An Exposition of the Hymn commonly called Benedictus: with an ample & comfortable application of the same, to our age and people.  
By A. Anderson Preacher.  
Stay profane & vain babblings, for they shall increase unto more ungodliness. 2. Timothe. 2.16.  
But if you have bitter envying and strife in your hearts, rejoice not, neither be liars against the truth. This wisdom descendeth not from above, but is earthly, sensual, and devilish. For where envying and strife is, there is sedition, and all manner of evil works.  james. 3.14.15 16. 
¶ Imprinted at London by Henry Middelton, for Ralph Newberry.   

The book to the Reader.  
To praise the Lord is my desire,  
To help his Church all that I can:  
To quench if could, such burning ire,  
As Satan late hath cast in man:  
While pen doth carp at brother's ill,  
Sin taketh rest, the Church doth spill.  
For other state some men do crave,  
And cut themselves from this we have,  
In heart they hate thy state and life▪  
They joy to see thee at such strife  
And they at ease: do by disdain  
Invent all means t'increase thy pa●●●  
Their Pope and Mass they long to see,  
Our Christ, his law and unity  
They do blaspheme, through our descent,  
In cases new of government:  
Thy brawl, their broil would come to end,  
If cease thou couldst thus to contend.  
join hands in one, embrace remorse,  
To banish sin bend all thy force,  
Thyself restrain, God's truth respect,  
His Church, and peace of his elect.  
Vouchsafe us Lord thy Christ his grace,  
Our Queen thy spirit, but sin deface.  
Amen. A.A.   

¶ To the right reverend Father in God THOMAS by the merciful providence of God, Bishop of Lincoln his good L: Anthony Anderson Minister of the good Gospel of God, wisheth all health and peace, in Christ our only Saviour.  
THe holy Apostle saith, that 
(a) Rom. 15.4.  whatsoever things are written afore time are written for our learning, which sentence (reverend father) as often as I do remember, by the hand leadeth me deeply to consider with reverent regard what I read in the holy Scriptures, and urgeth me by fervent prayer, to crave of God, the giver 
(b) jac. 1.17.  of all good gifts, in Christ, the true understanding of the Scriptures sense, and the 
(c) Math. 13. 5●  hidden treasures therein comprised. And so hath it pleased the lord of life to open the windows of heaven, (his name be ever praised) and from thence by his spirit, most familiarly to speak unto me by his written word: So that to his great praise, and my endless comfort I see that no jot of his Law is void of most excellent comforts to the heart, that simply in integrity of soul seeketh to quench his thirst in this fountain of health, the Gospel of God.  
In this word I found the knowledge of God & Christ his son, with promise of his holy spirit shall in all his elect open their hearts, and writ in them the true understanding of his laws. Ezec. 36. The which most excellent gift by the learned books, since the time of the Apostles, and penned travels of sundry godly fathers in the Church, (aswell before our times as in these our days) doth appear to be even now most flourishing in the church of God, his name be always praised therefore.  
And wherefore did the Prophets by his spirit speak? or Christ and his Apostles preach? or the godly Fathers before us? or these our learned writers in this age? Wherefore I say with heart, mouth, and pen, have they travailed? But to utter the testimony of god's gift, & confess his name to the people of the earth, to the life of the elect, & the inexcuse of the reprobate. So will the Lord have his spirit ever resiant in his Church, to the end of the world.  
To follow these Fathers as they follow Christ, I account it my part, having for further example amongst the many worthy works of our writers now, your L. profitable work lately set forth, to the better taste of God's good will, in his expressed word in the appointed Lessons at common prayer. Of which work I cease to speak further, and seek to follow as I can such good examples to the end before touched. What if my Mite be not much worth? Yet as it cometh from the Lord of heaven, so shall it no doubt profit thither to his ability, and that is my whole desire. Let the learned ears accept as in inferior place this my small coin, yet good currant silver (I trust) tried by the touch of truth, and give him licence to pass, to the less learned and poor country people, whose state requireth yet morning's milk, not all able for solidate questions or deep digested mysteries. Their souls are precious in the sight of God: their lives aught to be dear in our consciences: their wounded hearts require some sovereign medicine of gentle digesture, and quiet operation: yet so, that their ignorance & weakness may be removed, which God for his mercy's sake in Christ, vouchsafe them richly in his love. This is not the lest cause why I have stirred up the small gift of God in me, to exercise the same upon this Hymn used in and at the morning prayer. judging, as by order through use the words are ready at the lip to vouch the prophets speech: So if their tender hearts had some help to open thereto the hidden cause of joy in that holy letter, no doubt (I say) the same of them should both with heart and mouth joined in one consent of grateful harmony, cry out the praises of the Lord in the temples of the holy Ghost, which is the 
(a) Eph. 5.19.20.  song that delighteth only the musical ears of God's majesty.  
Assuredly all other chanting notes and changing keys, seem they never so pleasant in the ears of men, are far estranged from the good like of god, all if set up in his house of prayer. 
Esay 29.13. Math. 15.8. Marc. 7.17.  This people worship me (saith God) with their lips, but their hearts are far from me. In vain do they serve me. etc. And albeit I cannot touch the style worthy so high a matter, or set down such deep doctrine as the nature of the place requireth, or yet approach such the hidden treasures as are here laid up, or the fineness of this our age expecteth: yet, nay the less, the widows Mite 
(b) Luc. 21.2.  is my boldninge comfort: And on the other part the sorrowful looks of the slothful Miser to whom the lords Talon 
(c) Mat. 26.24.  was imparted, maketh me afraid to quench the spirit, or stay the fiery word kindled in my heart (if I may use jeremies' words) at this present. 
jer. 20.  But be it that I should blush to present my simple skill, to the scanning of the wise and sharpened sight of the lofty learned & deep Doctors of our time, knowing that my own weakness, is to sundry of them known also enable to this exploit, in respect of infinite others▪ yet I joy at this refuge, my conscience beareth me witness tofore GOD and men, that the only end and scope of this my pen is chiefly to promote God's glory, then to use rightly my loaned penny in dutiful sort to the holy Church of God, here in this our state and Realm by his great mercy, firmly set upon the foundation stone 
(a) 1. Cor. 3.11.  Christ jesus. This Anchor is to me a stay, and frayeth all fear from me, so that I (as I can) seek to help forwards the Lords labours, though wants in me, do force the wish of learned frame, and eloquent phrase to help my willing mind and godly purpose. But I accept with thankfulness, that which God hath vouched safe to give (being because of my many sins, unworthy of that in him I have) I only desire of God in Christ, that his spirit of truth may guide my ragged rows and simple style, and that the less learned (for whom chiefly I presume these presents) may something herewith be profited.  
The matter that I exhibit to your L. is An Exposition with an ample & true application of that Hymn which by order of the constituted Laws of England is now appointed to be used at Morning prayer: which Hymn commonly is called BENEDICTUS. Not at all purposed to control, much less to condemn the minds of some of our brethren, whose Censure hath exiled his use at the Common prayer: Or yet to lend my like to fantasies lust, where sound warrant hath no place. And weighing with myself, that neither they may by their private power, or can with the quietness of God's Church in England, (which aught necessarily of all Christians to be had in most regard) to take from her that and those things which by Law she hath established. Furthermore revolving my cogitations, that this Hymn (howsoever of some it be disliked to his appointed use) is tho, a part of holy scripture. I thought it better (to that I could) to open some of the hidden treasures laid up in the same for the Church of God: then to feed some foreign fantasy, or to pollute my pen in contending to pull down that which may well enough stand, and nothing abate the beauty of God's house.  
Yet do I not think this Hymn so necessarily set in the order of prayer, as without the same it were blemished, for that were more than frivolous: but because the matter therein contained (indifferently looked into, and well weighed) doth instruct, comfort, and also administereth light to our spiritual senses, and understanding of God's mercies, in his promised Christ to us given, and long sith comen in the Flesh, (which matter in time of prayer is expedient.) I can not yet learn or be of other mind, then that the said Psalm as it is appointed, is both tolerable and profitable to all godly hearts. And were these my weak labours worthy by their valour, to force the favour of christian friend, & to refel the fury of Popish foe, to your good L. of right I aught to dedicated the same: not only because you are my learned godly Ordinary, who can with good judgement, discern the doctrine therein contained, if either sound or contrary, (that so in stead of milk the meat for babes, I power not out poison to infect the well grown up children in Christ, for that God grant ever to be far from me:) but also for that in respect that I should not loiter, but labour in the vineyard of the Lord, your goodness at the request of the right honourable my singular good L. and Master (as you know) did commit unto me a special flock with in your Diocese, to foster up in Christ their souls, which he hath purchased with his most blessed blood. Let this little book bear witness of my diligent care (therefore my good L.) that I bear, both to the same my peculiar charge, amongst whom, and of whose labours I reap my portion and livelihood, and to the whole church of God elsewhere, where these my low lines, with others godly works, may fructify by his holy grace and spirit, in the apt soil of their poor hearts, had they store of godly teachers.  
Finally I beseech your L. that my poor pen may pass the raging Seas of curious censure, under the harbour of your protection: So shall it with much more quietness arrive in the port of the poor man's heart, desirous not to cavil, but to catch earnest hold of such plain doctrine, as truly, though simply, teacheth him the way to life. This if I may of your good nature obtain, it will encourage me, the further adventure of godly study in the sacred Scriptures, if so it may please the almighty in his Son Christ, to bestow a greater portion of me, that I may still bring food into the church of God.  
The Lord God of mercy, love, and peace, sand to this our church, her magistrate our godly Queen, state and people, the peace of Christ unfeignedly in our hearts for his name's sake, and to your L. increase of godly knowledge, like zeal, and perfect strength to continue with godly care, ever more and more profitable to his Church, by the power of his spirit, whose defence be ever yours, and you with all us that invocate truly the name of God, for ever his, in Christ our Lord  
Your L. ever in Christ. A. Anderson. From Medborne this 15. of january. 1573.   

The argument of the Prophetical Hymn  
THe author of this song was the holy married Priest of the Lord Zacharias, 
Luke. 1.  who had to wife Elizabeth the cozen of the virgin Mary the mother of jesus Christ, in whose old age the Lord by his Angel promised him of his said wife a Son, and called his name john, which john the Lord had appointed to be the same Prophet, and fore runner of the Messiath that the prophets Malachy and Esay had prophesied to precede Christ. At the birth of this babe, Zacharie his tongue was miraculously loosed (which before for a season was dumb for his hard beliefs sake,) and he with exceeding joy, then, in the sight of all the company, made and sung this Song. Blessed be the Lord God of Israel etc. In this hymn is commended unto us, (1) First the constant truth of God to his beloved Church. (2) Then his inestimable mercies powered upon the same. (3) Thirdly the office of john and of the preaching of the word: All which are more at large in the work following, amply set forth to god's glory, and thy profit.   

¶ An exposition of the Hymn commonly called Benedictus.  Blessed be the Lord God of Israel, 
Luke. 1.68.  for he hath visited & redeemed his people. 
THe holy ghost more earnestly now then before, provoketh & forceth his Prophet Zacharie to sound forth his praise as in this Hymn is apparent: his heart being set down in the Chair of deep consideration of God's mercy to Jsraell, beginneth with laud and praise to God for their and our Salvation in Christ jesus. Blessed be the Lord God of Israel, saith he, he calleth God the God of Israel, not because he reigneth only over Israel, for he is also the God 
(a) Ro. 3.29. & 15.12.  of all the World, and in him saith the Scripture shall the Gentiles trust: 
Esa. 11.10  But because he 
(b) Deut. 7.6.7 8.9.14.2.26 18. Exo. 19.5. 1. Pe. 2.9.  chose them from among the nations, not for their worthiness, but in his mercy, to be a peculiar people to himself, 
(c) Exo. 13.21. et 14.19.20 1. Sam 4.4  from heaven by his presence he guided them: to them he gave his 
(d) Re. 9.4  statutes & ordinances, his Priests and Prophets, with them he made his special covenant, and gave unto their Tribes the Sacraments, seals of his faithfulness: to them he promised, that of the kindred of Israel, he would raise up his holy Child jesus, which should be, and before all times was of the same our eternal God determined to be, the saviour of all the true Israelites. These be the causes why he termeth him the God of Israel. Because he hath visited and redeemed. etc. Three principal causes moving forth such praises, the Prophet here declareth: first that our God notwithstanding that 
(a) Esay. 59.2.3 jer. 5.25. Esai 5.18.  the sins of his Church separateth his presence from her, and in stead thereof draweth his vengeance upon her, as it were with cords, yet the malice of her sins cannot break 
(b) Es y. 4●. 12 13. ●9. 1●.  the faithfulness of him, her God. But according to his word, by oath also warranted, 
1. Cor. 1.9. 2. Tim. 2.13 Ro. 3.3.  he would vouchsafe in her most misery, so lovingly to visit the same his Church and people. Secondly he visiteth his chosen Church with inestimable love, moved with compassion upon the view of her great misery, who for her sins was by his justice Captived into servitude (not only to Caesar) but also to Satan, and so holden of him in thrall, that no way could she avoid Satan's force, or at the tribunal seat of God's judgement escape the just sentence of condemnation, necessarily following her wickedness, as a meet merit to the same. At his appointed time according to his good pleasure, he with his 
(a Tit. 2.11.  apparent favour, so visiteth the same perplexed Church, that from her Captivity in sin, and satans bonds, and also from the just sentence of his great wrath, he by his son Christ hath perfectly ransomed, & so redeemed her (not by violent force taking her from her bondage, as erst from 
(b) Exo. 14.30.  Pharaoh) nor moving the hearts of her Conquerors, to pity her misery, and favour her deliverance, (as sometime he 
(c) Nehe. 2. Esay. 1.2.3.  did) when she was in Babylon's captivity, but answering his justice with the 
(d) Esay. 53.5.6 7.8.9. etc. 1. Pet. 1.18.19.20.  blood and death of his immaculate and just son jesus, hath paid there by the due price of her sin, and deliverance from his wrath and from Satan's malice, to the end that she so redeemed should lead a 
(a) Tit. 2.12. 1. Pet. 2.24.  purchased life void of sin, and by his holy spirit 
(b) Ephe. 5.14.15.  redeem hereafter such ill time, as erst they wasted with 
(c) Ephe. 4.19.22.  greediness to iniquity, and by newness of life walk as children which in the dungeon of darkness have seen so great light, that as by their former actions his holiness was blasphemed, so now by their good 
(d) Mat. 5.16.  works his name may be glorified. Thirdly when he saith He hath redeemed his people, he stirreth all Israel to a double joy: First that their governor and Lord is no less than the Lord God, who hath made all things that be, the 
(e) 1. Tim. 6.15 Apo. 1.5. & 17.14. & 19 16.  Lord of Angels, of Men, and devils, and hath all at his beck, ruleth all at his pleasure, stayeth the rage of 
(f) Esay 11.5.6.7.8. Dan. 14.  Lions, and defendeth the innocency of Doves, and the simplicity of his beloved sheep: As also that he is a visiting God, doth not only 
(g) Pro. 16.4.  created but daily direct by governments from an high, the 
(h) Pro. 16.9.  steps & rhodes of all things, and in his jealousy over the 
(i( Pro. 16.5.  wicked for their cruelty to his people, 
(a) Esay. 53. Esa. 27.1 jer. 14.10. Gene. 12.17 jer. 44. Amos. 9.10  visiteth their sins with scourges, and with the sword of his plagues. But his people he in visiting finding in them like corruption of nature, the mountains of sin, the like little regard of duty to God, and remorse of themselves, doth not with the wicked destroy them, but as a most merciful Father (regarding for his name's sake, not their deserved plague, but the enemy's rage against them) doth acknowledge them for his, and from the shadow of death, 
(b) Dan. 6.16.23.24.  the lions den, the 
(c) Dan. 3.8 25  burning Oven, the manifold captivities and fiery chains of sin (because they are by his own work his people) he redeemeth them, and translateth them into the kingdom of his dear son our saving health Christ jesus. Now let us (good readers) apply the words of this verse to ourselves, which not only in the morning, but at all times of prayer, finding the like causes working in us, we aught with joyful hearts to the Lord unfeignedly to say and sing, Blessed be the Lord. etc. First this Lord and God belongeth to us now as to Israel of old. For as they were after the flesh the sons of Abraham: So, many of them not having the 
(a) Rom. 4.13. et. 9.31.32.  faith of their father, lost the promise to him and his séed, and we now are in 
(b) Ro. 11.17.18 19 etc.  their steed grafted into Christ, by whose spirit and word preached, we are made the children of Abraham, not by birth in flesh, for we are of another stock Gentiles, but by the gift 
(c) Gal. 3.7.29.  of faith, whereby our heavenly father maketh us the members of his son Christ, who is the true seed of Abraham, with the rest of the true Israellites. Therefore as many as are the children of faith, may they, and aught they, as sons of Abraham in deed, to sing with thankfulness unto God. Blessed be the Lord. etc. The visitation of our Lord then had, and now continually of him used, challengeth always joy of us. For, in 
d Psal. 101.8.  visiting the wicked with his sword, he cutteth the occasion of evil from his people. In visiting his people with his rod, he deserveth great praise, for to the same his people, whensoever he sendeth his Rod to correct their sins, 
(a) Psal. 23.4  his n1 of divine providence, is also by his mercy therewith exhibited, to be to them a stay of comfort and defence. All which most wisely he guideth with his merciful hand, oftentims not taking from his servants, the smarting salve of his correction, until the itching sore of their iniquity, by the power of his spirit be taken from them. As a most loving Father, he visiteth us, for in the midst of his anger he is ever mindful of his mercies. 
(b) Esai. 54.4.1 6.7.8.  He striketh us but for a season, but he consumeth the wicked in his wrath, he 
(c) Psal. 119 67 71. 1. Cor. 11.32  beateth us to our good, to bring us under his yoke But with his visiting plagues, he 
(d) Psal. 2.9  breaketh in sunder, and beateth into morsels, the children of iniquity, for the which his holy works sake, we aught ever thankfully to say with heart and tongue to the Lord our God. Blessed be the Lord. etc. Thirdly have not we manifest cause with Zachary daily to praise God? when with him feeling our deserved death ready to devour us, and our sins provoking God's justice to condemn us to perpetual captivity to imprison us in 
(a) jud. 6. 2. Pet. 2.4.  eternal chains of darkness with Satan) he by his spirit doth assure us that we are his children, 
(b) Ro. 8.15.16.  and 
(c) 1. joh. 4.18. Gal. 4.6.  enboldeneth us, (not whisperingly for fear bringing painfulness: But to cry out with courage enriched with his love) that he is our Father, and that his 
(d) Io. 3.16.  Christ is by his goodness given to us, and by his spirit hath he grafted us into his Christ, as the branches are into the true vine, by whose sap even his said spirit we have not only our Arra, and 
(e) Eph. 1.13.14  earnest penny of his assured covenant: But also are set so sure into eternal life, that it is impossible for sin, satan, flesh, or whatso ever, to condemn us. For it is our Lord which hath redeemed us his people, and we are by 
f) Rom. 8.1  faith grafted into him our Lord: So that to us can come no condemnation, nor any want of that which is good. Therefore again with the whole Church of God we most joyfully aught to say. Blessed be the Lord God etc. For he hath visited and redeemed his people.  
Finally, note here that the Papists in their Matins using, or rather into abuse bringing and chanting this song did never a right as Zacharie the good Priest did, therewith praise the Lord, for they worshipped him with lips alone, without understanding the causes why: but he first weigheth the cause, before he poureth out by weight the lords praise. His heart was wholly fraught with conceived matter of joy, they void thereof & laden with terrible doubtfulness, dare not presume (say they) to boast of their deliverance, which popish vice as it is their devotion in their life, so it purchaseth for them after death the dregs of Gods angry Cup, as dreaming Dirgiss, and restless Masses, to purchase requiem, where none is to be had, and a never ceasing pay, till land and revenues will serve no more. And yet if eftsoons of them it be asked, never can it by them be answered, the soul the Lord visiting hath redeemed: for then their popery should decay. But thanks be unto God, who by his unfallible truth in his written word hath assured as many as believe in him, of eternal life: yea and that presently after, and from the moment of natural death: our Lord and redeemer so saying 
(a) Io. 11.25. & 5.24.  he that believeth in me, shall not die for ever. etc. but shall pass from death to life. O ye Papists learn to repent (which God if it be his good will grant you for Christ's sake) and to perceive with us the causes why we bless the Lord, for he hath erected up an horn of salvation in the house of his servant David, for the Church of true Israel, as this our good Priest and Prophet Zacharie speaketh on this wise saying.  Verse. 2 And hath raised up the horn of salvation unto us, in the house of his servant David. 
Albeit (saith the Prophet) that in the eyes of all men Israel, was cast down, his strength worn out, and his light extinct, his hope gone, and no glory left in the house of David: yet do I now see thee O Lord, mindful of thy former promises. For in that thou hast sent my son the Baptist, thy messenger, and enriched the womb of the virgin with child, thou hast assured us of thy erected Christ in the Tabernacle of David, which is to us a most mighty salvation by thy spirit, in the mouth of the same David promised saying. There will I make the horn of David to bud, 
Psal. 132.17 jere. 23.6  for I have ordained a light for mine anointed. And the time now, thou hast respected to the inestimable comfort of thy Church, in which Herod and thy enemies have perished (in show) thy David's line, and have usurped his throne. As thou before time hast promised, saying: In that day will I raise up the Tabernacle of David that is fallen down, 
Amos 9.11. Acts. 15.16.  and close up the breaches thereof. And I will raise up his ruins, and I will build it as in the days of old. A horn he calleth Christ our Saviour significantly, thereby checking the pride of Satan in his members, that seek to destroy the kingdom of Israel, as also declaring that he shallbe of strength to overcome their strength: yea and that his place and dignity is no where else them from the Lord, who doth anoint this Christ above his fellow Priests & Princes, with the Horn of his Everlasting strength for his people. Understand therefore that this word Cornu a horn in scripture sometime signifieth 
(a) Dan. 7.7.24. 1. Sa. 16.1.  kingdom and princely power, as in Daniel and in Samuel. Sometime it is taken for strength and great might, as in Daniel again, and in the Psalmist, 
(b) Psal. 75.10.  All the horns of the ungodly will I break, but the horns of the just (saith he) shallbe exalted. The sum of the Prophets words are, as if he had said: To us deprived of strength, hope and comfort, by the mighty enemies of god in the world, the Lord in despite of them that throw us down to the dust, hath erected in the midst of them his promised Christ, which is to us that believe in him, a mighty king, a strong salvation. That, and the only saving health of God, given to all nations, that fear him, and call upon his name. Yea, and that in the same lineage and stock which the mighty of the world are now in hand to destroy, even in the house of his servant David. Since to us this horn with his honour and strength is erected, let us consider something further of these the Prophet's words. And first note that in Christ alone, which is borne of David's stock, the virgin Mary, (not in the popish wheaten and conjured counterfeit Christ,) hath the heavenly father placed our 
(a) Math. 17.  saving health and in no other: wherefore in him alone must we repose our trust, as in whom the 
(b) Col. 1.19. & 2.9.  fullness of the Godhead and his whole favour dwelleth corporally, and in whom alone 
(c) Mat. 3.17. & 17.5.  he resteth with us pleased, whose name is 
(d) jere. 23.6.  the Lord our righteousness. Secondly he is of God, set up to be our salvation, therefore may we not else where seek for health, of Man or Angel, neither fear any other power, for neither 
(e) Ro. 8. 38.3●  sin, Satan, world, or Hell, can take our saving health from us that rest in him, nor separate from him & his merits, those which the 
(f) Io. 6.37.39 & 16.22. & 17.24.  father hath given to him. Thirdly the same horn that to the wicked is terrible and ugly, 
(g) Dan. 11.12.  destroying their kingdoms and tyranny, is to the faithful the horn of their health in God, from the sickness of their sin. And also it is to them life into heaven, from and against the death in hell. As the same water which drowned the wicked of the world, neither sparing Ship, City, Town, or castle, at the same instant carried the Ark of the obedient 
(a) Gen. 6.7.8  Noah and his family from destruction. Yea, and as natural death itself, is to the wicked, the door to eternal fire: So is the same natural death, by this our strength Christ jesus (who hath overcome death, and her sting) to us that rightly believe in him, 
(b) 1. Cor. 15.55.56.57. Heb. 2.14.  the passage to eternal joy and bliss. Let the Papists therefore tremble at the presence of this our strength, for neither they 
(c) Mat 16.18.  or the gates of hell, shall or can prevail in battle against us, because 
(d) Rom. 8.31.  God is on our side, and therefore we fear not what the Pope or any other Carnalite can do against us. Fourthly, where and when is this horn erected? Even there & then, where and in what place the world's force is to repress the same, even in the house of his servant David. When did Israel feel most the presence of the horn? When 
(a) Exod. 14.21 23.27.  Pharaoh entered with greatest rage, to destroy the lords heritage. When did Daniel perceive his might, and where? 
(b) Dan. 6.14.19.22.  Even when his friend the King wanted strength to help him, and in the place provided for his destruction? Where did 
(c) 1. Reg. 19.14 18. Ro. 11.4.  Helias the good Prophet behold this wonderful horn erected? But where idolatry had prevailed over all, and then also, when not one seemed to stand with the Lord. And did not Israel now decay? and the heathen enter into their possessions? Was not David's house above all persecuted? Then & there did the Lord sand his promised horn Christ our Lord, by whose sapience the wisdom of all flesh is proved foolishness, and through whose strength 
(d) Mat. 12.29  the strong armed man is spoiled of his treasure. Be of good comfort, O thou little flock afflicted, for the Lord hath, and will have his Christ to have the 
(e) Io. 16.33.  victory. 
Mar. 3.27. Luc. 11.21.  Yea, death is the instrument of life, and he maketh persecution to be the seed time of his Gospel, and the blood of Martyrs, the budding time of the same. Wherefore always with this & other such places of the holy Scripture, take comfort thou that trustest in the Lord: And let the experiment of the last persecution in England assure thee that the power of this horn is eftsoons increased. Where and when did this Christ show forth to our age his might? But when the blood of his saints, in our English bloody Church, become as rivers of water, and in the time of their greatest pride and ripeness of their Butcher's acts? Then and there hath the Lord again in this nation erected his Christ and Gospel, and from the prison of the Tower, hath to the Throne and diadem of this land, raised his more than half dead Elizabeth our godly and gracious Queen, under whom the ruins of the decayed walls of true Religion, are greatly repaired once again. God make us mindful of his mercies, & thankful for his benefits: And give her Majesty such increase of his zealous spirit, that the remnant of the Hydra and seven headed beast may be banished this nation, that in her gracious reign, and by her godly hand with the state of her ecclesiastical and civil government in God, as Gods holy instruments, Christ alone may be erected, as he is set down by the 
(a) Psal. 132.17  Psalmist to be our strength & our light. So shall her days be many, her throne 
(b) 1. Sam. 12.14.15. Ios. 1.7.8. Deut. 28.7.  established, and her and our enemies utterly ashamed. And in the mean space, grant us O Lord (for Christ's sake) true and perfect obedience to her Majesty, with patient abiding, in humble peace, till the time which thou hast set to frame her heroical heart further, to those things which shall most sound forth thy glory, her majesties honour, and the profit of thy Church: that so we may depend upon Christ our horn of salvation, & God of strength.  
The Prophet not contented to stay with this summary speech, dilateth the same more amply, & saith as followeth in the next verse.  Verse. 3 As he spoke by the mouth of his holy Prophets, which have been since the world began. 
Lest the salvation by him now preached in Christ, should seem to the world a new novelty, freed from utility and truth, he voucheth the same to be long sigh, determined of God: and the same open to all ages before, by the holy Prophets in their times. 
(a) Gen. 3.15.  Even from the voice omnipotent to Satan at the fall of Adam, until the hour of this joyful song, so sending as to our certain stay, the written word of God. As if he had said, other saving health to look for at the hands of God, than he hath promised, and to refuse the same by him set and given, according to his promise, is mere wickedness. To give credit to his word, and to subscribe thereto, is true godliness. Wherefore come hither ye sons of God, this is the 
(b) Gen. 3.15. & 22.12.  promised séed, the 
(c) Esa. 7.14. & 9.6  little stone, the virgin's son, 
(d) Esa. 11.  Jesse his branch the Messiah, and the anointed Saviour of the Lord promised by all the prophets since the beginning of the world. This verse exhibiteth as by hand to our senses excellent matter.  
First, that to the whole world, aswell before Christ as since, 
(e) Dan. 2.34.45.  and till the last day and hour of the same world, there is no salvation to be looked for (by that perishing world) else where: then in David's house, & in and by the horn Christ jesus alone, by God, and not men, erected up in all sight, in that house, not set with, or under other helps, but alone and above, all other seeking their help at him. Of saints the virgin Mary is of most worthy fame, yet is she far of 
(a) Act. 4.12  from having power to help in earth the sons of men. Therefore she in her life for a lesson till the end of death to all David's house, in the Gospel being called upon of the servitors at the marriage, saith: 
(b) Io. 2.5.  Whatsoever he biddeth you do (speaking of her son Christ) see that ye do it. And when Elizabeth this holy priests wife had saluted her, she acknowledged God's mercy to be the cause and said: 
(c) Luc. 46  My soul doth magnify the Lord. etc. And my spirit eke rejoiceth in God (my Son) which is my Saviour: for else had I with the rest of the sinful world, both soul and body perished into eternal fire, had not this Christ by the spirit of God my Lord been conceited and borne, not of me alone, but to and nor me also.  
Secondly he hath promised by all his Prophets (to deliver us from error) that this Christ is not to be found else where then in 
(a) Luc. 1.32.  David's house, by the which as all false Christ's are descried, so also the true Church is hereby approvedly known. For as after the flesh Christ is of the 
(b) Mat. 1.1 Luc. 3.23.  line of David, so spiritually David's house signifieth his new Church, and in the same wise Christ is by the Prophets called sundry times David, aswell by 
(c) jere. 30.9 Eze. 34.23.  Jeremy as Ezechiel, where the church is prophesied, to serve God and David their king, uz. christ the son of David. For David was now long sith departed to the Lord, and again saith the Lord, I will set up a shepherd over them, even my servant David. etc. And my servant David (that is Christ) shallbe the Prince among them, I the lord have spoken it. Therefore (good Reader) of force it must be so. The house wherein this Princely David reigneth, and this priestly Prophet teacheth, is the church of true Israelites, the unfeigned house of 
(a) Luc. 1.33.  Jacob, to the which and for the which, 
(b) Gen. 28.12.  the Angels descend, and ascend daily, by the commandment of our King, to the ministering comfort of his elect. This Christ's church where this horn is erected, is builded not by man's wisdom, nor maintained by popish policy and devilish divinity, but the chief 
(c) Mat. 16.18  builder hereof is Christ himself, and by his commission his Prophets before him, which by his 
(d) 2. Pet. 1.21.  spirit & word builded the hearts of the fathers to the faith in his erected son. And ever since his 
(e) Ephe. 4.11.  Apostles, Evangelists Pastors, Doctors and preachers, which 
(f) 1. Cor. 11.23  receive of his holy Gospel, and therewith edify the church, are likewise 
(g) 1. Cor. 3.9.10.11.  builders of this holy temple and house of our heavenly David. Of which house 
(h) Ephe. 1.22. & 5.23.  Christ is the head and chief corner stone. The 
(i) Eph. 2.19.20.21.22  family and building of this house are such▪ as by the Apostolical and evangelical Doctrine are brought to the rules which are therein set, by the Lord herein erected: of him also to the same end they have their name, eat of his bread and work (as he is by calling in such good works, as are of the same Lord 
(a) Ephe. 2.10.  for them prepared even from the time of calling, till the last hour of the 
(b) Mat. 20.8  pennies receipt. The continual 
(c) 1. Cor. 3.10.11. Ephe. 4.11.12.13.  building of this David's house, is by preaching the word of truth, not by popish pressing in of false Doctrine: by giving the sacraments of the Lord to the people, as they themselves have of the Lord 
(d) 1. Cor. 11.23  received them. And not without commission, and against the word to take the same from the people, and offer them up to the Lord as do the Papists. Also to keep the house in order, by civil and ecclesiastical government with the law of Christ our David. By this and such like building, where so ever the Church is thus set up, the same is true David's house.  
And where the power of this horn, is in the hearts of the people, by the work of God's spirit surely settled, and through the instrument and organ of preaching, the same Christ is naked, and without corruption in Doctrine, 
(a) Gal. 3.1.  described simply, and depainted so plain with the pencil of the Scriptures that he is to them manifested, as he is of the Father given, the only promised Christ crucified, our 
(b) 1. Cor. 1.30.  salvation, redemption, & justification, 
(c) Deut. 18.15 Act. 7.37.  that Prophet, the only 
(d) Heb. 20. & 7.17.21.28.  Priest, and our King, and that all men by such means are 
(e) Io. 14.6.  drawn alone to the Father by him: there may we assure ourselves, that that Church and Nation is David's house, and therein is Christ to be found, erected for our salvation. 
(f) Mat. 16.18.  Against this building, the gates of Hell shall not prevail. For as many as believe in him, shall 
(g) Io. 3.14.15.  not perish with the serpent Satan's sting, but by this holy serpent, void of poison (Christ jesus,) shall have eternal life. Against this church and to the subversition of his house, the 
(h) Apo. 2.1.15 17.  old enemy hath set himself with his whole power, continually to persecute the same, and hath so prevailed in the eyes of men, that this house, hath eftsoons seemed, a forsaken cottage in the Lord's vineyard, and the family destroyed. But even when it seemed of lest value, then from the hands of such strength, the mighty God hath valiantly taken of that number such as should continue his house elsewhere. And whereas the wicked seeketh the destruction of this house: God by his might useth the same another way & that to two principal ends. First to teach other nations 
(a) Act. 8.4  into the which they are dispersed that heavenly doctrine, which else they had not known. And secondly, that at their return they might bring with them again not only his word & law, but therewith many more children, begotten in that time, by the persecuted gospel, eftsoons to the enlarging of the borders of that late nobled church. 
(b) 1. Sam. 22.16.  Go and kill (saith raging Saul) the priests of the Lord, (which were the remnant of Elie,) for their hand is with David & they have not bewrayed him to me. At whose commandment, that cursed Doeg did kill of them 85. priests of the Lord, that were the lynnin Ephod. Their City 
(a) 1. Sam. 22.19.20.  Nob also he destroyed from the most, to the lest, some, and all, for the hate he bore to them that favoured David. What then? Did he herewith kill the church? Not surely. In this sharp persecution Abimeleck his son called Autathar, one of these priests escaping, fled to David, which was him- 
(b) 1. Sam. 21.10.  self also from the fury of the said Saul, fled to Achish the King of Gath, a heathen prince, where both he had secure, and Auiathar continued with him to the continual increase 
(c) 1. Sam. 23.9  of God's Church.  
Note here with me (good Reader) that God by his providence doth use the bloody hand of Saul, whose purpose was to destroy by his kingly power, both priest and people, in God's Church to an other end, for he made him his instrument, thereby to spread the same his church among the gentiles, that not only in that place their hearts might have experiment of his power, but that also his Church of jesus then, to the comfort of the same now, might behold his secret work, far passing all their expectations, which was to foster for a season in such flight, such two principal persons, as after should erect that persecuted cause and people, in the same persecuted Nation, and that by no less mean, then whereby for a time, the same was repressed, nor in any other place then in Saules seat (that is to say) David his faithful fostered king, and Auiathar, his good preserved priest. When cruel 
(a) 2. Re. 11. 2. Cr. 22.10  Athalia, the Mother of Ahasia King of jerusalem, sought to extirp the king's seed, that she might usurp the kingdom, she murdering the rest, did she destroy the house? Not, Joash one of his sons was from her hand of slaughter saved, & that by the hand of a maid his Sister, till the time that the Lord had appointed, for the said joashe the true King to enter into his realm, and so to tender recompense, by just pay of deserved death, to that wicked usurper Athalia, which after Seven years he brought to pass, setting this reserved joash in his father's seat. 
(b) Mat. 2.16. Illiricus cent 1. lib. 1. cap. 30. fol. 22.  Herod also seeking by the death of the innocentes to kill the Messiah, not only failed of his prey, but was himself devoured of GOD'S justice. And although the Papists follow these and such other their forefathers in like murdering cruelty, as lately in England, and since in France: yet will the LORD, and hath the LORD set up, (as he hath promised by the mouth of all his Prophets since the world began) his Christ, to be his strength in spite of them. Who yielding as it were for the time, doth thereby nothing lose, but less ableth, the adversary: While by Satan's fury the Church is else where gone, as before is said, to bring forth (by her Christ) in a more quiet place, many more Children. At whose return, the loss of her former are restored, with infinite more her borders enlarged, her honour increased, and her fame spread over all. For the LORD her strength, hath, and will 
(a) Mic. 7.10.  (confounding her enemies, and treading them in the mire) give her the victory. Add unto the holy Scriptures testes, our own experimented testimony, in the late persecuting time, of Queen Marie, and therewith well consider the increase of his Church, & number of her children, which by the persecuted Preachers then, with others their brethren since, through their ministery in the Gospel, are begot in Christ, and in this Church of England fostered, to the praise, and in the profession of the same our Lord. To conclude let every faithful man assure himself of the same continual work of God in his church, to the end of the world. For his 
(a) Psal. 33.18. Psal. 34.15.  eyes with remembrance of his promise, are ever over the righteous, to perform, to all perpetuity, that which by so many holy witnesses, as his patriarchs & prophets, he hath to the same promised from time to time so assuredly. Now let us repair again to our prophet Zachary, who proceeding, doth set forth at large the performed promise of God, and the effects of the same, to his beloved Church, saying as followeth.  
Verse. 4 That he would sand us deliverance, from our enemies, and from the hands of all that hate us.  
Verse. 5 That he would show mercy towards our Fathers, and remember his holy covenant.  
Verse. 6 And the oath which he swore to our Father Abraham.  
Verse. 7 Which was, that he would grant to us, that we being delivered out of the hands of our enemies, should serve him with out fear.  
Verse. 8 All the days of our life, in holiness and righteousness before him.  
This whole text dependeth upon the former expounded verse. As he promised to our fore. etc. And declareth by manifest proof, the faithfulness of God, which hath fulfilled his promises and oath, not by the Prophet's alone, but long before made to the patriarchs, that was to Abraham saying: 
(a) Gen. 12.3.  I will bless them that bless thee, and I will curse them that curse thee. And also thy 
(b) Gen. 22.17  seed shall possess the gates of their enemies, and in thy seed shall all the Nations of the earth be blessed, and this promise, he confirmed with an 
(c) Gen. 22.16  oath which Zacherie here repeateth, saying, I have sworn by myself, I will bless thee, and multiply thy seed. His living covenant also with Abraham was this, Moreover 
(d) Gen. 17.7  I will establish my love, between me and thee, and thy seed after thee, in their generations for an everlasting covenant, to be god unto thee, and to thy seed after thee. And I will give thee, and thy seed after thee, the land wherein thou art a stranger: even all the land of Canaan for an everlasting possession, & I willbe their God. And with our Father David he made a covenant also, which by oath eke he established, that it might be every way, 
(e) Heb. 6.17.  most firm: and now in sending his Christ (saith Zachary he hath performed the same, which erst thus spoke, I 
(f) Psal. 89.3.  have made a covenant with my choose, I have sworn to David my servant, thy séed will I establish for ever, and set up thy throne from generation to generations. Again I have found David my servant, with my holy oil have I anointed him. Therefore mine hand shallbe established with him and my arm shall strengthen him. The enemy shall not oppress him, neither shall the wicked hurt him. But I will destroy his foes before his face, and plague them that hate him. My truth and my mercy shallbe with him, and in my name shall his horn be exalted. And albeit that these and such other covenants by GOD, with the Fathers made, for, and to them, and the rest of his Church, may seem to sound temporal things: yet beside that this Psalm showeth them to be spiritual, our Prophet here, as a most true Paraphrast, expoundeth the same covenants and promises, by oath of the LORD also confirmed (to their infallible stability) to be understanded of us spiritually, and in Christ to possess them, by him likewise, as victorius men, and more than conquerors to triumph over and against our 
a Rom. 8.  spiritual enemies, sin, Satan, the world, and the flesh, 
a Eph. 6.12.  Principalities, powers, worldly governors, (that is to say, such as govern by, and for the worlds lust,) Princes of darkness of this world, spiritual wickednesses, which are in high places, and whatsoever openeth itself to the work of our Salvation. Neither did Christ deliver the jews from the tyranny and bondage of the romans, but yielding himself to that authority, 
(b) Mat. 22.17.  paid the tribute thither due: teaching us thereby to look for a further, & a more blessed deliverance, of which as before, Paul speaketh to the Ephesians. And the Angels from Heaven preached the same to joseph, saying, he shallbe called 
(c) Math. 1.21  jesus. For he shall save his people, (not from temporal government of Strangers) but from (the spiritual captivity of) their sins. That being so, from fear of sin, sathan, hell, world, and flesh, spiritually, and safely delivered, they may serve the Lord, not with jewish rites, or popish devotion, but with 
(d) 2. Tim. 2.22  sincerity of heart, & 
(e) 1. Tim. 2.8.  pureness of hands in every place, in true holiness, and like righteousness by him accepted, and in his sight free from hypocrisy, all the days of their life. Lo this is the fruit of the blessed promises, oath and covenants, which our Prophet here speaketh of. This is the victory which God giveth to his faithful fight soldiers and sanctified people. On this sort shall they possess the gates of their enemies, they shall through Christ their head, remain and devil as Lords over all things. And shall tread Satan under their 
(a) Ro. 9.30.31  feet, notwithstanding his daily assaults and subtle fight. The battle is betwixt Satan and the soul of man, it beginneth with man's life, and is fought in the field of a good conscience, enduring by faith till death, for both parts sound the retire. But the (a) victory, by God's spirit is ever assured to the faithful, and shall be perfected with (b) Christ in his kingdom, to our endless happy and most blessed state. Now having the text thus opened, by God's mercies, and grace of his spirit, let us according to our former rule observe some such profitable notes, as the same doth reach apparently, to our considerations. And first in this second verse of this section, (for of the first, we shall speak more hereafter, Christ so willing,) let us upon the words note, that the Fathers, patriarchs and Prophets, albeit they are of the prophet here called, and that truly (holy) yet did not their holiness demerit such great treasures, and heavenly fruitfulness, either for their selves or their posterity, as by his words he here expresseth. But saith the prophet (well instructed in the doctrine of truth) the Lord was there unto brought towards our Fathers, by his mere mercy, that with them he should make so Solemn and Honourable a covenant.  
And if the Fathers whose holiness the sacred Scriptures so much recounteth, had not wherewith to merit the covenant of peace with God, Where shall their Children obtain such price. Nay, such as have sought by their worthiness and Obedience to the Law, set down by the LORD in his word, to have justification without measure, because of their numbered virtues, such I say have lost that they sought for, nor could attain to that they would, to say deliverance from their Spiritual Enemies, and to be accounted just before the Lord, the Apostle so witnesseth saying. 
(a) Rome 9.30.31.  Israel which followed the Law of righteousness, could not attain to the Law of Righteousness, because they sought it not by Faith, but as it were by the works of the Law, for they have stumbled at the stumbling stone, that is, they are offended at the Christ which GOD hath set to be the Righteousness for his people, and refusing him and his merits, they rest upon the shivering staff of their imagined holiness. But the Gentiles (saith Paul) which followed not righteousness have attained unto righteousness, even the righteousness that is of faith, that is to say, the true righteousness which cannot be bought by desert, but is attained by faith in the promise' of God. Here let our enemies the papists weigh well with themselves how far they are from the sense of truth. If the holy fathers accepted with God in great favour received not otherwise, them by his mercies his promised christ, & in him their salvation & full deliverance, & also if they seeking him unfeignedly with sincerity of heart, came so far short of merit, the had not the exhibiting mercy, prevented his provoked justice the same our fathers had perish. How then can they, or man or angel for them, obtain for us salvation, or remission of our sins, by any merit that can proceed from a creature or creatures? The merits of the papistes, 
Popish merits.  are either the weight of their Massing Sacrifices, the blood of Martyrs, the absolute power of their Pope, or that (which they think) never faileth, the good works of men. men. As for the merit of their mass, out of all question, it meriteth neither pardon with God the father, nor place in the church of christ his son. But it being used doth derogate (as much as it may) the Power of Christ which alone of God is set up, to & for his church in David's house: and arrogateth the honour of Christ and his office to that abhonable Idol. But (beloved children of God) give attentive ear to the Apostolical words written to the hebrews, and thou shalt plainly perceive by the power of God's spirit, that the 
(a) Heb. 10.14.  one oblation of Christ's natural body on the cross, in his death hath for ever, not only taken away from us the wrath of God, & reward of sin, but hath therewith abrogated, the solemn sacrifices, commanded by himself in his written word, and also hath taken away (for all times to come) all power from any man or angel to set up, any other sacrifice or oblation propitiatory in place thereof: wherefore he saith by the will of God (by the sacrifice of 
(a) Heb. 10.9.  Christ ordained of God) we are sanctified, even by the Offering of the body of jesus Christ once made. Verse. 11 And in the same place he denieth that the Sacrifices commanded of GOD can longer prevail, because that the true Sacrifice Christ jesus is already Offered, of which and whom they were Figures. Verse. 12 And also denieth that this Christ is any more to be Offered, but plainly affirmeth him after that his once Oblation, to fit for ever at the Right hand of the Father, and shall not thence come, till his enemies 
(b) Psal. 110. 1. Cor. 13.25  be made his footstool. And that all men might be Satisfied, he addeth a reason wherefore, saying 
(c) Heb. 10.14.  for with one Offering hath he consecrated for ever those that are Sanctified. And moreover he calleth the Holy Ghost for witness of the same as in the 15. and 16. verses following, and so concludeth up his Assertion. That since Christ jesus hath thus redeemed us, 
(a) Heb. 10.17.  there is no more Offering for sin of one or other, but in place thereof there is (saith he) set up to and for us, an entering into life by a more beautiful manner, which he there calleth a new and living way, prepared for us through the person Christ, which is our high Priest: who requireth not sacrifice of us, Verse. 23 but an approaching heart made pure in conscience and body from sin by faith etc. Therefore away with your Popish trash, your masking masses can no longer shadow the truth. Further I pray you, whether doth God at any time accept the man for the Sacrifice, or the Sacrifice for the man? I trow the Text saith, that God regarded not 
(a) Gen. 4.4.  cain, or his Sacrifice, and contrarily he accepted Habell and his Oblation: which stirred up cain his wrath to kill his Brother Habell. Here it is plain, God respecteth first the man, and then his sacrifice, if the man be not acceptable, his sacrifice is abominable, as in the Prophet 
(b) Esa. 1.10.11.12.13.14.15  Esay, the Lord reproveth the jews for their painful serving in will worship. and saith, he abhorreth their devices, and will not turn towards them with favour, though their sacrifices be costly, because they are sinful that offer them. And the people for whom they are offered, are the children of sin, their hands are full of blood, yea, & they give to God that which he asketh not, and therefore disliking utterly thereof, he saith, 
(c) Esa. 1.16.  who required this at your hands? And there teacheth them to amend from their Wicked ways, to wash them from their sins, & so will he accept them and their Oblations. Christ himself also doth nothing more pacify the Father's wrath, in his most holy sacrifice, then in respect, that according to the Father's will, he hath yielded himself for an Oblation as he was of him appointed, by his written word saying, a 
(a) Heb. 10.5.  body hast thou ordained me, and lo I am here to do thy will. Let the Pope and his clergy (as Christ here doth) show us the heavenly God or Father his holy written will, for their accepted persons in Sacrifysing for the Quick and Dead, and for such their feigned propitiatory Sacrifices: and we will not shame for loss of credit to subscribe unto them. But this they can not, and therefore they hate the scriptures, and would not that we should Study in them: Because they know that there by their idolatry is bewrayed, and their Treachery made known, and that both they and their Sacrifices are with cain odious in God's sight. O that therefore we could with our Zachary return the Phrase of Popish speech to the Forge, that first framed the same, and could acknowledge our Saluatson to consist in God's mercy alone, by the merit of his Son Christ in that his Sacrifice, in his 
(a) 1. Pet. 2.24  natural Body crucified on the cross once for all, & all ages. By the which (saith the Apostle Peter) we are delivered from Sin to live in righteousness, 
(d) Esay. 53.5.2  for by the (b) stripes of jesus Christ's Death we are made whole. The blood of Saints, is their other Imagined merit for men's Salvations and Gods favour. But (good reader) of Saints the Apostles are chief, and hath not Christ taught them to say, forgive O Lord our sins? 
(c) Mat. 6.12.  Hath not the chief of them whose life was angelical, whose person to death was eftsoons assailed (Paul I mean) hath not he written; doth not he thereby yet speak, that the 
(d) Gal. 3.8.9.10.11.12.13.14. etc.  merit of eternal life is God's mercy, not man's merit? And yet speaking of the sufferings and blood of martyred saints, for the testimony of God and his Gospel, he acknowledgeth that the 
(e) Ro. 8.18.  afflictions of them in this life, are not worthy of the glory which shall be showed to them in the triumphant kingdom of our heavenly father. But their merit (saith he) is God's love, who hath chosen them to be his sons, and hath (saith he) annexed them with Christ, as heirs of the inheritance. Note well eternal life cometh not by the blood and afflictions of martyrs, not by purchase of men's merits, but by the inheritance given us in Christ through God's mercy. Thus good reader thou seest that this popish post is rotten for age and want of heart, what shall we say of the third matter, the Pope's pardon? Surely if neither his God the Mass, nor his saints blood can help, neither can his pardons any thing profit thee, for they are all of one force, & have all a like authority. I need not longer to stand in the confutation of such a wicked tail of the people, that boasteth himself to be the only head of God's church in earth, controller in the heavens, prince in Purgatory, and Master of Hell. be not offended that I call him that tail of the people, for the warrant is given me, by the holy Ghost, so to term him. 
(a) Esa. 9.15.  The ancient and honourable man, he is the head, saith Esay, and the Prophet that teacheth lies, he is the tail of the people.  
The last of Popish merits, are good works which can not merit God's mercy, for either they precede, or follow faith. If they go 
(b) Ro. 14.23.  before faith, they are sin, and therefore move God's fury, rather than merit his mercy. If they follow faith, they then merit not that which of God is given before their birth, but express by such fruit, what well 
(c) Psal. 1.3.  planted tree brought them forth. But as no tree meriteth life by the Apple which he beareth, but fast settled in the ground, liveth of the juice that cometh from the root, so the faithful merit not God's favour (which is their life) by their works, (the fruits of their faith) but settled and grafted into Christ their foundation, they do receive their common life from the same root, by the sap his spirit which from him is sent and 
(a) Io. 14, 26.  given, to every of them sufficiently, to life eternal. What, shall we then not work? 
(b) Eph. 2.10.  God forbidden: Always do and continued in that which is good, but 'cause not a good thing commanded of GOD, to become a pestilent evil to thy conscience. Live and walk in good works, which God hath prepared for thee: 
The end of good works.  but let them be done to the same end which GOD hath directed to them. Namely, that the outward deed in them, may express thy inward faith in Christ our Lord 
Phil. 5. Heb. 6.10 2. Pet. 1.5  And further that the Church of GOD may be profited by them. But chiefly that by the same, many mouths seeing thy faithful acts may be prepared and stirred up to 
(a) Mat. 5.16.  glorify thy Father which is in heaven. This is the voice of holy scripture, declaring the end of good works to be as we have said, but that they merit not, Paul plainly showeth to the Romans, for and to all in the person of Abraham, saying: if 
(b) Ro. 4.2. etc.  Abraham were justified by works, he hath wherein to rejoice, but not with God. For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. Now to him that worketh, the wages is not counted by favour but by debt, hut to him that worketh not (uz. to merit thereby) but believeth in him that justifieth the wicked, his faith is counted for righteousness. Thus than we see, that the fathers with us have not merited Christ our only felicity, but God's mercy and love surmounting (as I may reverently say) his justice in just wrath, hath not of duty, but by love, given, and not sold to us that believe in him his Son Christ, that we 
(c) Io. 3.16.  should not perish, but by him being delivered from our enemies, should have everlasting life and power in him to serve him, in this time of our mortal flesh in all holiness, & virtuous exercises before him, all the days of our life. Moreover I note that our Lord God will not have us to devil in uncertainties for our salvation, and therefore he sendeth us to his written word, where his promises & covenant is by his own spirit set down to all flesh, for the which cause Zacharie hath relation in this verse to the 
(a) 1. Pet. 1.10  written promises and covenant. And to the same saith 
(b) Io. 20.31  John also is the Gospel written to us now, that we should by that written truth, believe that jesus is the Christ the son of God, and that in believing we might have life through his name. As for the unwritten verities of the Papists, as they are counterfeit and forged of their own brain: so can they bring no comfort to the conscience of the wounded man, or satisfaction to the thirsty soul that 
(b) Mat. 5.6. & 11.38.  laboureth to seek the water of life, which God doth give to those that hunger & thirst after the same. For nothing else work they, 
(a) Heb. 10.14  but draw to hell all such as trust and are led by them. But he that thirsteth after the water of life: else where then in the written sacred scriptures can it not be found. Seek this water in the Scripture therefore (good Reader) and the Lord will make heavenly 
(c) Io. 4.14. & 7.37.38.  rivers to flow out of thee, wherewith thou shalt satisfy thine own conscience in the same Christ fully, and be able also to bring many other to the same 
(d) Io. 17.2  salvation, which the knowledge of the Lord, by his spirit in the scriptures hath wrought in thee. Last of all in this verse let us mark diligently, that not otherwise, them in christ jesus, God the father maketh us partakers of his holy covenant. Or yet by any other means are we kept within the compass thereof, then by the cause itself which is 
(a) Act. 4.12  Christ the Lord, the 
(b) Apo. 1.8. & 21.6. & 22.13.  Alpha and Omega of the same: So voucheth the Apostle saying, in 
(c) Ro. 4. Gal. 3.16.  thy seed which is Christ, shall all nations be blessed.  
The observations of the sixth verse, are also comfortable and profitable. Comfortable when we perceive that our sins deserve the breach of God's love and extreme judgement: yet God in his mercy doth promise & swear to keep his word given to the fathers, and to deliver us from the said judgement, as the Prophet in the text saith, 
Verse. 6. And the oath which he swore. etc.  and the oath which he swear. etc. The profit hereof ensueth, in the doctrine following. In no case may we gather, because God is said here to swear, that his word without an oath is doubtful, for the Scriptures every where approve them absolutely, Amen.  
Also Christ himself saith that 
(d) Mat. 5 18. & 24.35. Mar. 13.31.  heaven and earth shall pass, but not one jot of my word shall pass till all be fulfilled. And the Apostle saith, that the doctrine of the Lord is not 
(e) 2. Cor. 1.17.18.19.20.  yea, and nay, but yea and Amen. He 
(f) Psal. 33.  speaketh the word, saith David, & they were made, 
(a) Psal. 19.1. Ro. 1.19.20.  the times before us till this present, & witness of time the beautiful heavens show forth the faithfulness of God in his word, that the same is most true and strong to the salvation, of all that believe in Christ through it. Neither may we imagine that he did swear thereby to hive us example or warrant, to use vain and blasphemous oaths (but leaving to the weakness of our faith 
(b) Heb. 6.17  the Lord swore the more to confirm his promises in us) for he hath forbidden us to use them by his holy word, where 
(c) Mat. 5.34.35.  nothing is permitted us to swear by in heaven or earth, not not by the hears of our head: but there are we commanded to frame our hearts to honesty & truth, which shall out of all occasion of oaths & blasphemies from us, & so keep far from our consciences the accusing 
(d) Mar. 9.44 Esa. 66.24.  worm of the same, & the 
(e) Zach. 5.4.  vengeance of god, which never departeth from the house of the swearer. Albeit sometimes we may & aught to swear to the glory of god, 
(f) jer. 4.2.  & the end of controversies in & amongst his people, being called thereto ordinarily, & then must we swear in truth and righteousness.  
Here would I gladly help my country of England, (if in this place I might borrow so large a licence) which much useth this kind of swearing in westminster hall, and other the Tribunal seats of this land. Many of them swear, and sweated to swear and offer oaths, and both borrow and lend the same to satisfy their friends, and what is the charge of an oath, for the most part many forceth not: so, to win their expectation by oath, they may dispatch their proposed intent. But learn a little here of oaths (good Rearder) and first what an oath is. An oath, is a taking God's name to witness, to the better and more stable 
(a) Heb. 6.16. Deut. 6.13.  confirmasion of those things which we vouch in communication or testes, 
(b) Mat. 28.20. Psal.  or else in covenant or promise, assuring those to whom we swear, that nothing but truth proceedeth from us. 
(c) Act. 1.24  Herein in his due place, god is greatly honoured and worshipped, hereby we confess him to be every where present, to behold the hearts and actions of all men, to be a 
(a) Ro. 1.18. Thes. 4.6.  revenger of evil against the offenders in this point. But if either falsely, or for any other respect then for his glories sake, and the peace of his people, we swear, or seek to swear, though it be true that we do swear, notwithstanding we sin, though not in the substance of the matter, yet in the accidental part thereof: because either the favour of the one, or dread of the other, or lineage, blood or other worldly respects, compelleth us thereto, and not the source of truth itself, and this God will plague. Surely he will also plague all such as mixed in their oaths the creatures of heaven & earth with the name of God, by whom 
(b) Deut. 6.13.  alone we must swear being called thereto. 
(a) Esa. 65.16  He that sweareth (saith Esay) shall swear by the true and living God. And again Esay saith in the person of God, 
(b) Esa. 45.23.  All knees shall bow to me, and every tongue shall swear by my name. And as this is commanded in Scripture, so are we there forbidden to swear by them that are no Gods, 
(c) Exo. 23.13. Psal. 16.4.  All that which I have commanded you, see that ye observe the same, and think not upon the names of their Gods, nor let them be once named of you. And in 
(d) Sopho. 1. ●  Sophony the Lord promiseth, and threateneth to destroy and cut of all those that swear by God and by Malcham. That God Maazim the Mass, or such blind 
(e) josua 23.7  judges as offer and give charge to swear by God and all saints, or either that wicked use, God & our Lady, God and saint John. etc. Or such as not daring to swear, yet invent to swear by feigned & new found oaths, as mat for Mass, and gob for GOD, and hods' body and blood for our lords blessed body and blood. etc. There is no less wickedness in the one then in the other, for therein we still break his commandment that saith, 
(f) Mat. 5.34.  swear not at all, and we declare thereby our willing desire to blasphemy, which as we dare not enter into, for fear of his vengeance: so we frame ourselves as near thereto as we can, by devilish dalliance: much like to Master Harding's pleasant speech of our Ladies spiritual sport with Christ her Son, when she in the popish Primer is prayed to say lube natum. etc.  
Considering that these evils are to be removed, and that swearing is not only in some respect of GOD permitted, but also we have now heard commanded, and is a chief part of the true service and worship of our God, let us learn to serve him herein in true holiness and righteousness, such as may well be accepted before him. The which to do we, must observe that rule in swearing which the Prophet giveth to every man appointed to swear, saying: 
(a) jere. 4.2.  Thou shalt swear (saith he) in truth, in judgement, and in righteousness. Four points he teacheth us to observe in our swearing.  
First that we swear by no less than by the living God, by no dead conjured cake or other Idol.  
Secondly, that we swear in veritate, in truth, as if he had said, play not the hypocrite, swear not with lips alone, but with the heart also, seek not by any means to be deceived in thy soul, or to deceive others by thy craftiness in swearing. Dare not to pronounce one part of thy mind to the hearing of the judge, and another secretly to thyself. As of late a Minister riding to his reverend Bishop for a benefice, at his return boastingly said (as I am credibly informed,) that he used tofore him the same cunning figure of defection called calliditas, which in plain English is lying craftiness, swearing outwardly to subscribe etc. and softly saying to himself, as far forth as they are warranted etc. Now surely, to have safe warrant of God, is necessary for our subscription in doctrine, but to swear to observe and to 
(a) Ro. 22.23  allow of that whereof he standeth in doubt, is a halting with God, a mocking of men, and a manifest show of an ill conscience in him that useth the same, which can not be far from the curse of God. 
Ro. 14.23  Swear truly therefore, let heart and tongue go together, and vouch both one thing, else thou dost heap God's wrath upon thine own head.  
The third point of swearing is to swear in judicio, that is, with discretion, not rashly or overlightly, but first weighing the cause why he sweareth, the matter which by oath he is to witness, the good that may come thereof, and the wrath of God following false swearing: he is to swear truly, that which he himself knoweth by sight, or self hearing, and not to lean upon other men's reports. Furthermore, let no man frame himself to swear for trifling things or lightly provoked, but in mere necessity, & then with grave consideration and reverent regard of God's presence, before whom we all stand, whose eyes behold the deeds of all men, whose ears receive the whispering speech of the deep dissembling heart. Tremble therefore to swear for light matters, or at every man's first persuasion, for an oath is the extreme point of God's ordinance to be used of men, and before Magistrates to banish brawls and contention, and to conserve the peace and utility of his church.  
The fourth and last point is, that we swear in Justicia. Let not your oaths, saith he, be contrary to right and godliness, but thereby seek to give to every man that which of right is due unto him, whether in cases pertaining to God, to godly Magistrates, or to any other sorts of men. And let the love of God, and of eour Christian brethren, with regard of the only truth, he always your guide in swearing, and not the faces of sinful men. In any case beware of too much credit in other men, give thyself his true justicia, that is to say, let thine own eyes, thy reason, thy conscience, thy faith, thy honesty, thy person, with his name, fame, and craving credit, keep himself subject to the Lord his God in holiness, and righteousness, in the middle of the evil world, all the days of thy life. far be it from thee to become the slave of the rich in thy swearing, the forsworn tenant of thy lewd provoking landlord, or a chained lump of flesh to the bones of thy kindred, by such means, or any ways else to be carried from the truth, to the hurt of an other, though he be thine enemy, or to the condemnation of thine own soul, by a false oath to purchase thy friend his pleasure. Finally if thou shalt embrace that which here thou art exhorted unto, and shalt abhor that which thou readest here forbidden of God, thou shalt in such swearing bless his name, and he shall acknowledge thee for his child, and in his Christ shall defend thee from the force and rage of the mighty wicked in earth, and shall give thee in the end of this thy life thy resting place and dwelling house, his holy Tabernacle the heavenly bliss, as the Prophet David doth witness in the fifteenth Psalm 
Psal. 15.  most comfortably to the reading of the which I refer thee.  
Now are we come to that which we erst promised uz. to speak of our deliverance from our enemies by this erected horn Christ, 
Vers. 7 That we should be delivered from the hands of our enemies. etc.  whereto god hath sworn that we should not only give him the more credit, but also should frame ourselves in him, to lead the life that such redemption requireth at our hands. But this redemption reacheth to the 
(a) Heb. 10.14 Heb. 13.8  ends of the world, therefore what kind of enemies so ever, or in what sort they bend their battery against us, God by this Scripture, with other his promises, hath assured us the 
(b) Esa. 54.15.  victory, and from our foes full deliverance. Our enemies are sin, Satan, the world and the flesh, who in all ages, have not only troubled the church & people of god with gross and carnal vices, but have set up in the said Church a form of 
(c) Exod. 32.1.  Religion devised in Hell, carrying the title of holiness and God's service, wherewith they have more easily drawn the multitude of men, from GOD to such sin, under the cloak of devotion, to their perpetual confusion and shame. This imagined holiness and human religion, did Satan first broche in the church of jesus under 
(a) Exo. 32  Moses, and eftsoons renewed the same as he could, changing himself after the 
(b) judg. 11.39. & 17.18. 1. Sa. 28.8 1. Re. 11.4. & 12.28. & 16.31. & 18.26. & 21.9.10. 2. Re. 1.2 2. Para. 24.17.18. & 25.14. & 33.2.3 5.6.7. Dan. 3.1.2.3. & 6.7.8.9 1. Macab. 2. Macab. wholly.  fashion of every age, prevaileth till the time of Christ, and the pharisees, and since also, hath played his part in the synagogue of Rome, of whose filthy cup the Kings and Nations of the earth have tasted, to their extreme 
(c) Apoc. 14.8 & 18.3.  drunkenness.  
This is the greatest enmity that Satan can work to God's people, under colour of seeking and serving him, to draw them quite from his Majesty, and in such sort blindeth their eyes, and with his fiery Darts so kindleth their carnal zeal, that in the will worship of their own invention, they spare no cost, or 
(d) Col. 2.23  shun any pain, to seem more than religious therein. In this our age the Church of England is vexed with two horrible Imps, and messengers of our enemy Satan, as sent of him to molest our happy state, to stop the joys that we are to conceive in our most comfortable Christ.  
The first imphe is the foreign papistical foe, the second is our domestical English hypocrites. The foreign Papists beyond the seas, have bend their force against the truth professed here in England, and to encounter with the same, have prepared a double shot against this frontier, our religion. The one shooting slander by railing pen at the truth, and persons professing the same: the other charged with treason and Popish powder, shooteth at the state and person of our sovereign as at the lieutenant of the lords band. But from them both the Lord in his great mercy, hath, and doth deliver us. And with the truth of his Gospel, by such ability, as he giveth to his church and ministery, in these our days doth so overtake the wiliness of our adversaries, that their penned books are in every respect learnedly and truly made known as they are, to be over weak to break the Walls of God's church, much less to confound the Doctrine professed in the same. Wherefore, as men alwearied in woeful waist labours after sundry conflicts, having spent all their popish muniments in this war, they pray a peace, & take a day of truce, and so by silence subscribe to the conquering truth, which by his force & their poverty they are compelled unto.  
The charged shot of treason, which the Romanistes have trailed to this nation, are they not by the Lord, before the time of their discharge, and without the strength of man broken all in pieces? 
(a) Esa. 54.15.  The smith that framed them, (the pope I say) is he not ashamed to see his Platform put to foil? What Nation doth he more envy, than this our happy Land? What confederacies doth he make with sundry conspiracies, both with in and with out the Land, against the Lord 
b Psal. 2.2  and his anointed Prince? What offers of aid, what practices for proof of good success, hath his unholy holiness assayed in this Land? and yet the Lord hath delivered and preserved from all his subtle engines, both her majesty and us, that she should be, (maugre his beard) the 
a Esa, 49.23  Nurssing Mother, not only to the Church under her government, but also to the Afflicted members of jesus CHRIST, which that Huge 
b Apo. 12.9  Dragon, doth Persecute from place to place. And happy may her Majesty be, that GOD vouchsafeth to select her, (being a weak woman) from among the mighty Monarchies of the world, to be his chosen nurse to his peculiar persecuted people. So may all we her subjects acknowledge ourselves more than most bound to god for her majesty, since we under a maiden Prince, whose person is unapt to bodily wars, are so defended, that against the force of the world's fury, both our souls and bodies are conserved in much peace, far above the nations round about us. The only cause thereof is jesus Christ, our mighty 
(c) Apo. 12.7.  Michael, who himself without our fight hands, or armed bodies, breaketh the Dragon's force, and disappointeth him of his prey.  
The second diabolical imphe, is the domestical foe which the Church harboureth & carrieth in her arms, & to quiet & make still his wanton and wrauling cries, Dandleth him on her Mootherly Knee, hoping to surpresse his brawling voice with her patiented compassion. For show of recompense, this poisoned brood calleth her by the name of mother, & her spouse Christ, they worship by the tittle of Lord. But in deed they are the bond slaves of 
(a) Gal. 4.24.25.  Agar, and bear a deadly hate to Sara. Their minds be set on Sina that gendereth bondage, (uz. rotten Rome) 
b 26.  and Jerusalem they seek but to feed upon, to flourish in, to enrich themselves under her. And espying her 
(c) Gal. 2.4.  liberties, and pre-eminences, they do from time to time busy themselves to betray the same. The true church of God now in England, seek they to betray to the hands of the wicked, and by 
(d) Esa. 87.20.  slanders to pollute the sanctuary of the Lord. The engines that these enemies use against us, are scoffing speeches, railing voices, and slandering words. See you not say these men, what discord, sundry sects and religious are amongst these new broached brethren, how they preach, write, dispute, and ever seek to beat down another? Is not this a mark of Satan's synagogue. And the common refuge of these evils, is to colour their cankered malice, with the 
a Act. 17.6.7.  covert of desired obedience to Laws, whilst such for the most part live as though they themselves were privileadged from all good government. The contempt of godly Laws set down in this state and present government, is to be with diligent eye, and earnest care redressed. And I would to GOD such ruler's Ecclesiastical & civil were selected as would more diligently look hereto. So should the mouths of men have less cause of their great outcries against the present state. For I think it no reason to pull down the whole house, for the weakness of on rotten spar, or to cut of the hand for the fault or defect of a finger, or yet utterly to subvert the state because every part hath some 
b Esa. 42.3.  infirmity. But as concerning the contentions amongst the learned, I answer I lament both the cause and the action: yet here by hath the papist no warrant to Blaspheme our Religion, or to condemn the Prince or Preachers and professors of the same, for if contention amid the learned and in the Church of God be a sufficient cause to refuse her, to slander and to revile her with reproachful terms, yea, and condemn the people, state, and ministry of Christ's spoused wife this holy church: then shall we find this Church in no age among the children of men planted, free from such sharp censure.  
As if we look into the church of Israel brought from Pharaoh into the desert, we shall see the same often to rebel against 
(a) Ex. 15.24.17.2.32.1. Nu. 20 2.  Moses, yet not all the israelites. Wherefore the Church than could not be free from contention. 
Nu. 14.2.  
(b) Nu. 16.1.  Dathan & Abiram disliking the priesthood which god over them had set upon 
(a) Ex. 28.1.  Aron his line, stirred up sharp contention & tumultuous uproar for the same. Consider her condition in the time of Saul, his persecuting of David, & behold small unity: Saul commended of some, 
b Sa. 18.7.8  David reaping the greater praise. What unity had the church, when 400. false 
c 1. King. 18.  prophets, contended with Helias the prophet of the Lord for the idol Baal their false god? After Israel returned from her captivity was not the church cut into divers sects & factions? in outward show they professed gods law penned by 
d Io. 9.28.  Moses & the Prophets: but in deed & truth they were separated into divers opinions & sundry sects. & every party received his name according to his opinion. The holy scripture & approved authors tell us that in the Iewes church there were pharisees, Saducees & Esseis, yet who dare say that at this present there was not in the place then gods holy church? It is therefore now, no strange or new thing to have dissenting opinions, in & amongst men professing one religion, about some points contained in the same. The new Testament witnesseth the like. In the time of the Apostles what sharp contention was there betwixt Paul & Peter at Antioch for cause in religion Peter offending against the 
(a) Gal. 2.11.12.13.14.  rules thereof, was openly reproved by Paul. Also betwixt Paul & Barnabas was such unity, that they parted asunder the one from the other, about 
b Act. 15.39.  John Mark a disciple. Notable is that long & sharp disputation & sore contention which crept into the church, betwixt Paul & Barnabas on the one part, & the pharisees which were converted to the gospel at Antioch on the other, about 
(c) Act. 15.1.  justification, whether it came by faith alone, or that circumcision & the law were of necessity to be joined thereto. This strife was such, that it could not nor was otherwise abandoned the church, then by that Apostolical council holden at Jerusalem. About this time, and shortly after the Apostles there arose out of the church sundry sectaries, as the 
(d) Vers. lib. 3. c. 28. Illir. cent. 1. lib. 2. c. 5. fol. 481.  Corinthianis, 
e Eccl. histo. lib. 4. c. 11  Martionisti, 
(f) Eus. li. 4 c. 8.  Gnostici and 
(g) Eus. li. 4. c. 22.  Carpocratiani. The Gentiles then as some papists do now, said the christians are troublesome and contentious, they cannot agree about their christ and his religion, but we: hold one unity in our profession, therefore they offer us more than great cause, to have in suspense our haste to subscribe to their professed Gospel. Yet all this their frivolous speeches set a part, both the Apostles and others with them at that present, joining in the sincerity of the professed truth, were of the true church of God. Also that church whereout these wicked Sectories, & heretics came, was that, and the best beloved Wife the Church of jesus Christ, notwithstanding such contentions and variable minds, as then that state carried to the posterity. And even so is our church now holding fast the substance of Doctrine given by the scriptures, and the administration of the Sacraments, according to his word. Likewise in substance, though in some matter accidentreth there arise question, the same yet offe-no joy to the professed papist for as they contend, so do both sides strive to be far from popish affects. This our Church also I say, of and in England, is the true church of God, & the reverend fathers the Bishops, with others the preachers of his holy word, in this our nation, & now government, abiding in the truth of doctrine, (though there be) amids their harmony, in the substance of our religion some little jarring crochet in less matters out of music her concord, are to be accounted as members of that musical body, whereof Christ is the head, and worthy 
(a) 1. Cor. 3.9.10.  builders of that spiritual house of which jesus our Lord is the 
(b) Eph. 2.20.  chief corner stone. If I should stand to rehearse the contentions of the Church, since the first Church till this present, I should pass the limits of a large book, farced with only testimonies to that end. As for example the contention among the learned and Godly fathers in the 
(a) Cent. 2. cap 8.  East and west churches. for the time and day: wherein the Easter day should be kept, was great and perilous a cutting asunder of the said church, and an absolute breach of perfect unity, till 
(b) Ibidem. fo. 158.  Nicene council ended the cause, but salved not the whole sore. For the high authority of places and men Ecclesiastical, it is a world to read and see how 
(c) Epist. Gre. lib. 4. Epi. 34.38. E. 78  john the Bishop of Constantinople began, and the Roman Gregory encountering him, Prophesied his Romish seat to be prepared for the same Antechristianisme after his days, which 
d Palmerius Vesperius.  Boniface the worker of evil enthronised in his full pomp, which contention I fear will not be banished, till the spirit of the Lords 
e ●. Thes. 2.8.  mouth consume the authors & fautors thereof. This sore how in those better days, & more pure times it hath festered into the hearts of Godly & learned men, then most famous, by this little taste ye may at the first perceive. But let us (as ye would have it, O ye fawning papists) grant ye that some Heresies do breed in our English church at this day, shall ye? therefore accuse the same to be estranged from God, shall you with wily subtlety (to that ye may) deface the Church our Spiritual Mother, and carry the names of her Sons and Children, and lovers of our gracious Nurse, ELIZABETH? Nay, rather aught ye to like of our Religion that manifesteth such Heresies, and confess that where the Lord hath first sown Wheat, there the 
(a) Mat. 13.24.25.  Enemy coming after, hath in the same chosen Land sowed tars. And ye aught to know that the Lords will is, to have 
b Vers. 30.  both for a season to grow together, that the blade of the Tare might the better make known the ear of the good wheat. So is it (good reader) the wisdom of God's purpose, that Heresies springing up with true doctrine, the verity should more clearly appear, and the sowers of truth should more diligently study to refel the false opinions of the wicked, by the forcible power of that first sown 
(c) Mat. 13.19. Mark. 4.14 Luk. 8.11.  truth, the word of God. Let not the wicked therefore persuade thee that our Church and Religion is evil & false, because of schisms & Heresies which some wicked, not yet by the sentence of the Church fully cut of, percase do hold, for it began in the Apostles time, that heretics and Seismatykes should from the true church have their proceeding, and of the same their first place to be 
(a) 1. Io. 2.10. Act. 15.24.  trained up in truth, that their judgement should be the greater. And Rome itself, (which is now wrapped in horrible heresy, and manifold schisms, though they yet boast of unity) came out of God's church, and hath made manifest Apostasy there from: as if you set the Religion in Rome now professed, with the Doctrine which the same did hold what time Paul wrote his Epistle to them, you shall most plainly see, that the Romanistes are gone out of God's Church great and Huge Herityques. Came not Arius, that pestiferous man (who hath by his Books denied Christ's Eternity with the 
(b) Eus. lib. ecl. hi. li. 7. cap. 10.  Father, only acknowledging him to be made as a Creature. (O mighty and Monstrous Blasphemy) came he not out I say of the Church of GOD at Alexandria, where he was first a Schoolmaster and after an admitted Preacher? did he not of malice, 
(c) Trip. hi. li. 10. c. 12.  against Alexander the good Bishop, there first broche forth his Heresies. Where had Agelius;▪ his place to spread his Heresy (which was of the sect of Novatus that Heretic, hatched up in the Church at Rome, and was the Father of the Heretics, 
Eus. lib. 6. cap. 34.  called Katharoi) but even where the christian Chrisostom was chief Pastor and Bishop, and in his Church at Constantinople? 
Trip. lib. 5 cap. 32.  Shall the contentions in the Apostles age, in Christ's Church then, or the controversies amongst the learned in the Christian Churches since, cut the one or the other? from being the Church of God? God forbidden. Yea, if from the church of the Apostles there proceeded schisms & Heresies by the wicked amongst them, if since in all times, as the Eccl. histories tell us, Satan hath so troubled the good corn with counterfeit cockle, why shall we think it strange to have the same temptations now, which our fathers before us, & our children after our departure, shallbe assaulted with▪ yea your holy mother of Rome (ye papists) hath nursed up such wicked children herself (in whom & whose pope's alone, ye repose your whole trust) as may bear the bell, before the devil the patron of your religion, for their great heresies. And they are sundry in number. As Liberius. Anastatius, Honorius, Silvester, and the merry monster john, the B. above others more notable. Adhere to all the rest in that sea, since antichrists possession first thereof taken. Albeit ye cannot deny the premises, or keep from our sight your many & sundry jarring opinions, yet ye would that your synagogue of Rome, should be accounted the holy monarch & mother church of the world, & that notwithstanding the procreation of such a pestilent & poisoning brood: why should ye then abridge us, of the like liberty which ye challenge to yourselves, & that seeing we do with all might seek to repreffe the opinions of them that be wicked with the power of the Gospel, and to maintain unity in Godliness, to all our powers. Herein you do but pour out your much malice & striving to hinder us. You have exhibited against your wills, much like to your grandsire 
(a) Io. 11.50  Caiphas, to our side, and with us, the Testimony of truth. So mighty is God our defender, that he draweth with violence out of your wicked mouths, to your greater condemnation if ye repent not, the vouch of verity. But to conclude this point (Christian reader) take and taste this Antidotum, here confected to thy use, against their venomous speeches, and it shall not only comfort thy afflicted mind, (which God grant for his sons sake,) but also shall keep thee steadfast, until the Lord perform the promise, long sith by his holy Prophets solemnly made to his Church for ever. As first in Micah 
Micah. 7.20  thus. Thou wilt perform thy truth to Jacob, and mercy to Abraham, as thou haste Sworn to our Fathers in old tyme. 
Esa. 54.11.12.  And again in Esay wholly and specially from eleventh verse to the end of the same, which Chapter is most comfortable against these our subtle days. 
Vers. 11.  O thou afflicted and tossed with Tempests (saith the Prophet to God's Church) thou that hast no comfort: behold I will lay thy stones with Carbuncle, & lay thy foundations with sapphire, & I will make thy windows of Emeralds, & thy gates shining stones, & all thy borders of pleasant stones, and all thy Children shall be taught of God, and much peace shallbe unto thy Children, in righteousness shalt thou be established and be far from oppression, for thou shalt not fear it, and from fear, for it shall not come nigh thee. Behold the Enemy shall gather himself, but without me, whosoever shall gather himself in thee, against thee shall fall. Behold, I have made the Smyth, that bloweth the Coals in the Fire, and him that bringeth forth an Instrument for his work, and I have Created the Destroyer to destroy, but all the Weapons that are made against thee, shall not prospero. And every Tongue that shall arise up against thee in judgement, thou shalt Condemn. This is the lords Heritage and their righteousness is of me saith the LORD. Thus far the Prophet speaketh, to teach thee (good Reader) great cause of comfort and courage against despair, though England, which is God's church, have now many enemies risen up against her, & her religion, yea, though her own skirts do carry such as insult against her, she is Promised that their Weapons and the smith that framed them shall not prospero. Their lybelling books which seek to persecute her, though they come from the house of counsel, and seem to proceed from the seat of learning's judgement, yet shall this church of God be set a judge over their weary travels and toiling spite, and shall condemn them.  
Let that worthy Jewel of famous memory, the holy confessor and Saint of and by jesus Christ, treasured up in the Lapidary of the heavens for the glory of our God, let his excellent works (I say) stand for an ample warrant hereto, to this age & to her posterity for ever. And let others whether at home or abroad look for the same end of their molesting troubles, which they cast into this our age and Church. But thou wilt say, why doth the Lord suffer so long our weak consciences to be troubled with these contending strifes? What art thou (O man) that wilt dispute with God? These troubles to us yet in respect of the Schisms of old, are but as an entering into the first moment of the day. Wait thou the lords leisure and be still, learn thy song framed by firm hope in truth, which Micah hath taught the church of God, always in her trouble to sing, & thou shalt be relieved though thy enemies yet seek to triumph over thee. 
Micah. 7.8  Rejoice not against me, O my enemy, (saith the church there) for though I fall, I shall arise, when I shall sit in darkness, the Lord shall be a light unto me, I will bear the wrath of the Lord, because I have sinned against him, until he pled my cause and execute judgement for me, then will he bring me forth to the light, & I shall see his righteousness. Then she that is my enemy shall look upon it, & shame shall cover her, which said unto me, Where is the Lord thy God? my eyes shall behold her, now shall she be trodden down as the mire of the streets. etc. Thus much forth of the prophet Micah, where thou mayst learn to accuse thyself for thy sin, as 
(a) 2. Sa. 24.17  David did, seeing the people afflicted, & not with 
(b) 1. Re. 18.17  Achab to charge the Lord, or his profession & Prophets, when troubles & plagues arise in the church, but to turn thy eyes into thy own conscience, & see the book of thy iniquities there written, & to confess before god & man, that thy sin is the cause of such trouble & plague brought into the church & people by Satan his malice, & the policy of these his wicked imps. Last of all, discourage not at the romish scoffs & taunting reproaches, nor yet despair in the bottom of her dark dungeons, & sharp persecutions, for the lord will comfort thee in them, if thou rest upon his leisure, & remain constant, & in the end delivering thee will stamp thy enemy into dirt, & make thee beautiful in the sight of all men, that thou mayst serve him thy god, thus delivered from fear, in new holiness devoid of hypocrisy, in justice & righteous dealing, to, & with all men, in the place of thy abode & traffic else where amongst men in earth. And ever respect thy deliverance from sin, & regard thy state so, that Satan eftsoons pull thee not to thy former sin, which compelleth his erst bondage, for the end of such as so fall, is worse than the beginning. And thus much for the first part of this Hymn, in which I have been more prolix than first I purposed, but I trust that the profit which may rise upon the attentive reading of the matter simply set down, will countervail the tedious sight of so much blotted paper, sith my willing travails hath forced me to devil in comfortable speech with the less learned, some thing the longer, because they of themselves can not conceive such profitable matter, as this our text doth exhibit to the searching eye: assuredly persuaded that the better (so godly) learned will vouchsafe sovereign Censure to this my unpolished pen. And wherein I err from the truth, if by the same I may hear lovingly thereof, as I hope I have given no poison to the Church, so I willbe glad to reform that and those things which godly reasons with learned truth shall require at my hands. The Lord grant continuance of his gospel in this Nation, preservation to her Majesty, with increase of God's knowledge, and zeal to his holy name, and to us and his whole Church, from all heresies, Schisms, and civil dissensions, if it stand with his good will and pleasure, once full deliverance, that we may serve the Lord our god in sincerity of heart, and integrity of life in his sight, by his holy spirit all the days of our life, to whom, by and with Christ our Lord, to that deity in the trinal unity, be all praise power & glory for ever. Amen.  Verse. 9 And thou child shalt be called the Prophet of the most high, for thou shalt go before the face of the Lord, to prepare his ways. 
As the sacred Priest before had declared Gods great benefits and faithfulness in performing his loving promises, to the redemption of his elect: So now he returneth to this present action, and using the person of an interpreter expoundeth the Oracle of God, declaring his son this child, to be the same preacher and Doctor, which erst by the Prophet Malachy was promised 
(a) Malach. 3.1 Esa. 4.3  to precede Christ. By whose travel in Doctrine, the way should be prepared for the Lords coming, his and our Messiah. Which office this babe in his appointed time executed right well with sincerity of heart▪ sparing no person, place, time, or people, or omitted any occasion when he might most aptly perform such his calling. This Baptistes' voice was ever crying against the sins of all, exhibiting the remedy for that horrible gilt to as many as approached his presence, or to whom he could sand forth his heroical voice crying: 
(b) Mat. 3.1  Repent for the kingdom of god is at hand. In these .2. verses we have as before to consider the sugared sense, & comfortable doctrine which in them is contained.  
And first as touching the speech of Zacharie to his little babe, note the mercy of God to Zacharie himself, for albeit he returned incredible speech, to the Angel, saying: How shall I know 
(a) Luc. 1.18.  this, for I am old, & my wife is of great age. Yet god caused the Angel to proceed in his message, & correcting his incredulity said, 
b Luc. 1.19  I am Gabriel, that stand in the presence of god, & am sent to speak to thee, & to show thee these good tidings, and behold thou shalt be dumb & not be able to speak until the day that these things be done, because thou believed'st not my words, which shallbe fulfilled in their season. A notable example of god's mercy & justice 
(c) Psal. 101.1 & 85.10.  met together in the person of this holy priest. For when he refused to give credit to the preaching Gabriel, God's justice overtook his sin, & proclaimed his gilt, by the Censure of his judgement in the preachers mouth, which presently took effect in him. For he coming forth of the sanctuary, was seen not able to speak, but made signs 
(d) Luc. 1.22  unto the people, & so remained till the same merciful God by his holy spirit opened his mouth, to vouch his praise by this Prophetical Hymn. Whereout we rightly gather his inestimable mercy, measured by his love, which could not be cut short of his purpose, by 
(e) Ro. 3.3.4.  the malice of Zacharies sin, or would deprive this holy man of so great a benefit, though his soaring sin deserved it. And is this done for him alone? Not: for us also that believe in Christ jesus, to us is god the one & same that here he was to Zacharie. And therefore is Zacharies sins 
(a) 2. Sa. 11.4.13.15.  David's iniquities, 
b jonas. 1.3.  Jonas gilt 
(c) Exo. 32.2  Aaron his fall, 
(d) jere. 20.14.  jeremies' heat, 
(e) Mat. 26.65.  Peter's denial, 
(f) Luc. 7.32  magdalen's vice 
(g) Mat. 20.21.  Zebedee'S sons with their ambition, set down to the church in the holy scriptures; that we might have hope & consolation, so often as we imitate into their manners, & take survey of god's justice, pondered with his mercy unto these & others the godly fathers. For he accepting not the persons of flesh, but in all places, 
(h) ●o. 20. ●●  whosoever calleth upon his name shallbe saved, from their sins of what condition soever they be. To all the elect of God it is said, 
(i( Esa. 1.18.  If your sins were as read as Scarlet, I will make them as white as Wool. Not one of those are excluded from this comfort, 
(k) Mat. 11.28  Come to me all you that travel, and be heavy laden, and I will refresh you. Assured of this, also shall all the elect of God be, that in whom there remaineth the canker of sin (as it doth in all corrupted flesh) in them the merciful justice of God shall by his 
(l) 2. Sa. 24.16.  striking Angel, be found to correct their sin. For he scourgeth every 
(m) Heb. 12.6.  son that he receiveth: He sometimes chasteneth with the scourge of 
(a) 1. Cor. 11.32  natural death his beloved, that their iniquity should not cast them with the 
(b) 1. Cor. 11.32  reprobate into eternal fire. And in whom can be found his quickening spirit, to mortify their killing 
(c) Ro. 8.13.  flesh, in them his proving hand is ever exercised to 
(d) Io. 14.2  purge their sin, and force more fruit. But here note with me the hate which god doth bear to the 
(e) 2. Cor. 10.6 Psal. 82.5.6  discredit of his word, uttered by the teachers of his truth. He spareth not to plague the same in his 
(f) Esa. 28.12.15.16.19.20 Marc. 6.  holy ones, yea, be they never so necessary members, and helps to his Church. 
(g) Luc. 1. 20●  Rather should all jerusalem be destitute of their preaching Prophet, and their sacrificing priest Zacharie, than god would spare to chastise the doubtful hearing of his absolute word. Where note, he more requireth an obedient ear to his truth, 
(f) 1. Sa. 13.9.10.11.12.13.14.15. & 15.3.9.19.28.  than all painful toil in wilworship, or sacrifices by himself else commanded. What shall then the obstinate & rebellious Papists, the heretics of our age do, that flatly contemn the same? Truly this is the Censure of God against them 
(g) Prou. 1.24.  I have called (saith the Lord) & ye have refused, I have stretched out mine hand, and none would regard, but ye have despised all my counsel, and would none of my correction, I will also laugh at your destruction, and mock when your fear cometh like sudden desolation: and your destruction shall come like a whirl wind, when affliction and anguish shall come upon you. Then shall they call upon me, but I will not answer, they shall seek me early but they shall not found me, because they hated knowledge & did not choose the fear of the lord. They would none of my counsel, but despised all my correction. Therefore shall they eat of the fruit of their own way, and be filled with their own devices: for ease slayeth the foolish, and the prosperity of fools destroyeth them. But he that obeyeth me shall dwell safely, and be quiet from fear of evil. Secondly we may perceive the riches of gods mercy, who doth not only forgive Zacharies sin, but enritcheth him with a most special gift of prophecy, that no man should despair to do well, because erst he hath been evil, or that any should deny all them apt to the function of God, which tofore have been inobedient, or rebellious to his word. Not: measure not the man by that he was, but accept him to that he now is made by the grace of God 
(a) Gal. 2.7.8.9.10.  powered into him: And be not thou severe, where God is sovereign. Condemn not the person for those evils, which the lords mercy hath not only pardoned, but also hath & doth endow with fresh & more bountiful gifts then erst he had, or possible, some others which malice such men, can make apparent to dwell in themselves. Idolatry no doubt is an huge sin, but is not infidelity the mother thereof? And incredulity a beam of that building, 
1. Cor. 12.2.3.4.5.6.7.8 9.10.11.27.28  yet from infidelity God calleth to his Christ. Yea such as have been nursed up in Idolatry, to his service. And the incredulous to the preaching of faith. In whom we see this simple conversion, let us acknowledge it for 
(a) Act. 9.26.27.  gods work, and do not seek to appall the place, & credit of such, but rather assist (yea to the face of the Apostle, and governors in the church) them, & every of them, to whom the Lord hath made himself known, & hath spoken to their hearts so, that they by his grace (with Paul) have seen the Lord in their passage, & embasing themselves before him, have confessed him to be the lord, & boldly do vouch him tofore kings & men. Know well this, that at what time 
(b) Ezec. 1●.  the wicked part from their ill, their sins the lord putteth quite out of his remembrance. Now as of Zacharies person hitherto we have bestowed the view of god's mercy towards him: So let us consider now his prophetical words, to, & concerning the purpose of God in this Baptist. Thus he saith: And thou little babe shalt be called the Prophet of the highest. etc.  
By these words we are put in mind still of God's abundant mercy, in his Christ, who not only maketh Zacharie an old & comfortable father: but openeth also unto him the arcane counsel of his divine disposition. And by the spirit of prophecy, assureth him and the Church committed to him of the heavenly benefit, their spiritual deliverance in this Christ their true Messiah, of whom this little babe that yet can nothing say shallbe the most noble preacher and Prophet. When he calleth him the lord's Prophet, he acknowledgeth him to be the interpreter of the lords Law and Oracles, the Doctor and preacher in & to the Church of God, by whose mouth the Lord himself speaketh to the same, opening to them his secrets, and manifesting his holy will, as appeareth by that which followeth: To give knowledge of Salvation. etc. Which prophecy of the father was fulfilled in his son the Baptist, in the the first year of Tiberius, at which time Christ was about thirty years of age. 
(a) Mat. 3.1.2.  And John began to preach publicly saying, Repent for the kingdom of God is at hand. Two notable things in the words of this his text he promiseth to his son, by his warrant received from God. First that albeit he be in respect of nature's work, and the worlds reputation, but a small child, and of low degree, yet hath the lord chosen & appointed him from his cradle: nay, before his creation 
(b) Luc. 1.13.  to be the instrument most apt to the lords labour. The second is the nature of his office, which is to prepare & make 
(a) Luc. 1.16.17 18.19.  strait the way of the Lord, as the Angel before had said to Zacharie in the vision. Who being corrected for his doubtfulness assured himself, and others, most constantly of the lords promise, which was, that this holy Prophet the Baptist should be great in the sight of God, and should not give himself with the wicked Priests of the earth, or the false prophets of Israel, to gorge their craws with bibbing cheer, but should lead an austere & temperate diet, having his heart wholly set upon his office, which the spirit of God selected him to from his mother's womb, 
b Luc. 1.16.  that he should turn the children of Israel to their Lord God, by that heroical spirit, which God erst gave to Helias: to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just men, to make ready a people, prepared for the lord. This was the most excellent office of the Baptist, in consideration whereof this Zachary song this Psalm to the lords praise. Now let us note here (good reader) that not by chance, but by god's providence all things are guided to his glory & the church's profit. Not any man is by chance set into place, authority, or any office, but are appointed of god in his wisdom, yea before they are to be men 
(a) Esa. 44.28 Exo. 2.2. & 3.5.10. & 4.27. & 28.1.2. 1. Sa. 9.1.15. cap. 16.1.12.13. ca 3.4. Amos 7.14 15. jere. 1.5. Esa. 1.1 Heb. 5.5.6 Gal. 1.15. Mat. 10. etc.  & beyond his search, suit, or expectation, to the service of his god. As Moses, Aaron, Saul David, Samuel, Amos, Jeremy, Esay, Christ himself, Paul, the Apostles else, and all others before and since. The very wicked Magistrates their office and authority is of the Lord, 
(b) Prou. 8.15.  by him kings do reign good or evil. In that they are kings 
(c) ●o. 1●. 1  of his good wisdom it is, but as they are evil 
Wisd. 6.4 7.19.3.1 1. Pet. 3.13  it is of their own frowardness & Satan's malice, from which persons neither may the action of God's justice in any wise be separate. Pharaoh 
(e) Exo. 14.4.8  his heart the Lord hardened, Nabuchadnezar 
(f) 2. L. 24.1.2.3. &. 20.17. & 33.27  he stirred up against the children of Israel. Pilate and Herode with the Gentiles and cruel Jews were in their malicious hearts furiously bend, and did in deed gather themselves together against Christ the anointed of the Lord. But it 
(g) Act. 4.24.25.26.27.28 29.30  was to do whatsoever the hand and the counsel of the Lord had before determined to be done. All which emphatically Zacharie voucheth under this word (Thou shalt etc.) Wherefore let us depend upon our heavenly father's providence, and what government, reign, policy, or order so ever we see, praise God for the good, pray God to amend, rectify or remove the evil at his good pleasure, and for his spirit to direct our steps, knowing that as a sparrow falleth not to the ground without the heavenly father's providence, So shall nothing come to pass without his good pleasure to his elect. And the event shall ever be to them (because they fear the Lord), good and prosperous. O that ye Papists, Atheists, and other the Machevils of this our age, could consider this then would ye not so range at the Gospel, or so envy the professors thereof, or yet contemn so gracious government as is set over you & us, by the which (not by casuality, but by divine destiny) gods word is so amply preached, & forcibly beaten into your ears, that were you not 
(a) 1. Pet. 2.8.  appointed to the slaughter in the day of wrath, impossible should it be for you to remain rebellious. But so is it Gods good pleasure to raise up little Baptists, and lowly babes to possess that grace 
(b) Mat. 11.25. Luc. 10.21  which you wise and mighty Giants of the world despise and persecute. All praise be to thee O heavenly father therefore, and continually vouchsafe thy blessing to this our nation, grant our David to consider thy choice of her Majesty, which was not from the fold of simple sheep, but out of the Lion's teeth the Papists claws, out of the Tower's prison, and tirans death, to feed thy people of England, in the 
(a) Psal. 78.70.  sincerity of her heart, and the portion of her gracious gifts bestowed upon her. Moreover, I note to thee (good reader) the yet more mercy of our good GOD, who spilleth not, but spareth the world for the elects sake, and before he sendeth destruction for sin, he exhibiteth to that people his Prophets, to call them to repentance 
(b) joel. 2.14. jer 18.8.  that he in like sort, may torn from the evil which he hath determined against them. As to Adam in Paradise 
(c) Gen. 3.  he appeared by himself. To 
(d) Ex. 3.4.5.6 7.  Cain by his voice from heaven. To Pharaoh 
(d) Ex. 3.4.5.6 7.  by Mosses. To Achab & his age 
(e) 1. K. 17.1.2.  by Hely. To the jews before the destruction by Esay. Je. & sundry others. To jerusalem 
(f) Ma. 3. joh. 1.  by john Baptist. Christ jesus and his Apostles, forty and odd years after his death, and all to call these to repentance, and true turning to the Lord, by the warning of the Trump of God, the mouths of the Preachers. But alas, these ages as they are passed before us, so have they left to their posterity, as yet, their former vices of security, and contempt of the preachers voice. So that Esay may well say at this hour 
(a) Esa. 53.1.  Lord who believeth our saying? or to whom is the arm of the Lord known? But woe overtook them, and so shall it all such as despising the light of the word, 
(b) Io. 3.19.  wallow still in the mire of man's devices against God. Where God offereth his word, therewith he showeth himself bend to mercy. But if both he spare to strike, and spend his holy labours by his Prophetical preachers in vain, to the people to whom he sendeth them: then and there will he pour out his double plagues to their utter confusion. Let Jerusalem alone suffice to testify the same. And grant (O Lord, more grace to England that we in no sort receive this thy long suffering & abundant gracious light of thy blessed truth in vain, for thy sons sake. For then assuredly, as it now appeareth by thy handy work, & is become to be the best Receptacle, for thy afflicted members: So shall it then be seen, an horrible Cage for every foul bird, and filthy gryppe, and in stead of songs of mirth and joy, howling, lamentation and mourning: for her great desolation shall found her sorrow to the heavens, & redound to the earth again, accompanied with thy most terrible plagues, in vehement sort. O the security of England. O, the manifest contempt of the English nation. O the deep dissimulation that environeth so the borders of this land, as no where thence, it were permitted to have his passage. Well: God sendeth to thee, yet once Zachary & john Bap. in plentiful sort, to cry with exalted voice incessantly, repent for the day of the Lord is at hand. And through the preaching of truth they open the way to salvation in Christ. Happy be thou, ye twice blessed, o miserable England, canst thou in time lend thine Ears, and lay thy heart to the touch of truth in this the day of thy most loving visitation. And thy day of appearing, canst be ready to turn to thy Lord, who shall purge thee like unto most pure 
(a) Mala. 3.3.  Silver. But if the Lord take from thee (O England) his word and Preaching, than Desolation is imminent. For when Preaching faileth, the people perish and die for want of their spiritual bread, the force 
(b) Mat. 4.4  of their life. Where is the beauty of the former Jerusalem? What is become of the Learned Chorinth, the pride of all Achaia? And where is the former glory of that Christian Antioch? Is not the east Church wholly become an Apostata from God, and themselves betrothed to the servitude of sin, & his huge enemies? And what shall we say of that roguing Rome, which sometime was the dear church of God, is she not now become the seat of Antichrist, and the Synagogue of Satan? Yes forsooth. Whence flowed the Floods of Godliness, thence cometh the Waters of filth, in the stream of Idolatry, superstition, adultery, homicide, treason, murder, covetousness, and sins against nature, and the holy Ghost. There as in a mirror, we may see the testimony of Paul (speaking of the Heathen idolaters) to the Godly Romans, verified. For when they 
(a) Ro. 22.23.  professed themselves to be wise, they become fools, turning the glory of the incorruptible God, to the similitude of a corruptible man, etc. Wherefore God gave them up also to their hearts lusts, unto unclearnesse, to defile their own bodies, between themselves, which turned the truth of God to a lie, and worshipped and served the Creature, forsaking the Creator, which is blessed for ever. Amen. For this cause saith Paul, God gave them up unto vile affections. The spirit of god foreseeing the like Idolatry and sin to follow in this satanical Sea, warned them by these former plagues to avoid the second destruction, set down by john the divine in the Revelation 
(a) Apoc. 14. ● 17.8.18.2.  But sith this seat is set for Antichrist, and that no man can safely under her harbour, be sure from God's wrath, or can be permitted to nussle (as the Sow) in the myery puddles of her 
(b) jer. 2.13.  broken Cisterns. Let us with on consent, recoil to the commandment of the Spirit, which soundeth the retire from Romish Babylon, and her damnable desolation, jest running in her chase, we be overtaken by the Lord, which persecuteth her. with all arma of sundry and sudden fights to her most terrible overthrow. And always have before thine eyes that pillar of Salt, which sometime was 
(c) Gen. 19.26. Luk. 17.32.  the holy Lot's wife, who for her great love she bore to her line & blood, which would not lend their ears to God, received a monstrous shape, and lost the beauty of her first Creation: A notable example certainly.  Verse. 10 And to give knowledge of salvation unto his people, by remission of their sins. 
The office of john, and how he is to prepare the way of the Lord, is here by Zacharie set down: namely by the Preaching of 
(a) Mat. 3.5.6.7.8.9.10.  repentance, and driving the jews to the view of their sins, whereby they might be the more apt to receive Christ by faith, & in him salvation for their sins, true righteousness & eternal life. This preparation is so requisite, as without the same, neither shall the wounded man feel his grief, or the drained conscience gasp & thirst after Christ's blood, the fountain of health to every dry sinning soul, & pined sinner, that hungereth his water of life. Wherefore his inestimable merit hath not only given a saviour, but hath sent a heavenly voice, to cry out to our dead & deaf bodies, the knowledge of life and way to salvation which cometh to us, by the forgiveness of our sins, at the hands of our good God & most merciful father, he having fully satisfied his justice, in the person of our crucified Christ, the 
(b) Esa. 53.  chastisement of our peace.  
Three especial points this verse containeth: first by what means salvation is attained, even by the forgiveness of sins.  
Secondly whose sins are forgiven: Only the sins of Gods elect & chosen people. Thirdly the way by the which they attain to so high a price. Even by that they have this salvation made so apparent to them by the ministry of Preaching, that they apprehend by faith, God's spirit opening the heart of the hearer. Concerning the first whence new justification is had, is apparently seen by our Prophet, namely that their sins be forgiven them: Neither is there in any one to purchase such remission, for than should not our justification stand in forgiveness, but in man's purchase, & so god in bestowing life should not give us his son, but according our merit, and his debt, pay to us christ our desert, which were to uttermost pestilent blasphemy against God and his 
(a) Io. 3.  Gospel. So God loved the world (saith Christ) that he gave his only begotten son. etc. But this verse teacheth us that our salvation is had by the remission of sins & seateth down both the mean for us to apprehend life, and the cause of life also. The mean or hand whereby we take hold of christ which is our life is faith, 
Gal. 2.16.17.20.  nourished and bred in our hearts by the word preached, 
Ro. 10.  which accepteth christ as of the Father he is given, and by the scriptures he is 
(b) Gal. 3.1.  described unto us. The cause here expressed is god's love, who hath predestinate to life, all those whom he hath translated from the point of death 
(c) Col. 1.13.14.15.  to the kingdom of his dear son, and from among the wicked of the earth hath taken them, and according to his good will being before 
(a) Eph. 1.2.3.  the foundation of the world was laid, hath chosen them to be his people. This is the mind of our Prophet, saying. To give knowledge. etc.  
If we should ask of the Papists, whereby we apprehended Salvation? they will say to us, partly by christ, and partly by the worthiness of man's works. Such blasphemies they bray out of their helly hearts. But (dear reader) be not deceived by their delusions, lend thyself some leisure, to take view for thy wealth of that which here is said. Were it that salvation could be attained by the works of the law (as true it is, the law of-God saith 
(b) Ro. 2.13.10.6.7.8.  he that doth fulfil the law, shall live by the law) yet are there two absolute reasons, overthrowing all merit in man, what, or whosoever by the Law. The first is the impossibilytie, that is, men to perform the Law. The other is the frailty of man, which fulfilling (if he could) yet can not always stand free from transgressing the Law of God. And at what time he falleth, his righteousness tumbleth down with himself in to the dyche, and so frustrate is his vain trust, before reposed in his own holiness. For the first, he that shall by the works of the Law become just before God, must in heart be pure from Sin, for as out of a filthy puddle can naturally come no sweet water, so out of a wicked heart can proceed no pure action, nor is God pacified from wrath by any work which proceedeth from a sinful and a corrupted conscience. Search & seek from east to west, north & south, among the sons of men, & behold, not where shalt thou found a man whose heart is pure 
(a) Pro. 20.9  from sin, Nay, 
1. Io. 1. 2. Cro. 6.36 1. d. 8.46.  whose heart is not altogether a lump of that Massy poison, so that if God should 
(b) Psal. 130.3.  look straightly upon him, his holiness should not be able to abide the trial of the Lord. Finally the wisdom of the flesh is death, and is at set battle in enimytie with God, for it is not subject to the Spirit nor the Law of God, neither in deed 
(c) Ro. 8.7.8.  can be. So that I conclude with Paul, that they which be in the flesh (and that is every Popish justiciary) cannot please God. Wherefore since the fountain of man's heart is corrupt and poisoned, what pleasant action can proceed from his conduits? But ye will say, the regenerate man, meriteth. Yet Paul saith to the man regenerate, what hast thou that thou hast not received? I suppose Paul was regenerate, when he wrote his Epistle to the Romans and yet he of himself saith that his heart is cumbered with the Canker of sin. So that he dare not boast of merit, but rather crieth out, for woe against that guilt of his Regenerate flesh, saying. 
(a) Ro. 7.23.  I see another Law in my members rebelling against the Law of my mind, and leading me Captive into the Law of Sin, that is in my members. O wretched man that I am, who shall deliver me from the body of this death, I thank God, through jesus Christ our Lord. His desert here he confesseth to be such, that were it not God through Christ our Lord, he carried nothing with him, but a body (he meaneth soul and body) deserving by merit everlasting death. And of his impossibility to perform the act of justification by works, he in that place, a little before, showeth saying, 
(b) Ro, 7.18.  for I know that in me, that is in my flesh, dwelleth no good thing, for to will is present with me, but I find not means to perform that which is good, for I do not that good thing that I would, but the evil that I would not, that do I If in the best sort of men and most perfect, Sin hath such power, how shall the Papists the offscourings of the Church boast of their worthinees? Nay neither we, or our Fathers are able to fulfil 
a Act. 15.10.  the law, and therefore God 
b Ro. 8.3.  sent his son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law should be fulfilled in us (that is to say by christ imputed to us) which walk not after the flesh, but after the spirit. And that no man should boast of his works being regenerate, he more telleth us, that God the father, which raised 
(c) Ro. 8.11.  up his son christ from death, shall also quicken our mortal bodies, (not for any worthiness in us, but because of his own gift) even because his spirit dwelleth in us. Thus his divine wisdom hath disposed the matter, that both the action & the cause of our true righteousness, may not descend one step from the majesty of his throne of grace. Assure thyself therefore (Christian reader) that in man is no merit, unless to death for Sin, which maketh all men 
(d) Ro. 3.19.  culpable before god: So it is his goodness to have mercy upon all. Therefore if thou wilt attain to true righteousness, it is by the law, not of works 
e Ro. 3.22.  but of faith in jesus Christ unto all, and upon all that believe. For the redemption is not in man regenerate or carnal, but in 
(f) Vers. 24.  christ, who hath reconciled us to the father in his blood, & declareth our righteousness to come 
(a) Ro. 3.26.  by the forgiveness of our sins, so preaching confusion & shame to us, & the glory to himself. And albeit, that faith which saveth, is called 
b Ro. 10.9.10 Io. 6.29.  a work, yet is not the work coming from the power of man, for it is the work of God, and his 
(c) Ro. 6. Phil. 36.  only gift by the which we obtain christ, in whom we have plentiful redemption from all our sins. Now let us speak of the second branch, that is of man's impossibility to stand always fulfilling the law. The Scripture saith 
(d) Deut. 17.26 Gal. 3.10.  cursed is every man that continueth not in all things which are written in the law, to do them. And again, when a 
(c) Eze. 18.  righteous man turneth away from his righteousness and committeth injury, he shall even die, for the same. If once departure from well doing, demerit death, and the just 
(d) Pro. 24.26.  falleth seven times, and since there is no flesh that sinneth not, nor any be he never so perfect, that always continueth in well doing, I ask, where shall we find the meriting man? or who shall dare to present him before the Lord, the revenger of sin? Or yet what is he that can deliver himself from the danger of God's Curse, due to his transgressions? Vain therefore, and devilish is the confidence in such Popish doctrine, and pernicious is the evil which this opinion bringeth to the soul, and great is the injury by it committed against christ jesus, the price of thy forgiveness. The man meritor thrusteth Christ crucified under his feet, & setteth himself up in his stead, for his own saviour, by his works. But cast thy account by scriptures audite & at the foot of the same thou shalt found this debt apparent to such wasteful spenders of their lords treasure, 
a Ro. 9.30.  that such as have sought righteousness by the works of the law have lost the same, & this remaineth recorded for the just, that all which sought it by faith & not by works 
b Ro. 9.30.31 32.  have attained to true righteousness in deed. What then doth it profit good men to work good works. The good worse of holy men profit 2. ways. First weighing their valour with our duty, they cast down our peacock's tail, and eagles heart: being so far short, of that they should, they call man's cry, to vouch his state unprofitable 
(c) Luk. 17.10. Mat. 25.30. Ro. 3.12.  to his Lord. And so with craving Pardon for his sins, fogetting his few deeds now 
(d) Phil. 3.14.  past, he hasteneth with humbleness to the degrees of increase, 
e 1. Thes. 4.1  to walk and please God as he aught towards the throne of grace, where he seeth by faith, himself drawn up with courage to rest in Christ for life, since his spirit liveth in him. Secondly they work a most assured corroboration, in our hearts, whilst we consider, of whom we have such grace. Even that our hearts of Adamant, are changed to fleshy (not fleshly) hearts, & into the same 
a Eze. 36.26.27.  Gods holy spirit is put (& powered) by the power of which we are cause to walk in his laws, and keep his statutes. All which though we do not, or can, in such sort as we should, yet because his holy finger hath written his sacred law 
(b) jere. 31.33.  in our hearts, and put the sin into our inward parts, & is himself become by his covenant in christ, our god, and hath chosen us for his holy people, for this cause I say he accepteth us as just, though we be all sinners, and our works are acceptable in his sight, and are not without their reward, yet of his mercy devoid of our merit, & thus through our infirmity worketh he his own praise. So end we the first part of this verse. To give knowledge. etc. The second point is, to note whose sins are forgiven, and so consequently what kind of persons attain truly and in deed to this salvation by his Prophets preached, and this I note of this word, To his people. For albeit that Christ is of the father given to the whole world, to be unto them their saviour, and that there is no age or people unto whom the death of christ is not sufficient to their salvation, and is therefore by himself and the word vouched the saviour 
(a) Luk. 2. Io. 3. Eph. 5. 1. Io. 4.14.  of the world, yet are not all people by him saved, nor any but such as here be called his people. Now have we also to consider, that neither all that call, or challenge to be his, are so in deed. For than should not the Infidel & Saracene with the Turk only be condemned, because they refuse life, 
b Col. 33. 1. Io. 5.20.  which is only in christ jesus to be found, but also of that number which profess christ in show, and receive the badge and seal of righteousness in Baptism, and in the days of their flesh invocate christ as God, and call the Father Lord, be furthermore accounted to be of the church, and People of God, of this multitude shall infinite walk the wandering path to eternal pain. 
(c) Mat. 7.21  Not every one that crieth Lord, Lord, shall enter into the kingdom of God. etc. These are for a time in, but at no time are they of the church of God. These either have Satan to 
(d) Mat. 13.  pull the seed out of their hearts, lest they should believe and be saved, or believe with joy for a season, and in fiery trial, vade and consume to dust and ashes, and turn to their erst conceived death. But salvation standeth at the 
(a) 1. Cor. 9  end of the race, happy is he that endureth to the end, for he shall be safe. Or else do they with the faith in Christ, and gospel of the son of God, intermeddle the cares of this world, & pleasures of the flesh, which do choke the growth of the seed, that no Wheat can come to ripeness for the lords barn, they begin in the spirit, but they 
(b) Gal. 3.3  end in the flesh. These albeit they are bidden guests, yet shall they not 
(c) Luc. 14.24. Mat. 22.7  once taste of the bridegrooms supper. For they being called daily, and the Lord with open arms ever ready to embrace them, refuse to come 
(d) Pro. 1.26.27  therefore shall desolation devour them, neither shall jerusalem save them, or the synagogue of Satan, the Church of Rome, deliver them from the weeping state and woeful pains prepared for all hypocrites. Where in steed of popish piping and carnal delights, shallbe mourning and howling in perpetual chains, nailed fast to damnation his gaol. And that because they neither heard or sought the Lord, with integrity of soul, or worshipped him else, then with their own inventions, having their hearts a long estranged from his delight. And albeit they were nourished up in the bosom of his beloved spouse, 
Papists compared to Mice.  yet they are to him as Mice in the householders barn, whose purpose is to feed them fat, and fill their young of the corn, but not at any time to have the presence of the Master's face. For whom also the husband prepareth engines & destroyers them to consume, though for a time he permit them to their devised pleasures. Such shallbe the end of all Papists, carnal protestants, & feigned hypocrites, which seek themselves altogether, and not the lord at all. As daily those persons pass their time in such wicked lusts. But of far other nature are the true people of God. As the other in the day of trial, cannot be known of him, for he shall say 
(a) Mat. 25.  departed from me, I know ye not ye workers of iniquity, so the lords people are known to him by their name, they are borne 
(b) Io. 3.5  again of the spirit. They are 
(c) 1. Pet. 1.2  sanctified by the holy Ghost. They are graffed 
(d) Io. 15.1.2.3. Ro. 8.1  into Christ their vine. They are 
(e) Ephe 1.2.3.  predestinate to life. Choose to be the (f) sons of God. Called to the 
(a) Ro. 8.30  knowledge of the word of salvation, and taught of God. The spirit of the son is, by the love of the most loving father, powered 
(b) Gal. 4  into their hearts, which causeth them to cry to him Abba father. Their stony hearts he mollifieth and turneth into hearts of flesh, and into them for their direction and life he 
(c) Ezec. 36.25.26.27.28  putteth his spirit, by whose power through the word sown and taught, he teacheth them his Laws, and giveth them grace to walk in his statutes. Thus wrought by GOD, they bring forth holy fruits. They only hear 
(d) Io. 10.3.4.5.  his voice. All strange sound, and charming incantation, they utterly avoid, charm they (c) never so wisely. They hunger after the truth, and 
(e) Psal. 119  thirst the lords righteousness. They clasp their hearts by faith in Christ, that through him alone they may apprehended the loving countenance of the heavenly Father's face. They lay their 
(f) Psal. 53.  sins upon his cross, and crave by comfortable cries in earnest and ardent prayer, to be 
(g) 1. Cor. 1 Ro. 5.21  clothed with his righteousness. They ever confess their many sins, and assure themselves by faith, of his salvation. They drive away 
(a) Ro. 5.1.2.3.  terror, and rest in the harbour of a quiet conscience, and in most humble wise approach his throne of grace, as 
b Gal. 4.5 Ro. 8.15  dear children adopted in Christ, to their best beloved father. They love to labour in godly works, as by his word they are commanded. They seek to live by faith 
c Abac. 2.4 2. Cor. 1.24  in Christ, as by the Scriptures they are taught. They joy to suffer and bear his cross, and aspiring by lowliness of mind, they pray his aid and help there in, with comfort 
d 2. cor. 1.4.5  continuing under the same. They appoint no time for their 
(e) Heb. 11.  release, but patiently abide his lotted leisure. They look not on the present troubles, but weigh their sins & his decreed purpose and place, as opposite to their aspect, the joy that is 
(f) Heb. 12.2.3.4.5.6.7.8.9.10.11.12.  set before them. They run with patience the race for them appointed, and despising the present shame, they still endure the cross, always looking to jesus christ the author & finisher of their life. They 
(a) Mat. 5.44.45.  bless those that curse them, they love their enemies, and do good to 
(b) Ro. 12.17.20.21.  all, but their chief delight is to join with the household of faith. They challenge to themselves by nature confusion for sin, and shame for their infirmities, and to God the father in Christ our Lord, by the instinct of his holy spirit, they attribute all honour and glory, and forgetting their works past, 
(c) Psal. 3.13.14.15.  assay to go forwards to the price set before them, expressing themselves by their good works to be the Lords building, who hath made them an holy habitation, and a royal priesthood. In him they offer up themselves for a spiritual sacrifice, daily yielding forth the fruits of holy 
d Hose. 14.3 Heb. 13.15  lips to his priest, and willing obedience to his holy william. They by the spirit desire not to follow, but defy and kill the lusts of the flesh. They fight against Satan, and his imps continually. They bear an unfeigned 
(e) Psal. 4.2 Gal. 4.9  hate to alsuperstitious vanities. They contemn and despise the beggarly ordinances 
(f) Gal. 4  of the wicked world, disdaining to become bondslaves to sin any more. They rejoice in their deliverance, & walk in the way of the lord with a sincere heart & single mind. Though slide they may eftsoons by frailty, yet never flat fall they by falsehood, from the Lord their God. Lo these are they of whom our Zacharie speaketh, and the Angel pointeth Joseph 
(a) Mat. 1  unto, when he affirmeth jesus to save his people from their sins. And all if these have so many frailties, & be of such weakness, that they cannot as they would, or do as they should, perfectly walk before the Lord: Yet shall they not fear, for his Christ is theirs, & with him they have 
b 1. Cor. 1  in him justification, sanctification, redemption, and perfect wisdom. By whose virtues and merits they are ever presented before God, as a just and holy people peculiar to the Lord. To these can come 
(c) Ro. 8.1  no condemnation, or any accusation shallbe admitted against them, nor any gilt procure sentence to their loss. For it is the Lord that doth justify them. Finally no power shall or can conventing, convince them. For they have in their hearts the word, which is 
d Ro. 1  God's power to salvation. And God himself standeth on their side for their defence. So that it is more possible for light to become darkness, good evil, and evil good, which never shall come to pass: then that the lords people should not be delivered from death, or yet want the knowledge of their salvation. Which knowledge teacheth them to feel in heart and found by truth, that the same saving health consisteth not in their remuneration, but cometh of god: (for his Christ's sake) by full remission of and from all their sins. The Lord grant us to labour so in his vinyeard, which profess his name, that we may be (not called only) but appear in deed his chosen people. Then shall we be sure of our deliverance in Christ our Saviour. And thus much for these words his people, in this present verse mentioned.  
The third & last branch of this verse is, to consider by what means his people are brought to feel & perceive that their salvation doth consist in the remission given of god Namely by this, that the same is made known to their consciences, by the ministery of the word preached unto them. For all if, the price of Christ's blood, be they most sovereign salve for man's sin, as by the which it is wholly washed away: Yet unless the Church of God have sense, and perfect feeling hereof in her inward parts and deepness of heart, the same shall nothing profit her. For the which cause Christ promiseth being once lift up 
a Io. 3.14.15.  as the serpent in the wilderness was, to draw all men to look and come to him by the instrument of faith, and to his heavenly father, in that his most comfortable prayer a little before his death, for the comfort of his elect, he witnesseth that life eternal consisteth in the knowledge of God the father and Christ his Son. Also reproving the jews for their rebellion, he chargeth their 
b Io. 8.37.55.  ignorance to be the cause thereof, as also showing his Disciples of their persecuted state & perils to death, affirmeth 
(c) Io. 16.2.3.  ignorance to be the forcing mean hereto. This shall they do saith he, because they neither know the father nor yet me. Paul the Apostle testifieth this to be the mean to apprehended salvation, even to come to the knowledge of the truth. Thereto he joineth it to the branch preceding, saying 
d 1. Tim. 2.4  God will have all men to be saved, and to come to the knowledge of the truth. Lo: a thing most incident to salvation, is to have knowledge of the truth. To conclude, who are they which are taught of god, but his people? And what are they taught of him, but the truth of his word? Which he writeth with his finger in their hearts, as the scripture saith, that they may be a knowing people, and not ignorant as the Papists teach, but falsely, the same to be the mother of devotion. But Christ saith, that ignorance is 
(a) Io. 8.19  the mother of error, which leadeth to damnation. Behold now, the scope of this Baptist's office was to prepare the jewish hearts, by the knowledge of their sins and repentance for the same to prevent God's justice, by fruitful acceptation of the Gospel by Christ presently preached, to have him for there God, and by him salvation and full deliverance from their sins. For the which cause the Angel also before to Zacharie 
(b) Lu. 1.15.16.17.  adorned him with noble titles, and not to him only do they belong, but to all the true preachers of God with him, wherefore they are here of thee (dear Reader) the better to be weighed, as words that do import the glory of his heavenly Embassage, to thine earthly heart. He is first said to be full of the holy Ghost, 
Titles given by God to john Baptist.  a thing most necessary to be in the true preacher of the word, as without the same he can neither preach, much less profit the people of the Lord  
The Apostles from christ therefore received the fullness of his spirit by portion to their aptness, & power to 
(c) Act. 2.3.4.  execute their office, & he breathed 
d john. 20.22  on them, and gave them his holy spirit, that thereby they might not only abound in gifts, but also should without terror speak his will, and preach his name to all nations. So in like manner Paul witnesseth that both the gift of prophesying, & Prophets, 
(e) Ephe. 4.11. 1. Cor. 12.11 27.28.  Doctors and teachers, is by the spirit of God. Of which grace he hath promised continuance to the end of the world, saying: I 
(a) Math. 28.20  will be with you to the end of the world. And therefore john warneth thee (reader) not to believe every 
(b) 1. Io. 4.2  spirit (so he calleth the doctrine by the preacher brought) but commandeth thee to try whether they be of God. He showeth thee absolutely that in the preachers of thy age, God's spirit also speaketh, saying: Hereby shall ye know the Spirit of GOD. Every spirit that confesseth that Jesus Christ is come in the Flesh, is of God. There were false Prophets among the Jews, which kept the people back from the faith in Christ. There were certain heretics which denied Christ to be come in the flesh, as the scriptures teach him. And these so vexed the Church, and molested the consciences of the godly brethren, and began to make such shipwreck of the faith of many, that the Apostle was driven (from the Doctrine to frame their hearts in Christ,) to arm by instruction the church of GOD, against Cerinthus Ebyon and other heretics, that would not acknowledge Christ wholly as the Scriptures proved him to be. The like proof of God's spirit is left to thee, to the ends of the world, to try the Preachers which come unto thee, whether they have in them, or do by God's spirit speak unto thee. He that preacheth jesus Christ as he is set down in the written Scriptures, is of God. He that denieth him in any part their vouched to be in Christ, is of Antichrist. Whosoever hath not this 
(a) 1. Io. 4.3.  spirit, and is a preacher, cannot but by the spirit of Satan utter as by his received spirit, all lying fables, as 
(b) 1. Re. 22.23.24  Zedkia the false prophet did to Achab. And both Paul and Peter manifestly show unto us, that many such false Prophets shall rise up in the last days, which shall also deny christ in deed, albeit they confess him with naked words. Paul giveth thee notes infallible, that ever shall lead thee to a right judgement of these spirits of error, & doctor's of devils. 
(c) 1. Tim. 4.1.2.3.4.  First they shall speak lies by hypocrisy feigning truth, but try them by the rule given of christ, search the scriptures, which order the Citizens of Berrea, 
d Act. 17.11  are said to observe when the Apostles taught them. 2. They shall forbidden to marry, and who doth forbidden I pray thee (take view) that ministers may not Marry, not the scripture, but rather the flat 
e 1. Tim. 3.2 Tit. 1.6.1.102.9.1.2.  contrary? Who doth forbidden that holy ordinance of god in Paradise to avoid sin, but the Pope the minister of sin? he doth forbidden it to all his sacrificing priests, at all times, yet whoredom he permitteth to them under purchased warrant to all time, To all other christians he forbiddeth marriage at certain times, as advent, Lent, Jmber days. etc. and Siricius one of the Popes, condemneth marriage to be a fruit of the flesh, as in the which state a man can not please god. Meats which god hath created to be received with thanks giving, & is made 
f 1. Tim. 4.5.  holy by his word & prayer, doth this beast of the Dragon 
a Apoc. 1..11.12.  Satanas in pain of damnation, forbidden to all at his appointed times. And the breakers of his law, (though blessed of God) are of him cursed with book, bell and candle, out of his heaven (as Pasquine calleth it) earth, and this natural life, as Lollords & heretics not worthy the benefit of temporal quiet. These saith Paul in the place before quoted are the doctrines of Devils. 
1. Tim. 4. ●  Behold the popish doctrine from whence it cometh, and of what spirit it is. Fly from it, as from hell itself. Peter 
.2 Pet. 2.4  warning our times of the like false spirit saith, But there were false Prophets also among the people, even as there shallbe false teathers among you, which privily shall bring in damnable heresies, even denying the Lord that hath bought them, & bring upon themselves, swift damnation. And many shall follow their damnable ways, by whom the way of truth shallbe evil spoken of: And through covetousness shall they with feigned words make merchandise of you, whose judgement long agone is not far of, and their damnation sleepeth not. Lay this Scripture before thy heart, and indifferently measure thereby the Popish Church and doctrine, and thou shalt see (as it were) the Apostle to paint the sinful synagogue of Rome unto thy prospect. With what humbleness of Angels creep they craftily into the consciences of men? what opinions breed they flat condemned by the word? How open they their mouths to slander the gospel of our Christ? and call it heresy, though not as it lieth in leaves, but as it is truly preached by gods holy prophets in this our days? And what love they have to the word itself (do thou judge) when having the government, they burned the Bibles, razed the scriptures from of the walls in churches & else, & to that they could burned the graven letters in the sacred flesh of Christ's martyrs. What merchandise of men's souls is there in popery? when their God, their pope, their relics & saints merits, their Paul and Peter, their heaven & helly purgatory, their Masses & pardons, their whole power & pelf is set at price, & all for money? What sin in man so horrible, that should not there have pardon for money? What wicked fact pretended, shall not there for money not only be pardoned, but warranted? Among the sins against the 2. Table, is there a greater than Treason? I say treason to god his religion, his prince and vicar, by his great mercy set over us in this nation? And is not the Pope the head practiser of the same? Doth not he lose that in earth by his Bull, which god hath most surely tied fast in heaven by his word? the sworn and natural due obedience to her Majesty? Doth not he promise' absolution, where God pronounceth curse and damnation? 
(a) Rom. 13. ●.  To whatsoever person which resisteth his power? And is this for any other cause than to bring your purses to his coffers, & your souls to swift damnation? Look upon the Gnat, by that most precious jewel, the reverend Bishop late of Sarum, brought forth to the view of all men's sight, in his learned 
(b) Def. Apol fol. 793  answer to halting Harding, and thou shalt not marvel though he would have us his again, that Camels in great number (and yet scarcely could) might yearly convey his huge sums of money out of this nation. Rejoice O England for thy deliverance, embrace the word by God's spirit put in the mouths of thy learned Bishops and others their godly brethren, in most pleniiful wise: So shall thy heart yield faithful love & true obedience to our godly Queen, & thou shalt reap her aid for thy quiet, but chiefly God's blessing for thy soul's health in his Christ, against the spirit of error and Satan himself.  
Secondly to him uz. to his office & exercise is ascribed a certain power to turn the hearts of the fathers to their children. This power is by his preaching the word, the spirit of god directing him: where note that the word preached, is of power to 
a Psal. 19.7  convert, because it is thee (b) mallet of God to beaten down sin, and his two edged 
c Ephe. 6.17  sword, to cut down vice. The 
d 1. Pet. 2.2  milk of GOD, to nourish and altar the crooked nature, of man's corpupted flesh. The seed to 
(e) Mat. 13. 1. Pet. 1.23.  make him a fruitful ground, the pleasant 
(f) 2. Cor. 2.15. Psal. 119.  Odour, to delight that faithful scent. The faithful witness and the pour 
(g) Ro. 1.  of God, to overcome Satan and his assaults. To beat down strong holds, and every 
(h) 2. Cor. 10.  height that exalteth itself against the knowledge of God, and to bring and lead captive to the obedience of Christ, every thought: and full power the word hath to be revenged of all the obstinate, when the obedience of the faithful is fulfilled. It is not for other cause that God doth spare the wicked, then that the Godly should first be brought to more perfection, and the wicked should wax more ripe in their iniquity, and that the Godly by their tyranny, might daily 
(i) jud. 2.22.23  be exercised, and that for a season they devour the noisome creatures 
(a) Ex. 23.28.29  of the earth, that else would more hurt the children of God. But when the Apples 
(b) Amos. 8 jere. 24.9.  be ripe, the Lord will pull the tree, and cast the fruit into the fire. For the wicked as he cannot forget, so will he in his appointed time, pour out the dregs of his angry must be taken away and removed. Every valley must be exalted, every mountain brought low, the crooked must be straight framed, and the rough ways made plain, and this preparation must be by the preaching of the Gospel: so expoundeth Luke the place, or rather the Angel when he saith to Zachary, that J. Bap. should make ready a people instructed for the Lord. As John behaved him nobly, so did the Apostles faithfully, and the Fathers of old sincerely in this their charge, Remains that the Princes and Preachers now be diligent therein, as best beseemeth their vocation, to prepare his holy ways.  
The way of the Lord is in man's heart, which against the coming of his God, 
How the Lords way must be prepared.  the king of all kings, he must so prepare, that there be nothing to offend his eye, or hinder his loving coming. If an earthly Prince shall come to a Town or City, how are the ways scoured, the path made plain, the streets so sanded, that the very Horse shall not have whereon to trip. The house painted, the Conduits running wine, the place perfumed, and so garnished, that his delight may feed with pleasure upon the view of this prepared way. This would the Baptist have us to think upon, when he alludeth to the comfortable coming of their mighty kings, and the pompous preparations of the people for his receipt. But sith Christ's coming is into the soul of man by his Spirit, the path of man's conscience must be prepared in descent sort, aswell in matters of conscience touching religion, as in the reformation of his former wicked life, for no man can be in christ jesus 
(a) 2. Cor. 5.17.  unless he be made a new creature. The path of our religion, aught to he framed unto us by the word of God, neither aught we, or may we, 
Deut. 12.32  without mere sacrileadge, add thereto, or diminish, in the worship of the mighty love, in Christ, any thing at all. Thrice Cursed be the Papists therefore, that leap up into Christ's Throne, and thrust him to the walls, setting up a will worship 
b Col 2.18.19.22.23.  of their own invention, having no other warrant then the flesh that framed that Idolatry. But the Scripture hold all them 
c Esa. ●. 11.20  accursed that set up false worship unto him, or that build their nests in man's strength, 
Ro. 23.24.1.25.26. etc.  or put their trust in fleshly wisdom, or turn the glory of God to a mortal man, or set their affiance in their inventions.  
O ye mighty magistrates, in and of the church of christ, to you this chief doth be long, so to prepare this heavenly path, the not offensive matter be there left to stay or stop his godly presence from our hearts. You are to 
d 2. Re. 22.  enter the path appointed to the lord his use, & to remove out of the way, every base & beggarly matter that is to the dishonour of God, set up as to his worship, or garnishing falsely of his house, the rudiments of men, which can never edify in the Church of God. And to command & sand abroad the Preachers and forerunners of this king, to cry for preparation to every rugged heart, & depressed conscience, with the weight of sin, that by the comfort of Christ's gospel, they may be brought to lift up the eyes of their faith, to the lord in Zion. There jesus christ is set up for their salvation, there shall their heavy hearts & laden souls, have 
(a) Mat. 11.28.  new refreshing in him, the Lord crucified, & of his Father again raised to life 
(b) Rom. 4.25.  for their justification. And you Baptists of the Lord, your duty is to pull out of men's hearts, by sound & moderate doctrine, the God 
(c) Dan. 11.30 39  Maisim, and every height that exalteth itself 
(d) 2. Cor. 10.  against God. The pride of man's heart, by the power of the word, must you beat down, which proudly say with Popish spite. Sic volumus, 
The popish speech of English papists.  so we will have it, and not by the word to measure the time & cause, whether so it aught to be. All such as set up their horns on high against Christ's lowly members, and nothing like of, that the path might something be scoured: such be they which fight for life with tooth and nail (as the proverb is) to keep up the troublous thickets, and the lofty high hills that can not stoop to the lords law. The Papists, Atheists, and Hypocrites, of our days I mean, which all though they be will shrubbed, and shred, yet they begin even now before the springe, to bud, and hope again in time to flourish as the green bay tree. 
Psal. 10●  But were they lopped daisy height, or proined the with princely David's a cutting knife, they as the shred willow, flourish in a moment, but never eftsoons could they take root. The ragged hearts, which with the Hare skip here and there, to fly from truth, whose smoothed lips embrace dissimulation, your seasoned sound with Helias heart (o ye Prophets of the Lord) must ring with power into their ears. For most abominable is the halting Hypocrite, he is a 
(b) Micah. 7.4  Thorny Hedge and Bush of briars, to wound and sting as many as be partakers of his company. The heart 
(c) Psal. 42.1.1.  chaffed with flight, seeketh to the Rivers of water for his comfort. But the hypocrite pursued by Satan to his destruction, hath no lust to look after the water of 
(d) Io. 7.38.39.  life, which God doth give to all that fathfully thirst therefore. O let them know that wholly, chiefly, and for life, they aught to seek the same, in sincerity of heart, without Hypocrisy. Thus my dear brethren we aught in my judgement to teach the lords flock, 
Division in the church perilous.  to kill Satan, and beat down sin, and not with bitterness of pen, and carping speech in Pulpits, through biting one an other, to bring that promise (or just threat) upon us, you shall be 
(a) Gal. 5.15.  devoured one of another. 
(a) Gal. 5.15.  The LORD amend this evil, and grant us more 
(b) Cal. in 1. Epis. ad Cor. cap. 11. vers. 16. contentrosum. etc.  careful over his Heritage for his name's sake. Wheresoever the Preacher findeth the people void of these effects, (as where is not this ragged desert?) There aught he to prepare a path by the doctrine of the word, which is of power to convert the lost child of Israel. To preach the comfortable causes in Christ to allure us, and to show us the horrible state of our own corrupted nature, and the greedy desire that sathan hath of our destruction. Can men think with doubleness of heart to please the Lord? Can they serve God by halves? Or go towards him as far as the laws of men lead or compel them and no further, and yet of God be well accepted? If God be God 
(b) 1. Re. 18.21.  follow him, if Baal be he, go after him. If Nicodemus, (whose weak coming many make to themselves a sinister refug) had not proceeded to more perfection, he had not adventured to 
(a) Io. 7.65.  answer in Christ's behalf to the counsel, or yet 
(b) Io. 19.38.39  of so great a tyrant as Pilate was, durst he have begged the 
(b) Io. 19.38.39  body of jesus, or against the malice of so many cruel enemies, have joined with noble Joseph in so hard a suit. The lukewarm persons, that be neither hot nor cold, are as a burden and surfeit to the lords stomach, which he hath promised to 
(c) Apoc. 3.16 Good council to hypocrites.  vomit out of his mouth. Love the Prince, and live in and under her gracious government, ye Papists and Atheists, and Hypocrites also, for the lords sake. Let his holy Law force you, as a most absolute Injunction, to her godly Laws, and not (as you say politicly, but popishly,) to lean to his law because of her grace's injunctions. Neither halve before God, to refuse your obedience to religion; God's Sacraments, and divine service in the Church, now godly set down: using your clawing colour, because some and such do not observe the said Injunctions. 
The perfect Papist abuseth the law to hinder the gospel, and to creep into favour and escape trial.  For it is more than seen to all, that a number of you make those Injunctions, (which at the first were set down to bring you forward) a present let to your obedience, & a cloak for your maliciousness. The acts and words of such as molest the godly quiet, and desired peace of the church, I will not, or may defend. I lament the cause, and pray God to cease the action, to his glory, 
(a) Marloratus in 1. Cor. ca 11 ver. 19 probatus.  the peace of his Church, and the extirpation of the serpent, and all his, at his good appointed time. But you dissembling Hypocrites, are like unto the wicked persons in the days of Darius, 
a Da. 6.1.2.3.  who fearing least Daniel with his religion should be preferred, 
The papists policy to stop the passage of the word.  sought by all means to clasp that holy Prophet under the kings Injunction, to his destruction. So it is not the love ye have to our godly Elizabeth, whom ye wish to give place to your Darius, but the Lord will & doth laugh your devices to scorn, his name be praised therefore and her graces good Laws, but the hate which you have conceived against Daniel the (e) Prophets of the Lord, 
Act. 24.1.2.3.4.5.6.7.8 ) because, they seek to instruct you the right way, to make you prepared for the Lord) and to reclaim you from popery to the professed truth: many of you having blind eyes, void of sight, by the reason of hardness 
(b) Heb 6.6. Eph. 4.18.19.  of your hearts the which cannot repent, pray aid at the same law, which yourselves most deadly hate. No doubt, concerning the ministers and preachers (admit they be good protestants) they be all of like account in your audite, as well the true and faithful pastors, which observe the appointed order, as such other their godly Brethrens, 
Rites not refused, for contempt of moderate ministers.  which (wading no further) unwilling were to use the same, not contemptuously refusing because of the precept, but moderately by petition (regarding their people's quiet or hurt) with humbleness of heart pray God and crave, at the Gods (a) in earth (by his power placed over us) as followeth. Mercifully vouchsafe, O ye godly Princes of the Lord, 
Psal. 82.  that as 
b Act. 16.3.  Timothy, may not refuse circumcision, where Paul seeth the infirmities of the jews to require the same, and the Chuche her need of such a teacher: So let not 
(c) Gal. 2.3.4  Titus be compelled thereunto, where as false Brethrens privily creep in, to bring into bondage the children of the lord. No place would Paul admit to such, though elsewhere he 
d Act. 21.21.10. & ve. 27  considering the weakness of the jews, refused not to asociate the Nazarets at Jerusalem, with the shaving of his head, according 
(e) Nom. 6.13  to the law, though amid the gentiles, he reproved Peter 
(f) Gal. 2.11  for the like jewish observation. And when it shall please thee (O Lord) grant our gracious Prince's heart, further prepared to scour the lords path, by godly advise of her noble counsellors, that by her public authority, and not our private affects, all such matter may be removed as work no way the profit of his church. And to us ministers and men, her grace's subjects, prayer and true patiented obedience, regarding more the love and quiet of the Church, than our own like or private 
a 1. Cor. 9.18.19.20.21.22.  desires. Not less praise deserveth the good Emperor Theodosius, in destroying 
b His. tripar. li. 10. ca 27.  the idolatrous temples, then godly 
(c) Wolphi. in 2. Re. ca 23. Trip. hist. li. 6. ca 1. fo. 412.  Constantine, in shutting up their gates. Faithful Josias, in his reformation thought it best to breaketh 
d 2. Re. 23.12. & 25. verse.  Altars, and cast the dust of them into the brook Kedron, and the Scripture saith to his commendation, that before him there was no such king that turned to the Lord, with all his heart and all his soul, and with all his might, according to the law of Moses, neither after him arose there any such. This example saith one learned 
e Wolphius in .2. Re. ca 23.  writer is written to teach us, to overthrow and utterly destroy all Idols, and every entisment of superstition, that no part of such monuments, be left t● admonish the posterity. Musculus upon the sentence by God given to the serpent, (the instrument wherewith the Serpent deceived Heva, 
(a) Gen. 3  and brought Adam to sin) asketh a question, 
(b) Musculus in Gen. ca 3.4.1.  whether the sentence were just, since the serpent was not the author, but the organ wherewith: nothing privy to Satan's purpose or wishing hurt, but was forced by Satan thereto? He also answereth, yea: not only because it proceeded from the just God, but giving reason for the same, saith: it is very right that to the greater detestation of satans malice, fraud, and deceit, not only himself, but all his instruments wherewith he worketh his malice, become subject and receive like judgement with him. For like as saith he every such instrument, wherewith any good thing or felicity is brought to pass, deserveth, and is worthily beloved and had in estimation: So by the same right, the instruments of destruction, of what nature or condition so ever they be, are together with the author of them to be punished and condemned. Hereto he allegeth certain examples of scriptures, as of 
(c) Ios. 7 Nomb. 6.  Achan, of Corah and his company. In end he thus concludeth. If to condemn the organ with the wicked spirit the author, it be Iniquum: So by the same reason must it be wicked, that the bodies of the faithful, together with their souls be made partakers of eternal life and heavenly felicity. But far be such thoughts from the minds of the godly, etc. Thus far Musculus. That old father and great learned Doctor Chrysostom, upon the same place of Genesis, giveth in effect the same censure, whose words upon the Serpent's judgement are (as they are reported also by Peter Martyr, that famous man) thus. 
(a) Pet. Martit. in Gen. 3. c.  God in this action dealt like unto a man that is a most natural loving Father, who when he seeth his dear son slain, doth not only covet the death of the murderer, but the sword, Spear, & every the instrument wherewith he perished, will he likewise seek to destroy. Should I stand to speak of all lets & rubbish in this nation, I should from myself to all flesh, without great search, see such matter abound, as no reasonable volume could contain their description. Idolatrous papists Atheists, Carnalites, Hypocrites, Adulterers, Drunkards, and sundry wicked vices else, in many places, many times, are less looked upon with justice censure, than such as (many ways else) are profitable members in the church of god. This is a perilous shrub, it would be stubbed up by the roots. The Lord grant better regard, jest the majesty on high take the matter into his own hand, from such as be over negligent 
(a) Psal. 82.5.6.7.8.  Gods in earth. The Preachers, of God must cry out in Zion, and tell jerusalem and juda 
(b) Psa. 58.1.  of her faults, from the highest to the lowest, to one and other, for & against this & that evil. In pain 
(c) Eze. 3.32.  of damnation must the preacher cry out, that the desert may be tracked, and the hills, the valleys, the ragged, the crooked, the old, and rotten for age, may be altered or quite removed: that in England his prophets may so 
(d) Ro. 15.16.  exhibit to the lord at his coming, a prepared people, and well instructed, whose souls by his spirit being 
(e) Ro. 8.11.12.13.14.  governed, their bodies by his force shall walk in all holiness, in his sight as the days of their life. Then will the Lord yet more delight in our Church, state, and people, he will take pleasure to walk into the garden of our hearts, there to receive the redolent smell of the sweet fruits, spreading themselves far abroad, all a long the beds of faith, he will bless her with beauty, and build her with precious stones 
(f) Esa. 54.  of great price, he will teach this nation himself by his word, and will give thee the more abounding spirit to walk in his statutes, he will be for thee against thy foreign foes & domestical enemies, a tower of strength to assist thee, and bruise them in miry streets 
(a) Micah. 7.10  before thy eyes, he will destroy the smith, and all 
(b) Esa. 54.16.17.  his instruments: the Pope and his pelf, & all devilish devices against thee, of what force so ever. To his faithful ministers and Teachers, will he grant his 
(c) jere. 1.18.  aid and power, to be for them a well fenced city, with walls of Brace, against all Popish practices, bend to their destruction. Finally to some & all, from thy virtuous Queen, to the faithful Ploughman sowing his seed, will he pour forth his grace and spirit, his christ and heaven, to be thine for ever.  Verse. 11.12. Through the tender mercy of our God, whereby the day spring from an high, hath visited us. To give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace. 
This knowledge of Salvation, where by man is brought to the forgiveness of sins in christ, cometh not to us by purchase of gold and silver, or any other man's merit, but by the inward mercy of our God (saith Zachary) even as a natural mother seeing her child wounded in her arms, or taken violently from her to be slain, all the parts of her body, and soul are therewith moved with singular compassion: so hast thou O God (saith he) beholding our most miserable blindness & bandage under sin, taken most merciful pity, & in the bowels of thy Fatherly mercies, hast sent to us this branch, thy Christ, & day spring, as the beauty 
(a) Col. 1.15 Heb. 1 3  of thy flesh, to visit our darkness with the light of his truth, and by his life to deliver us from the glooming dark death of ignorance & sin, & to set our conscience quiet in the justification by his blood to embolden us to approach thy presence; as Children to their best beloved Father, without terror of death for Sin, or fear of any worldly want. For through the comfort of this bright shining sun of righteousness and virident branch of Jesse his root, the anointed Christ, we shall overcome whatsoever shall set itself against us.  
To our instruction & further comforts, let us as before, so in these two verses observe some such pith as lieth within the virtue of these happy words. By this manner of speech, the Prophet would have us to consider deeply the chief and abundant 
(b) 2. Cor. 1.3.  love of the ineffable God, whose study and care (as it were) is only bend to do us the best good, though we in no part demerit the same.  
Three special, things I observe to thee (gentle reeder (in these last verses whereof the first followeth. 
a Io. 3.16.  The first is, that by the only mercy of God without the merit of man, Christ our Saviour is given to us, as himself testifieth, in the third of john saying: So dearly God loved the world that he gave his only begotten Son. etc. Without our merit gave the heavenly Father his saving Christ, for when we were 
b Ro. 5.8.9.10 11.  his enemies he saved us. Upon the which most merciful act he persuadeth us, that now much more sense we belong to him, will he deliver us from wrath. The second note is, that albeit God in his great mercy hath so copiously enriched us with the hidden treasure of full remission from all our sins: yet hath he therewith nothing impaired his justice, but hath by the merit of another himself Christ jesus our Lord, (which the Prophet here calleth the day spring from an high) fully answered the same. In whose person mercy 
c Psal. 101.1 Psal. 85.9.10 11.12.13.  & justice, have met together, & mercy & peace, have kissed each other, for in that Christ jesus, took upon him our 
(d) Herald 1.9.10 11.12.13.14.15.16.17.18.  nature, & sanctifiing the same by his conception and joined it to his god head. He took that person of sin upon him, which could be subject to the cross, and aptly received the curse due thereto for our iniquity, and accept to the full, the fury of his father's just conceived wrath. In which body 
(e) 1. Pet. 2.24  he did fully bear the same upon the cross in his bitter death, at what time the angry countenance of his God, with the full pains of hell, for man's sin was wholly laid upon him: he was compelled with vehemency to cry 
(a) Mar. 15.  my God my God, why hast thou forsaken me?  
The fruit of this death is such that as no one of us hath put our hand to this cross, with him to carry his Father's wrath for our sin: so hath he obtained such redemption, as none of us that 
(a) Ro. 8.1 Io. 3 1. john. 2.2. Math. 3.17.  believe a right in him, shall or can taste any part of condemnation. Further to us our Salvation is most free: But in respect of the 
b Gal. 3.13 Esai. 53.5.  price, it is the full satisfaction of the father's justice, and the valour is the blood and death of our redeemer Christ jesus.  
The end is that we being delivered from sin (c) should departed from iniquity, and dedicat ourselves to the lord in newness of life as chilldrens redeemed from sin & death. Regard with fear therefore, thy Christ his death, yield not thyself to satans snare, for he that willingly 
(d) Herald & 10.26 27 Ro. 8.1.  by wilful lusts will tread his death under his feet, cannot be partaker of his glory and life.  
The third thing to observe is the allusion which our Prophet useth in this place to the former prophecies, calling him the day spring, or as other the learned translate the word, a Branch. For the former translation great comfort is given thereby to thee (dear reader) the word rightly considered in such sense as it aught, that is to understand by Oriens not the place where the Son riseth, but the Son himself, & so doth Malachi use that metaphorical speech, when he calleth Christ 
a Mala. 4.2.  the son of righteousness, under whose wings (or beams) lieth health. Note hear our Zachary alluding to this 
(b) Bucerus in Luk. 1  Scripture, teacheth Christ to be the true Messiah, & the same which was of them promised to be the lord of life, by whom the church should have her light & full safety. Further look into the Metaphor, the sun is the guide of the world, the beauty of the Heavens, the light of the stars and firmament: by him the vapours noisome and pestilent are taken from men, the spring, the Harneste, the times and seasons have their comfort and validity of him. The Moon (the figure of God's church) hath her whole light of his light, of him deprived, she is in her darkness and eclipsed state, by his presence the night vanisheth, the storms and tempestuous times, are abandoned, as barrenness turned into fertility, every crooked occurrent vadeth, and all comforts to men and creatures else,) present themselves. To apply the same (with a thousand more fruit,) thou oughtest whensoever thou sayest this Psalm, to thy heavenly Lord the only begotten of God, the Son of righteousness which is the light 
(c) Io. 1. & 8  of the world, the glory of 
(d) Heb. 1.3  the father, the governor of all things, the way, 
e Io. 14.6  the truth & life itself, to all that shall be saved, which by himself redeemeth us, with his father's mercy clotheth us, & by his spirit regenerateth, sanctifieth, & guideth us in him, to life everlasting.  
The Sun entering the house every dark corner is full of light, & what filth remaineth, is by him manifested: So where christ by faith appeareth in man's heart, all ignorance is banished, and the light of his word reproveth all iniquity, and driveth all error forth of man's soul. The learned Beza translateth the word not Oriens but Germane, 
a Beza in Annotati. in Luc. c. 1.  and in his learned Annotations, giveth his reason upon the nature of the Hebrew word tsemach which, saith he, signifieth not Oriens, but germen a branch, & he affirmeth there the Prophet to allude unto the words of Zacharie before, 
b Zach. ●. 8 6.8 jere. 23.5  and jeremy which promised Christ to spring up as out of the withered stock of persecuted David, of whom the world should make small account, but his growth should be marvelous, & therefore he addeth (from above) that so he may show his coming up to be contrary to the plants of the earth. This is the 
(c) Dan. 2.44.  stone which cometh out of the mountain without hands, & doth prevail against all the mountains of the world, though the builders refuse him, he is chief of the corner. This Christ is that despised branch which seemed 
(d) Esa. 53.2 Gal. 11.1.  withered & beaten for his own sin, but in the days of his flesh he so visited us, that by his stripes we ●●e made whole. This is the 
(e) Luc. 23.3.  green ●●irident tree upon whom the cruel Jews bestowed their whole tyranny. This is the tree▪ & vine of whom the faithful branches receive their light, & knowledge, & salvation and power to pass the passage of heavenly peace. This is that branch by man's judgement so eaten into the earth, as no b●dding or spring should be permitted him which by his own power defendeth his own cause against the monarchs of the world, & yieldeth foil to the gates infernal, & spoileth Satan of his prey. This is the Lord & king of heaven & earth to whom the powers above, the spirits below, and ●●n in earth, do stoop & fall before his throne, as to their only Lord and God, in whose hand is life and death. Now (dear reader) this branch is thine, given thee of God to be thy staff of defence in the day ●f battle, and hath come himself to visit thy weak state▪ & give to thee his mighty aid. The Church of God shall devil ●ost safely under the shadow of this branch, for whosoever striveth against her, ●re sure to found him present in her, to whom he hath distended from above to give comfort to her miseries which he c●●leth here darkness and the shadow of death, he that lifteth at her shall found her as 
(a) Zach. 12.3.  an heavy stone which shall crush them to pieces. Further note he suffereth oftentimes his holy ones to be led into dark troubles and points of death, but then is it his nature to visit them: So he came to Joseph 
(b) Gen. 39.20. & 41.37. Psal. 105.16 17.18.19.20 21.22.  in pharao's chains. He suffered the Israelits to be driven to the 
(c) Exo. 14.25.  brink of the seas backset with pharao's whole power, but then he visited them, gave the light of life & lead them in peace, the way of the troublesome waters. Hezekia, Susanna, Sydrach, Misach, and Abednego, Daniel, Jonas, Paul, Stephen, and many the fathers since hath he by their trial brought forth Satan's power, & she●ed in his delivery his secret judgements, and their weakness not able to wound, or confounded his instruments, which of themselves are of most feeble force. For neither 
(d) 2. Re. 18.30. story Susan Dan. 3.24.25. Dan. 6.22. jona. 2.10 Act. 9.24. 2. Cor. 11.32  Sennacheribs blasphemy, the priests accusation, the burning oven, the Lion's den, the Whales' belly, Aretas ire, or Saules fury, could cut short his dear children of his presence in th● middle of these their deaths but even when their lives were thought (with Peter's in Herod's person) to be subject to present death, than did the Lord beyond all expectation deliver them.  
Finally to some such as he beyond all time hath predestinate 
(a) Ephe. 1 Lions turned into Lambs.  in time to be called, hath he appeared to their consciences and body, in the extreme darkness of their fury in their shadowed hell, conspiring against him and his elect, and hath given them the light of his salvation, & turned their raging race to war with his Church, into the most happy track of patient sufferings, and precious persecution for his name's sake. Wherefore let us pray for all persecutors of his gospel for neither we or yet themselves do know whether the Lord hath predestinate them to life. Did the church of the Apostles expect Paul's coming to their fellowship, who was the most cruel enemy that the Roman power & the Pharisaical Jews sent forth to their persecution? & did not the lord lead this Lion to lie under the feet (as it were) of those holy lambs, even then when he came with raging & roaring 
(b) Act. 9 etc.  hunger, to devour them? Did the famous prince & most noble Monarch of the world, king Henry the Eight, purpose to foster the lords people in England, when he sat himself 
(b) Fox. Act.  in judgement, against the Godly Martyr of Christ Lamhert, and yet did the Lord visit his Princely heart so, that by the light of his Christ, (the spirit of God opening his heart) he was made the lords instrument, utterly to thrust out that horrible Pope, with all his power, which no king before him could bring to pass, albeit they eftsoons attempted, sundry times to cut him short. Which argueth Gods good like of his ministry, & with him, of all such Bishops and ministers as did by doctrine stir up his heart her to themselves, or most of them before, being sworn to the romish obedience. The noble Father and Martyr of Christ, M. Cranmer, 
M. Cranmer Archbi. of Cant. some time an I● 〈…〉  late the Archbishop of Canterbury, shall we not account him amongst the lawful ministers of God? a trust none will be so wilful as once to ●●inke him unworthy, most reverence, 〈◊〉 Catalogie of God's true and fayth● ministers, in his time. And yet my 〈◊〉 brethren in his persno and actions 〈◊〉 found apparent, such (a) blemishes, as for the same, all of his like institution are of some vouched umméete for the ministery of the Church of God. I speak not this to injury the fame of that holy man, whom the heavens have received, but to offer such comfort to others, as I have (I trust rightly) received myself: 
God's mercy hath called the author from Idolatry, to the gospel.  being in the days of Queen Mary, hatched up in Popery, and made an Idolatrous Priest, often committing most horrible sacrilege to God, by the sacrificing that Idolatrous Cake and counterfeited Christ, to God the Father, against the glory of Christ his son. But I daily praise the Lord my God, who hath taken mercy upon me, and called me from that power of darkness, and hath translated me unto the 
(a) Col. 1.13.  kingdom of his dear son jesus, and of & from an Idolatrous Priest, being ignorantly carried into error, hath chosen me with many others my Godly brethren, to be a faithful minister and true Preacher of his holy Gospel, and that I crave for rests to the world, the congregations which have tasted of the sweet guilts of his holy spirit, by his mercifulness and rich goodness, powered into their hearts, by my ministry though a sinner. But through christ called by grace to the preaching of the word of truth, through whose good gifts, by the portion of his sacred spirit, given unto me for their good, and my continual comfort, they are to confess his grace apparent in my ministry, with others our godly brethren called to the office. This I say not boastingly after the flesh, but witnessing, God's great graces in me (unworthy the lest) after his calling me, with many others from idolatry to his service: And not to yield myself, & such like whose hearts be truly turned to the Lord, to subscribe to such sharp censure as passeth to the offence of many a soul. But Saul as he is not ashamed to 
b 1. Tim. 1.11 12.13.14.15 16.17.  confess his error & blasphemies: So being by the Lord in mercy changed to Paul, warranteth us (with him) good courage & comfort to proceed in our offices: & daring to say of himself (erst a persecuter) as of his fellow ministers which never were such, seeing 
(c) 2. Cor. 4.1  we have this ministry etc. He doth hereby the more embolden us, with humbleness of heart to challenge the like authority, to preach & to administer the sacraments of the lord, with and aswell as such others our brethren by the singular grace of god, either preserved from such idolatry, or since that time called to the function ecclesiastical. These speeches therefore, Q. Mary's priests, K. Henry's priests, 
Indecent speeches against charity  etc. are not so warily set down, as becometh the place of such which seem sufficient to supply the wants of this ecclesiastical government. But the lord assist in his mercy the state present with his holy spirit, & grant to this our mighty monarch, a zealous spirit in him, yet more & more to remove & retain, as the word of God, the honour of this his holy church in England, & the condition of our age & time, shall approve for truth most convenient. The places of Josias and EZechiel, are not to beaten us down, 
Their alleged scripture considered.  or to bear the contrary opinion, from lack in my judgement. Omitting the private example, of the godly josias, which can not in good divinity be drawn to a public commandment, I will only note of the other place, which seemeth to sundry, to stand for a law preceptory, as well to us now, as to the levites then. First I say, that Idolatry is an horrible sin, but not estranged is the Idolater from grace, if the Lord vouchsafe him 
(a) Eze. 18.22 23. Eze. 44.10.  repentance. And where as the Lord there cutteth those levites from his Altar at jerusalem, and the office of the Priest, which fell to Idolatry, he doth not say, & this shall be a perpetual law to my house & Church for ever: Neither did the levites always, so deal tofore, in the time of Moses law. Did not Aaron, fall to Idolatry, when he made 
a 〈◊〉. 32.1.  with a graven tool the molten image, & proclaimed a solemn feast day therefore? attributing that self Idolatrous worship to the lord, & made an Altar before the Idol, and if well we weigh whose office it was in that congregation to offer up sacrifice, we shall further touch Aaron his person, as also Moses seemeth to lay the whole crime upon him. 
Aaron not removed from the priesthood notwithstanding his great sin in Idolatry.  Yet behold the great mercy of God in the time of the law. Nor is Aaron by god the lord, or by his magistrate Moses deprived of his dignity, removed from his ministry, nor slain with the slaughter of the sword at Moses his hands, when .3000. of the Israelites were then slain for the same horrible & Idolatrous fact. This example may not move such whom it doth concern to boldness of sin, neither is the place of EZech. written to tie all times to that judicial law. But so hath god's wisdom enriched his written scriptures with justice in severity & mercy in his christ, that sin may be condemned, & the penitent sinner found favour in the sight of God. 
Ez. 44.10.  It might be asked whether all the whole Chapter be of like authority, or only that part against the levites? if all, then further matter is to be considered, then either would be liked of many, or tolerated of any true christian in the church of god. If only that remain, touching the fallen levites, and not that in the .9. verse. 17.18.22. etc. For god's cause, show us some priveleadge, for that matter only from the rest. But dear brethren, the whole chapter considered, sendeth us to the same mind that erst we were of, that is, that this law was to the jewish priesthood, & not to us: & the shrinking subscribing hands of men most famous in the ministry rightly measured with the abundant gifts of gods spirit, to them, after repentance given of god, to seal his good like of their elected place, & continuance in the function of the ministry, aswell to his Apostle Peter as to sundry his excellent disciples in our, times giveth not a little comfort to those in that predicament, notwithstanding the severe censure of sundry zealous and learned persons. I purpose not at all to favour such popish Mass priests, whose hearts remaining without Religion, have and do frame themselves to every change, thereby to satisfy their lucring lust: for these being only Temporarii, are not in any sort tolerable in the holy ministery of Christ's word and sacraments: neither yet to support such Queen Mary's priests, as being in her dark reign admitted by that Popish ennoyling, do yet with the former, cover their now Idolatrous hearts, with the mantel of extern obedience. But if so it be, that God in his great mercy have fully altered, and to himself by himself changed the hearts of some of these, and called the Persons as extraordynarily, (which may be perceived by his gifts and Spirit in them,) than I see not, after their public confession, and time of trial, (which were very necessary) why either the Church should refuse to readmitte them to the ministery of the Gospel, or any the children should impugn such their godly Mothers receipt. For this cause was 
(a) 1. Tim. 1.16  Paul received to mercy, that jesus Christ should first show upon him all long suffering, to the example of them, which in time to come should believe in Christ, to eternal life. This mercy, note (good Reader) is not ended, when Paul is thereby received to grace, but it continueth (and that for our comfortable example) admitting that persecuting Convert, to the preaching of the Gospel. And as the Gospel yieldeth grace to this our convert: So the law is not altogether void of favour the sliding Priest Aaron, as before. Neither yet do I speak to confirm the general Troop of the Idolatrous priests admitted, especially sith they have not turned to the LORD, until the mighty God hath taken from them their vain trust, and placed again his true Religion, which Priests have continued till the day by Law set, in their massing, and wish the same yet in heart, in the middle of their ministration, these wheresoever they be, I do lament that so they are and cannot by law as yet be removed. But I only set down my dislike of this opinion, that if once a Queen Mary's priest, or King Henry's and King Edward's Priest (so they be termed) then can they not in any case, howsoever beautified with spiritual gifts, or converted in conscience, be admitted to the function of the ecclesiastical ministery. As I willingly confess that there may because of distrust into the most of such: So yet I cannot achieve the sight of this, that from all such the grace of God is so far shortened. If through repentance by his holy spirit they be purely sanctified and accounted in God's sight for his son Christ, in whom they believe, as if they had remained innocent: Why should the severity of men in earth shut from the ministery in his Church, those whom his mercy from the heavens hath received as most dear to himself? Or yet from the pastoral office such persons as the Lord accounteth innocent? But it may be said the Church is offended at them, they therefore cannot profit the congregation. I say, the godly in the church do respect the gospel, which the man bringeth, and not the man his messenger, neither shall the wicked reprobate 
(a) 2. Cor. 2.19 jude. 4  be holpen by the purest minister, or yet the children of adoptton be hindered or want their promised commodity in the weakest pastor. Can the Israelites be ignorant of Aaron's fall? or the Apostles and Church then of Peter's denial in the judgement hall, or his eftsoons infirmity 
(b) Gal. 2.  at Antioch? Whose crimes were not small, yet was not the one or the other for the offence of the Church through their fall, abandoned the ministery. These things by occasion thus touched for thy taste and stay of conscience, I hast to the end of these my labours, with this last observation to whom it may concern. Christ is given of God his father to give light to them that sit in the darkness of error & sin, & to guide their wandering steps & wide walking feet, into the gospel, which is the way of peace. Now is the time wherein most amply this his office is by his grace executed in this nation, & yet are there many which having in the darkness of the late persecution, seen and received great light of the Gospel, are now in clear shine of the same, either with the Moules digging and dwelling in earthly things, and covet the darkness of Mammon, reserving to Christ and his word their lips alone: Or else with Julian that Apostata, when they should seal up the fullness of their joy in receiving their salvation sent, and obeying his kingdom present, they as men all wearied of eternal life, shut up their hearts from the Lord thereof, reject his gospel, refuse their former faith, and return to the vomit of popery erst cast from them. To all such Christ is a stumbling stone, a stone of offence, but in deed to them he is a terrible judge to pronounce the end due to their Apostasy so relapsed: 
Heb. ●. & 10. 2. Pet. 2.20.21.22.  hell and everlasting damnation. The lord in his great mercy keep us from this fall, and give us to apprehended his Christ our light and leader, that we may daily walk in his shining law, by the conduction of his ho-spirite, until we attain the fruition of his eternal peace. To whom with the father and the holy ghost, three persons distinct, one & our eternal God, be all glory ●nd power for ever. Amen.  
FINIS