CHARLES BY THE GRACE OF GOD King of England, Scotland, France and Ireland, Defen­dor of the Faith, &c.

A SERMON PREACHED Before the KINGS Most Excellent Majesty at OXFORD,

By H. K. D. D.

OXFORD, Printed for W. Web. 1643.

To the CHRISTIAN Reader.

FOr somuch as I was at this Sermon among other au­ditours, who judged it ve­ry divine like for the matter and the manner of handling of it, and afterward understood that divers which heard it preached, and more which did onely heare of it by the report of others, were very desirous to have the view either writ­ten, [Page] or rather printed: therefore ha­ving obtained a copy of it for mine own use, I thought it expedient to commit it to the presse, for the publick good of all such as will vouchsafe to read it with patiencee, and judge, of it by the rule of charity.

A Sermon preached at Oxford before the Kings Most Excellent Majesty.

Psal. 101. 1.‘I will sing mercy and judgement, to thee, O Lord, will I sing.’

IN this Psalm the Kingly Prophet David declareth, how he will be­have himselfe in his Kingdome: first touching his own person: and afterward touching his subjects, both in the Coutrt, and in the Countrey.

In this first verse of the Psalme, he undertaketh or promiseth to sing; the dittie of the song is mer­cy and judgement. The person to whom he sin­geth is expressed in these words, to thee, O Lord, will I sing.

In that he assumeth to sing the matter which he hath in hand, it implyeth that he will doe it with joy, with a loud voice, and with his full power. Jam. 5. 13 Psal. 137. 1. 2. 3. 4 It argueth joy: For is any man among you afflicted? let him pray is any merry let him sing: And how should the children of the Captivity sing one of the longs of Zion in a strange land, when they sit mourning and weeping by the Rivers of Babell, where they hung up their harps upon the willows that grow thereby? And as a pleasant song requi­reth a merrie heart so doth it also a stretched out [Page] voice with great strength put thereunto. So then by this example of David we are taught in the meditations of our heart, the words of our tongue and the actions of our life, tending to godlinesse & justice, to do all with chearfullnes, fervency, and to the utmost of our power. For example, in the case of our inward affection toward God, our duty is, To love the Lord our God with all our heart, with all our soule, and with all our strength. In the Deut. 6. 5. matter of Gods worship, joyned with the ad­vācing of his glory, & the furtherance of our sal­vation: behold David danceth before the Ark with all his might: Of the Kingdome of Christ it is pro­phesied 2. Sam. 6. 14. thus by the Psalmist: Thy people shall come willingly at the time of assembling, thine army in holy beautie. The zeal of Gods house did eat up the Princely Psal. 110. 3. Psal. 69. 9. prophet. And from the time of Iohn the Baptist hi­therto, The Kingdome of heaven suffereth violence, and the violent take it by force. If Paul come to A­thens, Mat. 11. 12. Act. 17. 16. Act. 14. 14 and see the Citie subject to Idolatrie, his spirit will be stirred within him, and if he and Barnab [...] being as Lystra perceive the people to sacrifice and there by the names of Iupiter and Mercurie, then they will [...] in signe of d [...]asting [...] ­ring it. If Moses when he cometh down from the Mount understand that the people in his absence have Exod. 32 15. unto the [...]1. [...] the Calfe he burneth it in the fire, and grindeth it to [Page] powder and streweth it upon the water, and maketh the children of Israel to drink of it, to despite them of their Idolatrie. If we speake of charitable almes, then by S. Pauls rule, The Lord loveth a chearfull giver.2 Cor. 9. 7If execution must be done upon the enemies of God and his holy Church, then Ieremie pronoun­ceth him cursed that doth the worke of the Lord neg­ligently. Jer. 48. 1 [...] We should by Pauls advice to the Ro­manes, be servent in spirit. And by this admoni­tion Rom. 12. 14. Tit. 2. 14. given in the Epistle to Titus, we ought to be zealous of good works. And surely, if any doe frame themselves after the pattern of the Laodiceans who were luke warm, neither hot nor cold, it will come to passe that God shall spew them out of Apoc. 3. 16. his mouth.

To prevent which inconvenience, David here affirmeth that he will sing this heavenly ditie of mercy and judgement: the which words may be construed two wayes, the Analogie of faith pre­served. First, in respect of the time past by way of praise for Gods mercy toward himself, and Gods judgements against his enemies. Secondly in regard of the time to come touching the go­vernment of the Kingdom by way of practice of mercy toward the good, and of judgement a­gainst the bad.

The first interpretation yeeldeth unto us this doctrine in generall, that we should shew our selves thankfull unto almighty God for all his be­nefits bestowed upon us according to the com­mandement of God joyned with a comfortable [Page] Call upon me in the day of trouble, and so will I deli [...] Psal. 50. 15. thee, and thou shalt glorifie mee. And after the ex­ample of the Psalmist saying: Open thou my lips O Lord: (that is, give me occasion to praise thee Psal. 51. 15. and my mouth shall shew forth thy praise. And if God vouchsafe to deliver Davids desolate soule from the sword and the power of the dog, from the li­ons Psal. 22. 20. 21. 22. mouth, and the hornes of the Unicornes, then will David declare his name unto his bre­thren and praise him in the midst of the congre­gation. But alas if a view be taken of us upon whom the ends of the world be come, it is to be feared that we shall be found no better in this case then they were in the daies of our Saviour Christ, when as of ten lepers that were cleansed, onely one re­turned to give thanks. And verily so have worldly Luk. 17. 15. 16. minded men been usually accustomed to mistake the originall and spring-head of the temporall be­nefits which they receive, that the Nimrods of the earth, which lived in the dayes of Habbacud when as they took up all with the angle, and Hab. 1. 15 16. catched it in their net, land gathered it in this yearn, whereof they rejoyced and were glad, thee they sacrificed to their net, and burnt incense to their yearne, because (in their falso imagination) by them their portion became fat, and their mea [...] plenteous; that is they flattered themselves, and gloried in their own wit, force, and power, as though there by they had gotten all their victo­ries with increase of wealth and honour, and so robbed God of his glory.

[Page] In revenge of such kind of unthankfulnesse, when as superstitious people, in the time of Hosea, ascribed Hos. 2. 5. to the 11. unto their lovers, (that is to their Idols) the gift of their bread and wine, corne and oyle, wooll and flax, silver and Gold, then Almighty God returned in his high displeasure, and took away his corn in the time thereof, and his wine in the season thereof, and he re­covered his wooll and his flax which he had lent un­to them for a time to cover their shame withall.

But David to avoid the like both sinne and punish­ment also thereof, protesteth here, that he will sing the mercie of God. I say the mercy of God toward him, and not his owne merits. And here upon it was that being hardly beset, and greatly distressed and per­plexed in the daies of Saul, while his hope of the Kingdome was suspended, he maketh his prayer in these termes, Shew thy marvellous mercies thou that art the Saviour of them that trust in thee, from such as resist Psal. 17. 7 thy right hand. And he hopeth one day to come into the house of God, in the multitude of his mercie, looke Psal. 5. 7. back to former ages: and you shall find Iacob at his re­turn from Mesopotamia, homeward in the way to Canaan being greatly enriched after the service of almost three apprentiships under Laban, framing his prayer of thanksgiving in this wise. O Lord I am not Gen. 32. 10. worthy of the least of all thy mercies, and all the truth, which thou hast shewed unto thy servant: for with my staffe came I over this Iordan, and now have I gotten two hands. And I conceive assured hope, that by this example my gracious Soveraigne doth often meditate upon the mercy of God toward himself, in respect of the great increase of temporall blessings which he hath found and felt. And as for us beloved, all of us which [...] [Page] [...] [Page] [Page] be ranged in the number of subjects, considering on the one side the manifold and heinous sinnes, which have formerly reigned amongst us, both unpunished and unrepented of: and on the other side the fearfull dangers that we have escaped, I can say nothing, but that which Ieremie spake in his lamentations long ago: It is the mercies of the Lord that we are not consumed, be­cause Lam. 3. 22 his compassions faile not. Pray we therefore on the behalfe of our King, that it would please Almighty God to pronounce of him as he spake in elder time, by Nathan of Salomon: I will be his father, and he shall be 2. Sam. 7. 14. 15. my son, and if he sin, I will chasten him with the rod of men, and with the plagues of the children of men, but my mercy shall not depart away from him. Pray we likewise for this Church of England, Scotland, and Ireland, that God would vouchsafe to hallow it with that blessed promise which in Isay was uttered over the whole church of Christ militant by the spirit of pro­phesie thus; The mountaines shall remove, and the hills shall fall downe: but my mercie shall not depart from thee, neither shall the covenant of my peacefull away, saith the Lord, that hath compassion on thee. This done, then may both King and Subjects, even every of us utter with joyfull chear that which we reade in the Psalm, I will sing the mercies of the Lord for ever. Psal. 89. 1.

Thus David having already sung the mercy of God toward himself, he will sing also the judgement of God toward his enemies. And to begin with his grand and capitall enemie King Saul: after that he had been wounded by the archers of the Philistines, fear­ing 1. Sam. 31. 3. 4, left the uncircumcised should have come and thrust him thorow, and have mocked him, he took a sword, and fell upon it himself: and so a cruell life [Page] had a desperate end. And as for Davids chief enemies in the Court among Sauls favourites, namely Chush and Doeg, we read the ruine of them both. For Chush travailed with mischief, and brought forth a lie: he Psal 7. 1. 15. 16. made a pit and digged it, and fell into it himself, his mischief returned upon his own head, and his cruelty fell upon his own pate. And after that Doeg had for a space boasted himself in his wickednesse, that being a Psal. 52. 15. man of power he could doe mischiefe, at the length God plucked him out of his tabernacle, and rooted him out of the land of the living. Beside these particulars, God gave unto David, the necks of Psal 18. 40. 42. his enemies in generall, and he did beat them as small as the dust before the wind, and he did tread them flat as the clay in the streets. Thus let thine enemies pe­rish O Lord, and the King enemies likewise, but let J [...]d. 5. 31. him be as the Sunne when he riseth in his might.

Now the good that may enfue by the considerati­on of the fall of Gods & the Churches enemies, is of two sorts. First God is thereby magnified, as may ap­pear in the person of Pharaoh, whom God appointed Ex. 9 16. for this cause, to shew his power in him, and to de­clare his name throughout all the world. And in the destruction of the Babilonians, the earth was filled with the knowledge of the glory of the Lord, as the Hab. 2. 14 waters cover the Sea. Secondly, men (if they have grace) may thereby be edified, according to the con­fession of the faithfull in Isai, saying: We O Lord have Isa. 26. 9. waited for thee, in the way of thy judgements: for seeing thy judgements are in the earth, the inhabitants of the world shall learn righteousnesse.

Hitherto David hath sung mercy and judgement, in respect of the time past by way of praise and thanks-giving. [Page] Now he proceedeth to sing the same song in regard of the time to come touching the administrati­on of his Kingdom by way of practice, knowing that the duty of Princes and publick Magistrates, is, to be the Rom. 13. 3. 1 Pet. 2. 14 Ministers of God for the wealth of them that do well by the exercise of godlinesse and honesty, and to take vengeance on them that doe evill, committing impiety and iniquity. And these two mercy, and judgement, must go hand in hand, being in association combined together lest if they were altogether, and utterly severed, then mercie without judgement might turne into foolish pity, and judgement without any temper of mercie might become extreme cruelty.

And first to speak of Mercie, happy is that Prince who hath the wisedome and the will to be mercifull to whom, and when, and where it is expedient. For such mercie and truth preserveth the King; and his throne Pro. 20. 28 Psal. 85. 10. shall be established with mercie, Moreover happy is that countrey, where mercie and truth meet together, and so righteousnesse and peace kisse one another, and worldly happy are those subjects to whom the prince vouchsafeth to shew mercie and loving kindnesse. For the Kings wrath is like the roaring of a Lion, and as mes­sengers of death: but in the light of his countenance is life, Pro. 16. 14 15 & 19. 12. and his favour is as a cloud of the latter raine, and like the dew upon the grasse. And David well knowing how laudable and honourable it was to be mercifull with discretion, being established in his Kingdome, he made enquiry if there remained yet alive any of the house of Saul, in whom he might shew the mercie of 2 Sam. 9. 1. 3. God (that is, such mercie as is acceptable to God) for his old deare friend Ionathans sake. And we find it to be a laudable custome of Princes, that I may speak it [Page] the Scripture phrase in the Psalmes, by hearing the mourning of the prisoners, and delivering the chil­dren Psal. 102 1. Isa. 58. 7. of death. And in Isay, by loosing the bands of wickednesse, and by taking off the heavy burdens, by letting the oppressed go free, and by breaking every yoke, former extortions, exactions, and other grie­vous oppressions: O how faire a thing is this mercie Eccles. 35. 19. in the time of anguish and trouble? It is like a cloud of raine that cometh in the time of drought. Thus can David shew Mercie, when he thinketh it meet, and Iudgement also when the matter so requireth it. For he Prov. 16 12. Isa. 32. 17. is not ignorant, that the establishment of the Kings throne is Iustice, and Iudgement: and the seat thereof is peace. Yea manifold is the good effect which followeth the exe­cuting of justice upon malefactours.

First it is profitable to the offendours themselves, for affliction giveth understanding. Foolishnesse is bound Prov. 22. 15. in the heart of a child: but the rod of correction shall drive it away from him. The rod and correction give wisedome: Pro. 29. 15 the blewnesse of the wound serveth to purge the evill, and Pro. 20 30 the stripes within the bowells of the bellie: that is, sharpe punishment which pierceth even the inward parts, is profitable for the wicked to bring them to amend­ment. But on the contrarie, he that spareth the rod Pro. 13 14 spilleth the child: witnesse the example of Hely towards his sonnes Hophni and Phinehas. And of David to­ward 1 Sam. 2. 12. 22. 23. 24. 1 Reg. 1. 6 his son Adonijah whom he would not displease from his childhood, to say, Why hast thou done so? and so in the end he proved a presumptuous traytor, and rank rebell. Secondly, this exemplarie justice is com­modious unto others that are by-standers and behol­ders, who may learn to beware by their neighbours harms, Deut. 13. 11. and 17. 13. and 21. 21. according as Moses willeth punishment to bee afflicted upon the transgressours of the law, that Israel may hear and feare.

[Page] Whereupon Salomon groundeth this exposition of policie, or judicial proceedings: Smile a scorner and Prov. 10. the foolish will beware: that is to say, the simple and ig­norant men learn their duty when they see the wic­ked punished. And for this cause did God by Moses command that the censers of Korah and his complice being 250 in number, who had been destroyed and Numb. 16 37. 38. &c consumed by a fire that came out from the Lord, should be taken and beaten forth into broad plates, for the covering of the Altar, that they might be a signe to the children of Israell of Gods judgements against all mutinous, i [...]ditious, and rebellious persons. Whereas on the other side, If the incestuous person at Corinth be not censured by excommunication, be­hold, a little leaven leaveneth the whole lump. And by 1. Cor. 5. 6 Eccles. 8. 11. the judgement of the preacher, because sentence a­gainst an evill worke is not executed speedily, there­fore the heart of the children of men, is fully set in them to doe evill: that is, by way of abridgement, where Iustice is delayed, there sinne reigneth. There­fore the Princely Psalmist promises in the last verse Psal. 101. 8. of this Psalme, betimes to destroy all the wicked of the land, that he might cut off all the workers of ini­quity from the citie of the Lord.

Thirdly, the executing of hainous and notorious offenders withholdeth the wrath of God from the Deut. 17. 12. &. [...]2 22. Josh. 7. 1. 5 publick state of the Realme, by taking evill out of Is­raell. But the unpunishing of Achan, (though his crime was unknown) was so hurtfull to the host of Israell, that the hearts of the people melted away like water. Neither could the great dearth in Davids 2 Sam. 21. 1. 6. 14. time be removed, nor God fully pacified for Sauls cruelty, long before committed against the Gibeo­nites, [Page] till seven of Sauls ofspring were hung up to the Lord in Gibeah of Saul. In brief due execution done upon great and grievous malefactors, is a sacifice ac­ceptable unto God, and a preservative of the state of the Church and commonwealth. Therefore, a wise King scattereth the wicked, and causeth the wheel to turne Prov. 20. 26. over them.

But here must be inserted a caveat against all cruel­ty in execution of justice. For by the law of Moses e­ven in seeking of birds nests, it was not lawfull to take Deut. 22. 6 the damme with the young. Neither might the bo­dy of the executed malefactour remain all night up­on Deut. 21. 22. 23. the tree. Beside this, God would not turn to them of Damascus, because they had threshed Gilead with threshing instruments of iron, neither would he turne to the children of Ammon, because they had ript up the women with child of Gilead that they might enlarge Amos 1. 3 13. their own border: there is like to be judgement mer­cilesse to Pilate, who would shew no mercy: but min­gled Jam. 2. 13 Luke 13. 1 Pro. 12. 10 the bloud of some that had offended him, with their own sacrifices. Yet no marvell it is that he did so, for though the righteous man regardeth the life of his beast, yet even the mercies of the wicked are cruel.

Howbeit, though cruelty is alwaies to be abhorred, yet remisnesse in dealing with the adversaries of the [...]ruth, the practicers and mainteiners of a false wor­ship, is likewise to be excluded, because it is most pe­ [...]ilous to the church of God, as appeareth by the hi­story of the Canaanites, who by the cōnivency of the Israelites being permitted to converse with them, and to live quietly among them, became prickes in their Numb. 33 55. [...]ies, and thornes in their sides. When Ioash the King of Israel came downe to visit Elisha lying sick upon [Page] his death bed, he was willed by the Prophet to take into his hand the arrow of the Lords deliverance a­gainst Aram, and to smite the ground: wherupon he smote thrice and ceased: But the man of God was an­gry with him and said, thou shouldest have smitten five or six times, so thou shouldest have smitten A­ram 2. Reg. 13. 14. to the 20. till thou hadst consumed it, where now thou shalt smite Aram but thrice; the meaning is, that Ioa [...] deserved just reproof, and great blame, because he see­med content to have victorie against the enemies of God, for twice or thrice, and had not a zeal to over­come them continually, and destroy them utterly. 1: Sam. 15 22. 23. 1 Reg 20. 42. 2 Chio. 15. 16. And surely Saul cannot spare Agag saving to his own hurt. Neither can Ahab have the life of Ben-hadad, but with his own losse. Wherefore the King Asa did not faile to depose his grandmother Maachah from her regency, because she had made an Idoll in a grove, which Idoll he brake down, and stamped it, and burnt it at the brook Kidron.

Consider here a little with me (beloved) the mishap, (that I say not miserie) of divers Princes (keeping me within the limits or bounds of the holy Scripture) in this case of shewing mercy, & practising of judgement

For first of all it falleth out not seldome, that those notorious malefactours deserving death, whom Prin­ces do pardon in mercie, (if not upon foolish pitie) doe afterward most unthankfully and treacherously seek to take the Scepter out of the hand, and to pull the Crown from the head, and to withdraw life from the body of their benefactours, who had graciously forgiven them their crimes, and so consequently gi­ven to them their lives, lands, goods, libertie and all. This may be fitly exemplified in Absalon, who after [Page] that he was pardoned for the murdering of his bro­ther Amnon, and restored to favour in Court, rose up early, and stood hard by the entring in of the gate, and 2 Sam. 15. reached forth his hand to every suiter of account, and by slander, flattery, and faire promises, he stole away the hearts of the people, and at the length he brast forth into actuall rebellion against his naturall father. Ioab 2 Sam. 3 27. likewise when he had escaped without punishment for stabbing of Abner, he was thereby emboldned to pro­ceed forward to the murdering of Amasa, and this Ibid. 20. 9, 10. done without controlement, he presumed to aid aspi­ring Adonijah to the prejudice of Salomon, who was to 1 Reg 1. 7 succeed in the Kingdome by the appointment of his father David yet living.

Secondly, Princes have beene sometimes overaw­ed by the Peeres of the Realme, or otherwise for fear of the tumult in the State, they durst not either shew kindnesse, and give entertainment to good men whom they loved, or to execute mighty malefactours, as in duty they should have done. Of the first sort we have an example in Achish the King of Gath, who confessed that David pleased him as an Angel of God, but there­withall 1 Sam. 29 6. 9. 10. he told him that he must be packing out of his company, because the Princes of the Philistines did not favour him. Of the second sort we have an exam­ple in David who though he spake & did much in de­testation of Ioabs murdering of Abner, yet he durst not put him to death for it, as it may be collected by these words of his: I am this day weake and newly anointed King: and these men the sonnes of Zeruiah be too hard 2 Sam. 3. 36. for me: the Lord reward the doer of evill according to his wickednesse.

But this falleth out well and rightly, that whom Da­vid [Page] spared in policie, those Saloman executed in judge­ment, 1 Reg. 2. 5. 6. 8. 9. 31. 44 45. 46. as railing Shim [...], and bloody Ioab.

Here let me stand a little upon Davids promise to sing mercy and judgement, and consider whether hee performed the same alwaies or not. I will put the case in the example of lame Mephibosheth the sonne of his old and deare friend Ionathan, to whom I confesse he 2 Sam. 9. 1. 3. 7. did kindly shew mercy for his fathers sake, by resto­ring unto him all the fields of his Grandfather Saul, and licensing him to eat bread at his owne Table con­tinually: but when he came to the point of judgement, I finde him defective. For when David fled before the face of Absalon. Ziba the servant of Mephibosheth mee­teth 2 Sam. 16. 1, 2, 3, 4. him with a large present of his Masters goods, and presenting the same unto him, he frameth sycophantly a most false accusation of treason against his Master, as though he had said, this day shall the house of Isra­el restore me the Kingdome of my father. Whereupon rashly without leaving the one eare for the defendant, he gave sentence, condemning the innocent in favour of the plaintiffe, being a calumniator; saying to Ziba, be­hold thine are all that pertained unto Mephibosheth, and when as Mephibosheth afterward met David returning after the overthrow of Absolon, & fully cleared himself of the haynous crime of treason wherewith he had beene falsely charged, then David giveth sentence in 2 Sam 19. 29. this wise, Thou and Ziba divide the lands. Herein Da­vid did evill in taking his land from him before hee knew the cause, but much worse that knowing the truth, he did not restore them. And here we may ob­serve that in the case of justice our [...] is more upright then our [...], our contemplation is sounder then our practice. Or to speake to the capacity of the meanest [Page] hearer, a man may more easily penne the cause of Ju­stice in his private study, then rightly practice it in pub­licke upon the Bench. For in solitary meditation a man may without difficulty abandon all rashnesse, and partiall affection, but in judiciall place abroad, respect of persons, and other corruptions doe easily enter into our mindes and hearts, by the Ministery of our eies and ears.

Now the way to prevent this mischiefe, is to doe that sincerely, which David promiseth here to doe; namely, to sing unto the Lord, that is to shew mer­cie, and practise Iudgement to the glory of God, where­unto all things ought to be referred, according to Saint Pauls direction, whether ye eat or drinke, or whatsoever 1 Cor. 10. 31. ye doe, do all to the glory of God. Insomuch as almes must be given in charity without the sound of a trum­pet, and prayer must bee made of devotion without Mat. 6. 1. to the 7. publicke ostentation. And to descend from the gene­rall doctrine to the particular instruction which I have in hand, miserable was the case of that wretched Judge who did right to the poore widow, nor for feare of God, or reverence to man; but only to avoid her cla­mor Luke. 18. 4. 5. and importunity. And no better was the case of the Philistins in the booke of the Judges, who when as the Timnite gave his daughter being Sampsons wife, Judg. 15. 1 to the 7. to another man, they regarded not to punish this un­just and adulterous act: But when as Sampson in revenge of this wrong, had with three hundred Foxes turned taile to taile having firebrands fastened thereto, set on fire, and burned up the rickes and the standing corne with the Vineyards and Olives of the Philistins: then they came up in troopes and burnt the Timnite and his daughter with fire. Thus the wicked punish not [Page] vice for love of Justice, but to be revenged in respect of former losse, and for feare of future danger which else might come unto them.

Again, to thee O Lord will I sing; that is, howsoever by the chaunting of this ditty of mercy & judgement, I shall seem to howle in the eares of the ungodly, yet my song to thee, O Lord, shall be thought very melodi­ous. Whereby we are taught this generall doctrine, that in doing of our duty in our severall vocations, this ought to be our comfort, that our words and workes are pleasing unto God, howsoever they be displeasing to the world of wicked men. So though Noe was scor­ned by the men of his time for preparing the Arke and urging repentance to prevent the perill of the Deluge to come: yet is he by the providence of God ad per­petuam rei memoriam, Chronicled for a Preacher of righteousnesse. And though David for dancing before the Arke, being girded with a linnen Ephod, was by his wife Michal despised in her heart, yet was he had is 2 Pet. 2. 5. 2 Sam. 6. 14. 16. 20. 21. 22. most high reputation by the maids of honour atten­ding upon Michal. Yea David will yet bee more vile then thus, and he will be low in his owne sight, know­ing that all shall bee acceptable in heaven, which is here on earth done before the Lord, that is for no worldly affection, but only for the zeale which wee beare to Gods glory.

Isai and the children which God gave unto him, Isa 8. 18. VV [...]s. 5. 15. Mat. 51. 18. 19. were as signes and wonders in Israel: yet their reward was with the Lord. If Iohn come neither eating nor drinking, they say he hath a divel. And if the Sonne of man come eating and drinking, they say behold a glutton, and a drinker of wine, a friend of publicans Act. 26. 24. 25. and Sinners: But yet wisdome is justified of her chil­dren. [Page] If Festus be judge of Pauls speeches, then Paul 1 Cor. 5. 9. 13. is beside himselfe, much learning doth make him mad. Howbeit, Paul is not mad, O noble Festus, but he spea­keth Ibid. v. 3. the words of truth and sobernesse. The Apostles were made a gazing-stock unto the world, and to the Angels, and to men, they were counted as the filth of he world, and the off-scowring of all things: howbeit [...]hey passed very little to bee judged of mans judge­ment: 2 Cor. 4. 15. 16. knowing that they were unto God the sweet sa­vour of Christ in them that are saved, and in them which perish: to the one, the savour of death unto 2 Sam. 23. [...]eath, and to the other the favour of life unto life.

Thus the sweet singer of Israel promiseth to sing he divine ditty of Mercy and Iudgement, to the Lord of Lords, even God the Father, the Son and the Holy Ghost; to whom three Persons, and one everliving God, be all honour and glory both now, and for ever­more,



This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.