impouerish his subiects by exacting of them grieuous subsidies and taxes but he doth greatly enrich them by bestowing large giftes and benefites vpon them Ephe. 4.7.8 c. The last is loue or mercy for he doth beare that kind affection towards his people that all their miseries doe touch him Heb. 4.15 and for to do thē good he was content to die for them Ephe. 5.2.25 Where all these things do concurre meet together there is a party well qualified for gouernement A man may be couragious yet not fearing God if fearing God yet not dealing truely if dealing truely yet not hating couetousnesse if hating couetousnesse yet not wise if wise yet not diligent if diligent yet not bountifull if bountifull yet not louing if louing yet not couragious But where shall all these be found together Surely in none but in Christ Iesus for in him they are in the highest degree of perfection and therefore did the Lord make choice of him before all others to goe in and out before his people and to be the Head or gouernour of his Church Here we must take heed of some abuses Vse we must not collect from hence either that Christ is inferiour to his Father or that he was made King as he was God for he is equall with his Father in glory Maiesty touching his diuine nature or God-head as the Apostle doth shew in the beginning of his 2. chap. to the Philippians True it is that he is inferiour to his Father in respect of his humane nature and as he is man but not otherwise as he is God of the same substance or being which he hath together with the Father frō all eternity Againe whereas he is made King this is done in respect of both his natures together as he is God-man and Man-God and not simply in respect of one of them alone for so to affirme of either of them were absurd if not blasphemous But leauing the abuses the true vses are these First hereby we may learne to reuerence Christ the more because he is established in his throne by his Father For if Dauid were pricked in heart onely for cutting of Sauls garment who was a wicked man and his deadly enimy too because he was the Lords annoynted with what reuerence and care should we carry our selues towards Christ Iesus our Sauiour who is holinesse and righteousnesse it selfe and one that loues vs well seeing the Lord hath annoynted him and made him to be our King But alas our carriage is such towards him as if he had vsurped this place vnto himselfe by tyranny or were set vp in his throne by some created authority but let vs looke to ourselues and amend this our fault In the second place here we may learne that seeing God hath set vp his Sonne in his kingdome he will still defend him and aide him in the same as also bring fearefull iudgments vpon all such as shal go about to resist him And this is the chiefest end wherefore this sentence is here alleadged and therefore let all men take heed what they do and let all those know also who are in lawfull authority that so long as they carry themselues worthy of their places the Lord will alwaies stand about them for their defence and protection as here he did about his Sonne Christ and blessed Dauid the King Lastly here we may learne by the example of Christ that it is not good to run into a calling but to stay vntill the Lord doth place vs in the same A great complaint is made in Ieremy by the Lord against men in this respect that they did run before that he did send them as we may see at large in the 23. chapter of Ieremy But beware we that we doe not the like For shall Christ that had the Spirit of God without all measure stay and waite his Fathers leasure and shall we mortall and sinnefull creatures who haue not the Spirit almost in any measure yet runne and goe before our commission is drawne out and sealed by the Almighty More things might be spoken vpon these matters but let these short obseruations minister an occasion vnto you to contemplate more at large vpon these points The end of the fourth Sermon THE FIFTH SERMON vpon the second Psalme PSAL. 2. VER 7.8 9. I will declare the decree that is the Lord hath said vnto me Thou art my Sonne this day haue I begotten thee Aske of me and I shall giue thee the heathen for thine inheritance and the ends of the earth for thy possession Thou shalt crush them with a scepter of yron and breake them in peeces like a potters vessell IN the former verses mention was made of God the Father whose maiestie and power was excellently set out for the confounding of such wicked aduersaries as did rise vp against him But now these verses do intreate of God the Sonne who is also most liuely described in the same by a certaine inuincible power and maiestie as being one sufficient to ouerthrow all such resistance as is made against him And that his enimies might be daunted the more as his friends receiue the greater ioy and consolation he comes in himselfe speaking and vttering his voyce vnto them declaring plainely amongst them all what is the very decree and ordinance of God his Father concerning him and his kingdome the summe and substance whereof he tels them is this The Lord the great God of heauen who hath created all things and who doth continually preserue the same he euen he sayd to me Thou art my sonne yea my naturall and onely sonne most deare and precious vnto me Thy workes which thou doest continually in working strange and admirable miracles do shew that I haue begotten thee but chiefly that day is an argument thereof vnto all the world wherein thou didst arise from the graue and returne againe from death vnto life And because thou art so neare vnto me and one on whom I haue set my whole delight and pleasure aske of me what thou wilt and thou shalt haue it I will not say to the halfe of my kingdome but to all my kingdome if thou shalt aske the whole I will bestow it vpon thee yea I will giue thee all power both in heauen and in earth and thou shalt reigne not in a small compasse alone but in a most spacious and large circuite euen throughout all the world from the one end thereof vnto the other And whereas there are many rebels and traytors that do daily rise vp against thee thou shalt not take pity and compassion vpon them to forgiue them but thou shalt punish them throughly according to their deserts with thy scepter or mace of iron wherewith thou art armed thou shalt destroy them And herein deale thou with them as the potter doth with his vessell as he doth dash that all to peeces when it is once broken and seruiceable for no vse so do thou so confound them that they may
and that is included in these words This day haue I begotten thee that is this day or time wherein thou doest rise from the dead and returne from death vnto life haue I manifested and declared vnto the world all abroad that thou art my Sonne and that I haue begotten thee For so is this place expounded by Paul euen of the time of Christs resurrection as we may see in Acts 13.30.33 So that then there must be a distinction made betweene generation or begetting it selfe and the manifestation of it The generation or begetting it selfe was from all eternitie but the manifestation of it was in time and then chiefly when Christ rose from the dead For then was he mightily declared to be the Sonne of God as the Scripture doth teach vs. But here before we stand vpon the proofe it selfe a few things may be obserued touching the generation or Gods begetting of his Sonne For as we are to know that Christ is the Sonne of God so we are to vnderstand in some sort how the Father did beget him whose Sonne he is said to be The manner therefore of this generation in few words was this The Sonne was begotten of the substance of the Father not by any fluxe as when water is deriued from the head of the spring to the channell not by any decision as when a thing is cut in peeces nor by any propagation as when a graft is transplanted into a new stocke but by an vnspeakable communication of the whole essence or godhead from the Father to the Sonne in receiuing whereof the Sonne doth no more diminish the maiestie or godhead of the Father then the light of one candle doth the light of another from which it is taken The time of this generation hath neither beginning middle nor end and therefore it is eternall before all worlds Wisedome in the Prouerbes which with one consent of all Diuines is said to be Christ affirmeth that she was before the world was created that is from eternitie For before the world was made there was nothing but eternity Prou. 8.24 Here are many things to be wondred at in this generation of the Sonne and we must be warned not to conceiue it in any carnall or humane manner For there is a great difference betweene it and those generations which are found here in this world amongst vs that are men For first in our generations the father is in time before his son and the son is after his father but in this generation God the Father and the Sonne are coeternall and not one before or after the other for time Secondly in our generations the father is forth of the sonne and the sonne forth of the father so that they are distant in place sometimes the one from the other many a mile but in this generation God the Father is in the Sonne and the Sonne is in the Father so that they are in place alwayes together Thirdly in our generations the sonne is from his father by propagation but in this generation the Son is from the Father by communication of substance and not by propagation Finally in our generations the father doth beget the sonne by communicating onely his seed vnto him but in this generation God the Father doth beget the Sonne by communicating his whole substance vnto him So that here is a fourefold difference to be found betwixt our carnall and this spirituall generation or begetting And therefore I beseech you do none of you conceiue of it after a grosse manner but pray you vnto God for spirituall eyes that you may behold it And if any of you cannot conceiue aright of it wonder at it as at a deepe mysterie but beware contemne it not as a thing either false or vnfruitfull And so I leaue it and come to the proofe it selfe That is taken you see from Christs resurrection from the dead All the miracles that Christ did frō time to time going stil beyond the reach and power of man did declare that he was the Sonne of God yet it hath pleased the holy Ghost to apply this chiefly vnto his resurrection as being a most notable argument to proue the same For being dead if he had not bene the Sonne of God indeed he had neuer risen againe but had perished in death And in that the Father raised him againe to life he gaue euident witnesse and testimonie that he was his owne naturall Sonne and that he had begotten him from all eternitie And therefore Paule doth say that he was mightily declared to be the Sonne of God by the resurrection from the dead in Rom. 1.4 So that those that doubt whether Christ be the Sonne of God or no they may be resolued if they will but throughly consider of his resurrection from the dead For thus they may reason with themselues No creature that is dead and buried can of himselfe rise againe from the graue and returne from death vnto life but he that doth this must needs be the Sonne of God But Christ Iesus was dead and buried yet he rose againe from the graue and returned from death vnto life Therefore Christ Iesus is no bare creature but he is a Creator and the Sonne of the liuing God Many things might be here obserued and stood vpon concerning this point but because they are common matters and are included in the Article of our faith touching the resurrection of Christ from the dead I will passe them ouer and referre them to your owne priuate meditations Onely noting here by the way that as God did manifest the generation of his naturall Sonne vnto the world and did make men see that he had begotten him euen by his miracles and chiefly by raising him from the dead so he doth continually manifest the generation of his adopted sons and make them knowne to themselues and vnto others by his holy working in them and chiefly by his raising of them vp from the death of sinne vnto the life of righteousnesse as we may plainly see by many places of the holy Scripture but most excellently by that which Iohn hath written in the third chapter of his first Epistle the 8.9 and 10. verses thereof For there he doth manifestly teach vs who they be that are borne of God and how they may be knowne from the children of the Diuell and that is by their liues and conuersations For as the one of them do commit sinne who are of the Diuell so the other of them do not sinne who are of God but they worke righteousnesse and become holy as God their Father is holy yea as he doth further say they cannot sinne because they are borne of God So that then they are not leud and licentious as others are but they are sanctified persons and such as do worke out their saluation with feare and trembling By this we may shortly learne two things the one is whether we our selues be the children of God or no the other is whom of others we are
after them for the saine sinne and offence of theirs Vpon the one of them because he spared his sonnes and did not punish them according to their deserts as the beginning of the first booke of Samuel doth shew And vpon the other of them because he spared Agag the Amalekite and did not kill him according to Gods commandement as it is in the 15. chapter of the same booke Here here beloued it may go neare vnto our hearts and cause vs to sigh and sob within our selues when we consider how blasphemy the contempt of the Word the breach of the Sabboth disobedience to gouernors adulterie drunkennesse and other grieuous offences which make the Sun as it were blush againe to behold them do go vncontrolled and vncorrected in our times and haue no seuere punishments inflicted vpon them for the restraint thereof as they do deserue We haue as good lawes as any nation in the world but they want execution which is the life of them and those that should looke most vnto them do neglect them commonly most and not onely breake them themselues but countenance others also that do it But let superiors remember what the Lord doth say by Ieremy the Prophet in chapter 48.10 Cursed be he that doth the worke of the Lordnegligently and cursed be he that keepeth backe his sword from bloud So that there must be no sparing of men vnder a curse and damnation when God will haue them killed And let them alwayes beare in their minds what God did say to Ahab the king in 1. Kings 20.42 saying Because thou hast let go out of thy hands a man whom I appointed to die thy life shall go for his life and thy people for his people So that to spare a malefactor from death is to bring death vnto themselues and to such as do belong vnto them Obiect Obiect But this is cruelty may some say to kill and to destroy Ans Answ No it is not cruelty but iustice and the fulfilling of Gods commandement He is not cruell said an ancient Father that killeth them which are cruell although he seeme so to them that suffer but who so striketh the euill for that they be euill meaning by lawfull authority he is the Minister of God Others say it is pitty that such a man should be put to death pointing at some proper and comely malefactor Indeed the diuell for to hinder iustice and to make his owne kingdome strong though he were a murderer himselfe frō the beginning yet will come in amongst vs sometimes like a meeke lambe to perswade vs to foolish pitty and compassion but know you this that we must not pitty where God himselfe doth not pitty nor spare through compassion those whom he doth condemne for that is to condemne him and to exalt our selues aboue him in mercy and goodnesse which is an horrible vile thing in his eyes who is all mercy goodnes it selfe Moses you know was the meekest man vpon the earth and he had a most pittifull heart being contented to be razed out of the booke of life for the good of others yet he caused to be slaine at one time three thousand persons for the golden calse which they had erected vp in his absence as it is in Exod. 32.27.28 And albeit Dauid and Salomon were very milde men and mercifull yet Ioab and Shemei must be slaine put to death by them as may be seene in the second chapter of the first booke of the Kings And as one doth well obserue of them either of them did sanctifie their hands by this seuerity in executing iustice belonging to them which otherwise they should haue defiled by vnlawfull lenity and sparing You know it is no fault in a Chirurgion to cut off a corrupt member for the sauing of the whole boby So in a Magistrate it is no cruelty but vertue to preferre the safety of many before a few Let not then a superstitious affectation of clemency or pitty make a more cruell gentlenesse with the perill and hurt of many For vnder the gouerment of the Emperour Nerua it was rightly said It is ill dwelling vnder a king or Magistrate where nothing is lawfull but it is far worse dwelling vnder one where all things are lawfull Lastly here we may be put in mind what we our selues ought to do and that is this we must neither spare sinnes in our selues nor in others but we must labour to bring all to repentance and amendment of life by inflicting deserued punishments vpon both First we must deale with our selues and after we haue sorrowed to repentance wee must take an holy reuenge vpon our selues as the Corinthians did 2. Cor. 7.2 in pinching our owne soules and bodies in those things wherein we passed our bounds before and in restraining our selues from some things which are most lawfull in themselues Then for others as we must not countenance any in their euil waies nor become aduocates vnto others for them so if power and authority do rest in our owne hands we must strike them and see them iustly punished for their offences Herein let gouernours of families looke to themselues as well as Constables other officers Beloued you must know that when enormities grieuous sins are committed in your Parishes or in your houses you are not to winke at the same but according to your places you are to see the same iustly punished O remēber the reasons that were alleadged before to awaken you vp to this duty and let them sinke deepely into your hearts to bring forth a notable effect with them within you Haue a care I beseech you of the offenders that they may be reclaimed haue a care of others that they may not be corrupted haue a care of the whole land that that may not be plagued and haue a care lastly of your owne persons that they may not be destroyed Let none of these euils fall out through your defaults for want of punishing such as doe offend And herein you must spare none Thine eye saith the Lord in Deut. 19.21 shall haue no compassion but life for life c. And in the 13. chapter of the same booke the sixth verse and so forward he doth declare that though they be most deare and neare vnto vs as our owne children brothers wiues and friends that are to vs as our owne soules that do offend and go about to draw our heartes away from the true God yet they must not be spared but be stoned to death and that our owne hands must be first vnto it and therefore deale vnpartially with all fauour none before others as the world doth but deale with all according to their waies The end of the fifth Sermon THE SIXTH SERMON vpon the second Psalme PSAL. 2. VER 10. Be wise now therefore ye Kings be learned yee Iudges of the earth HItherto from the beginning of the Psalme to this place all things haue passed along by way of doctrine in a certaine continued narration
with vs both his hand that is vpon vs shall be remoued away and those iudgements that do hang ouer vs shall be staied and neuer fall downe vpon vs. Neuer forget we that comfortable saying which is in 2. Chro. 7.14 and is vttered by God himselfe in these words If my people saith he among whom my name is called vpon do humble themselues and pray and seeke my presence and turne from their wicked wayes then will I heare in heauen and be mercifull to their sinne and will heale their land Downe then at night and downe in the morning before your God send vp vnto him the true sighes of an humble heart and of a broken soule for all your transgressions and assure your selues as you liue and breathe he will respect them with a sauing grace For he hath a most melting heart towards his poore people that when the rod is euen vp and he ready to smite then euen then he stayeth his hand oftentimes of himselfe and is loath to strike yea he breaketh out into compassionate words such as are in Hosea 11.8 when he saith How shall I giue thee vp O Ephraim how shall I deliuer thee O Israel How shall I make thee as Admah how shall I set thee as Zeboim My hart is turned within me my repentings are rolled together I will not execute the fiercenesse of my wrath c. as it is there in that place Could euer any father speake more compassionately ouer his child when he were about to beate him Surely no tongue can expresse the Lords goodnesse and pitty towards vs. And therefore settle with your selues this comfort that if you returne from your sinnes and once leaue your transgressions he will not punish you nor execute those iudgements vpon you which you haue deserued Obiect But we are in no danger may you say Obiect and so need not to repent for that cause For we liue in the dayes of peace and no peril doth hang ouer our heads Ans Ans Let no man deceiue himselfe For we all haue sinned and trespassed against the Lord and his Annointed as well as these Kings and Iudges had done who are here called vpon to repentance and amendment of life and looke what danger they stood in through their sinnes and trespasses the same do we now stand in through our sinnes and trespasses and therefore we haue as great need to repent as they had Will you that I speake all in one word Then thus it is Euery person of vs haue deserued to be cast into hell forasmuch as we do daily breake the commandements of God and all the iudgements that are there do of right belong vnto vs and we are liable vnto them euery houre yea euery minute of an houre and therefore I say we haue great need to repent to auoide them Questionlesse the more we stand out the worse it will be for vs. We our selues dislike haughtie pride in others towards vs but especially in such as owe vs duty and obedience and humble and meeke spirits we take pleasure in He that yeeldeth when we chide and stoopeth to vs when we are angry we quickly obserue and readily receiue to fauour againe How much more thinke you are these things due to God from dust and ashes Follow then what to him you know is pleasing and to your selues euer profitable An army of souldiers shall not sooner repell our enimies from vs then true repentance shall the Lords wrath that hangeth ouer vs. That is the onely thing that can make vp the hedge and stand in the gap before the Lord for vs that he should not destroy vs. For the Lord cannot strike vs when we hold vp our hands for mercy and looke vpon him with watery eyes humbled in the dust before him and for Christ begging pardon at his hands And therefore euer make vp this wall of defence by true prayer and hearty repentance against him and stand your selues in the gap thus crying vnto him in his Sonne against your sinnes and be assured you shall preuaile But alas men do faile much in the performance of this dutie It may grieue a good heart and soule to thinke how wretchlesse and carelesse they are therein Though iudgements lie heauy vpon some of them already yet they repent not nor returne to the Lord. The sicknesse that is vpon them the vexation of spirit that is within them the vntowardnesse of their children and seruants that are neare vnto them and the losse of their goods which do decay each day more and more round about them cannot rouze them vp from their sinnes nor conuert them soundly vnto the Lood but they continue still in their transgressions and grow rather worse then better therein adding drunkennesse vnto thirst and one sinne vnto another God amend them if it be his pleasure and giue vnto them better hearts Others there are amongst them who yet are spared ouer whom notwithstanding the iudgements of the Lord do hang in a most fearefull and cuident manner For they are likely euery houre to haue some plague fall vpon them and to be carried away body and soule to hell their sinnes and abhominations are so vile and filthy before the Lord. But yet alas they perseuere on still in their euill wayes and take not this holy course of repentance to stop the Lords iudgements from falling downe vpon them and to saue themselues from that sulphurian and euer-tormenting place It is noted of the wise man in the Prouerbes chapter 23.3 that he seeth the plague and hideth himselfe but the foolish on the the contrary side goe on still and are punished Deale we as this wise man and not as the foole Looke we vpon our dangers and labour we by a sound conuersion vnto the Lord to preuent them otherwise the Lord himselfe will say of vs as he did of Ephraim when he sayd The sorrowes of a trauelling woman shall come vpon him he is an vnwise sonne else would he not stand still at the time euen at the breaking forth of the children Hosea 12.13 Great stirre doth euery man almost make when his aduersarie commeth to take the possession of his house and liuing ouer his head and that by force and violence or when the Shrieffes men do approach neare to take him and to carry him to the gaole where he knowes he shall lie in wofull miserie some time and in the end leese his life by a shamefull death Oh what ado then is there what shiftings then do enter into mans heart No stone then as we say is left vnmoued but euery course that may be thought vpon is taken to preuent that perill and danger And yet shall men lie still and do nothing to preuēt the danger of hel which is 10000. times worse thē any prison or death in this world brings with it more troubles by millions then euer the losse of any house or liuing can do here Awake we awake we and if euer men will bestirre their stumpes as it
greatest honour and profit that might be But for the soule and life to come they were vnwise and vnlearned they had no good experience in the word of God nor any sound knowledge to do their soules good but herein I say they were vnlearned and no better then fooles before the Almighty This the Apostle doth make most cleare and euident in his first Epistle to the Corinthians the second chapter thereof the sixth verse and so forward when he saith And we speake wisedome among them that are perfect not the wisedome of this world neither of the Princes of this world which come to nought but we speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glory which none of the Princes of this world hath knowne For had they knowne it they would not haue crucified the Lord of glory Loe here you see that the Apostle doth not onely say that the Princes of this world who are here in our text spoken vnto by the name of Kings and Iudges are without the true and heauenly wisedome of God but also doth proue it to be so euen because that they did oppose themselues against the Lord Iesus Christ and did put him to death Wherefore here by the way we may obserue that in truth and before the Lord all are fooles and vnlearned who do withstand Iesus Christ and his kingdome and do liue wretchedly and not according to the Lords commandements Howsoeuer they be for this world men of great reach and policie and be well schooled in all kind of literature for the gouernment of humane life and the procuring of much honour and wealth vnto themselues yet being ignorant in the word of God and not seasoned with an heauenly wisdom which may sanctifie them in their waies but do liue vngodly and vnholy liues they euen they whatsoeuer they be be vnwise and vnlearned and no better then fooles idiots before the Almighty For so also it doth please his Maiesty for to style them in his holy word as you may see in many places of the Prouerbes and namely in the first chapter thereof as also in the fourteenth Psalme and sundry other places besides Hereof is it that that comparison is made by our Sauiour himselfe in the beginning of the 25. chapter of the Gospell according to Saint Matthew wherein all wicked persons are compared to foolish virgins as the godly on the other side are compared vnto the wise virgins And hereof also is that saying of Paul that the wisedome of this world is foolishnesse with God and that the Lord knoweth that the thoughts of the wise are vanity 1. Cor. 3.19.20 Obiect Yea but this shall neuer sinke into mine head may some man say that thus the chiefe men of the country those that do beare the greatest stroke and sway amongst men and do know how to rule and gouerne themselues and others well should after this sort be reputed and taken for fooles and vnlearned persons as you speake I thinke rather that the godly and those that do resort vnto Sermons are such for they are simple persons in my iudgement and very idiotes indeed Answ It may be so indeed for the naturall man perceiueth not the things of Gods Spirit for they are foolishnesse to him neither can he know them because they are spiritually discerned as it is in 1. Cor. 2.14 But consider of things well thou that art of that minde and opinion tell me what is the property of a wise man and of one well learned Is it not to walke circumspectly and to prouide best for himselfe as well for the time to come as for the time that is present Yes for so we are taught in Ephes 5.15 in Luk. 16. the beginning thereof where the steward is commended for a wise man for that he did prouide how to liue when his maister should take away from him his stewardship Well then go on tell me in the second place do those walke circumspectly prouide best for thēselues who do war against the Lord his Annoynted not fore cast what shal become of them after this life but do run on still in their sinnes to be damned for euer Answer me this point if thou canst Suppose thou didst see a man who is but weake and feeble taking vp weapons against his soueraigne Lord and King who is most warlike and potent and challenging him into the field wouldst not thou take him for a foole and one destitute of good sense and vnderstanding But so deale all wicked persons how politick or rich soeuer they be for this world For they are but weake and feeble persons yet they warre against their dread soueraigne the Lord and King euen the mightie God of heauen who is able in the twinckling of an eye to destroy them all And yet shall they bee wise and prudent with thee Suppose againe that thou didst behold one in a place where is both gold and brasse in great abundance and goodly garments together with much base attire so that it should be lawfull for him to take of either of them most freely which he would himselfe yet he would not meddle of the gold goodly garments but would be exceeding busie still in gathering vp the brasse and base attire reaching after one peece here and another peece there what wouldst thou iudge of that partie wouldst not thou take him for a simple fellow and a meere idiote Yes I must needs do that thou wilt say So euen so is the case here with men of this world For whereas they might gather vp gold and goodly garments that is prouide for themselues heauenly graces and euerlasting happinesse in new Ierusalem aboue where are more precious things then euer the eye of man hath seene or his eare hath heard of or can enter into his heart yet they leaue them and occupy themselues wholely in gathering vp the brasse and base attire that is they leaue the cate of heauen and hunt after the world altogether being very busie about the pleasures and commodities thereof which are nothing in comparison of heauen And shall not they then bee vnwise and vnlearned with thee But if thou wilt not count them so yet the Lord doth as thou hast beard and let this suffice vs. And by it let vs bee admonished to take heed of all rebellion wickednesse whatsoeuer lest we our selues be styled after this manner and be registred in the booke of God for fooles vnlearned persons And so much shortly of this point bythe way In that the Kings and Iudges are called vpon to be wise and learned we obserue this doctrine that euery person must labour to get vnto themselues an heauenly wisedome and vnderstanding of the Lords will and word Get wisedome saith Salomon in Prou. 4.5 get vnderstanding forget not neither decline from the words of my mouth forsake her not and she shall keepe thee loue her and she