A SERmon Preached at Paul's Cross on Sunday the ninth of December. 1576. by T.W. Imprinted at London by Francis Coldock. 1578. ¶ To the Reader. IT IS commonly seen (Christian Reader) that cunning men are dangerous, and that the boldest are the blindest oftentimes: and it is to be lamented that this curiosity should so be found in Christianity, and that any professors of the Gospel should be dainty to do good. Alas it is but little we can do, when we have done all, and our life itself is not very long: job. 14. while we have time therefore let us be doing, 1. Pet. 5. vers. 8. for Satan never sleepeth nor ceaseth destroying. We are all in debt to Christ's Church, and are bound to build according to our Talon. Let every man set too his helping hand then, and let Christ's cause never be hindered for man's credit. Let us rather consider the Commandment, and express our love by feeding. Tongues that are silent in speaking, should argue hands diligent in writing, especially in a Minister: but when both are idle, surely all is evil, and that Minister but an Idol before the Lord. The wise debtor unable to pay all, useth policy in trifling presents, and finds good ease thereby. Own we all unto the Lord? and shall we bring nothing to his Church? I must needs confess that I have been tardy, and lingered in this fault too long myself, but fearing the rashness of them that come to soon, I see the dangerous lapse, or lash of them that come too late, and happy is that servant, whom when his Master cometh he shall find doing. Surely I had denied many petitions, being privy to many infirmities of mine own, but look what the forwardness of my friend could not do, and that hath the frowardness of certain brought to pass, and I trust all for the best: only I mark this for my learning, that what I denied to do voluntarily, I am made now by an exigent in a manner to do violently: for nothing can hinder God's purpose. Wherefore I crave pardon of them, whose instant requests I did incessantly deny, but chief of God, whose church is wronged if any thing that may profit hi● be at any time concealed. To avoid which fault, at the last I am resolved, and be●ing persuaded that the plainer is the better, for the most part, I have used no curiousness in the matter, for it can not be so simple, but if it be sound withal, it shall profit the faithful reader. The worst fault I find, is of the most part, who can be content to let all Sermons slip, and scarcely buy one: or if some buy them, to let them sleep in their houses, who were as good let them alone, for so they loose both their money, and that precious pearl which no money can buy again. The benefit of writing deserveth more diligence in reading, especially of good things: but the thousands of Pamphlets & toys are caught up quickly, & devoured in haste, though they shall never be digested into any good substance, I fear, they are so full fraught with poison. It were happy that they were all buried in darkness, or burned in the light, which minister matter to Fancies school, or Pleasure's palace, but nothing unto the church of god. Redeem the time, for the days are evil. Eph. 5. ver. 16. Let this be a warning to you that fear God, to let go such Books, and to have nothing to do with them, the world is full of them. Empty you your houses in the name of God, and let not your youth once finger them, for they are the bane of youth. and learn to play the Bee, not only to fly and see the flower, but to suck also: the word of God is sweeter than honey, or the honey comb. Psal. 19 vers. 10. Being diversly called at this time, I am fain to prefix no other preface than the very same which I used at the Cross, and that word for word, as both my Sermons are, excepting in my latter I have kept back certain things, which I thought not so convenient or necessary to divulgate, because they concerned the persons then and there more particularly. God increase thy knowledge, and with knowledge faith, and with faith zeal, that thou mayst grow aright, and righteous to salvation, in jesus Christ. Amen. I Crave pardon (Christian Reader) for that the Writer being full of other business himself, whereby he could not follow this, and his hand being very hard & small, hath been the cause of some escapes in the print: Yet let it not discourage thee, but take thy pen and bestow the pains to correct them, and I hope the profit shall make thee recompense. I have not altogether satisfied the Author neither in disposing many things, yet I have done my best, but the matter being not much amiss, our labour is not lost. Farewell. The faults escaped. Page. 1. line. 4. for 77. read. 76. Page. 3. line. 12. for thee, read, a. Page. 7. line. 17. for. answerable, read, a miserable. Page. 10. line. 19 for was, read, were. Page. 15. line. 6. for say, read, scan. Page. 14. line. 11. for do, read, doth. Page. 45. line. 14. for end, read, eye. Page. 45. line. 16. for end, read, eye. Page. 47. line. 5. for arrived, read, aimed. Page. 51. line. 9 for king, read, tongue. Page ead. line. 7. put out (and) Page. 51. line. 3. for sure, read, sore. Pa. ead. lin. 17. read, that that I cannot. etc. Pag. 60. lin. 11. for was, read, comes. Pa. 64. lin. 4. read, overcome in ourselves. ❧ A Godly Sermon Preached at Paul's Cross on sunday, the .9. day of December. 1577. IT were highly to be wished, & heartily prayed for (honourable beloved in jesus Christ) that in this and all like assemblies, the eyes & ears of men's minds were but aswell occupied, as the eyes and the ears of the body: and that we would prepare ourselves by prayer, to come with a circumcised and catechized soul, in the humility of spirit, not presuming of wit, or wisdom, or wealth, or authority, or any thing what so ever: I mean, not to be puffed up, or soured with that forbidden leaven of the pharisees, and so ungraciously to prevent the sweet and savoury doctrine of God's eternal counsel. You have heard I am sure of the Spiders poison, and of the honey of Bees, yet both suck out of one, and the same flower: you have heard that the self same Gospel is to one a savour of life, & to another a savour of death. 2. Corin. 2. That our blessed Saviour came to bring peace, Luke. 22. Math. 10. and yet no peace, but war and a sword: That he was a stumbling stone to all refusers, Esai. 8. and a corner stone to many builders in Zion: that he is a rock against whom many do make shipwreck, that is, of ruin & destruction to Infidels, but to the faithful a rampire of rescue & defence. 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: You know as well as we, that all Scriptures are inspired of God, & are profitable for men, to instruct, to rebuke, and to correct, that the man of God might be made perfect in all good works: 2. Timo. 4. that they are written for our learning: Ro. 15. that many do err not knowing them: Math. 22. Only now there remains that doctrine which the enemy untruly saith, we condemn: that is sincerity, integrity, and honesty of conversation and life, which commonly they call good works. Never a justiciary of them all, is so earnest as we are, to desire and beseech you, nay, The grace of God doth so teach us. Titus. 2. verse. 12. to charge and command you, and that in the name of Christ jesus, that you provoke not the holy one to anger, and to the just judgement against you, by breach of his laws and statutes: and yet we preach not as they, for all this, for our end is mercy, Luke. 17. verse. 10. because we are unprofitable. Luk. 17. but their end is merit, because they are serviceable (you must think so at the lest, God is true and men are liars. Rom. 3. verse. 4. 1. john. 1. verse. 10. jam. 2. verse. 14. though I cannot coat the place in all the Scriptures) but they writ so of themselves. This is the nail in the ships side, which we all drive at, to strike up to the head, lest water leaking, should sink her into the Seas: After faith, works: after light, walking: after a foundation, building: after planting, prospering, So run that you may obtain 1. Cor. 9 and growing: after a good profession, some good practice: after so long and so loud a calling, some coming and running toward the mark which is set before us, jesus Christ, which is the price of our calling. Philip. 3. Math. 3. Now is the time for fruit, take heed of the axe: now is the time for the husbandman to drink of the vine, beware of no grapes, Esa. 5. & beware of sour and wild grapes: for down goes the walls then, in comes the Boar, and roots it up. reve. 22. verse. 12. Now is the time for harvest, when the sickle of God's judgement shall cut down both corn and cockle, the corn shall he gather into his Garner, but the chaff he shall burn with unquenchable fire: If you know his will and do it not, be sure and look for those many stripes: and if the Lord handle his iron rod once, & give but one blow of correction, Luke. 12 are we not all as the Potter's vessel? is our matter any better? But if he strike the strooke of condemnation, what powder and dust shall the ungodly be made, and scattered before the face of the wind? Psal. 1 it is God that is true, and all men are liars. Mark. 13. It is heaven and earth that shall perish, and not the smallest portion of his word shall pass unperformed: when the Lord speaks therefore, let the congregation be silent: let flesh and blood, nay, let earth, and ashes, worms and worms meat, never dare once resist as the obstinate, 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, but have denied the power of godliness, & therefore do receive the word of God in vain: 2, Tim. 3. verse. 5 He speaks unto you by the Prophet jeremy this day. The days of jerusalem 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, and fell to smiting of his Prophets. Hence grew monstrous enormities, as it was meet when the Lamp & light of our steps was once out, Psal. 109. that they should run over shoes into all extremities: when they sinned in the great thing, I mean Idolatry once committed, it can not be but adultery should follow, and incest, perjury, Rom. 1. verse. 24. murder, extortion, robbery, and all abomination to be rife amongst them, as you may read, 6.8. and many other places of this Prophecy. Lest therefore as a horse headlong should run into destruction, they should make a league with hell, and as it were vow their own damnation, (as a man of himself doth still run the race of iniquity, to make up the number of his sins) lest thus working wickedness with gréedynesse, they should past all cry fall into the dangerous mouth of hell fire, and kindle whole heaps of coals upon their own heads: the Lord in his mercies of old, Ephe. 1. verse. 4. john. 6. having an everlasting providence for preservation of his Church, & may not loose one, openeth the mouth of this Prophet by his holy spirit, and uttereth matter enough both for the comfort of his chosen, and utter confusion of the reprobate, and saith: Albeit there is not one true Prophet left almost that speak a good word, but every man crieth peace peace, and yet all from highest to lowest are given to bribes, and horrible things are committed in the Land. jere. 8. et. 5. Albeit there is neither judgement nor justice, but like stone horses every man haunts harlots houses, and his neighbours wife. 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, Gen. 7. in Noah's time, except a few, eight persons, and burned in my judgement, whole Sodom and Gomorra, Gen. 19 with divers other Cities: Yet now remembering my promise of old made to David my servant mercifully, behold the time cometh saith the Lord. etc. But how perfect man's eyes are, the shining sun doth show, which quickly blindeth the clearest sight: and how brutish man's 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. Let us therefore crave assistance of Gods most blessed spirit, that with meek heart and due reverence I may speak, 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, and the everlasting comfort of all true Christians in jesus Christ. In this prayer, let us remember his universal Church, the Churches of England and Ireland, the queens most excellent Majesty, her Grace's most honourable Counsel, all inferior Magistrates, all Ministers, and all private men: that the Lord would bless us all, to keep our faith unto the end. Amen. 1. Behold the time cometh saith the Lord, that I will raise up the righteous branch of David, 2. which King shall bear rule, 3. and he shall prospero with wisdom, and he shall set up equity and righteousness again in the earth. 4. In his time shall juda be saved, and Israel shall devil without fear, and this is the name they shall call him, 5. The Lord our righteousness. The Text. jeremy. 23. verse. 5. FOr the the better understanding of the simple, this shall be my order to proceed as the words lie: first of the Prophecy of Christ's coming: Secondly, what he shall do: he shall bear rule. Thirdly, the manner of his regiment: he shall prospero with wisdom, & set up equity. Fourthly, the end of his coming or kingdom: juda shallbe saved, and Israel devil without fear. Fyfthlie, the glorious title or name, which is the Lord our righteousness. For the Prophecy. 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, Ephesi. 4. he gave some Apostles, some Prophets, some Evangelists, and some shepherds & Teachers, to gather together the Saints, etc. Or to show you their diligence in sparing no labour, fearing no loss, & venturing their very life for the prophesying & preaching of the truth, or on the other side, to reckon & rip up David's sundry virtues, that man according to Gods own heart: it was not so directly to this purpose. Therefore I will turn strait to the prophecy, which is concluded by the best learned interpreters, (without all controversy) to be understood of the Messiah and his kingdom. Albeit the hungry jews do blyndlie snatch & wrist it to the sceptre of David, and dream it of his temporal seat. 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, and thy seed shall abide for ever, thy throne as the days of heaven: I have sworn once by my holiness I will not fail David my servant, and his seed shall endure, and his seat shall be as the Sun. Likewise .2. Sam. 7. by the mouth of Nathan the Prophet, 2. Sam. ●. vers. 12 Thy house, thy kingdom, thy throne, shallbe established for ever. What time therefore that they were led away captives to Babylon, as in the .4. King. 25. jere. 34. 2. Cron. 36. Esai. 1. appeareth, when Iheronias was taken prisoner by Nabuchodonezer, and Zedechias led away captive into bondage, when the kingdom was spoiled, the Temple burned, the people subdued in miserable servitude, and beside, never any man after of David's loins left to sit on his royal seat, for though Zorobabel nephew to Iheconias was captain, yet he was not King of juda: 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 jews doting, & grossly building of an earthly sceptre, and a temporal seat of David's seed, were justly scattered in their own imaginations, and did blindly think the promises of God to be of none effect. Here is the barren fruit of man's own brain: So play the Papists in the sacrament. 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: even this that our expectation and account shall be clean frustrate, void, and of none effect in the end: the letter killeth, it is the spirit that giveth life. john. 6. to the Capernaites. 2. Cor. 3. 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 jews: as they had many Oracles before, that a man should do it, and is named too of Esaie in his prophecy, Esai. 44. many years before his birth. I am thy God which say, jerusalem thou shalt be inhabited, Esai. 44. and you Cities of juda you shallbe built, Cyrus shallbe my herdman, etc. In due consideration of that I have shortly said, it is manifest that the promise must be otherwise than of David's house, 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. And hath God said, and will he not perform it? or hath he at any time spoken the word, and shall he not do the deed? Yes verily God is true, and all men are liars: the jews are deceived, for God is righteous, that he may be clear when he is judged. Psal. 51. But yet let us proceed to a more near examination, and plainer pondering of the matter, and it shall easier bring us to the perfect sense. Ecce. Behold, is a note of demonstration, often used by the Prophets, to prepare attention, when they speak of any great Mystery, or of any serious matter of importance and weight, as now of the Messiah 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 whom the faith of the Fathers had been void and not full. This carrieth a certain awaking or quickening of the dull senses of the jews, with whom the promises of God by little and little did slip out of remembrance, and very rawly and coldly they looked for Christ's first coming as they should do. 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 second and most glorious appearing. The children of God should Roma. 8. vers. 24. behold God's promises of things to come, as if they were now present, for that is the true nature of faith: The eye is the suttlest sense of all the five, & as it sooner pierceth his object, than any of the rest, whether Extramittendo, or Intramittendo, let Philosophers say. So it judgeth more surer of the same: this dignity it carrieth above the rest, to be the quickest, and perfectest sense of all. For example of the first, in the time of thunder, a man shall sooner see the lightning, than he shall hear the rattling, if he have any sight at all, though he have never so good an ear, and yet the lightning is the latter of the two, being caused of the fraction or rapture, or thundering noise of the Cloud so broken: Or more familiarly, you shall see (if you mark) in a Gun discharged, the pellet flee some space, before you hear the sound, and yet it is plain, they can not be a sunder. For the other, the example of Isaac, in the .27. Gene. Will show you every sense deceived, for lack of this chief sense. And albeit the soonenesse of jacob's return in bringing the Kid, had almost marred all, & his voice made some suspicion in the matter: yet old father Isaac was beguiled, neither his smelling, nor tasting, could judge of the venison, which was but Kyds' flesh, nor his hearing, nor feeling, find fault with Esau which was but jacob: & not without cause in law, Oculatus testis carrieth credit, they that saw it with their eyes are best assured. Even so the Prophet speaketh here, john. 1. verse. 15. Behold, even as perfectly, though not as presently as Saint john the Evangelist seeing our Saviour, pointed at him, and said: Behold the Lamb of God, which taketh away the sins of the world: so with the eyes of your Faith, being far more excellent than the eyes of the body, if you will awake and not sleep, watch and not slumber, Behold the time cometh, etc. Daniel doth calculate the time .9. of his Prophecy, being a notable & worthy Prophet, yet he perused and read jeremies' books as it seemeth, and found out the Prophecy of the people's captivity .70. years, which he calls weeks, that so long juda should lie by it, and that for their transgression. And the Angel Gabriel revealed to him afterward, that the Lord in mercy would yet restore them seven fold again, that is .70, times seven, which amounteth or multiplieth in account to 490 years, and then this Messiah should come. jeremy here speaketh indefinitely, and saith, the time cometh, where the present time is put for the future (as I take it) not to express the shortness, but the assurance of the time, when Christ should come. Eccle. 3. verse. 1. The wise man saith, all things have a time, and it is a high point of wisdom to know the time of all things, but to know this time of all times, is wisdom of all wisdoms. The Prophets foreshowed it to the jews, but yet he was chiefly received of the Gentiles, john. 1. for he came to his own, & his own knew him not: I pray God for the second triumphant & kingly coming 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 Egypt's bondage? and how long looked juda to be delivered from Babylon's captivity? But for the great freedom indeed, from the perpetual & everlasting thraldom: by this only Messiah, there were very few or none. Right so play we in these days: we are very careful for the times and seasons, concerning our worldly affairs. A prisoner duly waiteth his deliverance: a prentice still thinks on his freedom, and both keep just account of every day: yea the sick man letteth not one hour escape, nor misseth not a minute, but still longeth for his health: but for our great deliverance & departure hence, it is not only the last but the very lest care: when friends & Physicians forsake us, we trust yet in ourselves, for no man is so old, but he thinks he may be older: and no man is so sick, but he hopes he may recover: Where the Philosopher ends the Physician begins, and after the Physician, comes the Divine when senses and all are gone. and the last messenger shall still be for the Minister: the danger sure is very great, and every man is not sure to be at Christ's right hand just when he dieth: and repentance is not in our own hands: thou trustest to thy end, & thy end bringeth distrust, for the greatest assault is in thy weakest estate. As I would not have any man to distrust god, not not specially in the end: 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. This example is plain enough of Christ's coming to the jews, prophesied & prophesied again, and yet not understood. So the natural example of our mortality, and daily dropping away, might move reasonable men to take heed, & if warning would serve, to teach us to watch & weight for his coming, or to be prepared & provided for our going. Saith the Lord Look what the Lord hath said, and that is sure to come to pass in all points as he hath said it, for God is not as man is, mutable in repenting his promises, albeit he is said to repent that ever he made man. Gen. 6. It is but to express the hearty hatred he beareth against sin, & against their sins of the old world: or else why do we so confidently build, and constantly assure ourselves of the inexplicable comfort of everlasting salvation: but because of his word which is immutable? & hath he said it? nay, he hath sworn it, Heb. 6. verse. 18. Psal. 33 he that commanded the heavens & they were made, and but spoke the word and they stood fast, standeth still upon his honour, and will perform what he promiseth in number weight and measure, as he hath given his word for some testimony, and examples. Why did not the fire consume those three thrust into the burning Oven, was it not hot enough? or did it not burn, Daniel. 3 verse. 25 when the very flames did lick 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, & become as a wall to Israel, and ran together again to drown Pharaoh & all his host? 114. Psa. but this that it shall be so: Psal. 14. Why did not the Lions in their den, snatch Daniel rather before he came to the ground, Daniel. 6 & tear him in pieces, than lie still before him as Lambs, & no Lions? but this, the water may not wet, though it be a great Sea: fire may not heat, though it be a flaming fire: many Lions, many hungry Lions, may not touch a silly man, when the Lord hath said it shall be so, for heaven and earth shall perish, and vanish as a scroll, but his word endureth for evermore. Math. 13 That I will raise up the right branch David. This alludes to that raising of seed to a man's brother, if he die without issue, as it is in the law. Here we must note, howsoever God promised to Adam, the Woman's seed shall break the serpent's head. Gen. 3. Howsoever to Abraham in blessing I will bless thee, and in multiplying, I will multiply thy seed as the stars of heaven, or as the innumerable sands of the shore: and howsoever to David, thy seed shall endure for ever, & thy seat as the Sun, etc. That is, how so ever the covenants, or merciful promises of God made to our Forefathers, did differ in circumstance, yet do they all agreed in effect & substance. Again, how soever the Prophets dreamt dreams, or saw visions, whether they prophesied some plainer, some darker, some as it were farther off and mystical, some more evident and near, as the spirit gave them utterance: Yet all inspired from above, spoke in effect one and the same thing. 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. The mark they all shot at, is jesus Christ, Luk. 16. verse. 16. the end of the whole law and the Prophets which were until john: and this particular Prophecy which I have in hand, as I told you, concerneth the pact or covenant with David, but not in the jewish sense. But look how it was promised of God, so is it prophesied of jeremy, and right so hath it been performed in jesus Christ: for the unity of God's spirit is still one, and indivisible as the deity. Why, some jew may object, is it not plain? that Solomon, Ezechias, Objection. and josias, 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, Solut. and through his authority they have their seats: It is he which raiseth them up, and razeth them out again at his pleasure, which turned out Nabuchodonezer as a Beast in his justice, 1. Esdr. 9 and in his mercy made the sheephook of his servant David, to be a Sceptre over Israel. But all that propagation or Princely posterity raised of God, was not without the means of man: and this is immediately of God himself, a great difference. 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, lest you think it an impossibilytie, john. 3 verse. 4 as Nycodemus thought of a man's regeneration: so you having the veil of fleshliness, and the foreskin of filthiness, shall uncleanly and grossly imagine of this blessed generation or raising: 1 Cor. 1 verse. 14 for carnal man savoureth not those things that are of God. This done, I say he was begotten of God, conceived by the holy ghost, incarnate in the sanctified womb of the Virgin Marie, even in the fullness of time, according to the Scriptures: and it is part of the Articles of our Christian belief: which none of all David's posterity could say, ●sal. 51 not not he himself, for he was conceived & borne in sin. But here may a more strong and mighty objection be gathered than before as it seemeth, Objection. and all by my own saying: for is it likely, or is it possible, that he should be rightly called, the righteous branch of David, which came not of the seed of any man, of all that stock, before so many kings good and bad, of which every one yet naturally descended, and were his sons after the flesh? I answer, Solut. though I say he was not begotten of any man, yet I do not say, that he came not of that stock therefore: for Ihesse, David's father, was the root, & David as the branch: Marry the Virgin was the flower of David's branch, and Christ our Saviour was the fruit of Mary's blossom. Therefore is he called the son of David in the Genealogy by Math. 1. and often in the new Testament, Math. 1 coming in deed of that Tribe, kindred, or stock. He is called therefore the righteous branch for three respects. Three causes why Christ is called the righteous branch of David. First, because he came of the same kindred by his mother. secondly, because of those degenerating bastards, Roboham, Manasses, and the like wicked Princes, who notwithstanding, were of his line, yet followed not a foot of David's ways, but defiled his seat, and profaned the Sanctuary, and turned his Sceptre another way. And as he is not a jew, which is a jew borne: nor he a true Israelite, which is so called: nor all are not Abraham's sons, that are after the flesh. Roma. 9 Not more may they be called right branches of good Princes, which bear no like fruit, although that otherwise they be their own sons. thirdly, he is called the righteous branch, in respect of the good Kings also, Solomon, josias, Ezechias, and those few more, which not only were of David's loins, 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's righteous branch, than any of the wicked Kings forespoken of: And yet they are not this branch neither, but only, and truly, and properly, it is jesus the Messiah. You will think then that I do to much wrong to them which were lawfully begotten Sons, and laudably reigned Kings, which came of his seed aright, and reigned righteously in the seat to, and yet not the true branch? I shall satisfy you, if you mark, and that in a word: I do not deny them to be the right branch according to the flesh, and so is Christ to, but I deny them to be the right and righteous branch, for so is Christ alone: for such a sprygge or stem, never sprouted out, neither of Abraham, whose Isaac was so increased, nor out of David, whose kings so succeeded, nor out of all generations again, for the fountain is too fowl, & our pedigree must be fetched from Adam which is earth: and this second Adam is the Lord from heaven. 1. Cor. 15. And the reason is, that those excellent virtues, 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, and unperfect figures of him in whom dwelleth the fullness of all goodness, So that he only and alone, is this righteous branch. Here we may see the infinite love of God towards his Church, never forsaking her, but in her first fall renewing of her with promises: in her forgetfulness, reviving of her with prophecies, that she might still hope, and not be confounded for ever. And if the patriarchs and men of God, in elder times received such plentyfulnesse of joy and gladness, in the only promise of the Messiah, whereby their faith was full: What flowing, and overstreaming unmeasurable comfort should we reap, to whom those prophecies do minister more, than to the Prophets themselves. 1. Peter. 1. For kings and Prophets have desired to see what we have seen, and yet saw it not, but in the promise only. Luke. 10. They lived in the time of the promise of this branch: and the Apostles lived as it were under the shadow of his leaves: but we live as under the fruit itself. For the time of Grace, the longer, and the later it is, the more merciful it is to them that shall be saved. 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, as Abimeleche was, the son of a bond woman, as ye may read, judges. 9 The vine, the Olive, the Palm, the Fig tree, and the rest, chose a Bramble to be their king: Who began with murder, reigned in cruelty, and died in blood. But over us he hath planted a peaceable Prince, England's happiness. the right branch of her royal Father, and most worthy King, Henry the eight: keeping all good steps of her prodecessors, going farther in Religion than many of them, (if not than any of them). The Lord lead her farther, stir up her counsel to comfort her, strengthen her kingdom to keep her, lengthen her life long to reign over us: 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 Ceader, and to be an old Tree of continuance, as the Cypre: and though she be fruitless one way, yet fructify her O Lord many ways, with good and faithful subjects, that she and we, 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 jesus Christ. Amen. Which King shall bear rule. Here he is proclaimed King by the Prophet, head of his Church, and Prince of his people. Traitorous are all other heads then, monstrous, and rebellious of King or Caesar, or Turk, or Pope, or devil, lifting themselves above this King, which must bear all the rule. He is said to be our Prophet, our Priest, and our King: a Prophet, being a fulfiller of all that they spoke, and the end of them: a Priest, to finish all the Sacrifices of the old Law, by one sufficient and most blessed oblation of his own body upon the Cross: 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, but with the holy Oil of gladness above his fellows, Psal. 45. But what rule bore he, some will say: Objection. could he come simplier than borne in a Manger, despised of the Doctors, had in derision of the multitude, spitted on, and most spitefully dealt withal? alas, what crown ware he, but a crown of thorns? or what King was he, being so poor, & so persecuted, that it was not possible it should be he that is here prophesied. Thus they looking for a Princely appearing, in power, authority, and wealth, and to have an earthly kingdom restored (as they dreamt) received not the King of Kings: and therefore though they ask for the day of the Lord, the day of the Lord, yet have they nothing to do with it when it comes, for it is darkness and no light unto them. Amos. 5. And yet as naked, poor, and simple, as Christ his birth was, the heavens with their powers, the Sun & the stars: the wise men did celebrated & solemnize, their giving of Gold declared him a king: their offering of Frankensense, did signify him God: and the bringing of Myrrh did show he should die: the testimony of the Angels themselves, and his healing of sick and sore, his helping of blind and lame, his restoring of deaf, dumb, and dead men, nay, his victory over eternal death, doth show himself to be the glorious king of kings: 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, and take counsel against the Lord the King? It is all in vain, Psal. 2. for yet the Lord hath set his King upon his holy hill of Zion: Yet the Lord is king, be the people never so unpatient. Psal. 99 Nay the Lord is king, and the earth may be glad thereof, Psal. 97. For so the Angel song, glory be to God on high, and on earth peace, Luke. 2, verse. 14. good will towards men. He beareth rule immediately or mediately. Immediately by himself, as he is God from everlasting, whose Sceptre shall have no end, whose power is all that is in heaven, and all that is in earth, & yet it is not contained. And as he is God, so he ruleth not like an earthly Monarch, who by riches, strength of arms, policy, & the like, do rule the roast. But he by his only wisdom, by the which he sustaineth all things in heaven & in earth, to man's reason very foolishly, he sometime in an Ark, sometime in a Cave, sometime in prison. etc. he doth for secret causes lead his Church through many bitter temptations, as it were to no other purpose, than by trying them by the Cross, to make them true to his Crown. And that his Church is subject unto such mutations too, it is our infirmity & weakness, 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: now as it were extinguished & clean gone, and now increased and mightily multiplied. He ruleth by his spirit, so that neither thought, word, nor deed, can pass without his providence: and they that think he ruleth generally all, but not particularly every one, or that it is labour for him to know every man's matter, & to dispose them all, and so say with the foolish. Tush, the Lord seeth it not, or is there knowledge in the most highest? they are but children yet for knowledge, and but young scholars for understanding, they have not in part learned the Majesty of God, nor sufficiently known the greatness of his power: which in all cases undoubtedly is assistant to his whole Church, and to every part thereof, to the whole flock, and to every sheep thereof, I will be with you to the end of the world. Math. 28, and seeketh even that same one wanderer in the wilderness, and brings him home again, and prevents all dangers, ditches, briars, wolves, and devils, for he may not loose one, except that same lost child of perdition, judas john. 7. verse. 12. He ruleth by the Magistrate. Psal. 76. that the Scriptures might be fulfilled. secondly, he ruleth by his ministers, and that is the Prince first, and under him the Pastor: for so you shall read that he lead Israel like sheep through the wilderness, by the hands of Moses and Aaron: the sword ruled in the hand of the one, and the word preached in the mouth of the other. So that every soul must submit themselves to the superior powers, Rom. 13. for because the powers that are, are ordained of God, and he that resisteth them, resisteth the ordinance of God: for I said, you are Gods, and yet you shall die like men. So that a king is subject to none upon the earth, Howsoever the Pope usurpeth authority as a traitor to God and his prince. but immediately under God, occupieth the highest room in his own dominion, and sitteth in the chiefest seat: yet nevertheless, are they all but subjects unto God and to his word: 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. A kingdom than is God's gift, but to one: and a king is his gift, unto many: & as if his Church offend him in justice, he will punish her: and children shall be her kings. Esa. 3. so in his mercy he will set up David in his throne, & Solomon in his seat: whereby we note, that both sorts, both good and bad, gracious and tyrannous, are all 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 julian the Apostata Emperors. 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 Satan: Yet this is sure, that not one of them all shall ever enter into the everlasting kingdom without repentance. The Lord in whose hands the hearts of kings are, turn them all unto him, and grant them timely repentance, that they may be kings in heaven, as they are upon the earth. Religion pertains not to the left hand, but to the right hand of a king, to his sceptre & to his Crown. For therefore chief hath he placed kings to be our forefathers, and therefore Queens to be our Nurses. Esai. 49. And secondly, that the Church of God might lack no cherishing, the example of good josias teacheth, who not only received, but read diligently the book of the Law: and provided within three year, that all the Magistrates should have the same. Again Saules 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, then to punish, and there to pardon: to exalt some, and other some to exile, to do all by the sword, and yet by the authority of the word: is so full of majesty and honour, among men, and so full of blessing, and safety before God: as no Crown never so curiously wrought, or cunningly set with all sort of pearls and precious stones, can half so beautify a Prince's grace, as to be the servant of the Lord, and faithfully to keep his commandments, and to say with David: he is my Lord, my king. Psa. 5. The other hand whereby he governeth, is the Minister, He ruleth by his ministers. and in his hand hath put a mighty Sceptre: which is his word: the excellency of whose calling, together with the authority, is showed forth in this: Luke. 10. verse. 16, that if you hear us, you hear him, if you refuse us, you refuse him. Full great is our charge to preach offences, Gala. 1 even to the face of Princes, and never to seek to flatter and please men, for than we can not be the servants of God: Is he a Prince then, or a noble man? is he a Magistrate, or a Minister? is he a Gentleman, or a rich man? is it thyself, or Christ himself, in whom if it been possible for sin to have met with righteousness, no doubt, rebukes even of the pharisees had been faults, when he said, Which of you can rebuke me of sin? Sin wheresoever it is, john. 8 is still sin, whether it be under silk or velvet, under scarlet, or under cloth of Gold, it keeps his old nature and hue, and therefore nothing can colour it: nor cloak it, nor keep it from God's anger. To avoid which, we strike at it as an enemy, with the sceptre of the word, and hunt it out, to chase it away. For if nobility, and honour, worship, wisdom, or wealth, or any thing could 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 blood should rest vnrequired for at our hands, it were some piece of cause to hold our peace: But God being no bribe taker, and requiring our tongues as Trumpets loud, and our mouths to be open wide. So that we have the warrant of his word, speak and spare not: and as Paul to Tit. 2. saith, do it with all authority, for this matter concerneth our souls & yours, our life and death and yours, nay both our salvations or condempnations, read Eze. 3. and .33. The authority we have then is over Princes, as well as private men, and all a like, for there is no respect of person with him. Not that I say the Minister is above the Magistrate, not, God forbid. Mistake me not, for that is the tyrannous usurpation of the Pope, whose sword is but Cain's knife to Abel's throat, whose heart and hand is full of innocent blood. But this I say, whether for our benefit the Prince be good, or for our trial he be nought, we are and must be yet subject unto both, because they are both of God. So likewise the Prince, the Minister, and the multitude, are all under the eternal Oracle of God's word, which is his mighty power, Heb. 4 by faithful receiving of which we be saved, and by refusing we be judged. As the examples of Saul, jeroboam, Achab, Ihehoi●kim, Nabuchodonozer, Zedechias, and the like do tell, who casting off the Prophets, were cast off of the Lord. Wherefore, said the Lord to jeremy, I have set thee over Nations & kingdoms, to root out and to plant, to destroy and to build: what, to ordain and depose kings, like a Pope at his pleasure? jere. 1. no, not, but it is meant of the sovereignty and superiority of God's word, which must be the measure to all men, and the only rule to rule Rulers with all, which is not subject to any King, much less to the Pope, to judge or altar: but all our wits must be in subjection to his wisdom, and our wills conformed by his word: and as obedience to any earthly king, is better than any other service, 1. Reg. 15 verse. 22. so is it better to our heavenly king, than any Sacrifice, for he must bear rule. His office declared, here followeth the order how he will rule (by wisdom: He shall prospero with wisdom. ) for albeit his Princely power be such, as nothing can resist it, to whom all power is given: Yet he doth nothing without his most excellent & irreprovable wisdom, and needeth no counselor, of whose fullness all the wise men in the world, that were wise in deed, have received. 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 subtile 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 Satan himself could not prevail, for all his vengeable temptations: But what shall I take upon me here to describe his wisdom unto you, which hath no measure but is infinite in itself? surely I shall descry myself to be very unwise then. Why? is he not the wisdom of God his father? is not the depth thereof bottomless? and the height topless, 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 sight, a small taste for a greater portion of knowledge of him: For Solomon in all his royalty and wisdom, is not comparable unto him: For shall the shallow Rivers compare with the deep Seas? or an obscure star with the brightness of the Sun? no, the Moon herself must be under, if we will be crowned with stars, & receive light at his brightness. This is rather written for Doctrine to earthly Princes & Magistrates, to know that honesty is a good defence for private persons: but Rulers must be wise withal. He that strikes at other men's follies & offences by the edge of the law, must look to defend himself, and with wisdom play his part. All the weapons, armour, Munitions, blockhouses, castles, & captains, are no such guard to a christian king, as a breast beset with wisdom and counsel. Even the subtlety of Serpents qualified with the innocency of Doves, is a perfect mithridate against all treasons, seditions, alterations, wars, and whatsoever Popish policy, for the which the Lord send a purging pill. It is wisdom for a man to look afore he leap, and in matters of weight to wait for the end: 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. Two things observed, wisdom can not but be retained. The first is, not to tempt God, in refusing lawful means, as anabaptists that will wear no weapons. Secondly, not to trust to much to our arms. It was wisely said, Psal. 32. a Horse is but a vain thing to save a man. judges. 7 Gedeon wisely mustered .10000. 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: all is one to God I grant, to use scores or hundreds, or thousands, more or less: as the examples of Gedeons' goad, sampson's jaw-bone, David's sling, few and weak men, against many and mighty Captains. But Gedeons' case, or sampson's, or David's, is not every good Prince's case, though their cause may be the same: to trust too much therefore is too much to tempt. There are examples round about us of the same, and their remembrance is rufullye refreshed, as it were but yesterday, to put wisdom in the mouth of them that hear it, to be ware: that such late and lamentable confusions can not choose, but awake wisdoms eyes to see danger, and open her mouth to show counsel. When men of understanding bear rule, the City flourisheth. It went better with Israel, when Moses held the rod, than when those rebels, Corah and his companions would rule the roast. Plato arrived at this mark, when he would have either Philosopher's Princes, or Princes to become Philosophers. The Grecians against Troy, sent not only stout Achilles, but wise Ulysses also: and Troy to defend, had not only valiant Hector, but prudent Aeneas also: of which the one was called Mens, the other Manus Troiae, the one the heart, and the other the hand of Troy. The Athenians would not only have the Dragon, but Pallas in their Temple. I speak it not as though wisdom wanted in England: for I know, and acknowledge gladly, that we have a most wise Prince and Counsel, wise judges and Magistrates, and that they go before other Kingdoms and countries therein: 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: keep them far from England, farther from London, but most far from the Crown. Not without cause did Solomon ask wisdom, & not wealth, to prospero in his kingdom, which was the wisest king that ever was, whose wisdom drew Saba the Queen of the South, to come and see him. If I should here stand upon the excellent graces & gifts of our most wise & virtuous Princess, Queen Elyzabeth, I should but bewray my unableness, and show my lea●en skill in a golden cause: and beside, the necessity is none, where Fame doth spread abroad farther and livelier, than this my poor remembrance shallbe ever able to do: Let us rather praise God, & pray unto him for hearts of heavenly wisdom, to amend our lives, that for his Church's benefit, she may have her Seat established, her years doubled, her enemies confounded, & her happy reign long prospered over us. Amen. It is a great comfort to devil in a common weal where equity & righteousness are set up. He shall set up ●●●itie and righteousness. Christ is no tyrant I tell you in his kingdom. Not: judas and all Traitors to his cross and crown: Cain and all murderers of his servants and ministers: The devil & all his limbs shallbe made confess his equity, and the children of his kingdom shall praise his righteousness for ever. But some will say, Was he such an upright king, Objection. which kept company with Publicans, and favoured sinners, saved them, healed them, did all for them, & as he saith himself, he came not to call the righteous, but sinners. I answer, his saving of sinners declareth his righteousness in mercy, Soluti. and his condemning them which seemed just, doth show his equity in judgement, and so he sets up equity. What can be more full of equity, than to give Caesar his own, & God his own. Mat. 22. justice is no otherwise described unto us, but to give every man his own, which is so necessary for an Estate, that as Poets feign, without justice jupiter can not guide the globs. 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: and what a shame was it for judas, to punish her whom he himself had lain with all. Gen. 38. with what face could Marcus Crassus a stark miser, speak against covetousness: or Verres a robber, against theft: or Nero a tyrant, against cruelty: or Gracchus a traitor, against sedition? It is required of you, not only to be wise as Serpents, but also to be as innocent as Doves: the one subtlety, that you may receive no hurt, and the other simplicity, that you do no harm. Beware of affection, and beware of perturbation: take heed of love, & take heed of hatred. Let no hope or fear make you ever conclude that which you know not, nor never give sentence against that you know. Let no widows causes fall, let no Orphans loose their right, let not equity go to the wall: for if in your presence she can have no place, alas whether being banished shall she wander? If the golden king do tell the smoothest tale, what stumbling makes the poor man's speaking? Let not good Laws so be made as Spiders webs, to entangle small flies, and let the great escape, to hamper poor men, & to favour the rich. Favour not the rich man because of his riches, nor the poor man because of his poverty, let no such respect be, and cause to make them far the better, or the worse: Say not to the one, sit you here, and to the other stand thou there. 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. Look to it therefore, and have the victory over yourselves like men: for any offence in the Magistrate is a s●re plague to the innocent. And one thing I humbly beseech you before the Lord this day: that as (I am sure) you would not condemn any man innocent, not for any thing, so take good heed of judging any man absent. I call him absent, whose cause is not thoroughly handled, sufficiently proved, & lawfully deposed. And here I lament the desperate case of some in our days, that are possessed with whole legions of lying devils, and pass not a rush for perjury, to overthrow their enemy in such cases: there is required of you that I can not teach you (I would I could) only in the behalf of your own souls, I admonish you to beware of scarlet sins, I mean read & bloody cruelty, which Caesar saith, is the worst companion of a man's old age, that can be, a miserable remembrance of tyranny done in thy youth. Take example of Christ, to whom when a woman taken in adultery was brought, he looked on the ground, john. 8. verse. 8. and wrote with his finger: which may show your wisdoms, that respite, pausing, and scanning of a matter without long lingering, or reiourning, or delay, is best and meetest for a Magistrate. And that may be wished to, that after judgement, all possible speed were not to execution. Your good policies therein to prevent pardon for unworthy persons is commendable: but for time & space for instruction & repentance I speak, that as we all desire the Lord to give us time, & to keep us from sudden death: So as you best shall find good, deal with their souls I beseech you, whose bodies by justice you commit to death. justice is well called the Lady of civil affairs, or rather the mother of a common weal, and her two daughters or damosels, Lenity, & Severity, are very necessary handmaids: justice is to respect every man's cause, but no man's person, for that is partiality: Lenity is to mitigate or lessen the punishment, but not the fact, for that were iniquity: and Severity, is to punish the fault condignly, but not without cause, for that were tyranny. I leave this to your discretions, even thus, because you are wise enough, to whom the matter is committed: only I pray you remember, that God is judge over all, and that he setteth up equity and righteousness in his kingdom. Here is the end of his coming or kingdom, Israel's safety (by his time) is meant for ever, for who can tell his age. Esa. 53. So long then as he is king, so long shall juda be safe: but he is king for ever, therefore for ever shall juda be glad. We are sealed therefore safe, he hath all power, therefore we are safe. This is the perfect state of happiness in deed, not only to be in peace, but to be without fear of farther trouble. This may partly be understood of Israel's delivery, which were in peace a long season, in respect of their wonted troubles & wars. And it may be applied to the mylitaunt Church, which notwithstanding it is tossed with many tempests, yet is it void of any fear of damnation, because of our faith, and faithful foundation, jesus Christ. Either it may be, & more effectually, understood of the triumphant Church which is safe and past all fear, even as Christ himself crowned in the heavens, and past all the dangers of hell. Hence we note the end of Magistrates & of Princes ruling, In his time juda shallbe saved and Israel shallbe without fear. to be their subjects safety without fear: a ship sails to come to the port: a man fights to get victory: he that labours doth it, that he may rest. Christ's Church is militant, that it may be triumphant. And look what the white is to him that shooteth, and the same is peace to him that governeth. The mark that Magistrates should aim and shoot at, is the prosperity of the people. That is no sound peace, where there is danger of war: there is no safety where there is continual fear, now at meat, and now in the field, now in the Church, and anon in prison. As Israel was sore chased and vexed of their enemies at every half while. We have no such cause to complain (God be thanked therefore) and yet our hope and fear, can not choose but ebb and flow, because we have had such a peace, as the enemy doth envy, and the true Christian can not but fear what will follow. But seeing Deus nobis haec otia fecit, that God is the author of our peace, we will not cease to put our trust in him, and to pray unto him for increase of grace, and so shall we be sure of long peace. Let us decline in deed from evil, & do in deed the things that are good: let us pray unfeignedly for the bond of peace, which is unity: but I would have it in verity, for a City divided can not long stand. He that knoweth both buildings, & their cause of ruins, hath told us so. Paris is a pattern not of long ago, and Antwerp an example but of yesterday: happy are they whom other men's harms can make to beware, and doleful is their 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 bowels from sedition at home, we may be stronger in body to resist all foreign powers abroad. A most glorious and gracious title and cause of all our comfort: The Lord our righteousness. how near a name to this doth the Angel reveal to joseph, when he called him Emanuel. Math. 1. Esa. 8. which is, God with us. As the plaster unapplyed being never so good, doth yet no good at all: So all that we have heard of this king can comfort us nothing, except it do pertain unto us: nay the brightness and glory of his coming & kingdom, doth rather breed despair in us, that well consider what we are: & therefore to meet with this malady, the mercy of the Lord hath discovered him to the full. And to us the day star shineth bright, and bringeth joy in the morning: so is the son of righteousness sprung up to us that were in darkness, and in the shadow of death. Esai. 9 And hence is it, the the righteous are said to shine as the son in the kingdom of God, Math. 13. because the son himself is our righteousness: at whose appearing the very sun shall loose his beams, & the Moon her brightness, and the stars their light, for they are darkness unto him, and he is the Lord our righteousness. It is necessary, that seeing the reward of sin is flat by the Law eternal death, and that for very shame & conscience sake, no man dare able himself just before the bar or tribunal seat of God. Which sore trial David saw, and how it would go with him, when he cried: Lord, enter not into judgement with thy servant, ●sal. 142. for no flesh is righteous in thy sight. Notwithstanding, that pestilent rabble past all shame, doth desperately dare to broche such damnable doctrine of merit, whereby establishing their own righteousness, they cast down the righteousness of jesus Christ, as the jews did. Rom. 10. but their reward is ready, & their destruction sleepeth not, for their merits sake. 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 jesus Christ. Who, as he is all in all, and alone hath wrought our redemption, so alone he will be glorified, and be altogether our righteousness, without our help or addition: wherefore it is said, 1. john 4. verse. 10. &. 19 when we hated him, he loved us: which is taught by that place: He loved us first, and that he was found of them that never sought after him: but that he is made to us wisdom, righteousness, 1. Cor. 1. sanctification, & redemption: and only hath prevented our damnation, so that all other practices are but simple shifts: 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: john. 14. For he is the way, the truth and the life. Of with all back byases then, which maketh us run out of course: let us keep our ground, & beware of wandering, for vain opinion hath carried many a man out of the way: and be sure that salvation cometh of Christ, or else it never was. If thou wilt have it by merit, than thou canst have no grace, for then merit should not be merit. So if thou must needs obtain it by grace, Roma. 11. verse. 6. than not of works, for else grace should not be grace: God and man can not so be halves: the precious pearl is not so patched up. Wherefore take heed of trusting to merits, so that thou fail of mercy in the end, and acknowledge thyself utterly destitute of the grace of God, Roma. 3. and appeal to his mercy seat, for all have sinned, and there is not one good, not not one: every mother's son, the whole posterity of Adam is stark nought, coming of a rotten stock: find it out betimes, & judge yourselves, that you be not judged of the Lord. When thou bearest therefore that Christ is our righteousness, look not a far off, Roma. 8. verse. 9 but into thy own self, for he is not thine, except thou hast his spirit, whereby thou art knit, joined, Galath. 2. & incorporated into him: then dost thou participate him, and by a lively faith art made one with him, and he liveth in thee by grace, and thou in him by faith, and nothing can bring the like comfort to thy conscience: As the oft meditation of this righteousness, which will ravish thee more & more of all carnal desires, and kindle spiritual delights in thee: and nourish thee so by little and little, that thou shalt receive at length the earnest of thy salvation, and then shalt thou be out of all doubt in thine own heart: then shalt thou feel that thou art reconciled by him unto God. 2. Cor. 5. For so God predestinating us before time, doth yet call us in our due time, and whom he calleth, them he justifieth by giving Christ to be our righteousness, and as many as have him are happy, for they shall be glorified: For he never leaveth us, Rom. 8. until he hath drawn us up unto himself: and as all our righteousness is in him, so is our life also hid with him in God: and when he which is our life shall appear, Collos. 3 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 brute Beasts, and Philosophers keep a great coil to find out and defend their summum bonum, which is worth nothing: and shall Christian hearts be slow in looking or longing for their only joy. Shall we not rather wail and weep for his coming? shall we not sigh and sob for his kingdom, seeing that whilst we are in the flesh, we are absent from him who is our righteousness, our perfectness, and our only felicity. It can not be that God's spirit will be so still in us without working, for he is not acquainted with coldness, and true faith knoweth not idleness, all things are not well therefore, except we feel this fervency stronger and stronger in us: except we set our cogitations a work, our affections will be quite carried away: and except we ply our salvation in deed, our desires will soon wax faint. So feeble is our flesh, so subtle is Satan to quench the spirit, our ancient sworn enemy, who desireth to shake and to sack our faith, to wound our Conscience, and to break the peace between GOD and us. But it can not be, for our righteousness is the Lord, and there is no unrighteousness with him. And therefore are we sure against all the devils in hell: for he prayeth for us, and his spirit ceaseth not sighing in us, helping our infirmities, so that we are overcome ourselves, 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. To whom with God the Father, and the holy ghost, one only eternal and everlasting God, be all honour and glory. Amen. FINIS.