For the Prophecie .

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 , and some Shepherdes & Teachers , to gather together the Saintes , &c. Or to shew you their dilligence in sparing no labour , fearing no losse , & venturing 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 : it was not so directlye to this purpose . Therefore I will turne straight to the prophecie , which is concluded by the best learned interpreters , ( without all controuersie ) to be vnderstood of the Messias and his kingdome . Albeit the hungrie Iewes do blyndlie snatche & wrest it to the scepter of Dauid , and dreame it of his temporall seate . 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 , and thy seede shall abide for euer , thy throne as the dayes of heauen : I haue sworne once by my holinesse I will not faile Dauid my seruaunt , and his seede shall endure , and his seate shal be as the Sunne . Likewise .2 . Sam. 7. by the mouth of Nathan the Prophet , 2. Sam. ● . vers. 12 Thy house , thy kingdome , thy throne , shal be established for euer . What tyme therfore that they were led away captiues to Babilon , as in the .4 . King. 25. Iere. 34. 2. Cron. 36. Esai . 1. appeareth , when Iheronias was taken prisoner by Nabuchodonezer , and Zedechias led awaye captiue into bondage , 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 , yet he was not King of Iuda : 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 , & groslie buylding of an earthlie scepter , and a temporall seate of Dauids seede , were iustly scattered in their owne imaginations , and dyd blindlie thinke the promises of God to be of none effect . Here is the barraine fruite of mans owne braine : So play the Papists in the sacrament . 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 : euen this that our expectation and accoumpt shall be cleane frustrate , voyde , and of none effect in the ende : the letter kylleth , it is the spirite that giueth lyfe . Iohn . 6. to the Capernaites . 2. Cor. 3. 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 : 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 .

I am thy God which say , Ierusalem thou shalt be inhabited , Esai . 44. and you Cities of Iuda you shal be buylt , Cyrus shal be 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 , 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 . And hath God said , and wyl he not performe it ? or hath he at any tyme spoken the woord , and shall he not do the déede ? Yes verely God is true , and al men are lyers : the Iewes are deceiued , for God is righteous , that he may be cleare when he is iudged . Psal. 51. But yet let vs procéede to a more néere examination , and playner pondering of the matter , and it shall easier bring vs to the perfect sense .

Ecce . Beholde , is a noate of demonstration , often vsed by the Prophets , to prepare attention , when they speake of any great Mysterie , or of any serious matter of importance and weyght , as now of the Messias to come , than the which there is none greater : for all the promises of God to Israel , had their strength and performance in him , through him , and for him , without whome the faith of the Fathers had bene voyde and not full . 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 , and verie rawlie and coldlie they looked for Christes first comming as they shoulde doo . 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 . The children of God should Roma. 8. vers. 24. behold Gods promises of things to come , as if they were nowe present , for that is the true nature of faith : The eye is the suttlest sense of all the fiue , & as it sooner pearceth his obiect , than any of the rest , whether Extramittendo , or Intramittendo , let Philosophers saye . So it iudgeth more surer of the same : this dignitie it caryeth aboue the rest , to be the quickest , and perfectest sense of all . For example of the first , in the tyme of thunder , a man shall sooner sée the lyghtning , than he shal heare the ratling , if he haue any sight at all , though he haue neuer so good an eare , and yet the lyghtning is the latter of the two , being caused of the fraction or rupture , or thundering noyse of the Clowde so broken : Or more familiarly , you shall sée ( if you marke ) in a Gunne discharged , the pellette flee some space , before you heare the sounde , and yet it is plaine , they can not be a sunder .

For the other , the example of Isaack , in the .27 . Gene. Wyll shewe you euery sense deceaued , for lacke of this chiefe sense . And albeit the soonenesse of Iacobs returne in bringing the Kyd , had almost marred al , & his voyce made some suspition in the matter : yet olde father Isaack was beguiled , neyther his smelling , nor tasting , coulde iudge of the venison , which was but Kyds flesh , nor his hearing , nor feeling , finde faulte with Esau which was but Iacob : & not without cause in lawe , Oculatus testis caryeth credite , they that sawe it with theyr eyes are best assured . Euen so the Prophete speaketh here , Iohn . 1. verse . 15. Beholde , euen as perfectlie , though not as presentlie as Saint Iohn the Euangelist séeing our Sauiour , poynted at him , and sayde : Beholde the Lambe of God , which taketh away the sinnes of the worlde : so with the eyes of your Fayth , being farre more excellent than the eyes of the body , if you wyll awake and not sléepe , watche and not slumber , Beholde the tyme commeth , &c.

Daniel doth calculate the tyme .9 . of his Prophecie , being a notable & worthy Prophete , yet he perused and read Ieremies bookes as it seemeth , and found out the Prophecie of the peoples captiuitie .70 . years , which he calles wéeks , that so long Iuda shoulde lye by it , and that for theyr transgression . 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 amounteth or multiplieth in accoumpt to 490 yeres , and then this Messias should come . 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 , but the assuraunce of the tyme , when Christe shoulde come . Eccle. 3. verse . 1. The Wyse man sayth , all thinges haue a time , and it is a high poynt of wisdome to knowe the tyme of all thinges , but to knowe this tyme of all tymes , is wisdome of all wisdomes . The Prophetes foreshewed it to the Iewes , but yet he was chieflie receyued of the Gentiles , Iohn . 1. for he came to his owne , & his owne knew him not : I pray God for the second triumphant & kingly comming it fall not out so , that to whom he is most preached , they be least prepared . How long was it I pray you that Israel longed to come out of Egipts bondage ? and how long loked Iuda to be deliuered from Babilons captiuity ? But for the great fréedom indéed , from the perpetual & euerlasting thraldom : by this onely Messias , there were very few or none . Right so play we in these dayes : we are very carefull for the times and seasons , concerning our worldlie affayres . A prisoner duely wayteth his delyueraunce : a prentise styl thinkes on his fréedome , and both keepe iust accoumpt of euery day : yea the sicke man leteth not one houre escape , nor misseth not a minute , but styll longeth for his health : but for our great delyuerance & departure hence , it is not only the last but the verie least care : when friendes & Phisitions forsake vs , we trust yet in our selues , for no man is so olde , but he thinks he may be older : and no man is so sick , but he hopes he may recouer : Where the Philosopher endes the Phisition begyns , and after the Phisition , commes the Diuine when senses and all are gone . and the last messenger shall styl be for the Mynister : the daunger sure is verie great , and euerie man is not sure to be at Christes right hande iuste when he dieth : and repentance is not in our own hands : thou trustest to thy ende , & thy end bringeth distrust , for the greatest assault is in thy weakest estate . As I would not haue any man to distrust god , no not specially in the ende : 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 . This example is plaine inough of Christes comming to the Iewes , prophecied & prophecied againe , and yet not vnderstood . So the naturall example of our mortalitie , and dayly dropping away , might moue reasonable men to take hede , & if warning woulde serue , to teache vs to watch & waight for his comming , or to be prepared & prouided for our going .

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 , for God is not as man is , mutable in repenting his promises , albeit he is sayd to repent that euer he made man . Gen. 6. It is but to expresse the hartie hatred he beareth against sinne , & against their sinnes of the olde worlde : or else why do we so confidentlye buylde , and constantly assure our selues of the inexplicable comfort of euerlasting saluation : but bicause of his woorde which is immutable ? & hath he sayd it ? nay , he hath sworne it , Heb. 6. verse . 18. Psal. 33 he that commaunded the heauens & they were made , 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 , as he hath giuen his woorde for some testimony , and examples . Why dyd not the fyre consume those thrée thrust into the burning Ouen , was it not hote enough ? or did it not burne , Daniel . 3 verse . 25 when the verie flames did lycke vp those tormentors that put them in ? and what is the reason but that it shall be so ? and why did the Seas so spie the Lord ? why ranne they backe and were afraide , & 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 : Psal. 14. Why did not the Lyons in theyr den , snatch Daniel rather before he came to the grounde , Daniel . 6 & teare him in péeces , than lye styll before him as Lambes , & no Lyons ? but this , the water may not wette , though it be a great Sea : fyre may not heate , though it be a flaming fyre : many Lyons , many hungry Lions , may not touch a seely man , when the Lord hath sayde it shall be so , for heauen and earth shall perishe , and vanish as a scroule , but his woorde endureth for euermore . Math. 13

That I wyll raise vp the right braunch Dauid . This alludes to that raysing of séede to a mans brother , if he dye without issue , as it is in the lawe . Here we must note , howsoeuer God promised to Adam , the Womans séede shal breake the serpentes head . Gen. 3. Howsoeuer to Abraham in blessing I wyl blesse thée , and in multiplying , I wyl multiply thy seede as the starres of heauen , or as the innumerable sandes of the shore : and howsoeuer to Dauid , thy seede shall endure for euer , & thy seate as the Sun , &c. That is , how so euer the couenauntes , or mercifull promises of God made to our Forefathers , did differ in circumstaunce , yet do they all agree in effect & substaunce . 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 , as the spirite gaue them vtteraunce : Yet all inspired from aboue , spake in effect one and the same thing . And there can not be founde any contrarietie in al the doctrine of the Prophets of God , than is possible to be in the spirite wherewith they were inspired . The marke they all shotte at , is Iesus Christe , Luk. 16. verse . 16. the ende of the whole lawe and the Prophets which were vntyll Iohn : 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 . But looke howe it was promysed of God , so is it prophecied of Ieremie , and right so hath it bene perfourmed in Iesu Christe : for the vnitie of Gods spirite is styll one , and indiuisible as the dietie . Why , some Iewe may obiect , is it not plaine ? that Salomon , Ezechias , Obiection . 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 , Solut. and through his authority they haue their seates : 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 , 1. Esdr. 9 and in his mercie made the sheephooke of his seruaunt Dauid , to be a Scepter ouer Israell . But all that propagation or Princely posterity raysed of God , was not without the meanes of man : and this is immediatly of God him selfe , a great difference . 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 , least you thinke it an impossibilytie , Iohn . 3 verse . 4 as Nycodemus thought of a mans regeneration : so you hauing the vayle of fleshlinesse , and the foreskinne of filthinesse , shall vncleanlie and grosely imagin of this blessed generation or raysing : 1 Cor. 1 verse . 14 for carnal man sauoreth not those thinges that are of God .

This done , I saye he was begotten of God , conceyued by the holy ghoste , incarnate in the sanctified wombe of the Uirgin Marie , euen in the fulnesse of time , according to the Scriptures : and it is parte of the Articles of our Christian beléefe : which none of all Dauids posteritie coulde saye , ●sal . 51 no not he himselfe , for he was conceyued & borne in sinne .

But here maye a more strong and mighty obiection be gathered than before as it seemeth , Obiection . and all by my owne saying : 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 , before so many Kinges good and bad , of which euery one yet naturally descended , and were his sonnes after the flesh ? I aunswere , Solut. though I say he was not begotten of any man , yet I do not say , that he came not of that stocke therefore : for Ihesse , Dauids father , was the roote , & Dauid as the braunch : Marie the Uirgin was the flower of Dauides braunche , and Christ our Sauiour was the fruite of Maries blossome . Therefore is he called the sonne of Dauid in the Genealogie by Math. 1. and often in the new Testament , Math. 1 comming in déede of that Trybe , kyndred , or stocke .

He is called therefore the righteous braunch for thrée respectes .

Thre causes why Christ is called the rightuous braunch of Dauid . First , bicause he came of the same kyndred by his mother .

Secondlie , bicause of those degenerating bastardes , Roboham , Manasses , and the like wicked Princes , who notwithstanding , were of his lyne , yet followed not a foote of Dauids wayes , but defiled his seate , and prophaned the Sanctuarie , and turned his Scepter another waye . And as he is not a Iewe , which is a Iewe borne : nor he a true Israelite , which is so called : nor all are not Abrahams sonnes , that are after the flesh . Roma . 9. No more maye they be called ryght braunches of good Princes , which beare no lyke fruite , although that otherwise they be their owne sonnes .

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 , 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 , than anye of the wicked Kinges forespoken of : 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 laudablie raygned Kinges , whiche came of his séede aryght , and raigned righteouslie in the seate to , and yet not the true braunch ? I shall satisfie you , if you marke , and that in a worde : I do not denye them to be the right braunch according to the flesh , and so is Christ to , but I deny them to be the ryght and righteous braunche , for so is Christe alone : for such a sprygge or stemme , neuer sprouted out , neyther of Abraham , whose Isaack was so increased , nor out of Dauid , whose kinges so succeded , nor out of all generations againe , for the fountaine is too fowle , & our petigrue must be fetcht from Adam which is earth : and this seconde Adam is the Lord from heauen . 1. Cor. 15. And the reason is , that those excellent vertues , 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 vnperfect figures of him in whome dwelleth the fulnesse of all goodnesse , So that he onely and alone , is this ryghteous braunche .

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 : in hir forgetfulnesse , reuiuing of hir with prophecies , that shée myght styll hope , and not be confounded for euer . 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 : What flowing , and ouerstreaming vnmeasurable confort should we reape , to whome those prophecies do mynister more , than to the Prophetes them selues . 1. Peter . 1. For kinges and Prophets haue desired to sée what we haue séene , and yet sawe it not , but in the promise only . Luke . 10. They lyued in the tyme of the promise of this branch : and the Apostles lyued as it were vnder the shadowe of his leaues : but we lyue as vnder the fruite it selfe . For the tyme of Grace , the longer , and the later it is , the more mercifull it is to them that shall be saued . 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 , as Abimeleche was , the sonne of a bonde woman , as ye maye reade , Iudges . 9. The Uine , the Oliue , the Palme , the Figge tree , and the rest , chose a Bramble to be their king : Who beganne with murther , raigned in crueltie , and dyed in bloud . But ouer vs hee hath planted a peaceable Prince , Englands happinesse . the ryght braunche of hir royall Father , and moste worthye King , Henrie the eyght : kéeping all good steppes of hir prodecessors , going farther in Religion than many of them , ( if not than any of them ) . 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 : 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 to be an olde Tree of continuaunce , as the Cypre : and though she be fruitlesse one waye , yet fructifie hir O Lorde many wayes , with good and faythfull subiectes , that shée and wée , 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 .

Which King shall beare rule . Here he is proclaymed Kynge by the Prophete , heade of his Church , and Prince of his people . Trayterous are all other heades then , monstrous , and rebellious of King or Caesar , or Turke , or Pope , or Deuyll , lyfting them selues aboue this King , which must beare all the rule . 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 : 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 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 , but with the holy Oyle of gladnesse aboue his fellowes , Psal. 45.

But what rule bare he , some wyll say : Obiection . could he come simplier than borne in a Manger , despised of the Doctors , had in derision of the multitude , spytted on , and most spitefully dealt withall ? alas , what crowne ware he , but a crowne of thornes ? or what King was he , being so poore , & so persecuted , that it was not possible it shoulde be he that is here prophecied . 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 : and therfore though they aske for the daye of the Lorde , the daye of the Lorde , yet haue they nothing to doo with it when it commes , for it is darknesse and no lyght vnto them . Amos. 5. And yet as naked , poore , and simple , as Christe his byrth was , the heauens with their powers , the Sunne & the starres : the Wyse men dyd celebrate & solempnize , their geuing of Golde declared him a king : their offring of Frankensense , did signifie him God : and the brynging of Myrre dyd shewe he shoulde dye : 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 , and deade men , nay , his victorie ouer eternall death , doth shewe him selfe to be the gloryous king of kinges : 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 take counsell against the Lorde the King ? It is all in vaine , Psal. 2. for yet the Lorde hath set his King vpon his holy hyll of Sion : Yet the Lorde is king , be the people neuer so vnpacient . 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 , and on earth peace , Luke . 2 , verse . 14. good wyll towardes men .

He beareth rule immediatly or mediatly . Immediatly by himself , as he is God from euerlasting , whose Scepter shal haue no end , whose power is all that is in heauen , and al that is in earth , & yet it is not conteyned . And as he is God , so he ruleth not lyke an earthlie Monarche , who by ritches , strength of armes , pollicie , & the lyke , do rule the rost . But he by his onely wisedome , by the which he sustaineth al things in heauen & 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 , as it were to no other purpose , than by trying them by the Crosse , to make them true to his Crowne . And that his Church is subiect vnto such mutations too , it is our infirmitie & weaknesse , and not his faulte , and yet he is so on our side , that nothing can be against vs . Though euer dying , yet neuer dead : styll assaulted , and styll assisted : nowe as it were extinguished & cleane gone , and nowe encreased and mightily multiplied . He ruleth by his spirite , so that neyther thought , woorde , nor déede , can passe without his prouidence : 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 , & to dispose them all , and so say with the foolish . Tush , the Lorde séeth it not , or is there knowledge in the most highest ? they are but chyldren yet for knowledge , and but yong schollers for vnderstanding , they haue not in parte learned the Maiestie of God , nor sufficiently knowne the greatnesse of his power : which in all cases vndoubtedlie is assistent to his whole Church , and to euerie part thereof , to the whole flocke , and to euerie shéepe thereof , I will be with you to the ende of the world . Math. 28 , and séeketh euen that same one wanderer in the wyldernesse , and bringes him home againe , and preuentes all daungers , ditches , bryers , woolues , and deuylles , for he may not lose one , except that same lost chylde of perdition , Iudas Iohn . 7. verse . 12. He ruleth by the Magistrate . Psal. 76. that the Scriptures might be fulfylled .

Secondlie , he ruleth by his Mynisters , and that is the Prince first , and vnder him the Pastor : for so you shall reade that he lead Israell lyke shéepe through the wyldernesse , by the handes of Moyses and Aaron : the sworde ruled in the hande of the one , and the worde preached in the mouth of the other . So that euerie soule must submyt them selues to the superiour powers , Rom. 13. for bicause the powers that are , are ordained of God , and he that resisteth them , resisteth the ordinaunce of God : for I sayd , you are Gods , and yet you shall dye like men . So that a king is subiect to none vpon the earth , Howsoeuer the Pope vsurpeth aucthority as a traytor to God and his prince . but immediatlie vnder God , occupieth the highest roome in his owne dominion , and sitteth in the chiefest seate : yet neuerthelesse , are they all but subiectes vnto God and to his woorde : 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 . A kingdome then is Gods gifte , but to one : and a king is his gift , vnto many : & as if his Church offende him in iustice , he wyll punish hir : and children shall be hir kinges . Esa. 3. so in his mercie he wyll set vp Dauid in his throne , & Salomon in his seat : wherby we note , that both sortes , both good and bad , gratious and tyrannous , are al of the Lord : 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 . 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 : Yet this is sure , that not one of them al shal euer enter into the euerlasting kingdome without repentaunce .

The Lord in whose handes the harts of kings are , turne them all vnto him , and graunt them timely repentaunce , that they may be kinges in heauen , as they are vpon the earth . Religion pertaynes not to the left hande , but to the right hand of a king , to his scepter & to his Crowne . For therfore chiefly hath he placed kings to be our forefathers , and therefore Queenes to be our Nurses . Esai . 49. And secondlie , that the Church of God might lacke no cherishing , the example of good Iosias teacheth , who not only receyued , but read dilygently the booke of the Lawe : and prouided within thrée yeare , that al the Magistrates shoulde haue the same . 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 , then to punishe , and there to pardon : to exalt some , and other some to exyle , to do all by the swoorde , and yet by the aucthority of the woord : is so full of maiestie and honour , among men , and so full of blessing , and safetie before God : 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 to be the seruaunt of the Lord , and faithfully to keepe his commaundementes , and to saye with Dauid : he is my Lord , my king . Psa. 5.

The other hande whereby he gouerneth , is the Mynister , He ruleth by his ministers . and in his hande hath put a mighty Scepter : which is his woord : the excellencie of whose calling , together with the authority , is shewed forth in this : Luke . 10. verse . 16 , that if you heare vs , you heare him , if you refuse vs , you refuse him . Full great is our charge to preache offences , Gala. 1. euen to the face of Princes , and neuer to seeke to flatter and please men , for then we can not be the seruauntes of God : Is he a Prince then , or a noble man ? is he a Magistrate , or a Mynister ? is he a Gentleman , 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 euen of the Pharisées had bene faultes , when he sayde , Which of you can rebuke me of sinne ? Sinne wheresoeuer it is , Iohn . 8 is styll sinne , whether it be vnder sylke or veluet , vnder scarlet , or vnder cloath of Gold , it keepes his old nature and hue , and therefore nothing can colour it : nor cloke it , nor kéepe it from Gods anger . To auoyde which , we strike at it as an enimie , with the scepter of the woorde , and hunt it out , to chase it away . For if nobilitie , and honour , worshippe , wisdome , or wealth , or any thing coulde excuse you before God , then would we spare such before men . 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 : But God being no brybe taker , and requyring our tongues as Trumpets loude , and our mouthes to be open wyde . So that we haue the warrant of his woorde , speake and spare not : and as Paul to Tit. 2. sayth , doo it with all aucthoritie , for this matter concerneth our soules & yours , our lyfe and death and yours , nay both our saluations or condempnations , reade Eze. 3. and .33 . The authoritie we haue then is ouer Princes , as well as priuate men , and all a lyke , for there is no respect of person with him . Not that I saye the Minister is aboue the Magistrate , no , God forbyd . 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 .

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 , bicause they are both of God . So lykewise the Prince , the Mynister , and the multitude , are all vnder the eternall Oracle of Gods worde , which is his mighty power , Heb. 4 by faithfull receyuing of which we be saued , and by refusing we be iudged . 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 .

Wherefore , sayde the Lorde to Ieremy , I haue set thee ouer Nations & kingdomes , to roote out and to plant , to destroye and to buylde : what , to ordaine and depose kinges , lyke a Pope at his pleasure ? Iere. 1. no , no , but it is meant of the soueraigntie and superioritie of Gods worde , which must be the measure to all men , and the onely rule to rule Rulers with al , which is not subiect to any King , much lesse to the Pope , to iudge or alter : but all our wyttes must be in subiection to his wisdome , and our wyls conformed by his word : and as obedience to any earthly king , is better than any other seruice , 1. Reg. 15 verse . 22. so is it better to our heauenly king , than any Sacrifice , for he must beare rule .

His office declared , here followeth the order howe he wyll rule ( by wisedome : He shall prosper with wisdome . ) for albeit his Princely power be such , as nothing can resist it , to whom all power is giuen : 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 . To leaue the testimony of scripture , that 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 : 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 . Why ? is he not the wisdome of God his father ? is not the depth therof bottomlesse ? and the height toplesse , 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 : For Salomon in all his royaltie and wisedome , is not comparable vnto him : For shall the 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 , if we wyll be crowned with starres , & receyue light at his brightnesse . This is rather written for Doctrine to earthly Princes & Magistrates , to knowe that honesty is a good defence for priuate persons : but Rulers must be wyse withall . He that strykes at other mens follyes & offences by the edge of the lawe , must looke to defende him selfe , and with wisdome playe his parte . All the weapons , armor , Munitions , blockhouses , castles , & captains , are no such garde to a christian king , as a breast beset with wisdome and counsayle . Euen the subtilty of Serpentes qualyfied with the innocencie of Doues , is a perfect Mythridate against all treasons , seditions , alterations , warres , and whatsoeuer Popish pollicie , for the which the Lorde sende a purging pyll . It is wisedome for a man to looke afore he leape , and in matters of wayght to wayte for the ende : 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 .

Two thinges obserued , wisedome can not but be retayned . The first is , not to tempt God , in refusing lawfull meanes , as Anabaptistes that wyll weare no weapons . Secondly , not to trust to much to our armes . It was wyselie sayde , Psal. 32. a Horse is but a vaine thing to saue a man . Iudges . 7 Gedeon wyselie mustred .10000 . 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 : all is one to God I graunt , to vse scores or hundredes , or thousands , more or lesse : as the examples of Gedeons goade , Sampsons iawbone , Dauids sling , fewe and weake men , against many and mighty Captaines . But Gedeons case , or Sampsons , or Dauids , is not euery good Princes case , though theyr cause may be the same : 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 , as it were but yesterdaye , to put wisedome in the mouthe of them that heare it , to be ware : that such late and lamentable confusions can not chuse , but awake wisedomes eyes to sée daunger , and open hir mouth to shewe counsell . When men of vnderstanding beare rule , the Citie flourisheth . It went better with Israell , when Moyses helde the rodde , than when those rebelles , Corah and his companions woulde rule the roste . Plato arryued at this marke , when he woulde haue eyther Philosophers Princes , or Princes to become Philosophers . 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 : of which the one was called Mens , the other Manus Troiae , the one the harte , and the other the hande of Troye . The Athenians woulde not onelye haue the Dragon , but Pallas in their Temple . I speake it not as though wisedome wanted in Englande : for I knowe , and acknowledge gladlye , that we haue a most wyse Prince and Counsayle , wyse Iudges and Magistrates , and that they go before other Kingdomes and countreys therin : but for the execution thereof we speake , for the continuall practise , which would preuent all daungerous conspyracies , which the Lorde confounde and bring styll to lyght for our better safetie : kéepe them farre from Englande , farther from London , but most farre from the Crowne . 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 the Queene of the South , to come and see him . If I should here stande vpon the excellent graces & gyfts of our most wyse & vertuous Princesse , Quéene Elyzabeth , I should but bewraye my vnablenesse , and shewe my lea●en skyll in a golden cause : and besides , the necessity is none , where Fame doth spread abroade farther and lyuelyer , than this my poore remembraunce shal be euer able to do : 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 , & hir happy raigne long prospered ouer vs . Amen .

It is a great comfort to dwell in a common weale where equitie & righteousnesse are set vp . He shall set vp ●●●itie and ryghteousnesse . Christ is no tyraunt I tell you in his kingdome . No : Iudas and all Traytors to his crosse and crowne : Caine and all murtherers of his seruauntes and Mynisters : The Deuyll & all his lymmes shal be made confesse his equity , and the chyldren of his kingdome shall prayse his righteousnesse for euer .

But some wyll say , Was he such an vpright king , Obiection . which kept company with Publicans , and fauored sinners , saued them , healed them , did al for them , & as he sayth himselfe , he came not to call the righteous , but sinners . I aunswer , his sauing of sinners declareth his righteousnesse in mercy , Soluti . and his condemning them which séemed iust , doth shew his equity in iudgement , and so he sets vp equity . What can be more full of equity , than to geue Caesar his own , & God his owne . Mat. 22. Iustice is no otherwise described vnto vs , but to geue euery man his own , which is so necessary for an Estate , that as Poets faine , without Iustice Iupiter can not guide the globs . And he that 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 what a shame was it for Iudas , to punish hir whom he himself had layne with all . Gen. 38. with what face coulde Marcus Crassus a starke myser , speake against couetousnesse : or Verres a robber , against theft : or Nero a tyraunt , against crueltie : or Gracchus a traytor , against sedicion ? It is required of you , not only to be wyse as Serpentes , but also to be as innocent as Doues : the one subtilty , that you maye receyue no hurt , and the other simplicity , that you do no harme . Beware of affection , and beware of perturbation : take héede of loue , & take heed of hatred . Let no hope or feare make you euer conclude that which you knowe not , nor neuer geue sentence against that you knowe . Let no widdowes causes fall , let no Orphanes lose their right , let not equitie go to the wall : 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 mans speaking ? Let not good Lawes so be made as Spyders webbes , to entangle small flyes , and let the greate escape , to hamper poore men , & to fauor the ritch . Fauor not the ritch man bicause of his rytches , nor the poore man bicause of his pouertie , let no such respect be , 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 . 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 . 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 . And one thing I humbly beséech you before the Lord this day : that as ( I am sure ) you would not condempne any man innocent , not for any thing , so take good heede of iudging any man absent . I call him absent , whose cause is not throughly handled , sufficiently proued , & lawfully deposed . And here I lament the desperate case of some in our dayes , that are possessed with whole legions of lying deuylles , and passe not a rush for periurie , to ouerthrow their enimie in such cases : there is requyred of you that I can not teach you ( I would I coulde ) onely in the 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 .

Take example of Christ , to whome when a woman taken in adultry was brought , he looked on the grounde , Iohn . 8. verse . 8. and wrote with his finger : which maye shew your wisdoms , that respite , pausing , and scanning of a matter without long lingring , or reiourning , or delay , is best and méetest for a Magistrate .

And that may be wished to , that after iudgement , all possible speede were not to execution . Your good pollicies therin to preuent pardon for vnworthy persons is commendable : but for tyme & space for instruction & repentaunce I speake , that as we all desire the Lorde to geue vs tyme , & to keepe vs from soddaine death : So as you best shall finde good , deale with their soules I beséeche you , whose bodies by iustice you commyt to death . Iustice is well called the Lady of ciuile affayres , or rather the mother of a common weale , 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 : Lenity is to mitigate or lessen the punishment , but not the facte , for that were iniquity : and Seuerity , is to punish the fault condignly , but not without cause , for that were tyranny . I leaue this to your discretions , euen thus , bicause you are wyse inough , to whome the matter is commited : onely I pray you remembre , that God is Iudge ouer all , and that he setteth vp equity and righteousnesse in his kingdome .

Here is the ende of his comming or kingdome , Israels safety ( by his time ) is meant for euer , for who can tell his age . Esa. 53. So long then as he is king , so long shal Iuda be safe : 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 . This is the perfect state of happinesse in deede , not onely to be in peace , but to be without feare of farther trouble . This maye partly be vnderstoode of Israels delyuery , which were in peace a long season , in respect of their wonted troubles & warres . And it maye be applied to the mylitaunt Church , which notwithstanding it is tossed with many tempestes , yet is it voyde of any feare of dampnation , bicause of our fayth , and faythfull foundation , Iesus Christ . Eyther it maye be , & more effectually , vnderstoode of the tryumphant Church which is safe and past all feare , euen as Christ himselfe crowned in the heauens , and past all the daungers of hell .

Hence we note the ende of Magistrates & of Princes ruling , In his time Iuda shall be saued and Israel shal be without feare . to be their subiectes safetie without feare : a shyp sailes to come to the port : a man fights to get victory : he that labours doth it , that he maye rest . Christes Church is mylitant , that it may be triumphant . And looke what the whyte is to him that shooteth , and the same is peace to him that gouerneth . 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 : there is no safety where there is continual feare , now at meate , and nowe in the fielde , nowe in the Church , and anon in prison . As Israel was sore chased and vexed of their enimies at euery halfe whyle . We haue no such cause to complayne ( God be thanked therefore ) and yet our hope and feare , can not chuse but ebbe and flow , bicause we haue had such a peace , as the enimie doth enuie , and the true Christian can not but feare what wyll followe . But séeing Deus nobis haec otia fecit , that God is the author of our peace , we wyll not cease to put our trust in him , and to pray vnto him for encrease of grace , and so shall we be sure of long peace .

Let vs decline in déede from euyll , & doo in déede the thinges that are good : 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 . 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 : happy are they whom other mennes harmes can make to beware , and dolefull is theyr estate that dally with destruction . 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 .

A most glorious and gratious tytle and cause of al our comfort : The Lorde our ryghteousnesse . 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 : So al that we haue heard of this king can comfort vs nothing , except it doo pertayne vnto vs : nay the brightnesse and glory of his comming & kingdom , doth rather breede dispayre in vs , that well consider what we are : & therefore to méete with this malady , the mercy of the Lord hath discouered him to the full . And to vs the daye starre shyneth bright , and bringeth ioy in the morning : so is the sonne of righteousnesse sprong vp to vs that were in darknesse , and in the shadow of death . Esai . 9. And hence is it , the the ryghteous are sayde to shine as the sonne in the kingdome of God , Math. 13. bicause the son himselfe is our righteousnesse : at whose appearing the very sunne shal lose his beames , & the Moone hir brightnesse , and the starres theyr lyght , for they are darknesse vnto him , and he is the Lorde our righteousnesse .

It is necessary , that séeing the reward of sinne is flatte by the Lawe eternall death , and that for very shame & conscience sake , no man dare able himself iust before the barre or tribunall seate of God . Which sore trial Dauid saw , and how it would go with him , when he cryed : Lorde , enter not into iudgement with thy seruaunt , ●sal. 142. for no flesh is ryghteous in thy sight . 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 . Rom. 10. but their rewarde is ready , & their destruction sléepeth not , for their merits sake .

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 them , wherby they take away that all which is due to Iesus Christ . Who , as he is all in all , and alone hath wrought our redemption , so alone he wyll be glorified , and be altogether our righteousnesse , without our helpe or addition : wherefore it is sayde , 1. Iohn 4. verse . 10. & . 19. when we hated him , he loued vs : which is taught by that place : He loued vs first , and that he was founde of them that neuer sought after him : but that he is made to vs wisedome , ryghteousnesse , 1. Cor. 1. sanctification , & redemption : and onely hath preuented our dampnation , so that al other practises are but simple shifts : 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 : Iohn . 14. For he is the way , the trueth and the lyfe . Of with all backe byases then , which maketh vs runne out of course : let vs kéepe our grounde , & beware of wandring , for vaine opinion hath caryed many a man out of the way : and be sure that saluation commeth of Christe , or else it neuer was . If thou wylt haue it by merite , then thou canst haue no grace , for then merite shoulde not be merite . So if thou must needes obtaine it by grace , Roma. 11. verse . 6. then not of works , for else grace should not be grace : God and man can not so be halues : the precious pearle is not so patched vp .

Wherfore take héede of trusting to merites , so that thou fayle of mercy in the end , and acknowledge thy selfe vtterly destitute of the grace of God , Roma. 3. and appeale to his mercy seate , for all haue sinned , and there is not one good , no not one : euery mothers sonne , the whole posteritie of Adam is starke naught , comming of a rotten stocke : finde it out betymes , & iudge your selues , that you be not iudged of the Lord . When thou bearest therefore that Christe is our righteousnesse , looke not a farre off , Roma. 8. verse . 9. but into thy owne selfe , for he is not thine , except thou hast his spirite , whereby thou art knytte , ioyned , Galath. 2. & incorporated into him : then doest thou participate him , and by a liuely faith art made one with him , and he lyueth in thée by grace , and thou in him by faith , and nothing can bring the like comfort to thy conscience : As the ofte meditation of this righteousnesse , which wyll rauish thee more & more of all carnall desires , and kindle spyrituall delyghts in thée : and nourish thée so by lyttle and lyttle , that thou shalt receyue at length the earnest of thy saluation , and then shalt thou be out of all doubt in thine owne hart : 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 , 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 : For he neuer leaueth vs , Rom. 8. vntyll he hath drawne vs vp vnto him selfe : and as all our righteousnesse is in him , so is our lyfe also hyd with him in God : and when he which is our lyfe shall appeare , Collos. 3. 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 Phylosophers kéepe a great coyle to finde out and defende their summum bonum , which is woorth nothing : and shall Christian hartes be slowe in looking or longing for theyr onely ioye . 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 .

It can not be that Gods spyrite wyll be so styll in vs without working , for he is not acquaynted with coldnesse , and true fayth knoweth not ydlenesse , all thinges are not well therefore , except we féele this feruencie stronger and stronger in vs : except we set our cogitations a worke , our affections wyll be quyte caryed awaye : and excepte we plye our saluation in déede , our desyres wyll soone waxe faynte . 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 , and to breake the peace betweene GOD and vs . But it can not be , for our ryghteousnesse is the Lorde , and there is no vnryghteousnesse wyth him . And therefore are wee sure against all the Deuylles in hell : for he prayeth for vs , and his spyrite ceaseth not sighing in vs , helping our infirmities , so that 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 . To whome with God the Father , and the holy ghost , one onely eternall and euerlasting God , be all honour and glorie . Amen .

FINIS .