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❧ A Godlye Sermon Preached at Paules Crosse on Sundaye, the.9. daye of December. 1577.
❧ A Godly Sermon Preached At Paul's Cross on Sunday, the.9. day of December. 1577.
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IT were highly to be wished, & hartily prayed for (honourable beloued in Iesus Christ) that in this and all lyke assemblies, the eyes & eares of mens mindes were but aswell occupied,
IT were highly to be wished, & heartily prayed for (honourable Beloved in Iesus christ) that in this and all like assemblies, the eyes & ears of men's minds were but aswell occupied,
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as the eyes and the eares of the body:
as the eyes and the ears of the body:
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and that we woulde prepare our selues by prayer, to come with a circumcised and catechised soule, in the humilitie of spirite, not presuming of witte,
and that we would prepare our selves by prayer, to come with a circumcised and catechised soul, in the humility of Spirit, not presuming of wit,
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or wisdome, or wealth, or aucthoritie, or any thing what so euer:
or Wisdom, or wealth, or Authority, or any thing what so ever:
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I meane, not to be puffed vp, or sowred with that forbidden leauen of the Pharisées,
I mean, not to be puffed up, or soured with that forbidden leaven of the Pharisées,
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and so vngratiouslie to preuent the swéete and sauorie doctrine of Gods eternall counsaile.
and so ungraciously to prevent the sweet and savoury Doctrine of God's Eternal counsel.
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You haue heard I am sure of the Spyders poison, and of the hony of Bées,
You have herd I am sure of the Spiders poison, and of the honey of Bees,
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yet both sucke out of one, and the same flowre: you haue heard that the selfe same Gospell is to one a sauor of lyfe,
yet both suck out of one, and the same flower: you have herd that the self same Gospel is to one a savour of life,
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& to another a sauor of death. 2. Corin. 2. That our blessed Sauior came to bring peace, and yet no peace, but warre and a sworde:
& to Another a savour of death. 2. Corin. 2. That our blessed Saviour Come to bring peace, and yet no peace, but war and a sword:
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That he was a stumbling stone to all refusers, and a corner stone to many buylders in Sion:
That he was a stumbling stone to all refusers, and a corner stone to many Builders in Sion:
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that he is a rocke against whome many doo make shipwracke, that is, of ruine & destruction to Infidelles,
that he is a rock against whom many do make shipwreck, that is, of ruin & destruction to Infidels,
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but to the faithfull a rampire of rescue & defence.
but to the faithful a rampire of rescue & defence.
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And what is it? touching the dignitie, aucthority, and power of Gods worde, that you haue not hearde and plentifullie receyued out of this place:
And what is it? touching the dignity, Authority, and power of God's word, that you have not heard and plentifully received out of this place:
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You knowe as well as wee, that all Scriptures are inspired of God, & are profitable for men, to instruct, to rebuke,
You know as well as we, that all Scriptures Are inspired of God, & Are profitable for men, to instruct, to rebuke,
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and to correct, that the man of God might be made perfect in all good workes: 2. Timo. 4. that they are written for our learning:
and to correct, that the man of God might be made perfect in all good works: 2. Timothy 4. that they Are written for our learning:
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Ro. 15. that many do erre not knowing them: Math. 22. Onelie nowe there remaynes that doctrine which the enimy vntrulie sayth, wée condemne:Ro. 15. that many do err not knowing them: Math. 22. Only now there remains that Doctrine which the enemy untruly say, we condemn:
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that is sinceritie, integritie, and honestie of conuersation and lyfe, which commonlie they call good workes.
that is sincerity, integrity, and honesty of Conversation and life, which commonly they call good works.
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Neuer a iusticiarie of them all, is so earnest as we are, to desire and beséeche you,
Never a justiciary of them all, is so earnest as we Are, to desire and beseech you,
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nay, to charge and commaunde you, and that in the name of Christe Iesus, that you prouoke not the holy one to anger,
nay, to charge and command you, and that in the name of Christ Iesus, that you provoke not the holy one to anger,
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and to the iuste iudgement against you, by breache of his lawes and statutes:
and to the just judgement against you, by breach of his laws and statutes:
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and yet we preach not as they, for all this, for our ende is mercie, because we are vnprofitable.
and yet we preach not as they, for all this, for our end is mercy, Because we Are unprofitable.
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Luk. 17. but their ende is merit, bicause they are seruiseable (you must thinke so at the least, though I cannot coate the place in all the Scriptures) but they write so of them selues. Luk. 17. but their end is merit, Because they Are seruiseable (you must think so At the least, though I cannot coat the place in all the Scriptures) but they write so of them selves.
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This is the nayle in the shippes syde, which we all dryue at, to strike vp to the head,
This is the nail in the ships side, which we all drive At, to strike up to the head,
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least water leaking, shoulde sinke her into the Seas: After fayth, workes: after lyght, walking: after a foundation, buylding: after planting, prospering, and growing:
lest water leaking, should sink her into the Seas: After faith, works: After Light, walking: After a Foundation, building: After planting, prospering, and growing:
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after a good profession, some good practise:
After a good profession, Some good practice:
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after so long and so lowde a calling, some comming and running towarde the marke which is set before vs, Iesus Christe, which is the price of our calling.
After so long and so loud a calling, Some coming and running toward the mark which is Set before us, Iesus Christ, which is the price of our calling.
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Now is the time for fruite, take héede of the axe: Now is the time for fruit, take heed of the axe:
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nowe is the time for the husbandman to drinke of the Uine, beware of no grapes, & beware of sowre and wylde grapes:
now is the time for the husbandman to drink of the Vine, beware of no grapes, & beware of sour and wild grapes:
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for downe goes the walles then, in comes the Boare, and rootes it vp.
for down Goes the walls then, in comes the Boar, and roots it up.
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Nowe is the time for haruest, when the sickle of Gods iudgemēt shal cutte downe both corne and cockle, the corne shall he gather into his Garner, Now is the time for harvest, when the fickle of God's judgement shall Cut down both corn and cockle, the corn shall he gather into his Garner,
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but the chaffe he shall burne with vnquencheable fyre:
but the chaff he shall burn with unquenchable fire:
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If you knowe his wyll and do it not, be sure and looke for those many strypes:
If you know his will and do it not, be sure and look for those many stripes:
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and if the Lorde handle his yron rod once, & geue but one blowe of correction, are we not all as the Potters vessell? is our matter any better? But if he stryke the strooke of condempnation, what powder and dust shall the vngodlie be made,
and if the Lord handle his iron rod once, & give but one blow of correction, Are we not all as the Potters vessel? is our matter any better? But if he strike the struck of condemnation, what powder and dust shall the ungodly be made,
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and scattered before the face of the winde? it is God that is true, and all men are lyars.
and scattered before the face of the wind? it is God that is true, and all men Are liars.
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It is heauen and earth that shall perish, and not the smallest portion of his woorde shall passe vnperfourmed: It is heaven and earth that shall perish, and not the Smallest portion of his word shall pass unperformed:
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when the Lorde speakes therefore, let the congregation be silent:
when the Lord speaks Therefore, let the congregation be silent:
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let flesh and blood, nay, let earth, and ashes, wormes and wormes meate, neuer dare once resist as the obstinate,
let Flesh and blood, nay, let earth, and Ashes, worms and worms meat, never Dare once resist as the obstinate,
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or refuse as the ignoraunt, or receyue in vaine the yoke of his obedience, as all carnal and careles professors do, which do nothing according as they are cōmaunded, which haue a face or a shewe of seruice,
or refuse as the ignorant, or receive in vain the yoke of his Obedience, as all carnal and careless professors do, which do nothing according as they Are commanded, which have a face or a show of service,
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but haue denied the power of godlinesse, & therefore do receyue the woorde of God in vaine:
but have denied the power of godliness, & Therefore do receive the word of God in vain:
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He speakes vnto you by the Prophet Ieremie this daye. He speaks unto you by the Prophet Ieremie this day.
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The dayes of Ierusalem were perillous times, for both Prince and Priest and people, dyd not onely neglect (as we do) but manifestly contempne the woord of the Lorde,
The days of Ierusalem were perilous times, for both Prince and Priest and people, did not only neglect (as we do) but manifestly contemn the word of the Lord,
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and fell to smyting of his Prophetes.
and fell to smiting of his prophets.
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Hence grewe monstrous enormities, as it was méete when the Lampe & light of our steppes was once out, that they shoulde runne ouer shoes into all extremities:
Hence grew monstrous enormities, as it was meet when the Lamp & Light of our steps was once out, that they should run over shoes into all extremities:
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when they sinned in the great thing, I meane Idolatrie once committed, it can not be but adultrie shoulde followe,
when they sinned in the great thing, I mean Idolatry once committed, it can not be but adultery should follow,
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and incest, periurie, murther, extorcion, robberie, and all abhomination to be ryfe amongst them, as you may reade, 6.8. and many other places of this Prophecie.
and Incest, perjury, murder, extortion, robbery, and all abomination to be rife among them, as you may read, 6.8. and many other places of this Prophecy.
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Least therefore as a horse headlong shoulde runne into destruction, they should make a league with hell,
lest Therefore as a horse headlong should run into destruction, they should make a league with hell,
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and as it were vowe their owne dampnation, (as a man of himselfe doth styll run the race of iniquitie, to make vp the number of his sinnes) least thus working wickednesse with gréedynesse, they shoulde past all crye fall into the daungerous mouth of hell fyre,
and as it were Voelli their own damnation, (as a man of himself does still run the raze of iniquity, to make up the number of his Sins) lest thus working wickedness with gréedynesse, they should passed all cry fallen into the dangerous Mouth of hell fire,
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and kyndle whole heapes of coales vpon their own heades:
and kindle Whole heaps of coals upon their own Heads:
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the Lorde in his mercies of olde, hauing an euerlasting prouidence for preseruation of his Church,
the Lord in his Mercies of old, having an everlasting providence for preservation of his Church,
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& maye not lose one, openeth the mouth of this Prophet by his holy spirite,
& may not loose one, Openeth the Mouth of this Prophet by his holy Spirit,
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and vttereth matter inough both for the comfort of his chosen, and vtter confusion of the reprobate, and saith:
and uttereth matter enough both for the Comfort of his chosen, and utter confusion of the Reprobate, and Says:
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Albeit there is not one true Prophete left almost that speake a good woorde, but euerie man crieth peace peace,
Albeit there is not one true Prophet left almost that speak a good word, but every man cries peace peace,
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and yet al from highest to lowest are geuen to brybes, and horrible thinges are committed in the Lande.
and yet all from highest to lowest Are given to Bribes, and horrible things Are committed in the Land.
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Albeit there is neyther iudgement nor iustice, but lyke stone horses euery man haunts harlots houses, and his neyghbors wyfe. Albeit there is neither judgement nor Justice, but like stone Horses every man haunts harlots houses, and his neighbors wife.
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To be short, though there be aunswerable confusion, and such a deformitie, as for the lyke sinnes or lesse, I once drowned in iustice the whole worlde, in Noahs tyme,
To be short, though there be answerable confusion, and such a deformity, as for the like Sins or less, I once drowned in Justice the Whole world, in Noahs time,
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except a few, eyght persons, and burned in my iudgement, whole Sodom and Gomorra, with diuers other Cities:
except a few, eyght Persons, and burned in my judgement, Whole Sodom and Gomorra, with diverse other Cities:
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Yet now remembring my promise of olde made to Dauid my seruaūt mercifullie, beholde the tyme commeth sayth the Lorde. &c.
Yet now remembering my promise of old made to David my servant mercifully, behold the time comes say the Lord. etc.
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But howe perfect mans eyes are, the shyning sunne doth shew, which quicklye blyndes the clearest sight:
But how perfect men eyes Are, the shining sun does show, which quickly blinds the Clearest sighed:
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and howe brutish mans reason is without Gods spyrite, in Religion, that it is the speciall grace of God, we are not turned cleane out of both reason and Religion.
and how brutish men reason is without God's Spirit, in Religion, that it is the special grace of God, we Are not turned clean out of both reason and Religion.
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Let vs therefore craue assistaunce of Gods most blessed spyrite, that with méeke harte and due reuerence I maye speake,
Let us Therefore crave assistance of God's most blessed Spirit, that with meek heart and due Reverence I may speak,
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and you maye heare, and we all receyue his holie woorde, to the glorie of his name, the confirmation of his truth, the confutation of error,
and you may hear, and we all receive his holy word, to the glory of his name, the confirmation of his truth, the confutation of error,
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and the euerlasting comfort of all true Christians in Iesu Christ.
and the everlasting Comfort of all true Christians in Iesu christ.
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In this prayer, let vs remember his vniuersal Church, the Churches of Englande and Irelande, the Quéenes most excellent Maiestie, her Graces most honorable Counsaile, all inferior Magistrates, all Ministers, and all priuate men:
In this prayer, let us Remember his universal Church, the Churches of England and Ireland, the Queens most excellent Majesty, her Graces most honourable Counsel, all inferior Magistrates, all Ministers, and all private men:
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that the Lorde woulde blesse vs all, to kéepe our fayth vnto the ende.
that the Lord would bless us all, to keep our faith unto the end.
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Amen. 1. Beholde the time commeth sayth the Lorde, that I wyll rayse vp the righteous branch of Dauid, 2. which King shall beare rule, 3. and he shall prosper with wisdome,
Amen. 1. Behold the time comes say the Lord, that I will raise up the righteous branch of David, 2. which King shall bear Rule, 3. and he shall prosper with Wisdom,
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and he shall set vp equitie and righteousnesse againe in the earth. 4. In his time shal Iuda be saued,
and he shall Set up equity and righteousness again in the earth. 4. In his time shall Iuda be saved,
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and Israel shall dwell without feare, and this is the name they shall call him, 5. The Lorde our righteousnesse.
and Israel shall dwell without Fear, and this is the name they shall call him, 5. The Lord our righteousness.
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FOr the the better vnderstanding of the simple, this shal be my order to proceede as the woords lye: FOr the the better understanding of the simple, this shall be my order to proceed as the words lie:
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Fyrst of the Prophecie of Christes comming: Secondly, what he shall do: he shall beare rule.
Fyrst of the Prophecy of Christ's coming: Secondly, what he shall do: he shall bear Rule.
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Thyrdly, the manner of his regiment: he shall prosper with wisdome, & set vp equity. Fourthly, the ende of his comming or kingdome:
Thirdly, the manner of his regiment: he shall prosper with Wisdom, & Set up equity. Fourthly, the end of his coming or Kingdom:
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Iuda shalbe saued, and Israel dwell without feare. Fyfthlie, the glorious tytle or name, which is the Lorde our righteousnesse.Iuda shall saved, and Israel dwell without Fear. Fyfthlie, the glorious title or name, which is the Lord our righteousness.
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For the Prophecie.
For the Prophecy.
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TO stande vpon the prayses of Prophetes, and their excellent office, being one of the chiefest instrumentes, (though extraordinary) that Christ ordained in his Churches, Ephesi. 4. he gaue some Apostles, some Prophetes, some Euangelistes,
TO stand upon the praises of prophets, and their excellent office, being one of the chiefest Instruments, (though extraordinary) that christ ordained in his Churches, Ephesus. 4. he gave Some Apostles, Some prophets, Some Evangelists,
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and some Shepherdes & Teachers, to gather together the Saintes, &c. Or to shew you their dilligence in sparing no labour, fearing no losse,
and Some Shepherdess & Teachers, to gather together the Saints, etc. Or to show you their diligence in sparing no labour, fearing no loss,
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& vēturing their very lyfe for the prophecying & preaching of the trueth, or on the other syde, to recken & rippe vp Dauids sundrie vertues, that man according to Gods owne harte:
& venturing their very life for the prophesying & preaching of the truth, or on the other side, to reckon & rip up David sundry Virtues, that man according to God's own heart:
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it was not so directlye to this purpose.
it was not so directly to this purpose.
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Therefore I will turne straight to the prophecie, which is concluded by the best learned interpreters, (without all controuersie) to be vnderstood of ye Messias and his kingdome.
Therefore I will turn straight to the prophecy, which is concluded by the best learned Interpreters, (without all controversy) to be understood of you Messias and his Kingdom.
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Albeit the hungrie Iewes do blyndlie snatche & wrest it to the scepter of Dauid, and dreame it of his temporall seate.
Albeit the hungry Iewes do blyndlie snatch & wrest it to the sceptre of David, and dream it of his temporal seat.
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The Lorde made a couenaunt with Dauid in déede as in the.89. Psalm. I will set thy dominion in the sea, and thy right hande in the flouds,
The Lord made a Covenant with David in deed as in the.89. Psalm. I will Set thy dominion in the sea, and thy right hand in the floods,
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and thy seede shall abide for euer, thy throne as the dayes of heauen:
and thy seed shall abide for ever, thy throne as the days of heaven:
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I haue sworne once by my holinesse I will not faile Dauid my seruaunt, and his seede shall endure,
I have sworn once by my holiness I will not fail David my servant, and his seed shall endure,
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and his seate shal be as the Sunne. Likewise.2.and his seat shall be as the Sun. Likewise.2.
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Sam. 7. by the mouth of Nathan the Prophet, Thy house, thy kingdome, thy throne, shalbe established for euer. Sam. 7. by the Mouth of Nathan the Prophet, Thy house, thy Kingdom, thy throne, shall established for ever.
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What tyme therfore that they were led away captiues to Babilon, as in the.4.
What time Therefore that they were led away captives to Babylon, as in the.4.
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King. 25. Iere. 34. 2. Cron. 36. Esai. 1. appeareth, when Iheronias was takē prisoner by Nabuchodonezer, and Zedechias led awaye captiue into bondage,King. 25. Jeremiah 34. 2. Cron. 36. Isaiah. 1. appears, when Iheronias was taken prisoner by Nebuchadnezzar, and Zedechiah led away captive into bondage,
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when the kingdome was spoyled, the Temple burned, the people subdued in miserable seruitude, and besides, neuer any man after of Dauids loynes left to sit on his royal seate, for though Zorobabel Neuew to Iheconias was captaine,
when the Kingdom was spoiled, the Temple burned, the people subdued in miserable servitude, and beside, never any man After of David loins left to fit on his royal seat, for though Zerubbabel Nephew to Iheconias was captain,
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yet he was not King of Iuda :
yet he was not King of Iuda:
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and there were other valiaunt men, and principall leaders of Israel, but no Prince nor scepter, they were so vnder the Meades and Persians and Macedonians. &c. Nowe the Iewes doting,
and there were other valiant men, and principal leaders of Israel, but no Prince nor sceptre, they were so under the Meads and Persians and Macedonians. etc. Now the Iewes doting,
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& groslie buylding of an earthlie scepter, and a temporall seate of Dauids seede, were iustly scattered in their owne imaginations,
& grossly building of an earthly sceptre, and a temporal seat of David seed, were justly scattered in their own Imaginations,
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and dyd blindlie thinke ye promises of God to be of none effect. Here is the barraine fruite of mans owne braine:
and did blindly think you promises of God to be of none Effect. Here is the barren fruit of men own brain:
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see howe perilous a thing it is to receyue the spirituall promises of God carnallie, that is, according to our owne vnderstanding, what discorde it bréedes, and what confusion it brings: see how perilous a thing it is to receive the spiritual promises of God carnally, that is, according to our own understanding, what discord it breeds, and what confusion it brings:
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euen this that our expectation and accoumpt shall be cleane frustrate, voyde, and of none effect in the ende:
even this that our expectation and account shall be clean frustrate, void, and of none Effect in the end:
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the letter kylleth, it is the spirite that giueth lyfe.
the Letter killeth, it is the Spirit that gives life.
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Yet the Lorde mercifullye saued a great sorte of that people, and deliuered them by Cyrus, who fought against the Assirians, and tooke Babilon, and deliuered the Iewes: Yet the Lord mercifully saved a great sort of that people, and Delivered them by Cyrus, who fought against the Assyrians, and took Babylon, and Delivered the Iewes:
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as they had many Oracles before, that a man should doo it, and is named too of Esaie in his prophecie, Esai. 44. many yeares before his byrth.
as they had many Oracles before, that a man should do it, and is nam too of Isaiah in his prophecy, Isaiah. 44. many Years before his birth.
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I am thy God which say, Ierusalem thou shalt be inhabited, and you Cities of Iuda you shalbe buylt, Cyrus shalbe my heardman, &c. In due consideration of that I haue shortly sayde, it is manifest that the promise must be otherwise than of Dauids house,
I am thy God which say, Ierusalem thou shalt be inhabited, and you Cities of Iuda you shall built, Cyrus shall my herdsman, etc. In due consideration of that I have shortly said, it is manifest that the promise must be otherwise than of David house,
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for our earthlie kingdome onelie, or else (farre off be it from blasphemy, & with feare I speake it) the promise must be of none effecte.
for our earthly Kingdom only, or Else (Far off be it from blasphemy, & with Fear I speak it) the promise must be of none Effect.
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And hath God said, and wyl he not performe it? or hath he at any tyme spoken the woord,
And hath God said, and will he not perform it? or hath he At any time spoken the word,
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and shall he not do the déede? Yes verely God is true, and al men are lyers:
and shall he not do the deed? Yes verily God is true, and all men Are liars:
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the Iewes are deceiued, for God is righteous, that he may be cleare whē he is iudged.
the Iewes Are deceived, for God is righteous, that he may be clear when he is judged.
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Psal. 51. But yet let vs procéede to a more néere examination, and playner pondering of the matter,Psalm 51. But yet let us proceed to a more near examination, and plainer pondering of the matter,
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and it shall easier bring vs to ye perfect sense.
and it shall Easier bring us to you perfect sense.
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Beholde, is a noate of demonstratiō, often vsed by the Prophets, to prepare attention, when they speake of any great Mysterie, Behold, is a noate of demonstration, often used by the prophets, to prepare attention, when they speak of any great Mystery,
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or of any serious matter of importance and weyght, as now of the Messias to come,
or of any serious matter of importance and weight, as now of the Messias to come,
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than the which there is none greater:
than the which there is none greater:
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for all ye promises of God to Israel, had their strength and performance in him, through him,
for all you promises of God to Israel, had their strength and performance in him, through him,
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and for him, without whome the faith of the Fathers had bene voyde and not full.
and for him, without whom the faith of the Father's had be void and not full.
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This caryeth a certaine awaking or quickning of the dull senses of the Iewes, with whome the promises of God by little and little dyd slippe out of remembraunce,
This Carrieth a certain awaking or quickening of the dull Senses of the Iewes, with whom the promises of God by little and little did slip out of remembrance,
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and verie rawlie and coldlie they looked for Christes first cōming as they shoulde doo.
and very rawly and coldly they looked for Christ's First coming as they should do.
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Which as it was then, so is it nowe a most pestilent practise of Satan to make many which should liuely beholde, onely blindely to dreame for his seconde and most glorious appearing.
Which as it was then, so is it now a most pestilent practice of Satan to make many which should lively behold, only blindly to dream for his seconde and most glorious appearing.
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The children of God should behold Gods promises of things to come, as if they were nowe present,
The children of God should behold God's promises of things to come, as if they were now present,
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for that is the true nature of faith:
for that is the true nature of faith:
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The eye is the suttlest sense of all the fiue, & as it sooner pearceth his obiect,
The eye is the subtlest sense of all the fiue, & as it sooner pierceth his Object,
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than any of ye rest, whether Extramittendo, or Intramittendo, let Philosophers saye. So it iudgeth more surer of the same:
than any of you rest, whither Extramittendo, or Intramittendo, let Philosophers say. So it Judgeth more Surer of the same:
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this dignitie it caryeth aboue the rest, to be the quickest, and perfectest sense of all.
this dignity it Carrieth above the rest, to be the quickest, and perfectest sense of all.
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For example of the first, in the tyme of thunder, a man shall sooner sée the lyghtning,
For Exampl of the First, in the time of thunder, a man shall sooner see the lightning,
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than he shal heare ye ratling, if he haue any sight at all, though he haue neuer so good an eare,
than he shall hear you rattling, if he have any sighed At all, though he have never so good an ear,
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and yet the lyghtning is the latter of the two, being caused of the fraction or rupture,
and yet the lightning is the latter of the two, being caused of the fraction or rupture,
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or thundering noyse of the Clowde so broken:
or thundering noise of the Cloud so broken:
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Or more familiarly, you shall sée (if you marke) in a Gūne discharged, the pellette flee some space,
Or more familiarly, you shall see (if you mark) in a Gun discharged, the pellette flee Some Molle,
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before you heare the sounde, and yet it is plaine, they can not be a sunder.
before you hear the sound, and yet it is plain, they can not be a sunder.
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For the other, the example of Isaack, in the.27. Gene. Wyll shewe you euery sense deceaued, for lacke of this chiefe sense.
For the other, the Exampl of Isaac, in the.27. Gene. Will show you every sense deceived, for lack of this chief sense.
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And albeit the soonenesse of Iacobs returne in bringing the Kyd, had almost marred al, & his voyce made some suspition in the matter:
And albeit the soonenesse of Iacobs return in bringing the Kid, had almost marred all, & his voice made Some suspicion in the matter:
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yet olde father Isaack was beguiled, neyther his smelling, nor tasting, coulde iudge of the venison, which was but Kyds flesh,
yet old father Isaac was beguiled, neither his smelling, nor tasting, could judge of the venison, which was but Kyds Flesh,
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nor his hearing, nor feeling, finde faulte with Esau which was but Iacob :
nor his hearing, nor feeling, find fault with Esau which was but Iacob:
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& not without cause in lawe, Oculatus testis caryeth credite, they that sawe it with theyr eyes are best assured.
& not without cause in law, Oculatus testis Carrieth credit, they that saw it with their eyes Are best assured.
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Euen so the Prophete speaketh here, Beholde, euen as perfectlie, though not as presētlie as Saint Iohn the Euangelist séeing our Sauiour, poynted at him, and sayde:
Eve so the Prophet speaks Here, Behold, even as perfectly, though not as presently as Saint John the Evangelist seeing our Saviour, pointed At him, and said:
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Beholde ye Lambe of God, which taketh away the sinnes of the worlde:
Behold you Lamb of God, which Takes away the Sins of the world:
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so with the eyes of your Fayth, being farre more excellent than ye eyes of the body,
so with the eyes of your Faith, being Far more excellent than you eyes of the body,
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if you wyll awake and not sléepe, watche and not slumber, Beholde the tyme commeth, &c. Daniel doth calculate the tyme.9.
if you will awake and not sleep, watch and not slumber, Behold the time comes, etc. daniel does calculate the time.9.
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of his Prophecie, being a notable & worthy Prophete, yet he perused and read Ieremies bookes as it seemeth,
of his Prophecy, being a notable & worthy Prophet, yet he perused and read Jeremiahs books as it seems,
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and foūd out the Prophecie of the peoples captiuitie.70.
and found out the Prophecy of the peoples captivity.70.
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years, which he calles wéeks, that so long Iuda shoulde lye by it, and that for theyr transgression.
Years, which he calls weeks, that so long Iuda should lie by it, and that for their Transgression.
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And the Angell Gabriel reuealed to him afterward, that the Lord in mercy would yet restore them seuen fold again, that is.70, times seuen, which amoūteth or multiplieth in accoumpt to 490 yeres,
And the Angel Gabriel revealed to him afterwards, that the Lord in mercy would yet restore them seuen fold again, that is.70, times seuen, which amounteth or multiplieth in account to 490 Years,
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and then this Messias should come.
and then this Messias should come.
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Ieremy here speaketh indefinitelye, and sayth, the time commeth, where the present tyme is put for the future (as I take it) not to expresse the shortnesse,Ieremy Here speaks indefinitely, and say, the time comes, where the present time is put for the future (as I take it) not to express the shortness,
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but the assuraunce of the tyme, when Christe shoulde come.
but the assurance of the time, when Christ should come.
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The Wyse man sayth, all thinges haue a time, and it is a high poynt of wisdome to knowe the tyme of all thinges, The Wise man say, all things have a time, and it is a high point of Wisdom to know the time of all things,
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but to knowe this tyme of all tymes, is wisdome of all wisdomes.
but to know this time of all times, is Wisdom of all wisdoms.
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The Prophetes foreshewed it to the Iewes, but yet he was chieflie receyued of the Gentiles, for he came to his owne,
The prophets foreshowed it to the Iewes, but yet he was chiefly received of the Gentiles, for he Come to his own,
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& his owne knew him not:
& his own knew him not:
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I pray God for the second triumphant & kingly cōming it fall not out so, that to whō he is most preached, they be least prepared.
I pray God for the second triumphant & kingly coming it fallen not out so, that to whom he is most preached, they be least prepared.
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How long was it I pray you yt Israel longed to come out of Egipts bondage? and how lōg loked Iuda to be deliuered frō Babilons captiuity? But for ye great fréedom indéed, from ye perpetual & euerlasting thraldom:
How long was it I pray you that Israel longed to come out of Egipts bondage? and how long looked Iuda to be Delivered from Babilons captivity? But for you great freedom's indeed, from the perpetual & everlasting thraldom:
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by this onely Messias, there were very few or none. Right so play we in these dayes:
by this only Messias, there were very few or none. Right so play we in these days:
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we are very carefull for the times and seasons, concerning our worldlie affayres. A prisoner duely wayteth his delyueraunce:
we Are very careful for the times and seasons, Concerning our worldly affairs. A prisoner duly waiteth his deliverance:
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a prentise styl thinkes on his fréedome, and both keepe iust accoumpt of euery day:
a prentice still thinks on his freedom's, and both keep just account of every day:
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yea the sicke man leteth not one houre escape, nor misseth not a minute, but styll longeth for his health:
yea the sick man leteth not one hour escape, nor misses not a minute, but still Longeth for his health:
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but for our great delyuerance & departure hence, it is not only the last but the verie least care:
but for our great deliverance & departure hence, it is not only the last but the very lest care:
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when friendes & Phisitions forsake vs, we trust yet in our selues, for no man is so olde,
when Friends & Physicians forsake us, we trust yet in our selves, for no man is so old,
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but he thinks he may be older: and no man is so sick, but he hopes he may recouer:
but he thinks he may be older: and no man is so sick, but he hope's he may recover:
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and the last messenger shall styl be for the Mynister: and the last Messenger shall still be for the Minister:
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the daunger sure is verie great, and euerie man is not sure to be at Christes right hande iuste when he dieth:
the danger sure is very great, and every man is not sure to be At Christ's right hand just when he Dieth:
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and repētance is not in our own hands:
and Repentance is not in our own hands:
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thou trustest to thy ende, & thy end bringeth distrust, for the greatest assault is in thy weakest estate.
thou trustest to thy end, & thy end brings distrust, for the greatest assault is in thy Weakest estate.
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As I would not haue any mā to distrust god, no not specially in the ende:
As I would not have any man to distrust god, no not specially in the end:
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so woulde I not haue any to tempte God, and trust onely to the ende: and yet I saye all is well that endes well.
so would I not have any to tempt God, and trust only to the end: and yet I say all is well that ends well.
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This example is plaine inough of Christes cōming to the Iewes, prophecied & prophecied againe, and yet not vnderstood.
This Exampl is plain enough of Christ's coming to the Iewes, prophesied & prophesied again, and yet not understood.
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So the naturall example of our mortalitie, and dayly dropping away, might moue reasonable men to take hede,
So the natural Exampl of our mortality, and daily dropping away, might move reasonable men to take heed,
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& if warning woulde serue, to teache vs to watch & waight for his comming, or to be prepared & prouided for our going.
& if warning would serve, to teach us to watch & weight for his coming, or to be prepared & provided for our going.
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Sayth the Lord. Looke what the Lord hath sayde, and that is sure to come to passe in al pointes as he hath sayd it,Say the Lord. Look what the Lord hath said, and that is sure to come to pass in all points as he hath said it,
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for God is not as man is, mutable in repenting his promises, albeit he is sayd to repēt that euer he made man.
for God is not as man is, mutable in repenting his promises, albeit he is said to Repent that ever he made man.
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Gen. 6. It is but to expresse the hartie hatred he beareth against sinne, & against their sinnes of the olde worlde:Gen. 6. It is but to express the hearty hatred he bears against sin, & against their Sins of the old world:
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or else why do we so confidentlye buylde, and constantly assure our selues of the inexplicable comfort of euerlasting saluation:
or Else why do we so confidently build, and constantly assure our selves of the inexplicable Comfort of everlasting salvation:
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but bicause of his woorde which is immutable? & hath he sayd it? nay, he hath sworne it, he that commaūded the heauens & they were made,
but Because of his word which is immutable? & hath he said it? nay, he hath sworn it, he that commanded the heavens & they were made,
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and but spake the woorde and they stoode fast, standeth styll vpon his honour, and wyll perfourme what he promiseth in number waight and measure,
and but spoke the word and they stood fast, Stands still upon his honour, and will perform what he promises in number weight and measure,
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as he hath giuen his woorde for some testimony, and examples.
as he hath given his word for Some testimony, and Examples.
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Why dyd not the fyre consume those thrée thrust into ye burning Ouen, was it not hote enough? or did it not burne, when the verie flames did lycke vp those tormētors that put them in? and what is the reason but yt it shall be so? and why did the Seas so spie the Lord? why ranne they backe and were afraide,
Why did not the fire consume those thrée thrust into you burning Oven, was it not hight enough? or did it not burn, when the very flames did lycke up those tormentors that put them in? and what is the reason but that it shall be so? and why did the Seas so spy the Lord? why ran they back and were afraid,
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& became as a wall to Israel, and ranne together againe to drowne Pharao & all his hoast? 114. Psa. but this that it shall be so:
& became as a wall to Israel, and ran together again to drown Pharaoh & all his host? 114. Psa. but this that it shall be so:
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Why did not the Lyons in theyr den, snatch Daniel rather before he came to the grounde, & teare him in péeces, Why did not the Lyons in their den, snatch daniel rather before he Come to the ground, & tear him in Pieces,
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than lye styll before him as Lambes, & no Lyons? but this, ye water may not wette,
than lie still before him as Lambs, & no Lyons? but this, you water may not wet,
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though it be a great Sea: fyre may not heate, though it be a flaming fyre:
though it be a great Sea: fire may not heat, though it be a flaming fire:
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many Lyons, many hungry Lions, may not touch a seely man, when the Lord hath sayde it shall be so,
many Lyons, many hungry Lions, may not touch a silly man, when the Lord hath said it shall be so,
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for heauen and earth shall perishe, and vanish as a scroule, but his woorde endureth for euermore.
for heaven and earth shall perish, and vanish as a scroule, but his word Endureth for evermore.
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That I wyll raise vp the right braunch Dauid. That I will raise up the right branch David.
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This alludes to that raysing of séede to a mans brother, if he dye without issue,
This alludes to that raising of seed to a men brother, if he die without issue,
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as it is in the lawe.
as it is in the law.
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Here we must note, howsoeuer God promised to Adam, the Womās séede shal breake the serpentes head.
Here we must note, howsoever God promised to Adam, the Woman's seed shall break the Serpents head.
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Gen. 3. Howsoeuer to Abrahā in blessing I wyl blesse thée, and in multiplying, I wyl multiply thy seede as the starres of heauen,Gen. 3. Howsoever to Abrahā in blessing I will bless thee, and in multiplying, I will multiply thy seed as the Stars of heaven,
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or as the innumerable sandes of the shore:
or as the innumerable sands of the shore:
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and howsoeuer to Dauid, thy seede shall endure for euer, & thy seate as ye Sun, &c. That is,
and howsoever to David, thy seed shall endure for ever, & thy seat as you Sun, etc. That is,
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how so euer the couenauntes, or mercifull promises of God made to our Forefathers, did differ in circumstaunce,
how so ever the Covenants, or merciful promises of God made to our Forefathers, did differ in circumstance,
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yet do they all agree in effect & substaunce.
yet do they all agree in Effect & substance.
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Againe, howe soeuer the Prophetes dreamed dreames, or sawe visions, whether they prophecied some plainer, some darker, some as it were farther off and mysticall, some more euident and neare,
Again, how soever the prophets dreamed dreams, or saw visions, whither they prophesied Some plainer, Some Darker, Some as it were farther off and mystical, Some more evident and near,
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as the spirite gaue them vtteraunce: Yet all inspired from aboue, spake in effect one and the same thing.
as the Spirit gave them utterance: Yet all inspired from above, spoke in Effect one and the same thing.
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And there can not be founde any contrarietie in al ye doctrine of the Prophets of God, thā is possible to be in the spirite wherewith they were inspired.
And there can not be found any contrariety in all the Doctrine of the prophets of God, than is possible to be in the Spirit wherewith they were inspired.
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The marke they all shotte at, is Iesus Christe, the ende of the whole lawe and the Prophets which were vntyll Iohn :
The mark they all shot At, is Iesus Christ, the end of the Whole law and the prophets which were until John:
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and this partycular Prophecie which I haue in hande, as I tolde you, concerneth the pacte or couenaunt with Dauid, but not in the Iewish sense.
and this partycular Prophecy which I have in hand, as I told you, concerns the pact or Covenant with David, but not in the Jewish sense.
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But looke howe it was promysed of God, so is it prophecied of Ieremie, and right so hath it bene perfourmed in Iesu Christe:
But look how it was promised of God, so is it prophesied of Ieremie, and right so hath it be performed in Iesu Christ:
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for the vnitie of Gods spirite is styll one, and indiuisible as the dietie.
for the unity of God's Spirit is still one, and indivisible as the diety.
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Why, some Iewe may obiect, is it not plaine? that Salomon, Ezechias, and Iosias, being lawfull Sonnes and succeders of Dauid, were raysed of God as righteous braunches? I aunswere, that it is God in deede, by whose power all Princes do raigne, and through his authority they haue their seates:
Why, Some Iewe may Object, is it not plain? that Solomon, Hezekiah, and Iosias, being lawful Sons and succeders of David, were raised of God as righteous branches? I answer, that it is God in deed, by whose power all Princes do Reign, and through his Authority they have their seats:
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It is he which rayseth them vp, and raseth them out againe at his pleasure, which turned out Nabuchodonezer as a Beast in his iustice, and in his mercie made the sheephooke of his seruaunt Dauid, to be a Scepter ouer Israell.
It is he which raises them up, and raseth them out again At his pleasure, which turned out Nebuchadnezzar as a Beast in his Justice, and in his mercy made the sheephook of his servant David, to be a Sceptre over Israel.
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But all that propagation or Princely posterity raysed of God, was not without the meanes of man:
But all that propagation or Princely posterity raised of God, was not without the means of man:
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and this is immediatly of God him selfe, a great difference.
and this is immediately of God him self, a great difference.
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And if you wyll go further, and aske howe this braunche should be raysed then? I aunswer, that first you must circumcise your hartes & eares,
And if you will go further, and ask how this branch should be raised then? I answer, that First you must circumcise your hearts & ears,
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least you thinke it an impossibilytie, as Nycodemus thought of a mās regeneration:
lest you think it an impossibilytie, as Nicodemus Thought of a men regeneration:
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so you hauing ye vayle of fleshlinesse, and the foreskinne of filthinesse, shall vncleanlie and grosely imagin of this blessed generation or raysing:
so you having the Vail of fleshliness, and the foreskin of filthiness, shall uncleanly and grossly imagine of this blessed generation or raising:
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for carnal man sauoreth not those thinges that are of God. for carnal man savoureth not those things that Are of God.
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This done, I saye he was begotten of God, conceyued by the holy ghoste, incarnate in the sanctified wombe of ye Uirgin Marie,
This done, I say he was begotten of God, conceived by the holy ghost, incarnate in the sanctified womb of the Virgae marry,
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euen in the fulnesse of time, according to the Scriptures: and it is parte of the Articles of our Christian beléefe:
even in the fullness of time, according to the Scriptures: and it is part of the Articles of our Christian belief:
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which none of all Dauids posteritie coulde saye, no not he himselfe, for he was conceyued & borne in sinne.
which none of all David posterity could say, no not he himself, for he was conceived & born in sin.
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But here maye a more strong and mighty obiection be gathered than before as it seemeth, and all by my owne saying:
But Here may a more strong and mighty objection be gathered than before as it seems, and all by my own saying:
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for is it lykely, or is it possible, that he shoulde be rightlie called, the ryghteous braunche of Dauid, which came not of the seede of any man, of all that stock,
for is it likely, or is it possible, that he should be rightly called, the righteous branch of David, which Come not of the seed of any man, of all that stock,
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before so many Kinges good and bad, of which euery one yet naturally descended, and were his sonnes after ye flesh? I aunswere, though I say he was not begotten of any man,
before so many Kings good and bad, of which every one yet naturally descended, and were his Sons After you Flesh? I answer, though I say he was not begotten of any man,
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yet I do not say, that he came not of yt stocke therefore: for Ihesse, Dauids father, was the roote, & Dauid as the braunch:
yet I do not say, that he Come not of that stock Therefore: for Jesus, David father, was the root, & David as the branch:
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Marie the Uirgin was the flower of Dauides braunche, and Christ our Sauiour was the fruite of Maries blossome.Marry the Virgae was the flower of David's branch, and christ our Saviour was the fruit of Mary's blossom.
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Therefore is he called the sonne of Dauid in the Genealogie by Math. 1. and often in the new Testamēt, comming in déede of that Trybe, kyndred, or stocke.
Therefore is he called the son of David in the Genealogy by Math. 1. and often in the new Testament, coming in deed of that Tribe, kindred, or stock.
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He is called therefore the righteous braunch for thrée respectes. First, bicause he came of the same kyndred by his mother.
He is called Therefore the righteous branch for thrée respects. First, Because he Come of the same kindred by his mother.
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Secondlie, bicause of those degenerating bastardes, Roboham, Manasses, and the like wicked Princes, who notwithstanding, were of his lyne,
Secondly, Because of those degenerating bastards, Roboham, Manasses, and the like wicked Princes, who notwithstanding, were of his line,
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yet followed not a foote of Dauids wayes, but defiled his seate, and prophaned the Sanctuarie,
yet followed not a foot of David ways, but defiled his seat, and Profaned the Sanctuary,
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and turned his Scepter another waye. And as he is not a Iewe, which is a Iewe borne:
and turned his Sceptre Another Way. And as he is not a Iewe, which is a Iewe born:
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nor he a true Israelite, which is so called: nor all are not Abrahams sonnes, that are after the flesh.
nor he a true Israelite, which is so called: nor all Are not Abrahams Sons, that Are After the Flesh.
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Roma. 9. No more maye they be called ryght braunches of good Princes, which beare no lyke fruite,Roma. 9. No more may they be called right branches of good Princes, which bear no like fruit,
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although that otherwise they be their owne sonnes.
although that otherwise they be their own Sons.
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Thyrdlie, he is called the ryghteous braunche, in respecte of the good Kinges also, Salomon, Iosias, Ezechias, and those fewe more, which not onelye were of Dauids loynes,
Thyrdlie, he is called the righteous branch, in respect of the good Kings also, Solomon, Iosias, Hezekiah, and those few more, which not only were of David loins,
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but also dyd freade in hys steppes, and walked in the waye of Dauid theyr Father, in obedience to the commaundement of the Lorde, in setting foorth the true seruice of the GOD of Israell, in fyring the supersticious Idolles, cutting downe theyr groues and wooddes, to the ruine and spoyle of their Idoll aultares, which farre better deserued the tytle of Dauids righteous braunche,
but also did freade in his steps, and walked in the Way of David their Father, in Obedience to the Commandment of the Lord, in setting forth the true service of the GOD of Israel, in firing the superstitious Idols, cutting down their groves and woods, to the ruin and spoil of their Idol Altars, which Far better deserved the title of David righteous branch,
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than anye of the wicked Kinges forespoken of:
than any of the wicked Kings forespoken of:
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And yet they are not this braunche neyther, but onely, and trulie, and properlie, it is Iesus the Messias. You wyll thinke then that I do to much wrong to them which were lawfullie begotten Sonnes,
And yet they Are not this branch neither, but only, and truly, and properly, it is Iesus the Messias. You will think then that I do to much wrong to them which were lawfully begotten Sons,
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and laudablie raygned Kinges, whiche came of his séede aryght, and raigned righteouslie in the seate to,
and laudably reigned Kings, which Come of his seed aright, and reigned righteously in the seat to,
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and yet not the true braunch? I shall satisfie you, if you marke, and that in a worde:
and yet not the true branch? I shall satisfy you, if you mark, and that in a word:
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I do not denye them to be the right braunch according to the flesh, and so is Christ to,
I do not deny them to be the right branch according to the Flesh, and so is christ to,
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but I deny them to be the ryght and righteous braunche, for so is Christe alone:
but I deny them to be the right and righteous branch, for so is Christ alone:
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for such a sprygge or stemme, neuer sprouted out, neyther of Abraham, whose Isaack was so increased,
for such a sprygge or stem, never sprouted out, neither of Abraham, whose Isaac was so increased,
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nor out of Dauid, whose kinges so succeded, nor out of all generations againe, for the fountaine is too fowle,
nor out of David, whose Kings so succeeded, nor out of all generations again, for the fountain is too fowl,
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& our petigrue must be fetcht frō Adam which is earth:
& our petigrue must be fetched from Adam which is earth:
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and this seconde Adam is the Lord from heauē. 1. Cor. 15. And the reason is, that those excellent vertues,
and this seconde Adam is the Lord from heaven. 1. Cor. 15. And the reason is, that those excellent Virtues,
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and Princely qualities of wisdome, iustice, & Religion, in any of those good kinges, the sonnes of Dauid, or in all, it was in them but as shadowes,
and Princely qualities of Wisdom, Justice, & Religion, in any of those good Kings, the Sons of David, or in all, it was in them but as shadows,
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and vnperfect figures of him in whome dwelleth the fulnesse of all goodnesse, So that he onely and alone, is this ryghteous braunche.
and unperfect figures of him in whom dwells the fullness of all Goodness, So that he only and alone, is this righteous branch.
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Here we maye sée the infinite loue of God towardes his Church, neuer forsaking hir, but in hir first fall renuing of hir with promises:
Here we may see the infinite love of God towards his Church, never forsaking his, but in his First fallen renewing of his with promises:
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in hir forgetfulnesse, reuiuing of hir with prophecies, that shée myght styll hope, and not be confounded for euer.
in his forgetfulness, reviving of his with prophecies, that she might still hope, and not be confounded for ever.
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And if the Patriarkes and men of God, in elder tymes receyued such plentyfulnesse of ioy and gladnesse, in the onely promyse of the Messias, whereby their faith was full:
And if the Patriarchs and men of God, in elder times received such plentyfulnesse of joy and gladness, in the only promise of the Messias, whereby their faith was full:
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What flowing, and ouerstreaming vnmeasurable cōfort should we reape, to whome those prophecies do mynister more,
What flowing, and ouerstreaming unmeasurable Comfort should we reap, to whom those prophecies do minister more,
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than to the Prophetes them selues. 1. Peter. 1. For kinges and Prophets haue desired to sée what we haue séene,
than to the prophets them selves. 1. Peter. 1. For Kings and prophets have desired to see what we have seen,
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and yet sawe it not, but in the promise only. Luke. 10. They lyued in the tyme of the promise of this branch:
and yet saw it not, but in the promise only. Lycia. 10. They lived in the time of the promise of this branch:
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and ye Apostles lyued as it were vnder the shadowe of his leaues: but we lyue as vnder the fruite it selfe.
and you Apostles lived as it were under the shadow of his leaves: but we live as under the fruit it self.
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For the tyme of Grace, the longer, and the later it is, the more mercifull it is to them that shall be saued.
For the time of Grace, the longer, and the later it is, the more merciful it is to them that shall be saved.
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And howe graciouslie he hath dealte with vs of Englande besides, maye not passe vnspoken of in planting a ryght braunch to raygne ouer vs, not a bastarde bramble,
And how graciously he hath dealt with us of England beside, may not pass unspoken of in planting a right branch to Reign over us, not a bastard bramble,
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as Abimeleche was, the sonne of a bonde woman, as ye maye reade, Iudges. 9. The Uine, the Oliue, the Palme, the Figge tree,
as Abimeleche was, the son of a bond woman, as you may read, Judges. 9. The Vine, the Olive, the Palm, the Fig tree,
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and the rest, chose a Bramble to be their king: Who beganne with murther, raigned in crueltie, and dyed in bloud.
and the rest, chosen a Bramble to be their King: Who began with murder, reigned in cruelty, and died in blood.
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But ouer vs hee hath planted a peaceable Prince, the ryght braunche of hir royall Father,
But over us he hath planted a peaceable Prince, the right branch of his royal Father,
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and moste worthye King, Henrie the eyght:
and most worthy King, Henry the eyght:
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kéeping all good steppes of hir prodecessors, going farther in Religion than many of thē, (if not than any of them).
keeping all good steps of his predecessors, going farther in Religion than many of them, (if not than any of them).
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The Lorde leade hir farther, styrre vp hir counsell to comforte hir, strengthen hir kingdome to kéepe hir, lengthen hir lyfe longe to raygne ouer vs:
The Lord lead his farther, stir up his counsel to Comfort his, strengthen his Kingdom to keep his, lengthen his life long to Reign over us:
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And though I maye not saye as the Olyue trée to beare fruite, yet to florishe as the Palme, to be freshe as the Lawrell, to be stronge as the Oake, to spreade abroade as the Ceader,
And though I may not say as the Olive tree to bear fruit, yet to flourish as the Palm, to be fresh as the Laurel, to be strong as the Oak, to spread abroad as the Cedar,
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and to be an olde Tree of continuaunce, as the Cypre:
and to be an old Tree of Continuance, as the Cypre:
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and though she be fruitlesse one waye, yet fructifie hir O Lorde many wayes, with good and faythfull subiectes, that shée and wée,
and though she be fruitless one Way, yet fructify his Oh Lord many ways, with good and faithful Subjects, that she and we,
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as well graffed braunches maye abyde styll in the stocke, and tarye in the Uine, and fructifie by the operation of Gods holye spyrite vnto eternall lyfe in Iesus Christ. Amen. VVhich King shall beare rule.
as well graffed branches may abide still in the stock, and tarry in the Vine, and fructify by the operation of God's holy Spirit unto Eternal life in Iesus christ. Amen. Which King shall bear Rule.
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Here he is proclaymed Kynge by the Prophete, heade of his Church, and Prince of his people.
Here he is proclaimed King by the Prophet, head of his Church, and Prince of his people.
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Trayterous are all other heades then, monstrous, and rebellious of King or Caesar, or Turke,
Traitorous Are all other Heads then, monstrous, and rebellious of King or Caesar, or Turk,
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or Pope, or Deuyll, lyfting them selues aboue this King, which must beare all the rule.
or Pope, or devil, lifting them selves above this King, which must bear all the Rule.
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He is sayde to be our Prophete, our Prieste, and our King: a Prophete, being a fulfyller of all that they spake, and the ende of them:
He is said to be our Prophet, our Priest, and our King: a Prophet, being a fulfyller of all that they spoke, and the end of them:
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a Priest, to fynishe all the Sacrifices of the olde Lawe, by one suffycient and most blessed oblation of his owne body vpon the Crosse:
a Priest, to fynishe all the Sacrifices of the old Law, by one sufficient and most blessed oblation of his own body upon the Cross:
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a King, by rulyng and gouerning his Church, hauyng full aucthoritie alone ouer the same, being annointed not with the confections of balmes or spices of swéete odors,
a King, by ruling and governing his Church, having full Authority alone over the same, being anointed not with the confections of balms or spices of sweet odours,
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but with the holy Oyle of gladnesse aboue his fellowes, But what rule bare he, some wyll say:
but with the holy Oil of gladness above his Fellows, But what Rule bore he, Some will say:
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could he come simplier than borne in a Manger, despised of the Doctors, had in derision of the multitude, spytted on, could he come simplier than born in a Manger, despised of the Doctors, had in derision of the multitude, spytted on,
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and most spitefully dealt withall? alas, what crowne ware he, but a crowne of thornes? or what King was he, being so poore,
and most spitefully dealt withal? alas, what crown beware he, but a crown of thorns? or what King was he, being so poor,
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& so persecuted, that it was not possible it shoulde be he that is here prophecied.
& so persecuted, that it was not possible it should be he that is Here prophesied.
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Thus they looking for a Princely appearing, in power, aucthoritie, and wealth, and to haue an earthly kingdome restored (as they dreamed) receyued not the King of Kings:
Thus they looking for a Princely appearing, in power, Authority, and wealth, and to have an earthly Kingdom restored (as they dreamed) received not the King of Kings:
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and therfore though they aske for the daye of the Lorde, the daye of the Lorde,
and Therefore though they ask for the day of the Lord, the day of the Lord,
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yet haue they nothing to doo with it when it commes, for it is darknesse and no lyght vnto them.
yet have they nothing to do with it when it comes, for it is darkness and no Light unto them.
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And yet as naked, poore, and simple, as Christe his byrth was, the heauens with their powers, the Sunne & the starres: And yet as naked, poor, and simple, as Christ his birth was, the heavens with their Powers, the Sun & the Stars:
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the Wyse men dyd celebrate & solempnize, their geuing of Golde declared him a king: their offring of Frākensense, did signifie him God:
the Wise men did celebrate & solemnize, their giving of Gold declared him a King: their offering of Frankensense, did signify him God:
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and the brynging of Myrre dyd shewe he shoulde dye:
and the bringing of Myrrh did show he should die:
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the testimony of the Angels them selues, and his healing of sicke and sore, his helping of blinde and lame, his restoring of deaffe, dumme,
the testimony of the Angels them selves, and his healing of sick and soar, his helping of blind and lame, his restoring of deaf, dumb,
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and deade men, nay, his victorie ouer eternall death, doth shewe him selfe to be the gloryous king of kinges:
and dead men, nay, his victory over Eternal death, does show him self to be the glorious King of Kings:
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and why doo the Heathen then so furiously rage together, and imagine a vaine thing? or why do the Kinges of the earth and Rulers stande vp,
and why do the Heathen then so furiously rage together, and imagine a vain thing? or why do the Kings of the earth and Rulers stand up,
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and take counsell against the Lorde the King? It is all in vaine, for yet the Lorde hath set his King vpon his holy hyll of Sion:
and take counsel against the Lord the King? It is all in vain, for yet the Lord hath Set his King upon his holy hill of Sion:
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Yet the Lorde is king, be the people neuer so vnpacient.
Yet the Lord is King, be the people never so unpatient.
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Psal. 99. Nay the Lorde is king, and the earth maye be glad therof, Psal. 97. For so the Angell song, glory be to God on high,Psalm 99. Nay the Lord is King, and the earth may be glad thereof, Psalm 97. For so the Angel song, glory be to God on high,
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and on earth peace, good wyll towardes men. He beareth rule immediatly or mediatly.
and on earth peace, good will towards men. He bears Rule immediately or mediately.
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Immediatly by himself, as he is God from euerlasting, whose Scepter shal haue no end, whose power is all yt is in heauen,
Immediately by himself, as he is God from everlasting, whose Sceptre shall have no end, whose power is all that is in heaven,
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and al yt is in earth, & yet it is not conteyned.
and all that is in earth, & yet it is not contained.
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And as he is God, so he ruleth not lyke an earthlie Monarche, who by ritches, strength of armes, pollicie,
And as he is God, so he Ruleth not like an earthly Monarch, who by riches, strength of arms, policy,
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& the lyke, do rule ye rost.
& the like, do Rule you rost.
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But he by his onely wisedome, by the which he sustaineth al things in heauē & in earth, to mans reason very folishlie, he sometime in an Arke, sometime in a Caue, sometime in pryson. &c. he doth for secreet causes leade his Church through many bytter temptacions,
But he by his only Wisdom, by the which he sustaineth all things in heaven & in earth, to men reason very foolishly, he sometime in an Ark, sometime in a Cave, sometime in prison. etc. he does for secret Causes lead his Church through many bitter temptations,
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as it were to no other purpose, than by trying them by ye Crosse, to make them true to his Crowne.
as it were to no other purpose, than by trying them by the Cross, to make them true to his Crown.
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And yt his Church is subiect vnto such mutations too, it is our infirmitie & weaknesse,
And that his Church is Subject unto such mutations too, it is our infirmity & weakness,
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and not his faulte, and yet he is so on our side, yt nothing can be against vs. Though euer dying, yet neuer dead: styll assaulted, and styll assisted:
and not his fault, and yet he is so on our side, that nothing can be against us Though ever dying, yet never dead: still assaulted, and still assisted:
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nowe as it were extinguished & cleane gone, and nowe encreased and mightily multiplied.
now as it were extinguished & clean gone, and now increased and mightily multiplied.
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He ruleth by his spirite, so that neyther thought, woorde, nor déede, can passe without his prouidence:
He Ruleth by his Spirit, so that neither Thought, word, nor deed, can pass without his providence:
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and they that thinke he ruleth generallie all, but not particularlie euerie one, or that it is labour for him to knowe euery mans matter,
and they that think he Ruleth generally all, but not particularly every one, or that it is labour for him to know every men matter,
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& to dispose them all, and so say with the foolish.
& to dispose them all, and so say with the foolish.
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Tush, the Lorde séeth it not, or is there knowledge in ye most highest? they are but chyldren yet for knowledge,
Tush, the Lord seeth it not, or is there knowledge in you most highest? they Are but children yet for knowledge,
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and but yong schollers for vnderstanding, they haue not in parte learned the Maiestie of God,
and but young Scholars for understanding, they have not in part learned the Majesty of God,
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nor sufficiently knowne the greatnesse of his power:
nor sufficiently known the greatness of his power:
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which in all cases vndoubtedlie is assistent to his whole Church, and to euerie part thereof, to ye whole flocke,
which in all cases undoubtedly is assistent to his Whole Church, and to every part thereof, to you Whole flock,
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and to euerie shéepe thereof, and séeketh euen that same one wanderer in the wyldernesse,
and to every sheep thereof, and seeketh even that same one wanderer in the Wilderness,
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and bringes him home againe, and preuentes all daungers, ditches, bryers, woolues, and deuylles, for he may not lose one,
and brings him home again, and prevents all dangers, ditches, briers, wolves, and Devils, for he may not loose one,
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except that same lost chylde of perdition, that the Scriptures might be fulfylled.
except that same lost child of perdition, that the Scriptures might be fulfilled.
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Secondlie, he ruleth by his Mynisters, and that is the Prince first, and vnder him the Pastor:
Secondly, he Ruleth by his Ministers, and that is the Prince First, and under him the Pastor:
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for so you shall reade that he lead Israell lyke shéepe through the wyldernesse, by the hādes of Moyses and Aaron :
for so you shall read that he led Israel like sheep through the Wilderness, by the hands of Moses and Aaron:
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the sworde ruled in the hande of the one, and the worde preached in the mouth of the other.
the sword ruled in the hand of the one, and the word preached in the Mouth of the other.
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So that euerie soule must submyt them selues to the superiour powers, for bicause the powers that are, are ordained of God,
So that every soul must submit them selves to the superior Powers, for Because the Powers that Are, Are ordained of God,
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and he that resisteth them, resisteth the ordinaunce of God: for I sayd, you are Gods, and yet you shall dye like men.
and he that Resisteth them, Resisteth the Ordinance of God: for I said, you Are God's, and yet you shall die like men.
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So that a king is subiect to none vpon the earth, but immediatlie vnder God, occupieth the highest roome in his owne dominion,
So that a King is Subject to none upon the earth, but immediately under God, occupieth the highest room in his own dominion,
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and sitteth in the chiefest seate: yet neuerthelesse, are they all but subiectes vnto God and to his woorde:
and Sitteth in the chiefest seat: yet nevertheless, Are they all but Subjects unto God and to his word:
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and to obey this is the safest waye to walke in a kingdome, to saye as Dauid, 101. Psa. I wyll walke with a perfect harte in my house.
and to obey this is the Safest Way to walk in a Kingdom, to say as David, 101. Psa. I will walk with a perfect heart in my house.
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A kingdome then is Gods gifte, but to one: and a king is his gift, vnto many:
A Kingdom then is God's gift, but to one: and a King is his gift, unto many:
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& as if his Church offende him in iustice, he wyll punish hir: and children shall be hir kinges.
& as if his Church offend him in Justice, he will Punish his: and children shall be his Kings.
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Esa. 3. so in his mercie he wyll set vp Dauid in his throne, & Salomon in his seat:Isaiah 3. so in his mercy he will Set up David in his throne, & Solomon in his seat:
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wherby we note, that both sortes, both good and bad, gratious and tyrannous, are al of the Lord:
whereby we note, that both sorts, both good and bad, gracious and tyrannous, Are all of the Lord:
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for he that made Cayus, made Marius also: he that made Augustus, made Nero too: he that made Domitian the Christian, made Iulian the Apostata Emperors.
for he that made Cayus, made Marius also: he that made Augustus, made Nero too: he that made Domitian the Christian, made Iulian the Apostata Emperor's.
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And though the Lorde for iust and secret causes, many tymes do geue this earthly kingdome, to wicked and vngratious Princes, to tyraunts and lymmes of Sathan:
And though the Lord for just and secret Causes, many times do give this earthly Kingdom, to wicked and ungracious Princes, to Tyrants and limbs of Sathan:
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Yet this is sure, that not one of them al shal euer enter into the euerlasting kingdome without repentaunce.
Yet this is sure, that not one of them all shall ever enter into the everlasting Kingdom without Repentance.
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The Lord in whose handes the harts of kings are, turne them all vnto him,
The Lord in whose hands the hearts of Kings Are, turn them all unto him,
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and graunt them timely repentaunce, that they may be kinges in heauen, as they are vpon the earth.
and grant them timely Repentance, that they may be Kings in heaven, as they Are upon the earth.
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Religion pertaynes not to the left hande, but to the right hand of a king, to his scepter & to his Crowne.
Religion pertains not to the left hand, but to the right hand of a King, to his sceptre & to his Crown.
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For therfore chiefly hath he placed kings to be our forefathers, and therefore Queenes to be our Nurses.
For Therefore chiefly hath he placed Kings to be our Forefathers, and Therefore Queens to be our Nurse's.
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Esai. 49. And secondlie, that the Church of God might lacke no cherishing, the example of good Iosias teacheth, who not only receyued,Isaiah. 49. And Secondly, that the Church of God might lack no cherishing, the Exampl of good Iosias Teaches, who not only received,
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but read dilygently the booke of the Lawe: and prouided within thrée yeare, that al the Magistrates shoulde haue the same.
but read diligently the book of the Law: and provided within thrée year, that all the Magistrates should have the same.
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Againe Saules disobedience, how it prouoked Gods iudgement, and what myserable and desperat end followed, who knoweth not? Wherefore so to speake and so to do,
Again Saul's disobedience, how it provoked God's judgement, and what miserable and desperate end followed, who Knoweth not? Wherefore so to speak and so to do,
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then to punishe, and there to pardon:
then to Punish, and there to pardon:
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to exalt some, and other some to exyle, to do all by the swoorde, and yet by the aucthority of the woord:
to exalt Some, and other Some to exile, to do all by the sword, and yet by the Authority of the word:
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is so full of maiestie and honour, among men, and so full of blessing, and safetie before God:
is so full of majesty and honour, among men, and so full of blessing, and safety before God:
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as no Crowne neuer so curiously wrought, or cunningly set with all sorte of pearles and precious stones, can halfe so bewtifie a Princes grace,
as no Crown never so curiously wrought, or cunningly Set with all sort of Pearls and precious stones, can half so beautify a Princes grace,
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as to be the seruaunt of the Lord, and faithfully to keepe his commaundementes, and to saye with Dauid :
as to be the servant of the Lord, and faithfully to keep his Commandments, and to say with David:
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he is my Lord, my king. Psa. 5. The other hande whereby he gouerneth, is the Mynister, and in his hande hath put a mighty Scepter: which is his woord:
he is my Lord, my King. Psa. 5. The other hand whereby he Governs, is the Minister, and in his hand hath put a mighty Sceptre: which is his word:
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the excellencie of whose calling, together with the authority, is shewed forth in this: that if you heare vs, you heare him, if you refuse vs, you refuse him.
the excellency of whose calling, together with the Authority, is showed forth in this: that if you hear us, you hear him, if you refuse us, you refuse him.
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Full great is our charge to preache offences, euen to the face of Princes, and neuer to seeke to flatter and please men,
Full great is our charge to preach offences, even to the face of Princes, and never to seek to flatter and please men,
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for then we can not be the seruauntes of God:
for then we can not be the Servants of God:
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Is he a Prince then, or a noble man? is he a Magistrate, or a Mynister? is he a Gentleman,
Is he a Prince then, or a noble man? is he a Magistrate, or a Minister? is he a Gentleman,
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or a rytch man? is it thy selfe, or Christ him selfe, in whome if it bene possible for sinne to haue mette with righteousnesse, no doubt, rebukes euē of the Pharisées had bene faultes,
or a rich man? is it thy self, or christ him self, in whom if it be possible for sin to have met with righteousness, no doubt, rebukes even of the Pharisées had be Faults,
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when he sayde, Which of you can rebuke me of sinne? Sinne wheresoeuer it is, is styll sinne,
when he said, Which of you can rebuke me of sin? Sin wheresoever it is, is still sin,
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whether it be vnder sylke or veluet, vnder scarlet, or vnder cloath of Gold, it keepes his old nature and hue,
whither it be under silk or velvet, under scarlet, or under cloth of Gold, it keeps his old nature and hue,
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and therefore nothing can colour it: nor cloke it, nor kéepe it from Gods anger.
and Therefore nothing can colour it: nor cloak it, nor keep it from God's anger.
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To auoyde which, we strike at it as an enimie, with the scepter of the woorde,
To avoid which, we strike At it as an enemy, with the sceptre of the word,
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and hunt it out, to chase it away.
and hunt it out, to chase it away.
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For if nobilitie, and honour, worshippe, wisdome, or wealth, or any thing coulde excuse you before God,
For if Nobilt, and honour, worship, Wisdom, or wealth, or any thing could excuse you before God,
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then would we spare such before mē.
then would we spare such before men.
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Or if you could so compound with God, that notwithstanding your own destruction, your bloud should rest vnrequired for at our hands, it were som péece of cause to holde our peace:
Or if you could so compound with God, that notwithstanding your own destruction, your blood should rest unrequired for At our hands, it were Some piece of cause to hold our peace:
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But God being no brybe taker, and requyring our tongues as Trumpets loude, and our mouthes to be open wyde.
But God being not bribe taker, and requiring our tongues as Trumpets loud, and our mouths to be open wide.
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So that we haue the warrant of his woorde, speake and spare not:
So that we have the warrant of his word, speak and spare not:
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and as Paul to Tit. 2. sayth, doo it with all aucthoritie, for this matter cōcerneth our soules & yours, our lyfe and death and yours,
and as Paul to Tit. 2. say, do it with all Authority, for this matter concerns our Souls & yours, our life and death and yours,
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nay both our saluations or condempnations, reade Eze. 3. and.33.
nay both our salvations or condempnations, read Ezekiel 3. and.33.
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The authoritie we haue then is ouer Princes, as well as priuate men, and all a lyke,
The Authority we have then is over Princes, as well as private men, and all a like,
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for there is no respect of person with him. Not that I saye the Minister is aboue ye Magistrate, no, God forbyd.
for there is no respect of person with him. Not that I say the Minister is above you Magistrate, no, God forbid.
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Mystake me not, for that is the tyrannous vsurpation of the Pope, whose swoorde is but Caines knyfe to Abels throte, whose harte and hande is full of innocent bloud.
Mystake me not, for that is the tyrannous usurpation of the Pope, whose sword is but Caines knife to Abel's throat, whose heart and hand is full of innocent blood.
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But this I saye, whether for our benefite the Prince be good, or for our triall he be naught, we are and must be yet subiect vnto both,
But this I say, whither for our benefit the Prince be good, or for our trial he be nought, we Are and must be yet Subject unto both,
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bicause they are both of God.
Because they Are both of God.
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So lykewise the Prince, the Mynister, and the multitude, are all vnder the eternall Oracle of Gods worde, which is his mighty power, by faithfull receyuing of which we be saued,
So likewise the Prince, the Minister, and the multitude, Are all under the Eternal Oracle of God's word, which is his mighty power, by faithful receiving of which we be saved,
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and by refusing we be iudged.
and by refusing we be judged.
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As the examples of Saule, Ieroboam, Achab, Ihehoi•kim, Nabuchodonozer, Zedechias, and the lyke do tell, who casting off the Prophets, were cast off of the Lorde.
As the Examples of Saule, Jeroboam, Ahab, Ihehoi•kim, Nebuchadnezzar, Zedechiah, and the like do tell, who casting off the prophets, were cast off of the Lord.
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Wherefore, sayde the Lorde to Ieremy, I haue set thee ouer Nations & kingdomes, to roote out and to plant, to destroye and to buylde:
Wherefore, said the Lord to Ieremy, I have Set thee over nations & kingdoms, to root out and to plant, to destroy and to build:
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what, to ordaine and depose kinges, lyke a Pope at his pleasure? no, no,
what, to ordain and depose Kings, like a Pope At his pleasure? no, no,
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but it is meant of the soueraigntie and superioritie of Gods worde, which must be the measure to all men,
but it is meant of the sovereignty and superiority of God's word, which must be the measure to all men,
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and the onely rule to rule Rulers with al, which is not subiect to any King, much lesse to ye Pope, to iudge or alter:
and the only Rule to Rule Rulers with all, which is not Subject to any King, much less to you Pope, to judge or altar:
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but all our wyttes must be in subiection to his wisdome, and our wyls conformed by his word:
but all our wits must be in subjection to his Wisdom, and our wills conformed by his word:
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and as obedience to any earthly king, is better than any other seruice, so is it better to our heauenly king,
and as Obedience to any earthly King, is better than any other service, so is it better to our heavenly King,
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than any Sacrifice, for he must beare rule. His office declared, here followeth the order howe he wyll rule (by wisedome:
than any Sacrifice, for he must bear Rule. His office declared, Here follows the order how he will Rule (by Wisdom:
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) for albeit his Princely power be such, as nothing can resist it, to whom all power is giuen: ) for albeit his Princely power be such, as nothing can resist it, to whom all power is given:
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Yet he doth nothing without his most excellent & irreproueable wisedome, and needeth no counsayler, of whose fulnesse all the wise men in the world, that were wise in déede, haue receyued.
Yet he does nothing without his most excellent & irreprovable Wisdom, and needs no Counsellor, of whose fullness all the wise men in the world, that were wise in deed, have received.
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To leaue the testimony of scripture, yt he was fylled with wisdome, Luk. 2. and to come to his confounding of the Doctors with all their subtyle and serpentine questions, who made them blanke with his wonderfull aunsweres, escaping all the snares they layde for him to make him a traytor against Caesar, against whome Sathan him selfe coulde not preuaile, for all his vengeable temptations:
To leave the testimony of scripture, that he was filled with Wisdom, Luk. 2. and to come to his confounding of the Doctors with all their subtle and serpentine questions, who made them blank with his wonderful answers, escaping all the snares they laid for him to make him a traitor against Caesar, against whom Sathan him self could not prevail, for all his vengeable temptations:
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But what shall I take vpon me here to describe his wisedome vnto you, which hath no measure but is infinit in it selfe? surely I shal descrie my selfe to be very vnwise then.
But what shall I take upon me Here to describe his Wisdom unto you, which hath no measure but is infinite in it self? surely I shall descry my self to be very unwise then.
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Why? is he not the wisdome of God his father? is not the depth therof bottomlesse? and the height toplesse,
Why? is he not the Wisdom of God his father? is not the depth thereof bottomless? and the height topless,
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and his wayes vnsearchable and past finding out? Ro. 11. When therefore our Sauiour Christ is thus described as a king, in all those necessary numbers and vertues which pertayne to a Prince, we must note, he geues vs but a glimpse for greater sight, a small tast for a greater portion of knowledge of him:
and his ways unsearchable and past finding out? Ro. 11. When Therefore our Saviour christ is thus described as a King, in all those necessary numbers and Virtues which pertain to a Prince, we must note, he gives us but a glimpse for greater sighed, a small taste for a greater portion of knowledge of him:
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For Salomon in all his royaltie and wisedome, is not comparable vnto him:
For Solomon in all his royalty and Wisdom, is not comparable unto him:
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For shall ye shallowe Ryuers compare with the déepe Seas? or an obscure starre with the brightnes of the Sunne? no, the Moone hir selfe must be vnder,
For shall you shallow rivers compare with the deep Seas? or an Obscure star with the brightness of the Sun? no, the Moon his self must be under,
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if we wyll be crowned with starres, & receyue light at his brightnesse.
if we will be crowned with Stars, & receive Light At his brightness.
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This is rather written for Doctrine to earthly Princes & Magistrates, to knowe that honesty is a good defence for priuate persons:
This is rather written for Doctrine to earthly Princes & Magistrates, to know that honesty is a good defence for private Persons:
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but Rulers must be wyse withall.
but Rulers must be wise withal.
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He that strykes at other mens follyes & offēces by the edge of the lawe, must looke to defende him selfe,
He that strikes At other men's folly's & offences by the edge of the law, must look to defend him self,
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and with wisdome playe his parte.
and with Wisdom play his part.
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All the weapons, armor, Munitions, blockhouses, castles, & captains, are no such garde to a christian king,
All the weapons, armour, Munitions, blockhouses, Castles, & Captains, Are no such guard to a christian King,
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as a breast beset with wisdome and counsayle.
as a breast beset with Wisdom and counsel.
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Euen the subtilty of Serpentes qualyfied with the innocencie of Doues, is a perfect Mythridate against all treasons, seditions, alterations, warres,
Eve the subtlety of Serpents qualyfied with the innocence of Dove, is a perfect Mithridate against all treasons, seditions, alterations, wars,
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and whatsoeuer Popish pollicie, for the which ye Lorde sende a purging pyll.
and whatsoever Popish policy, for the which you Lord send a purging pyll.
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It is wisedome for a man to looke afore he leape, and in matters of wayght to wayte for the ende:
It is Wisdom for a man to look afore he leap, and in matters of weight to wait for the end:
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it is one end of wisdome to be frée from forraine power abroade, but it is the right end of wisedome to be farre from feare at home.
it is one end of Wisdom to be free from foreign power abroad, but it is the right end of Wisdom to be Far from Fear At home.
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Two thinges obserued, wisedome can not but be retayned.
Two things observed, Wisdom can not but be retained.
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The first is, not to tempt God, in refusing lawfull meanes, as Anabaptistes that wyll weare no weapons.
The First is, not to tempt God, in refusing lawful means, as Anabaptists that will wear no weapons.
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Secondly, not to trust to much to our armes. It was wyselie sayde, a Horse is but a vaine thing to saue a man. Gedeon wyselie mustred.10000.
Secondly, not to trust to much to our arms. It was wisely said, a Horse is but a vain thing to save a man. Gideon wisely mustered.10000.
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against the Madvanites, though the Lorde c•lled out but.300. for the fyght, where many men are, and fewe hartes, there is but small strength:
against the Madvanites, though the Lord c•lled out but.300. for the fight, where many men Are, and few hearts, there is but small strength:
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all is one to God I graunt, to vse scores or hundredes, or thousands, more or lesse:
all is one to God I grant, to use scores or hundredes, or thousands, more or less:
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as the examples of Gedeons goade, Sampsons iawbone, Dauids sling, fewe and weake men, against many and mighty Captaines.
as the Examples of Gedeons goad, Sampsons jawbone, David sling, few and weak men, against many and mighty Captains.
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But Gedeons case, or Sampsons, or Dauids, is not euery good Princes case, though theyr cause may be the same:
But Gedeons case, or Sampsons, or David, is not every good Princes case, though their cause may be the same:
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to trust too much therfore is too much to tempt. There are examples rounde about vs of the same, and theyr remembraunce is rufullye refreshed,
to trust too much Therefore is too much to tempt. There Are Examples round about us of the same, and their remembrance is ruefully refreshed,
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as it were but yesterdaye, to put wisedome in the mouthe of them that heare it, to be ware:
as it were but yesterday, to put Wisdom in the Mouth of them that hear it, to be aware:
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that such late and lamentable confusions can not chuse, but awake wisedomes eyes to sée daūger,
that such late and lamentable confusions can not choose, but awake wisdoms eyes to see danger,
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and open hir mouth to shewe counsell. When men of vnderstanding beare rule, the Citie flourisheth.
and open his Mouth to show counsel. When men of understanding bear Rule, the city flourishes.
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It went better with Israell, when Moyses helde the rodde, than when those rebelles, Corah and his companions woulde rule the roste.
It went better with Israel, when Moses held the rod, than when those rebels, Corah and his Sodales would Rule the roast.
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Plato arryued at this marke, when he woulde haue eyther Philosophers Princes, or Princes to become Philosophers.Plato arrived At this mark, when he would have either Philosophers Princes, or Princes to become Philosophers.
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The Grecians against Troye, sent not onely stoute Achylles, but wyse Vlysses also: and Troye to defende, had not onelye valyaunte Hector, but prudent Eneas also:
The Greeks against Troy, sent not only stout Achilles, but wise Ulysses also: and Troy to defend, had not only valyaunte Hector, but prudent Aeneas also:
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of which the one was called Mens, the other Manus Troiae, the one the harte, and the other the hande of Troye.
of which the one was called Mens, the other Manus Troy, the one the heart, and the other the hand of Troy.
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The Athenians woulde not onelye haue the Dragon, but Pallas in their Temple. I speake it not as though wisedome wanted in Englande:
The Athenians would not only have the Dragon, but Pallas in their Temple. I speak it not as though Wisdom wanted in England:
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for I knowe, and acknowledge gladlye, that we haue a most wyse Prince and Counsayle, wyse Iudges and Magistrates,
for I know, and acknowledge gladly, that we have a most wise Prince and Counsel, wise Judges and Magistrates,
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and that they go before other Kingdomes and countreys therin:
and that they go before other Kingdoms and Countries' therein:
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but for the execution thereof we speake, for the cōtinuall practise, which would preuent all daungerous conspyracies, which the Lorde confounde and bring styll to lyght for our better safetie:
but for the execution thereof we speak, for the continual practice, which would prevent all dangerous conspiracies, which the Lord confound and bring still to Light for our better safety:
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kéepe them farre from Englande, farther from London, but most farre from the Crowne.
keep them Far from England, farther from London, but most Far from the Crown.
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Not without cause dyd Salomon aske wisdome, & not wealth, to prosper in his kingdome, which was the wysest king that euer was, whose wisedome drew Saba ye Queene of the South, to come and see him.
Not without cause did Solomon ask Wisdom, & not wealth, to prosper in his Kingdom, which was the Wisest King that ever was, whose Wisdom drew Saba you Queen of the South, to come and see him.
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If I should here stande vpon the excellent graces & gyfts of our most wyse & vertuous Princesse, Quéene Elyzabeth, I should but bewraye my vnablenesse,
If I should Here stand upon the excellent graces & Gifts of our most wise & virtuous Princess, Queen Elizabeth, I should but bewray my unableness,
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and shewe my lea•en skyll in a golden cause:
and show my lea•en skill in a golden cause:
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and besides, the necessity is none, where Fame doth spread abroade farther and lyuelyer, than this my poore remembraunce shalbe euer able to do:
and beside, the necessity is none, where Fame does spread abroad farther and lyuelyer, than this my poor remembrance shall ever able to do:
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Let vs rather prayse God, & pray vnto him for hartes of heauenly wisedome, to amend our lyues, that for his Churches benefite, she maye haue hir Seate established, hir yeares doubled, hir enimies confounded,
Let us rather praise God, & pray unto him for hearts of heavenly Wisdom, to amend our lives, that for his Churches benefit, she may have his Seat established, his Years doubled, his enemies confounded,
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& hir happy raigne long prospered ouer vs. Amen.
& his happy Reign long prospered over us Amen.
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It is a great comfort to dwell in a common weale where equitie & righteousnesse are set vp.
It is a great Comfort to dwell in a Common weal where equity & righteousness Are Set up.
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Christ is no tyraunt I tell you in his kingdome. No: Iudas and all Traytors to his crosse and crowne: christ is no tyrant I tell you in his Kingdom. No: Iudas and all Traitors to his cross and crown:
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Caine and all murtherers of his seruauntes and Mynisters:Cain and all murderers of his Servants and Ministers:
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The Deuyll & all his lymmes shalbe made confesse his equity, and the chyldren of his kingdome shall prayse his righteousnesse for euer.
The devil & all his limbs shall made confess his equity, and the children of his Kingdom shall praise his righteousness for ever.
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But some wyll say, Was he such an vpright king, which kept cōpany with Publicans,
But Some will say, Was he such an upright King, which kept company with Publicans,
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and fauored sinners, saued them, healed them, did al for them, & as he sayth himselfe, he came not to call ye righteous, but sinners.
and favoured Sinners, saved them, healed them, did all for them, & as he say himself, he Come not to call you righteous, but Sinners.
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I aunswer, his sauing of sinners declareth his righteousnesse in mercy, and his condemning them which séemed iust, doth shew his equity in iudgement,
I answer, his Saving of Sinners Declareth his righteousness in mercy, and his condemning them which seemed just, does show his equity in judgement,
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and so he sets vp equity.
and so he sets up equity.
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What can be more full of equity, than to geue Caesar his own, & God his owne.
What can be more full of equity, than to give Caesar his own, & God his own.
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Mat. 22. Iustice is no otherwise described vnto vs, but to geue euery man his own, which is so necessary for an Estate, yt as Poets faine, without Iustice Iupiter can not guide the globs.Mathew 22. justice is not otherwise described unto us, but to give every man his own, which is so necessary for an Estate, that as Poets feign, without justice Iupiter can not guide the globs.
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And he yt wyll do any Iustice to another, must first begin with himself. Lycurgus is sayd neuer to commaunde any thing, but he would do it himselfe:
And he that will do any justice to Another, must First begin with himself. Lycurgus is said never to command any thing, but he would do it himself:
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and what a shame was it for Iudas, to punish hir whom he himself had layne with all.
and what a shame was it for Iudas, to Punish his whom he himself had lain with all.
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Gen. 38. with what face coulde Marcus Crassus a starke myser, speake against couetousnesse: or Verres a robber, against theft:Gen. 38. with what face could Marcus Crassus a stark myser, speak against covetousness: or Verres a robber, against theft:
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or Nero a tyraunt, against crueltie:
or Nero a tyrant, against cruelty:
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or Gracchus a traytor, against sedicion? It is required of you, not only to be wyse as Serpentes,
or Gracchus a traitor, against sedition? It is required of you, not only to be wise as Serpents,
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but also to be as innocent as Doues:
but also to be as innocent as Dove:
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the one subtilty, that you maye receyue no hurt, and the other simplicity, that you do no harme.
the one subtlety, that you may receive no hurt, and the other simplicity, that you do no harm.
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Beware of affection, and beware of perturbation: take héede of loue, & take heed of hatred.
Beware of affection, and beware of perturbation: take heed of love, & take heed of hatred.
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Let no hope or feare make you euer conclude that which you knowe not, nor neuer geue sentence against that you knowe.
Let no hope or Fear make you ever conclude that which you know not, nor never give sentence against that you know.
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Let no widdowes causes fall, let no Orphanes lose their right, let not equitie go to the wall:
Let no widow's Causes fallen, let no Orphans loose their right, let not equity go to the wall:
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for if in your presence she can haue no place, alas whether being banished shal she wander? If the golden king do tell the smothest tale, what stumbling makes the poore mās speaking? Let not good Lawes so be made as Spyders webbes, to entangle small flyes,
for if in your presence she can have no place, alas whither being banished shall she wander? If the golden King do tell the smothest tale, what stumbling makes the poor men speaking? Let not good Laws so be made as Spiders webs, to entangle small flies,
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and let ye greate escape, to hamper poore men, & to fauor the ritch.
and let you great escape, to hamper poor men, & to favour the rich.
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Fauor not the ritch man bicause of his rytches, nor the poore man bicause of his pouertie, let no such respect be,
Favour not the rich man Because of his riches, nor the poor man Because of his poverty, let no such respect be,
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and cause to make them fare the better, or the worse: Saye not to the one, syt you here, and to the other stand thou there.
and cause to make them fare the better, or the Worse: Say not to the one, fit you Here, and to the other stand thou there.
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But set vp righteousnesse & equity, and deale indifferently to all in the Lande. All iniuries are done, either by affection, or perturbation, or of negligence, or of purpose.
But Set up righteousness & equity, and deal indifferently to all in the Land. All injuries Are done, either by affection, or perturbation, or of negligence, or of purpose.
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Looke to it therefore, and haue the victory ouer your selues lyke men: for any offence in the Magistrate is a s•re plague to the innocent.
Look to it Therefore, and have the victory over your selves like men: for any offence in the Magistrate is a s•re plague to the innocent.
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And one thing I humbly beséech you before the Lord this day:
And one thing I humbly beseech you before the Lord this day:
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that as (I am sure) you would not condempne any mā innocent, not for any thing,
that as (I am sure) you would not condemn any man innocent, not for any thing,
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so take good heede of iudging any man absent. I call him absēt, whose cause is not throughly handled, sufficiently proued, & lawfully deposed.
so take good heed of judging any man absent. I call him absent, whose cause is not thoroughly handled, sufficiently proved, & lawfully deposed.
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And here I lament the desperate case of some in our dayes, yt are possessed with whole legions of lying deuylles,
And Here I lament the desperate case of Some in our days, that Are possessed with Whole legions of lying Devils,
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and passe not a rush for periurie, to ouerthrow their enimie in such cases:
and pass not a rush for perjury, to overthrow their enemy in such cases:
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there is requyred of you yt I can not teach you (I would I coulde) onely in ye behalfe of your own soules, I admonish you to beware of scarlette sinnes, I meane red & bloudy crueltie, which Caesar sayth, is the worst companion of a mans olde age, that can be, a miserable remembraunce of tyranny done in thy youth.
there is required of you that I can not teach you (I would I could) only in you behalf of your own Souls, I admonish you to beware of scarlet Sins, I mean read & bloody cruelty, which Caesar say, is the worst Companion of a men old age, that can be, a miserable remembrance of tyranny done in thy youth.
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Take example of Christ, to whome when a woman taken in adultry was brought, he looked on the grounde, and wrote with his finger:
Take Exampl of christ, to whom when a woman taken in adultery was brought, he looked on the ground, and wrote with his finger:
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which maye shew your wisdoms, that respite, pausing, and scanning of a matter without long lingring,
which may show your wisdoms, that respite, pausing, and scanning of a matter without long lingering,
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or reiourning, or delay, is best and méetest for a Magistrate.
or reiourning, or Delay, is best and meetest for a Magistrate.
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And that may be wished to, that after iudgement, all possible speede were not to executiō.
And that may be wished to, that After judgement, all possible speed were not to execution.
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Your good pollicies therin to preuent pardon for vnworthy persons is commendable:
Your good policies therein to prevent pardon for unworthy Persons is commendable:
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but for tyme & space for instruction & repentaunce I speake, that as we all desire ye Lorde to geue vs tyme,
but for time & Molle for instruction & Repentance I speak, that as we all desire you Lord to give us time,
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& to keepe vs from soddaine death:
& to keep us from sudden death:
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So as you best shall finde good, deale with their soules I beséeche you, whose bodies by iustice you commyt to death.
So as you best shall find good, deal with their Souls I beseech you, whose bodies by Justice you commit to death.
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Iustice is well called the Lady of ciuile affayres, or rather the mother of a cōmon weale,
justice is well called the Lady of civil affairs, or rather the mother of a Common weal,
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and hir two daughters or damosels, Lenity, & Seuerity, are very necessary handmaids: Iustice is to respect euery mans cause, but no mans person, for that is partiality:
and his two daughters or damosels, Lenity, & Severity, Are very necessary handmaids: justice is to respect every men cause, but no men person, for that is partiality:
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Lenity is to mitigate or lessen ye punishment, but not the facte, for that were iniquity:
Lenity is to mitigate or lessen you punishment, but not the fact, for that were iniquity:
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and Seuerity, is to punish the fault condignly, but not without cause, for yt were tyranny.
and Severity, is to Punish the fault condignly, but not without cause, for that were tyranny.
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I leaue this to your discretions, euen thus, bicause you are wyse inough, to whome the matter is commited:
I leave this to your discretions, even thus, Because you Are wise enough, to whom the matter is committed:
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onely I pray you remembre, that God is Iudge ouer all, and that he setteth vp equity and righteousnesse in his kingdome.
only I pray you Remember, that God is Judge over all, and that he sets up equity and righteousness in his Kingdom.
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Here is the ende of his comming or kingdome, Israels safety (by his time) is meant for euer,
Here is the end of his coming or Kingdom, Israel's safety (by his time) is meant for ever,
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for who can tell his age. Esa. 53. So long then as he is king, so long shal Iuda be safe:
for who can tell his age. Isaiah 53. So long then as he is King, so long shall Iuda be safe:
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but he is king for euer, therefore for euer shall Iuda be glad. We are sealed therfore safe, he hath all power, therefore we are safe.
but he is King for ever, Therefore for ever shall Iuda be glad. We Are sealed Therefore safe, he hath all power, Therefore we Are safe.
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This is ye perfect state of happinesse in deede, not onely to be in peace, but to be without feare of farther trouble.
This is the perfect state of happiness in deed, not only to be in peace, but to be without Fear of farther trouble.
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This maye partly be vnderstoode of Israels delyuery, which were in peace a long season, in respect of their wonted troubles & warres.
This may partly be understood of Israel's delyuery, which were in peace a long season, in respect of their wonted Troubles & wars.
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And it maye be applied to the mylitaunt Church, which notwithstāding it is tossed with many tēpestes,
And it may be applied to the mylitaunt Church, which notwithstanding it is tossed with many tempests,
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yet is it voyde of any feare of dampnation, bicause of our fayth, and faythfull foundation, Iesus Christ.
yet is it void of any Fear of damnation, Because of our faith, and faithful Foundation, Iesus christ.
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Eyther it maye be, & more effectually, vnderstoode of the tryumphant Church which is safe and past all feare,
Either it may be, & more effectually, understood of the triumphant Church which is safe and passed all Fear,
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euen as Christ himselfe crowned in the heauens, and past all the daungers of hell.
even as christ himself crowned in the heavens, and passed all the dangers of hell.
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Hence we note the ende of Magistrates & of Princes ruling, to be their subiectes safetie without feare:
Hence we note the end of Magistrates & of Princes ruling, to be their Subjects safety without Fear:
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a shyp sailes to come to the port: a man fights to get victory: he that labours doth it, that he maye rest.
a ship sails to come to the port: a man fights to get victory: he that labours does it, that he may rest.
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Christes Church is mylitant, that it may be triumphant.
Christ's Church is mylitant, that it may be triumphant.
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And looke what ye whyte is to him that shooteth, and the same is peace to him that gouerneth.
And look what the white is to him that shoots, and the same is peace to him that Governs.
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The marke that Magistrates should ayme and shote at, is the prosperity of the people. That is no sound peace, where there is daunger of warre:
The mark that Magistrates should aim and shote At, is the Prosperity of the people. That is no found peace, where there is danger of war:
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there is no safety where there is continual feare, now at meate, and nowe in the fielde,
there is no safety where there is continual Fear, now At meat, and now in the field,
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nowe in the Church, and anon in prison. As Israel was sore chased and vexed of their enimies at euery halfe whyle.
now in the Church, and anon in prison. As Israel was soar chased and vexed of their enemies At every half while.
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We haue no such cause to complayne (God be thanked therefore) and yet our hope and feare, can not chuse but ebbe and flow,
We have no such cause to complain (God be thanked Therefore) and yet our hope and Fear, can not choose but ebb and flow,
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bicause we haue had such a peace, as the enimie doth enuie, and the true Christian can not but feare what wyll followe.
Because we have had such a peace, as the enemy does envy, and the true Christian can not but Fear what will follow.
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But séeing Deus nobis haec otia fecit, that God is ye author of our peace, we wyll not cease to put our trust in him,
But seeing Deus nobis haec Leisure fecit, that God is the author of our peace, we will not cease to put our trust in him,
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and to pray vnto him for encrease of grace, and so shall we be sure of long peace.
and to pray unto him for increase of grace, and so shall we be sure of long peace.
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Let vs decline in déede from euyll, & doo in déede the thinges that are good:
Let us decline in deed from evil, & do in deed the things that Are good:
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let vs praye vnfeynedly for the bonde of peace, which is vnitie: but I woulde haue it in verity, for a Citie deuided can not long stande.
let us pray vnfeynedly for the bond of peace, which is unity: but I would have it in verity, for a city divided can not long stand.
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He that knoweth both buildings, & their cause of ruines, hath tolde vs so. Parris is a pattern not of long ago, and Antwerp an example but of yesterday:
He that Knoweth both buildings, & their cause of ruins, hath told us so. Paris is a pattern not of long ago, and Antwerp an Exampl but of yesterday:
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happy are they whom other mennes harmes can make to beware, and dolefull is theyr estate that dally with destruction.
happy Are they whom other men's harms can make to beware, and doleful is their estate that dally with destruction.
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The Lord knit the knot of peace, & make it fast from flypping and breaking, that being at quiet in our bowelles from sedition at home, we maye be stronger in body to resyst all forraigne powers abroade.
The Lord knit the knot of peace, & make it fast from flypping and breaking, that being At quiet in our bowels from sedition At home, we may be Stronger in body to resist all foreign Powers abroad.
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A most glorious and gratious tytle and cause of al our comfort:
A most glorious and gracious title and cause of all our Comfort:
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how neare a name to this doth the Angell reueale to Ioseph, when he called him Emanuel. Math. 1. Esa. 8. which is, God with vs. As the plaister vnapplyed being neuer so good, doth yet no good at all: how near a name to this does the Angel reveal to Ioseph, when he called him Emmanuel. Math. 1. Isaiah 8. which is, God with us As the plaster unapplied being never so good, does yet no good At all:
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So al that we haue heard of this king can comfort vs nothing, except it doo pertayne vnto vs:
So all that we have herd of this King can Comfort us nothing, except it do pertain unto us:
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nay the brightnesse and glory of his comming & kingdom, doth rather breede dispayre in vs, that well consider what we are:
nay the brightness and glory of his coming & Kingdom, does rather breed despair in us, that well Consider what we Are:
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& therefore to méete with this malady, the mercy of the Lord hath discouered him to the full.
& Therefore to meet with this malady, the mercy of the Lord hath discovered him to the full.
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And to vs the daye starre shyneth bright, and bringeth ioy in ye morning:
And to us the day star shineth bright, and brings joy in you morning:
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so is the sonne of righteousnesse sprōg vp to vs that were in darknesse, and in the shadow of death.
so is the son of righteousness sprung up to us that were in darkness, and in the shadow of death.
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And hence is it, ye the ryghteous are sayde to shine as the sonne in the kingdome of God, bicause the son himselfe is our righteousnesse: And hence is it, you the righteous Are said to shine as the son in the Kingdom of God, Because the son himself is our righteousness:
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at whose appearing the very sūne shal lose his beames, & the Moone hir brightnesse,
At whose appearing the very sun shall loose his beams, & the Moon his brightness,
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and the starres theyr lyght, for they are darknesse vnto him, and he is the Lorde our righteousnesse.
and the Stars their Light, for they Are darkness unto him, and he is the Lord our righteousness.
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It is necessary, that séeing ye reward of sinne is flatte by the Lawe eternall death,
It is necessary, that seeing the reward of sin is flat by the Law Eternal death,
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and yt for very shame & cōscience sake, no man dare able himself iust before ye barre or tribunall seate of God.
and that for very shame & conscience sake, no man Dare able himself just before you bar or tribunal seat of God.
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Which sore trial Dauid saw, and how it would go with him, when he cryed:
Which soar trial David saw, and how it would go with him, when he cried:
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Lorde, enter not into iudgement with thy seruaunt, for no flesh is ryghteous in thy sight.
Lord, enter not into judgement with thy servant, for no Flesh is righteous in thy sighed.
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Notwithstanding, that pestilent rable past all shame, doth desperately dare to broche such dampnable doctrine of merite, whereby establishing their owne righteousnesse, they cast downe the righteousnesse of Iesus Christ, as the Iewes dyd.
Notwithstanding, that pestilent rabble passed all shame, does desperately Dare to broche such damnable Doctrine of merit, whereby establishing their own righteousness, they cast down the righteousness of Iesus christ, as the Iewes did.
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Rom. 10. but their rewarde is ready, & their destruction sléepeth not, for their merits sake.Rom. 10. but their reward is ready, & their destruction Sleepeth not, for their merits sake.
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Let vs deny all worthynesse, or towardnesse, or sparke of goodnesse to be in vs, which the Papistes do falsifie & fayne to be a grace remayning in thē, wherby they take away that all which is due to Iesus Christ.
Let us deny all worthiness, or towardness, or spark of Goodness to be in us, which the Papists do falsify & fain to be a grace remaining in them, whereby they take away that all which is due to Iesus christ.
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Who, as he is all in all, and alone hath wrought our redemption, so alone he wyll be glorified,
Who, as he is all in all, and alone hath wrought our redemption, so alone he will be glorified,
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and be altogether our righteousnesse, without our helpe or addition: wherefore it is sayde, when we hated him, he loued vs:
and be altogether our righteousness, without our help or addition: Wherefore it is said, when we hated him, he loved us:
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which is taught by that place:
which is taught by that place:
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He loued vs first, and that he was founde of them yt neuer sought after him:
He loved us First, and that he was found of them that never sought After him:
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but that he is made to vs wisedome, ryghteousnesse, sanctification, & redemption: and onely hath preuēted our dampnation, so that al other practises are but simple shifts:
but that he is made to us Wisdom, righteousness, sanctification, & redemption: and only hath prevented our damnation, so that all other practises Are but simple shifts:
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merites are but popish paltry, & not woorth one gally halpeny, nay, whatsoeuer it be beside Christ, it helpes to hell as round as can be:
merits Are but popish paltry, & not worth one galley halfpenny, nay, whatsoever it be beside christ, it helps to hell as round as can be:
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488
For he is ye way, the trueth and the lyfe. Of with all backe byases then, which maketh vs runne out of course: For he is the Way, the truth and the life. Of with all back byases then, which makes us run out of course:
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let vs kéepe our grounde, & beware of wandring, for vaine opinion hath caryed many a man out of ye way:
let us keep our ground, & beware of wandering, for vain opinion hath carried many a man out of the Way:
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and be sure that saluation commeth of Christe, or else it neuer was.
and be sure that salvation comes of Christ, or Else it never was.
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491
If thou wylt haue it by merite, then thou canst haue no grace, for then merite shoulde not be merite.
If thou wilt have it by merit, then thou Canst have no grace, for then merit should not be merit.
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So if thou must needes obtaine it by grace, then not of works, for else grace should not be grace:
So if thou must needs obtain it by grace, then not of works, for Else grace should not be grace:
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493
God and man can not so be halues: the precious pearle is not so patched vp.
God and man can not so be halves: the precious pearl is not so patched up.
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494
Wherfore take héede of trusting to merites, so that thou fayle of mercy in the end,
Wherefore take heed of trusting to merits, so that thou fail of mercy in the end,
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and acknowledge thy selfe vtterly destitute of the grace of God, and appeale to his mercy seate,
and acknowledge thy self utterly destitute of the grace of God, and appeal to his mercy seat,
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for all haue sinned, and there is not one good, no not one:
for all have sinned, and there is not one good, no not one:
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euery mothers sonne, the whole posteritie of Adam is starke naught, cōming of a rotten stocke:
every mother's son, the Whole posterity of Adam is stark nought, coming of a rotten stock:
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498
finde it out betymes, & iudge your selues, that you be not iudged of the Lord.
find it out betimes, & judge your selves, that you be not judged of the Lord.
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499
When thou bearest therefore that Christe is our righteousnesse, looke not a farre off, but into thy owne selfe,
When thou bearest Therefore that Christ is our righteousness, look not a Far off, but into thy own self,
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for he is not thine, except thou hast his spirite, whereby thou art knytte, ioyned, & incorporated into him:
for he is not thine, except thou hast his Spirit, whereby thou art knit, joined, & incorporated into him:
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(5) part (DIV2)
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then doest thou participate him, and by a liuely faith art made one with him,
then dost thou participate him, and by a lively faith art made one with him,
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(5) part (DIV2)
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and he lyueth in thée by grace, and thou in him by faith, and nothing can bring the like comfort to thy conscience:
and he liveth in thee by grace, and thou in him by faith, and nothing can bring the like Comfort to thy conscience:
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As the ofte meditation of this righteousnesse, which wyll rauish thee more & more of all carnall desires,
As the oft meditation of this righteousness, which will ravish thee more & more of all carnal Desires,
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and kindle spyrituall delyghts in thée:
and kindle spiritual delights in thee:
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and nourish thée so by lyttle and lyttle, that thou shalt receyue at length the earnest of thy saluation,
and nourish thee so by little and little, that thou shalt receive At length the earnest of thy salvation,
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and then shalt thou be out of all doubt in thine owne hart:
and then shalt thou be out of all doubt in thine own heart:
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then shalt thou feele that thou art reconciled by him vnto God. 2. Cor. 5. For so God predestinating vs before tyme, doth yet call vs in our due tyme,
then shalt thou feel that thou art reconciled by him unto God. 2. Cor. 5. For so God predestinating us before time, does yet call us in our due time,
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and whome he calleth, them he iustifieth by geuing Christe to be our righteousnesse, and as many as haue him are happy, for they shall be glorified:
and whom he calls, them he Justifieth by giving Christ to be our righteousness, and as many as have him Are happy, for they shall be glorified:
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For he neuer leaueth vs, vntyll he hath drawne vs vp vnto him selfe:
For he never Leaveth us, until he hath drawn us up unto him self:
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and as all our righteousnesse is in him, so is our lyfe also hyd with him in God:
and as all our righteousness is in him, so is our life also hid with him in God:
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and when he which is our lyfe shall appeare, then shall we also appeare with him in glory, we can not therfore the whiles but longe for our perfection, seeing very natures instaunt hath wrought this in brute Beastes,
and when he which is our life shall appear, then shall we also appear with him in glory, we can not Therefore the while but long for our perfection, seeing very nature's instant hath wrought this in brutus Beasts,
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and Phylosophers kéepe a great coyle to finde out and defende their summum bonum, which is woorth nothing:
and Philosophers keep a great coil to find out and defend their summum bonum, which is worth nothing:
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and shall Christian hartes be slowe in looking or longing for theyr onely ioye.
and shall Christian hearts be slow in looking or longing for their only joy.
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Shall we not rather wayle and wéepe for his comming? shall we not sighe and sobbe for his kingdome, seeing that whylste we are in the fleshe, we are absent from him who is our righteousnesse, our perfectnesse, and our onely felycitie.
Shall we not rather wail and weep for his coming? shall we not sigh and sob for his Kingdom, seeing that whylste we Are in the Flesh, we Are absent from him who is our righteousness, our perfectness, and our only felycitie.
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It can not be that Gods spyrite wyll be so styll in vs without working,
It can not be that God's Spirit will be so still in us without working,
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for he is not acquaynted with coldnesse, and true fayth knoweth not ydlenesse, all thinges are not well therefore,
for he is not acquainted with coldness, and true faith Knoweth not idleness, all things Are not well Therefore,
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except we féele this feruencie stronger and stronger in vs: except we set our cogitations a worke, our affections wyll be quyte caryed awaye:
except we feel this fervency Stronger and Stronger in us: except we Set our cogitations a work, our affections will be quite carried away:
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and excepte we plye our saluation in déede, our desyres wyll soone waxe faynte.
and except we ply our salvation in deed, our Desires will soon wax faint.
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So féeble is our fleshe, so suttle is Sathan to quenche the Spyrite, our auncient sworne enimye, who desyreth to shake and to sacke our fayth, to wounde our Conscience,
So feeble is our Flesh, so subtle is Sathan to quench the Spirit, our ancient sworn enemy, who desireth to shake and to sack our faith, to wound our Conscience,
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and to breake the peace betweene GOD and vs. But it can not be, for our ryghteousnesse is the Lorde,
and to break the peace between GOD and us But it can not be, for our righteousness is the Lord,
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and there is no vnryghteousnesse wyth him. And therefore are wee sure against all the Deuylles in hell:
and there is no unrighteousness with him. And Therefore Are we sure against all the Devils in hell:
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for he prayeth for vs, and his spyrite ceaseth not sighing in vs, helping our infirmities,
for he Prayeth for us, and his Spirit ceases not sighing in us, helping our infirmities,
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so yt we are ouercome our selues, and confesse him all in all, and are déepe in dette, bounde both body and soule, to syng out his prayses all the dayes of our lyfe, who hath wrote our redemption by his most precious death.
so that we Are overcome our selves, and confess him all in all, and Are deep in debt, bound both body and soul, to sing out his praises all the days of our life, who hath wrote our redemption by his most precious death.
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To whome with God the Father, and the holy ghost, one onely eternall and euerlasting God, be all honour and glorie. Amen. FINIS.
To whom with God the Father, and the holy ghost, one only Eternal and everlasting God, be all honour and glory. Amen. FINIS.
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