Lord was yet more kindled against Israel, &c. By the wrath of the Lorde is here ment, the iustice of God prouoked to punish sinnes,
And the wrath of the Lord was yet more kindled against Israel, etc. By the wrath of the Lord is Here meant, the Justice of God provoked to Punish Sins,
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By the wrath of the Lorde therefore, wee must not vnderstand any passion, or disordered affection, such as is the wrath of man, of which the Apostle saith, that it worketh not ye righteousnes of God,
By the wrath of the Lord Therefore, we must not understand any passion, or disordered affection, such as is the wrath of man, of which the Apostle Says, that it works not you righteousness of God,
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but is often prouoked with small causes, or with no worthie causes at all, and yet boileth immoderately in the hart of man, whereby he is vnmeasurablie desirous of reuengement:
but is often provoked with small Causes, or with no worthy Causes At all, and yet boileth immoderately in the heart of man, whereby he is unmeasurably desirous of revengement:
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And there are two reasons which may be yeelded of this figuratiue speache, wherefore Gods righteousnes is called his wrath, the first is to strike through our heartes with terrour of his iustice,
And there Are two Reasons which may be yielded of this figurative speech, Wherefore God's righteousness is called his wrath, the First is to strike through our hearts with terror of his Justice,
for the name of wrath is more terrible then the name of iustice, and our nature is more familierly acquainted with the one, thē with the other, ye wrath of a mā if he be of power to hurt, is greatly feared.
for the name of wrath is more terrible then the name of Justice, and our nature is more familiarly acquainted with the one, them with the other, you wrath of a man if he be of power to hurt, is greatly feared.
The second reasō why ye iustice of god is called the wrath of God, is that we may learne and vnderstand, that as the wrath of mā wherwith we are acquainted is not pacified but by two meanes, either by reconciliatiō or reuengemēt,
The second reason why you Justice of god is called the wrath of God, is that we may Learn and understand, that as the wrath of man wherewith we Are acquainted is not pacified but by two means, either by reconciliation or revengement,
Therefore when soeuer wee haue prouoked ye wrath of God against vs by our sins and wickednes: (which we doe daily and hourely) we must either seeke to be recōciled to him by true repentāce,
Therefore when soever we have provoked you wrath of God against us by our Sins and wickedness: (which we do daily and hourly) we must either seek to be reconciled to him by true Repentance,
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we must either humbly submit our selues, acknowledge our offences & hūbly desire pardon, or els we must assure our selues yt the wrath of the Lord being once kindled against vs, there is no way to escape vengeance.
we must either humbly submit our selves, acknowledge our offences & humbly desire pardon, or Else we must assure our selves that the wrath of the Lord being once kindled against us, there is no Way to escape vengeance.
But as it vsually cōmeth to passe through the corrupt nature of man, which is made insolēt with prosperitie, ye people not considering those gret benefits of God, were not onely vnthankful to him for so happy a gouernmēt,
But as it usually comes to pass through the corrupt nature of man, which is made insolent with Prosperity, you people not considering those great benefits of God, were not only unthankful to him for so happy a government,
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but we must consider wherfore ye scripture saith The wrath of the lord proceded or was yet more kindled, you must vnderstād as we read in ye 21. cha.
but we must Consider Wherefore you scripture Says The wrath of the lord proceeded or was yet more kindled, you must understand as we read in you 21. cham.
These three yeeres of hunger were now past, & this was the fourth yeere in which God after he had auenged the bloud of the Gibeonites vpon the posterite of Saul, had restored plētie and aboundance of al things for the maintenance of mans life, with externall peace & prosperitie:
These three Years of hunger were now past, & this was the fourth year in which God After he had avenged the blood of the Gibeonites upon the posterity of Saul, had restored plenty and abundance of all things for the maintenance of men life, with external peace & Prosperity:
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for which benefits & blessings of God bestowed vpō thē, they were boūd to haue serued God in holines and righteousnes before him all ye dayes of their life:
for which benefits & blessings of God bestowed upon them, they were bound to have served God in holiness and righteousness before him all the days of their life:
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By which example we ought to be admonished, that we deceiue not our selues after the maner of the world, to thinke that the wrath of the Lord shall be turned from vs before we turne from our sinnes:
By which Exampl we ought to be admonished, that we deceive not our selves After the manner of the world, to think that the wrath of the Lord shall be turned from us before we turn from our Sins:
wherefore let vs not flatter our selues as the reprobate doe, when they haue escaped some particular punishment, this daunger is ouercome, this brunt is past, this storme is blowen ouer &c. For so long as we continue in our sinnes,
Wherefore let us not flatter our selves as the Reprobate doe, when they have escaped Some particular punishment, this danger is overcome, this brunt is past, this storm is blown over etc. For so long as we continue in our Sins,
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so long as his wrath is bent to scourge vs, therefore let vs not obstinately set our selues against him, to trye whether he will be soner wearied in striking,
so long as his wrath is bent to scourge us, Therefore let us not obstinately Set our selves against him, to try whither he will be sooner wearied in striking,
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The wrath of the Lord was kindled, which kinde of speach is very often vsed in the Scripture, to compare the wrath of God to fire, whose force when it hath taken strength, can not easily be stayed,
The wrath of the Lord was kindled, which kind of speech is very often used in the Scripture, to compare the wrath of God to fire, whose force when it hath taken strength, can not Easily be stayed,
and that we should be as carefull not to prouoke his wrath against vs, as we are carefull not to minister matter vnto fire, which will be readie to consume our selues,
and that we should be as careful not to provoke his wrath against us, as we Are careful not to minister matter unto fire, which will be ready to consume our selves,
for as ye Lord hateth & abhorreth all sinnes and vngodlines, so his iustice is kindled like fire against ye same, to purge and cleanse the world of all vnrighteousnesse.
for as you Lord hates & abhorreth all Sins and ungodliness, so his Justice is kindled like fire against you same, to purge and cleanse the world of all unrighteousness.
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before whō they shall melt euen as waxe, and vanish away as smoake, before whome they shall be as stubble and chaffe, that is set on fire, and can not be quenched.
before whom they shall melt even as wax, and vanish away as smoke, before whom they shall be as stubble and chaff, that is Set on fire, and can not be quenched.
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and prouoke not his wrath to bekindled against vs through our manifold sinnes and wickednesse, whose wrath if it be but a little kindled as the prophet saith, no man is able to stand in the presence of his iustice,
and provoke not his wrath to bekindled against us through our manifold Sins and wickedness, whose wrath if it be but a little kindled as the Prophet Says, no man is able to stand in the presence of his Justice,
but it will appeare howe happie they are which put their trust in his mercy. And if the wrath of God being but a little kindled hath so notable effect:
but it will appear how happy they Are which put their trust in his mercy. And if the wrath of God being but a little kindled hath so notable Effect:
but chiefly in that prophane and professed contempt, which we see to beare the sway among great numbers of the wicked, which openly and without all feare of his iustice, haue solde them selues like Achab, to commit all manner of sinne with greedinesse.
but chiefly in that profane and professed contempt, which we see to bear the sway among great numbers of the wicked, which openly and without all Fear of his Justice, have sold them selves like Ahab, to commit all manner of sin with greediness.
Nowe we haue to consider howe it standeth with the iustice & righteousnesse of God, that Israel hauing prouoked the wrath of God, the heart of Dauid is moued to number the people:
Now we have to Consider how it Stands with the Justice & righteousness of God, that Israel having provoked the wrath of God, the heart of David is moved to number the people:
But for so much as the Prince is as it were, an helme or sterne, by which the Lord gouerneth the whole comminaltie of people which the Lord hath committed to their charge, it standeth well with his iustice and wisedome also, to moue and stirre vp the Prince against them,
But for so much as the Prince is as it were, an helm or stern, by which the Lord Governs the Whole commonalty of people which the Lord hath committed to their charge, it Stands well with his Justice and Wisdom also, to move and stir up the Prince against them,
euen so the Lord moueth the heartes of all Princes, which are as the sterne of the shippe of the common wealth in his hand, that they are not carried at all aduentures whither the stream of waters will driue them,
even so the Lord moves the hearts of all Princes, which Are as the stern of the ship of the Common wealth in his hand, that they Are not carried At all adventures whither the stream of waters will driven them,
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either to the great and singular benefite of that people which feareth the Lord, or for the correction and punishment of them which transgresse his lawes, and contemne his iustice.
either to the great and singular benefit of that people which fears the Lord, or for the correction and punishment of them which transgress his laws, and contemn his Justice.
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Ye heare nowe howe well it agreeth, not onely with the iustice, but also with the wisedome of God, that he should moue the heart of the king according to the disposition of the people.
You hear now how well it agreeth, not only with the Justice, but also with the Wisdom of God, that he should move the heart of the King according to the disposition of the people.
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Besides this, we must also vnderstand, that as Princes are publique persons in respect of their gouernemēt of whole nations committed to their charge,
Beside this, we must also understand, that as Princes Are public Persons in respect of their government of Whole Nations committed to their charge,
but generally he accuseth his whole life of sinne, and transgression of Gods lawes, that the wrath of God in his punishmēts, what so euer it should please him to lay on him, might of al the world be acknowledged to be iust and righteous.
but generally he Accuseth his Whole life of sin, and Transgression of God's laws, that the wrath of God in his punishments, what so ever it should please him to lay on him, might of all the world be acknowledged to be just and righteous.
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And least we should thinke that he speaketh of some short time of his life, in which the diuell had so greatly preuayled with him, he declareth in the next verse, that it was euen from his natiuitie,
And lest we should think that he speaks of Some short time of his life, in which the Devil had so greatly prevailed with him, he Declareth in the next verse, that it was even from his Nativity,
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This cōfession of Dauid therefore, is sufficient to cleare the Lorde from all vnrighteousnesse, and to shewe manifestly, that Dauid is not punished for the peoples sinnes as an innocent, which hath deserued nothing in his owne person,
This Confessi of David Therefore, is sufficient to clear the Lord from all unrighteousness, and to show manifestly, that David is not punished for the peoples Sins as an innocent, which hath deserved nothing in his own person,
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So yt euery way it standeth with Gods righteousness, that Israel hauing caused his wrath to be kind led against him, he should stirre vp Dauid whome he had giuen to them, being a most excellent Prince for their benefit,
So that every Way it Stands with God's righteousness, that Israel having caused his wrath to be kind led against him, he should stir up David whom he had given to them, being a most excellent Prince for their benefit,
but either the Lord, or the wrath of the Lord which moued him) and in the Chronicles it is saide, that Sathan moued him, it is manifest, that God and the diuell concurre in one action.
but either the Lord, or the wrath of the Lord which moved him) and in the Chronicles it is said, that Sathan moved him, it is manifest, that God and the Devil concur in one actium.
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and moue, and haue our being) yet he is not authour or cause of any euill in vs. Neuerthelesse, hee vseth Sathan to punish vs, who although hee be a malitious enimie,
and move, and have our being) yet he is not author or cause of any evil in us Nevertheless, he uses Sathan to Punish us, who although he be a malicious enemy,
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Therefore when the wrath of the Lorde was kindled against Israel, Sathan also standeth vp against Israel as a minister of Gods wrath, by necessitie of Gods ordinance,
Therefore when the wrath of the Lord was kindled against Israel, Sathan also Stands up against Israel as a minister of God's wrath, by necessity of God's Ordinance,
So that neither by colour of this texte, nor of any oother in the whole Scripture, the Lord can be charged as the cause of the same euill which he punisheth either in the elect,
So that neither by colour of this text, nor of any other in the Whole Scripture, the Lord can be charged as the cause of the same evil which he Punisheth either in the elect,
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by Pharao him selfe, as by a man who being cleane voyde of Gods spirite by corruption of his owne nature, is inclined to nothing but to contempt and disobedience of God,
by Pharaoh him self, as by a man who being clean void of God's Spirit by corruption of his own nature, is inclined to nothing but to contempt and disobedience of God,
& iustice, moueth Dauid a good king against Israel, yt he might punish them without all contagion or infection of yt sinne and euil by which he was moued to number ye people, which caused god to punish them,
& Justice, moves David a good King against Israel, that he might Punish them without all contagion or infection of that sin and evil by which he was moved to number you people, which caused god to Punish them,
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If this wil not satisfie you, but yt you will further vrge me with that questiō of the Maniches, whence cōmeth euil, seing nothing but good cōmeth from God,
If this will not satisfy you, but that you will further urge me with that question of the Maniches, whence comes evil, sing nothing but good comes from God,
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I wil answer as I haue learned out of the anciēt writers, who wer troubled with yt sect of ye Maniches, which affirmed, yt there were two beginnings.
I will answer as I have learned out of the ancient writers, who were troubled with that sect of the Maniches, which affirmed, that there were two beginnings.
When it pleased ye almightie to shew foorth his infinit power, wisdom, & goodnes in ye creation of things visible and inuisible, bodily & spiritually, it pleased him for ye illustratiō & setting forth of ye glorie of his goodnes, to ordeine (for so they haue taught me to speake) yt euil shuld proceed out of ye frewill of his reasonable creatures.
When it pleased you almighty to show forth his infinite power, Wisdom, & Goodness in you creation of things visible and invisible, bodily & spiritually, it pleased him for you illustration & setting forth of the glory of his Goodness, to ordain (for so they have taught me to speak) that evil should proceed out of the Free will of his reasonable creatures.
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Therefore it is perfect good, that euill should be for the manifestation of that which is good, we see that in all ye creatures and workes of the world, GOD hath ordained that his glorie should shine in contraries.
Therefore it is perfect good, that evil should be for the manifestation of that which is good, we see that in all you creatures and works of the world, GOD hath ordained that his glory should shine in contraries.
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although liuing in the light, to haue knowne the excellencie of light, & so should God haue ben defrauded of ye glory of so beutifull, profitable, and cōfortable a creature.
although living in the Light, to have known the excellency of Light, & so should God have been defrauded of you glory of so beautiful, profitable, and comfortable a creature.
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and his iustice in the condemnation of the reprobate, it was necessarie that there should be euil and so necessary that otherwise there should haue bene no matter for the mercie and iustice of God to worke vppon:
and his Justice in the condemnation of the Reprobate, it was necessary that there should be evil and so necessary that otherwise there should have be no matter for the mercy and Justice of God to work upon:
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For if there shoulde haue beene no sinne nor euill, wherein shoulde the mercie of GOD in pardoning and forgiuing of sinnes haue bene seene? if there should haue beene no transgression,
For if there should have been no sin nor evil, wherein should the mercy of GOD in pardoning and forgiving of Sins have be seen? if there should have been no Transgression,
howe shoulde the glorie of Gods iustice haue shined in punishment? Ye see therefore that God by no means may be compted the author of euill, which he hath not created, made or wrought,
how should the glory of God's Justice have shined in punishment? You see Therefore that God by no means may be counted the author of evil, which he hath not created, made or wrought,
If any man bee not satisfied with this answere, he may enter further into ye vnmeasurable deapthe of Gods iudgement, into which he may rather finde an entraunce, thē a way out,
If any man be not satisfied with this answer, he may enter further into you unmeasurable deapthe of God's judgement, into which he may rather find an Entrance, them a Way out,
You haue heard nowe the iustice of God defended againste the Pelagians and Papistes, it followeth that I speake some thing to the confutation of the second enemies thereof which are the Atheistes, who because they will not bee troubled with such thornie & doubtful questions,
You have herd now the Justice of God defended against the Pelagians and Papists, it follows that I speak Some thing to the confutation of the second enemies thereof which Are the Atheists, who Because they will not be troubled with such thorny & doubtful questions,
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as these are, imagine that they haue founde an easie way vnto wisedome, and a solutiō for all controuersies of religion when they say in their harts there is no God.
as these Are, imagine that they have found an easy Way unto Wisdom, and a solution for all controversies of Religion when they say in their hearts there is no God.
for although they nourish that monster in their hearts & are bold sometimes to shew foorth the same, where they thinke themselues to be the best learned:
for although they nourish that monster in their hearts & Are bold sometime to show forth the same, where they think themselves to be the best learned:
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yet is ther not one of them that dare encounter with a Christian Philosopher, to mainetaine by reason that which they holde againste all reason, they obiecte perhappes, you will oppresse them with the authoritie of Gods worde and the holye Scriptures, where vnto they giue no credit,
yet is there not one of them that Dare encounter with a Christian Philosopher, to maintain by reason that which they hold against all reason, they Object perhaps, you will oppress them with the Authority of God's word and the holy Scriptures, where unto they give no credit,
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euen out of the beutifull theater of the world in whose creation and preseruation if they can not reade written in great capitall letters, the almightie power, wisedome & goodnes,
even out of the beautiful theater of the world in whose creation and preservation if they can not read written in great capital letters, the almighty power, Wisdom & Goodness,
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as for their witt, learning, wisedome and reason, in which they please them selues aboue other men, we are nothing afraide of, it they durst take vppon them the defence of their diuelish persuasion,
as for their wit, learning, Wisdom and reason, in which they please them selves above other men, we Are nothing afraid of, it they durst take upon them the defence of their devilish persuasion,
and howe soeuer they woulde flye from it, it shall finde them at the length, wherof a restimonie also remaineth stil in their conscience which the prophet in the Psalme forgetteth not to note where he saith, There haue they feared, where there is no cause to feare:
and how soever they would fly from it, it shall find them At the length, whereof a restimonie also remains still in their conscience which the Prophet in the Psalm forgetteth not to note where he Says, There have they feared, where there is no cause to Fear:
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or though thei herd it, wold make no accompt of it, saying that it is not vnprofitable for the godly and religious to haue the madnesse of these men made manifest, that they maye the more deteste them, and better beware of them.
or though they heard it, would make no account of it, saying that it is not unprofitable for the godly and religious to have the madness of these men made manifest, that they may the more detest them, and better beware of them.
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nor striue againste the streame, but in all humilitie and submission acknowledging their haynous rebellion, they may desire rather to bee releeued by his mercie,
nor strive against the stream, but in all humility and submission acknowledging their heinous rebellion, they may desire rather to be relieved by his mercy,
then by contending anye longer to trie the rigor of his iustice. One other thinge more to bee noted in this example of Gods iustice, which the scripture testifieth:
then by contending any longer to try the rigor of his Justice. One other thing more to be noted in this Exampl of God's Justice, which the scripture Testifieth:
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For as it appeareth in the 22. Chap. of the booke of Chronicles, by occasion of the plague which God sent for the punishment of the peoples sins, Dauid found out ye place which ye Lorde had appointed for ye building of his tēple.
For as it appears in the 22. Chap. of the book of Chronicles, by occasion of the plague which God sent for the punishment of the peoples Sins, David found out you place which you Lord had appointed for the building of his temple.
and disposeth al things sweetlie, and wonderfull is the louing kindnes and mercie of God towardes his electe, which euen then when his wrath is kindled against them, forgetteth not like a moste louing father in chastening of their faults to seeke their amendement,
and Disposeth all things sweetly, and wonderful is the loving kindness and mercy of God towards his elect, which even then when his wrath is kindled against them, forgetteth not like a most loving father in chastening of their Faults to seek their amendment,
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and the building of his Temple in Hierusalē, which place the Lord reueiled by occasion of this punishment and Dauid perceiued that the Lorde had hearde his prayer,
and the building of his Temple in Hierusalē, which place the Lord revealed by occasion of this punishment and David perceived that the Lord had heard his prayer,
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but with patience to beare his anger, whē we haue sinned against him, and with the eyes of faith to beholde his mercie, which he neuer forgetteth towardes his chosen, no not when hee dealeth moste sharply with them.
but with patience to bear his anger, when we have sinned against him, and with the eyes of faith to behold his mercy, which he never forgetteth towards his chosen, no not when he deals most sharply with them.
as they are the tokens of his fatherly chastisement for our reformation, but also the verie meanes whiche he prouideth for our punishment hee conuerteth oftentime to our benefite:
as they Are the tokens of his fatherly chastisement for our Reformation, but also the very means which he Provideth for our punishment he Converts oftentime to our benefit:
thus doth faith ouercome the terrour of Gods iustice, when it assureth vs, that it is so far off, that the same should take any place againste vs for our destruction, in as much as it is satisfied by the death of Iesus Christ:
thus does faith overcome the terror of God's Justice, when it assureth us, that it is so Far off, that the same should take any place against us for our destruction, in as much as it is satisfied by the death of Iesus christ:
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that contrariewise his punishmentes are merciful, and his chastisemēts are beneficial vnto vs. Onely let vs take heede that we despise not his long suffering in his fauourable correctiō,
that contrariwise his punishments Are merciful, and his chastisements Are beneficial unto us Only let us take heed that we despise not his long suffering in his favourable correction,
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The wrath of ye Lord was here kindled against Israel, for whose punishment Dauid is moued to number the people whence now proceedeth ye cause of this punishmēt? not frō ye gouernmēt of Dauid,
The wrath of the Lord was Here kindled against Israel, for whose punishment David is moved to number the people whence now Proceedeth you cause of this punishment? not from you government of David,
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It is not vnlike but the people in Dauids time among other their sinns by which they prouoked Gods punishmēt, were also infected in this vice, yt they tooke vpon them,
It is not unlike but the people in David time among other their Sins by which they provoked God's punishment, were also infected in this vice, that they took upon them,
as it is vsuall with people that are vnthankful for the great trauel which princes bestow in their gouernment, to enter into finding of faulte with ye state of regiment,
as it is usual with people that Are unthankful for the great travel which Princes bestow in their government, to enter into finding of fault with the state of regiment,
A lesson verie needfull for ye people of our dayes, who were neuer so curious to enquire of princes causes and matters of the state, of which for want of knowledg they are meet to be no Iudges although they had authoritie,
A Lesson very needful for you people of our days, who were never so curious to inquire of Princes Causes and matters of the state, of which for want of knowledge they Are meet to be no Judges although they had Authority,
and not to rule, enter not therfore, neither intermedle you with princes matters, but enter into your selues & looke yt your sinns & wickednes do not cause an error to be in the gouernment,
and not to Rule, enter not Therefore, neither intermeddle you with Princes matters, but enter into your selves & look that your Sins & wickedness do not cause an error to be in the government,
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and doubt you not, but the Lorde God as he hath alwaies hitherto, so he will frō hence foorth direct the heade to your singuler benefite, quietnes, and commoditie:
and doubt you not, but the Lord God as he hath always hitherto, so he will from hence forth Direct the head to your singular benefit, quietness, and commodity:
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And in this behalfe wee haue earnestly to pray to the Lorde for the preseruation of our soueraigne, considering howe greatly wee haue prouoked his wrath,
And in this behalf we have earnestly to pray to the Lord for the preservation of our sovereign, considering how greatly we have provoked his wrath,
and giuen him iust cause to withdrawe his bountifull graces frō her, which hithert to it hath pleased him moste plenteously to bestowe vppon her highnes to our singuler benefites and comfort,
and given him just cause to withdraw his bountiful graces from her, which hithert to it hath pleased him most plenteously to bestow upon her highness to our singular benefits and Comfort,
and likewise we haue to praise and magnifie the Lorde, for his infinite mercie, declared in his longe suffering and patience toward vs, who notwithstāding we haue so often,
and likewise we have to praise and magnify the Lord, for his infinite mercy, declared in his long suffering and patience towards us, who notwithstanding we have so often,
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yet hath he so blessed her estate and gouernement, and that for so long time ouer vs, that searching all monumentes of stories from the beginning, the like examples of prosperous and peaceable regement shall neuer bee founde, I say the like happie and quiet gouernement in all godlinesse and honesty for so many yeres together, is not to bee shewed in this Iland out of any recordes of antiquitie.
yet hath he so blessed her estate and government, and that for so long time over us, that searching all monuments of stories from the beginning, the like Examples of prosperous and peaceable regement shall never be found, I say the like happy and quiet government in all godliness and honesty for so many Years together, is not to be showed in this Island out of any records of antiquity.
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& thankfull obedience vnto her highnes whō he hath vsed as a meane and instrumēt to procure all this happines vnto vs. And as wee haue thus longe enioyed this blessed gouernmēt,
& thankful Obedience unto her highness whom he hath used as a mean and Instrument to procure all this happiness unto us And as we have thus long enjoyed this blessed government,
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so that we may enioye it twise as many yeares or more if it be his will, let vs become humble sutors to our heauenly father, that hee will blesse her maiestie with longe life to the glorie of his name,
so that we may enjoy it twice as many Years or more if it be his will, let us become humble Suitors to our heavenly father, that he will bless her majesty with long life to the glory of his name,
and the benefite of his Church, but especially considering wee haue prouoked the Lordes wrath to bee kindled againste vs, let vs make hast to bee reconciled vnto him by vnfayned and heartie repentaunce and amendement of life,
and the benefit of his Church, but especially considering we have provoked the lords wrath to be kindled against us, let us make haste to be reconciled unto him by unfeigned and hearty Repentance and amendment of life,
and turning awaye from vs all such plagues and punishmentes as wee moste righteously haue deserued, hee will turne vnto vs the cheerefull light of hys countenance in Iesus Christ, in whom and for whome hee is well pleased with vs. And thus muche touching the righteousnesse of God, which is the first part.
and turning away from us all such plagues and punishments as we most righteously have deserved, he will turn unto us the cheerful Light of his countenance in Iesus christ, in whom and for whom he is well pleased with us And thus much touching the righteousness of God, which is the First part.
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The seconde poynte wee haue to consider is the malice of Sathan, whiche is noted to vs in the 21. Chapter of the first booke of Chronicles where it is saide, that Sathan stoode vppe againste Israel,
The seconde point we have to Consider is the malice of Sathan, which is noted to us in the 21. Chapter of the First book of Chronicles where it is said, that Sathan stood up against Israel,
For when Gods wrath was kindled agaynste Israel, Sathan was Gods minister to execute his iuste iudgemente, not of obedience to God, but of malice to Israel.
For when God's wrath was kindled against Israel, Sathan was God's minister to execute his just judgement, not of Obedience to God, but of malice to Israel.
and boyling in malice againste the Church of GOD, whose prosperitie hee enuieth, and seeketh her destruction, imediately he setteth vppon the chiefe gouernour thereof.
and boiling in malice against the Church of GOD, whose Prosperity he Envieth, and seeks her destruction, Immediately he sets upon the chief governor thereof.
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but he knowing wher to do most mischiefe, beginneth to shew his malice against Dauid, he seeketh to infect the heade that he might destroye the whole body.
but he knowing where to do most mischief, begins to show his malice against David, he seeks to infect the head that he might destroy the Whole body.
He knoweth that a godly and vertuous prince is the principal instrument that God vseth amongst men to procure ye wealth of his Church and chosen people:
He Knoweth that a godly and virtuous Prince is the principal Instrument that God uses among men to procure you wealth of his Church and chosen people:
see therefore how great cause we haue with earnest and daily praiers, to commend vnto the gratious protection of our God, the preseruation of our godly Prince and Souereigne.
see Therefore how great cause we have with earnest and daily Prayers, to commend unto the gracious protection of our God, the preservation of our godly Prince and Sovereign.
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Bicause we see the malice of Satan to be so great, yt whensoeuer he is let loose to stand vp against Israel, he will begin his assault, where he knoweth he may doe most hurt to the Church of GOD.
Because we see the malice of Satan to be so great, that whensoever he is let lose to stand up against Israel, he will begin his assault, where he Knoweth he may do most hurt to the Church of GOD.
And therefore not without cause the Apostle so vehemētly exhorteth, that prayers, supplications, intercessions, and thankesgiuings be made, specially for Kings,
And Therefore not without cause the Apostle so vehemently exhorteth, that Prayers, supplications, intercessions, and thanksgivings be made, specially for Kings,
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and all that be in authoritie, bicause Sathans malice which he beareth against Gods Church, he seeketh specially to execute by them whose power is greatest,
and all that be in Authority, Because Satan's malice which he bears against God's Church, he seeks specially to execute by them whose power is greatest,
for that of all othervices Princes are most easily drawne to pride and insolencie, both bicause the nature of all men is most prone and apt to fall into pride in prosperitie,
for that of all othervices Princes Are most Easily drawn to pride and insolency, both Because the nature of all men is most prove and apt to fallen into pride in Prosperity,
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Thus Sathan beeing most malicious and moste subtill in his malice, to bring his purpose to effect more speedily, vseth such a meane, by whiche hee may worke most easily.
Thus Sathan being most malicious and most subtle in his malice, to bring his purpose to Effect more speedily, uses such a mean, by which he may work most Easily.
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If he neglect the cause of religion, he will haue no regard to set out Gods glorie, he passeth not whether ye worde of God be preached or not preached,
If he neglect the cause of Religion, he will have no regard to Set out God's glory, he passes not whither you word of God be preached or not preached,
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But if he will intermeddle with religion with a presumptuous & insolent minde, he wil imagine, that all things in religion are subiect to his wil and pleasure.
But if he will intermeddle with Religion with a presumptuous & insolent mind, he will imagine, that all things in Religion Are Subject to his will and pleasure.
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No maruell therefore, if Sathan which maliceth most the good proceedings in religion, that he might vndermine the tower of the church to the vtter ouerthrow of ye same, prepareth his way by puffing vp ye Kings heart with pride & insolencie, knowing that he which is proude and insolent towards men, can not be humble & obedient vnto God.
No marvel Therefore, if Sathan which maliceth most the good proceedings in Religion, that he might undermine the tower of the Church to the utter overthrow of you same, Prepareth his Way by puffing up the Kings heart with pride & insolency, knowing that he which is proud and insolent towards men, can not be humble & obedient unto God.
The second part of the office of a king is, to prouide for the common wealth, the peace and prosperitie of his subiectes, which can not be without great trauell and labour of minde and body.
The second part of the office of a King is, to provide for the Common wealth, the peace and Prosperity of his Subjects, which can not be without great travel and labour of mind and body.
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where he describeth what manner a King is to be chosen by the Israelites, and what is the office of a King when he is elected, ioyneth both these partes together,
where he Describeth what manner a King is to be chosen by the Israelites, and what is the office of a King when he is elected, Joineth both these parts together,
and for the performance of the later, especially admonisheth them to beware of presumption, when the King (saith he) shal sit vpon the throne of his kingdome, he shal write out by a copie receiued of the Priestes, a booke of the law of the Lord,
and for the performance of the later, especially Admonisheth them to beware of presumption, when the King (Says he) shall fit upon the throne of his Kingdom, he shall write out by a copy received of the Priests, a book of the law of the Lord,
and not thinke scorne to beare it, he addeth īmediatly, yt his hart be not lift vp aboue his brethren, what meaneth Moses by this, yt a king should not shew him selfe to be a king.
and not think scorn to bear it, he adds immediately, that his heart be not lift up above his brothers, what means Moses by this, that a King should not show him self to be a King.
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Wherfore the meaning of Moses is, that the Kings heart should not be lifted vp aboue his brethren, to cōtemne them, to tread them vnder feete, to exercise tyrannie ouer them,
Wherefore the meaning of Moses is, that the Kings heart should not be lifted up above his brothers, to contemn them, to tread them under feet, to exercise tyranny over them,
We see that naturall parentes, which haue the greatest authority ouer their children of whom they are to be honoured, notwithstanding their dignitie, doe willingly and gladly indure any trauell, which they thinke may be profitable and beneficiall to their children:
We see that natural Parents, which have the greatest Authority over their children of whom they Are to be honoured, notwithstanding their dignity, do willingly and gladly endure any travel, which they think may be profitable and beneficial to their children:
As though to gouerne were nothing else but to commaund, whereas cleane contrariwise, (as that noble Emperour Theodosius saide) to gouerne, is to take charge of the health, wealth,
As though to govern were nothing Else but to command, whereas clean contrariwise, (as that noble Emperor Theodosius said) to govern, is to take charge of the health, wealth,
For whereas it is not possible, that any one person, though his wisedome, care, and diligence be neuer so great, should beare the whole burthen him selfe of any greate gouernement or kingdome, all good gouernours haue thought it necessarie to vse the assistaunce of wise and faithfull counsel:
For whereas it is not possible, that any one person, though his Wisdom, care, and diligence be never so great, should bear the Whole burden him self of any great government or Kingdom, all good Governors have Thought it necessary to use the assistance of wise and faithful counsel:
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and in matters of the common wealth, they would attempt nothing, but by the counsel of them that are wise in politique affaires, thinking truely that to be subiect to wisedome, is to rule most honourably.
and in matters of the Common wealth, they would attempt nothing, but by the counsel of them that Are wise in politic affairs, thinking truly that to be Subject to Wisdom, is to Rule most honourably.
But where pride preuayleth with any Prince, hee will neither giue eare to the messingers of God yt shall speake vnto him out of the law of GOD touching religion,
But where pride prevaileth with any Prince, he will neither give ear to the messengers of God that shall speak unto him out of the law of GOD touching Religion,
where the Prince groweth to be insolent and opinatiue, that alwayes thinking him selfe to see most clearely in euery matter, hee disdaineth to be directed after any counsell or aduice that can be giuen by any man.
where the Prince grows to be insolent and opinative, that always thinking him self to see most clearly in every matter, he disdains to be directed After any counsel or Advice that can be given by any man.
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For when Sathan had stuffed his minde with a proud desire to know his forces, hee giueth no eare to Ioab, that with some reasons sought to dissuade him from so vaine an enterprise.
For when Sathan had stuffed his mind with a proud desire to know his forces, he gives no ear to Ioab, that with Some Reasons sought to dissuade him from so vain an enterprise.
For when the Kinges humour is once perceiued, that he will heare no counsell which is contrarie to his affection, fewe or none will aduenture to speake the truth, which they knowe will purchase them selues displeasure.
For when the Kings humour is once perceived, that he will hear no counsel which is contrary to his affection, few or none will adventure to speak the truth, which they know will purchase them selves displeasure.
So the King being not defended with faithfull and trustie Counselours, lyeth open to clawbacks and flatterers, which will deuour him whilest hee is aliue worser then any wilde beastes, which pray onely vpon deade carcases.
So the King being not defended with faithful and trusty Counsellors, lies open to clawbacks and Flatterers, which will devour him whilst he is alive Worse then any wild beasts, which pray only upon dead carcases.
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You see the drift of Sathans malice, in prouoking the Prince to pride, to leaue him bare of all such necessarie helpes as he may haue rightly to discharge his office.
You see the drift of Satan's malice, in provoking the Prince to pride, to leave him bore of all such necessary helps as he may have rightly to discharge his office.
howe then can they prosper which haue God to their open enimie, which are voyd of all the grace of God, without which no King dare affirme, that he is able to gouerne well? wherefore it were a good remembraunce for all Kings and Princes,
how then can they prosper which have God to their open enemy, which Are void of all the grace of God, without which no King Dare affirm, that he is able to govern well? Wherefore it were a good remembrance for all Kings and Princes,
when so euer they read or heare their style rehearsed, that they would be admonished howe necessary it is for them to be indued with humilitie, which if they be not, they may be well assured neuer to partake of Gods graces, to the good gouernement of their realmes,
when so ever they read or hear their style rehearsed, that they would be admonished how necessary it is for them to be endued with humility, which if they be not, they may be well assured never to partake of God's graces, to the good government of their Realms,
This when Sathan knewe by experience of his owne fall and destruction, he tempted Dauid to pride, wherof not only the inconueniences before rehearsed might insue,
This when Sathan knew by experience of his own fallen and destruction, he tempted David to pride, whereof not only the inconveniences before rehearsed might ensue,
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First in the person of Dauid: and secondly in the person of Ioab. Concerning Dauid, I need not to stand long in discouering his frailtie, not onely at this time,
First in the person of David: and secondly in the person of Ioab. Concerning David, I need not to stand long in discovering his frailty, not only At this time,
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and when we see our owne frailtie in an other mans faultes, we may be admonished thereby to pray vnto the Lord for the continuall & mightie assistaunce of his holy spirite, yt seeing our weaknes is so great, we may alwayes finde his grace, whose power is made perfect in infirmitie to bee sufficient for vs,
and when we see our own frailty in an other men Faults, we may be admonished thereby to pray unto the Lord for the continual & mighty assistance of his holy Spirit, that seeing our weakness is so great, we may always find his grace, whose power is made perfect in infirmity to be sufficient for us,
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and by their imperfection be instructed to humilitie, vntill by the grace of God in Iesus Christ they be brought into the same estate of perfection with the Angels.
and by their imperfection be instructed to humility, until by the grace of God in Iesus christ they be brought into the same estate of perfection with the Angels.
But his chiefest vertue was valiancie & courage, yet in his example he is noted by the holy ghost in giuing counsel to Dauid to be faint harted & cowardlik.
But his chiefest virtue was valiancy & courage, yet in his Exampl he is noted by the holy ghost in giving counsel to David to be faint hearted & cowardlik.
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and knowing there was not iust cause why the people should be mustred, he did easily coniecture yt the kings commaundement proceaded of vaine prid and presumption:
and knowing there was not just cause why the people should be mustered, he did Easily conjecture that the Kings Commandment proceeded of vain pride and presumption:
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because they were addicted to the seruice of religion, but also he left out the tribe of Beniamin. The reasō is alledged because the kinges cōmandement seemed abhominable vnto him,
Because they were addicted to the service of Religion, but also he left out the tribe of Benjamin. The reason is alleged Because the Kings Commandment seemed abominable unto him,
for after protestation of his goodwil & desire of ye kings honour, in yt he wished the Lord might increase the people an hundreth times as many as there were, yt the king might not suspect him as one that refused to take paines in his seruice,
for After protestation of his goodwill & desire of the Kings honour, in that he wished the Lord might increase the people an Hundredth times as many as there were, that the King might not suspect him as one that refused to take pains in his service,
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and why shoulde this be an offence or guiltines vnto Israel? by vsing these reasons to diswade the king from his euill purpose hee mght seeme to some men, to haue discharged the dutie of a trustie and faithfull counsellour.
and why should this be an offence or guiltiness unto Israel? by using these Reasons to dissuade the King from his evil purpose he mght seem to Some men, to have discharged the duty of a trusty and faithful counselor.
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But the holy Ghoste noteth him of great frailtie and fainte hartednes, when he saith, neuertheles the kinges commaundement preuailed with Ioab and with the capitaines of the hoste.
But the holy Ghost notes him of great frailty and faint heartedness, when he Says, nevertheless the Kings Commandment prevailed with Ioab and with the Captains of the host.
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but perceiuing with what affection the king was carried, he thought it was not best for him in policie to set himselfe altogether against the kinges affection,
but perceiving with what affection the King was carried, he Thought it was not best for him in policy to Set himself altogether against the Kings affection,
for in such a case as this hee thoght it was not best to be to earnest & vehement a persuader & so followed Machiauils philosophie 2000. yeres and more before Machiauil was borne.
for in such a case as this he Thought it was not best to be to earnest & vehement a persuader & so followed Machiauils philosophy 2000. Years and more before Machiavelli was born.
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His cowardnes in this case is rather to be noted, for that at other times he had shewed great courage and valiantnes and giuen such faithful aduise & counsell, that his example is worthie to bee followed of all good counsellours.
His cowardness in this case is rather to be noted, for that At other times he had showed great courage and valiantness and given such faithful advise & counsel, that his Exampl is worthy to be followed of all good counsellors.
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For in the I9. Chap. of this booke we read that when Dauid after the slaughter of Absalom yeelded so much to the naturall affection of a father, in lamenting for the death of his vnnatural son, that he forgot the duetie of a king, whiche was to encourage and rewarde his good subiectes for their seruice, in somuch that when ye people heard what lamentation hee made for Absalom they were clean discouraged and came by stealth into the Citie, more like to men that had fled from the feelde, thē such as had obtained so notable a victorie against the kings enimies.
For in the I9. Chap. of this book we read that when David After the slaughter of Absalom yielded so much to the natural affection of a father, in lamenting for the death of his unnatural son, that he forgotten the duty of a King, which was to encourage and reward his good Subjects for their service, in So much that when you people herd what lamentation he made for Absalom they were clean discouraged and Come by stealth into the city, more like to men that had fled from the field, them such as had obtained so notable a victory against the Kings enemies.
you loue thē that hate you & hate thē that loue you. For you haue shewed this day that you make no accompte neither of your princes, nor of your people.
you love them that hate you & hate them that love you. For you have showed this day that you make no accompt neither of your Princes, nor of your people.
& therfore Ioab shold haue suffered death rather then to haue obeyed Dauids cōmaundement in betraying & murdering of Vrias with ye sword of ye Amonites, which was a faithfull subiect & a valiant captaine, I say he should haue suffered death rather then to haue executed such a commandement:
& Therefore Ioab should have suffered death rather then to have obeyed David Commandment in betraying & murdering of Vrias with you sword of the Ammonites, which was a faithful Subject & a valiant captain, I say he should have suffered death rather then to have executed such a Commandment:
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If Ioab had done his duetie throughly in admonishing the king of his corrupte affection and of the vengeance of GOD like to ensue if hee proceeded therein,
If Ioab had done his duty thoroughly in admonishing the King of his corrupt affection and of the vengeance of GOD like to ensue if he proceeded therein,
the conclusiō of ye whole matter, because I see ye time is past, & I would be looth to abuse your honorable patience too long, in few wordes is this.
the conclusion of you Whole matter, Because I see you time is past, & I would be looth to abuse your honourable patience too long, in few words is this.
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The iustice of God is set foorth to this ende, that wee might bee affraide by sinne to prouoke his wrath, the malice of Sathan is described, that we might be carefull to beware of it and by faith to withstande it, the frailtie of man is shewed, that seeing our weakenesse wee might bee humbled thereby,
The Justice of God is Set forth to this end, that we might be afraid by sin to provoke his wrath, the malice of Sathan is described, that we might be careful to beware of it and by faith to withstand it, the frailty of man is showed, that seeing our weakness we might be humbled thereby,
and taught to seeke for strength only at the hands of GOD, whose grace through our Lorde Iesus Christ shall bee sufficient for vs, To whome with the holy Ghost one eternall and euerlasting God bee all honour and glory wolde without end. Amen.
and taught to seek for strength only At the hands of GOD, whose grace through our Lord Iesus christ shall be sufficient for us, To whom with the holy Ghost one Eternal and everlasting God be all honour and glory would without end. Amen.
