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O ye Priests, O ye House of Israel, O House of the King.
IVdgement meant, and me∣naced to all the Estates of Israel, (not yet sent out, and inflicted;) is the maine of this Propheticall WATCH-VVORD. The Vials of Gods Wrath pre∣pared for them, but not yet poured out; the bow of Gods Indignation bent, the arrowes of his An∣ger made ready, the sword of his Displeasure sharpe∣ned, the Axe laid to the roote of the Trees, and the
Fanne of his Fury taken into his hand; yea, all the In∣struments of his Iustice on the string against the faces of all conditions, and rankes of men, how many, how mighty, how high, or how holy soeuer they be, that will not returne vnto God, and breake off their sinnes by Repentance. Iudgement awarded from the Throne of God, not from Popular Discontent, or from inter∣medling busie-bodies, or giddy-headed Statizers. It is Gods voyce by the Ministery of his Prophet vnto Priests, Peeres, and People. It is no Anabaptisticall En∣thusiasme, no singular spirit of Prophecie. It is a cleare, and plaine denuntiation of Gods Iudgements inten∣ded, and menaced; It is no sottish fanaticall fancy, like that of Iohn the Taylor of Leyden, Nipper-doling, or the rest madde men of Munster, no damned dreame like that of Dauid George the Basilian Monster, no cur∣sed phrensie,* 1.1 like that of English Hacket the Northamp∣tonshire Maulster, nor yet any perplexed prediction of Pererius that Hieroglyphicall principall of the Igna∣tian frie, but this is the euident voyce of God which discouereth these miscreants, and the like, to be Verè ignes fatui, Commets, Meteors, and Monsters, in Church, Court, and Common-wealth, and the dizzy conceits that proceede from them to be most apparant fopperies, most palpable, and pisculent vntruths.
In the feare of God therefore (Men and Mortals) set before your eyes a paralell of times pourtrayed in this Text, and feare the menaces of Gods Iudgements, knowing that if Gods right hand lay once hold of Execution, and strike, who shall escape the blow? Let not the blessed peace we enioy in our Israel, marre our manners, corrupt our bloud, or settle vs vpon our lees,
as many were in the time of this Prophet. Iebusitzs, E∣domites, Ismaelites, and such like, make themselues mer∣rie with God, and sleight his Iudgements; yet wee see disconsolate Saul when hee felt God to depart from him, desires Samuels prayers: Heathenish Foelix trem∣bled at Pauls Sermon, which treated of iudgement to come, and foolish Ahab being terrified with the Pro∣phets words of Iudgement, walkes softly, and makes outward semblance, as if hee had truly, and inwardly repented. If the worst natures shuddered at Gods Iudgements, menaced onely, shall not the best bloud truly feare God, and tremble? Shall not the Beasts of the Forrest quake, when the Lyon doth roare? In this Watchword God threatneth his owne people, yea, all estates of his owne people by an old Prophet, not by a young Schollar; (as Paul speakes to Timothy) but euen by one that had beene threescore and ten yeeres a Prophet, during the raignes of fiue Kings.
The forme of speech vsed in this Watchword is iuridicall by way of Proclamation, Declaration, and Commination. The Proclamation is a generall Summons set out by Exclamation, and Iniunction. The Exclama∣tion citeth the parties, O ye Priests, O ye house of Israel, O house of the King. The Iniunction enioynes them what they must doe, that is, Heare this, Hearken, and giue eare. The Declaration sets forth the cause of their sum∣mons, which was their sinnes. It also further disco∣uereth the quality of their sinnes, by Nets, and snares, the height of their wickednesse by the altitudes of Mizpah, and Tabor, and the horror of their enormi∣ties by the aggrauation of these words, Reuolting, Sa∣crificing, and Profundity. The imperious insolency of
their preuarications appeared, in that they were incor∣rigible; for they not onely sleighted the Ministery of the Prophet sent from God, but despised euen God himselfe, who as the Context saith, had beene a Rebu∣ker of them all. Lastly, the Commination is a Commo∣nition, or Watchword, that Iudgement was toward them all, for their great and grieuous enormities. See the summe of all this in a view. It seemeth that great was the Cataclysme of the exorbitant sinnes and transcen∣dent transgressions of those times: For all the Estates are summoned, none excepted, none exempted. Their sinnes haughty, haynous, and heauy to the whole Land, growne in sublimity like vnto Mountaines, dee∣per then hell in their profound subtilty, and the actors of them growne incorrigible. Hereupon is Iudgement awarded toward them all, that as there was a parity in their preuarications; so there should be also paralels in their punishments.
But I had rather you should heare an Explica∣tion of the particular sinnes of that time, from the Pro∣phets owne mouth, in his owne words. The sinnes of the Church-men of that time were as the Prophet saith. That they refused knowledge,* 1.2 they forsooke the Law, and did eate vp the sinnes of the people.* 1.3 Whereupon grew the Prouerbe vsual in that time.* 1.4 Like people, like Priests. The Commons had no truth in them, but swearing, and lying,* 1.5 and killing, and stealing, and whoring, they broke out,* 1.6 and bloud touched bloud. The Courtiers had lost their hearts with wine, women, and wantons; they were co∣uetous, and cryed,* 1.7 Bring, Bring; they did oppresse the Com∣minalty, they flattered others,* 1.8 and suffered themselues to be abused by flattery. Thus you see in the very words
of the Prophet, to what a height of presumption the sinnes of all Estates were growne, how they all were become Nets, and Snares one to another in these enor∣mities; heare now the menaces of Gods Iudgements to∣ward them all in the words of the same Prophet. Iudge∣ment was toward the Church-men; They should weepe for want,* 1.9 Thornes and thistles should grow vpon their Altars, and in the end should be so confounded,* 1.10 that they should call, and crie to the hilles and mountaines to fall on them,* 1.11 and couer them. Iudgement was also towards the Commons, God should poure his wrath on them like water,* 1.12 and his dis∣pleasure should be as moathes, and rottennesse vnto them,* 1.13 their young lings should be dashed in pieces,* 1.14 and their women great with childe should be ripped vp. The Courtiers Iudgements were, That God would be as a Lyon vnto them, and as a Lyons whelpe he would teare them in pieces,* 1.15 and there should be none to deliuer.* 1.16 He would destroy the King as the foame vpon the water;* 1.17 and bind vp all their iniqui∣ties for their greater plague. In a word, Gods voyce to all Estates by the Prophet, is this; O ye Church-men, Commons, and Courtiers, Iudgement is toward you all, and vnlesse you all repent, you shall all of you be as the mor∣ning cloud, and as the early deaw that passeth away, as the chaffe which is driuen with a whirle-wind out of the floore, and as the smoake out of a chimney; but he that is wise a∣mong you, will vnderstand these things, and he that is pru∣dent, will know that the wayes of the Lord are right, and the iust shall walke in them, but the transgressors shall fall therein. Thus haue you the summe, and substance of the Text, euen in the words of the Prophet; now let vs see what we may learne from the parcels and pieces thereof. Forasmuch as that wee heare all the estates
summoned, none excepted, none exempted, we may see hereby, that
The Spirit of God (by summoning all Estates,* 1.18 and exempting none) preuenteth that wretched pre∣uarications of all rancks,* 1.19 and conditions of man∣kinde now a dayes, whereby they vse so fre∣quently and foolishly, to cast, transferre, and bandy the sinnes of the time from one to ano∣ther.
IT could heartily be wished, that this mu∣tuall, and vsuall fault of translating our sinnes from one to another were so super∣annate, that it were vtterly abrogated, and antiquated, but alas it hath beene, and is too fresh, and too frequent in all ages, and too triuial, both in Courts, Churches, and Common-wealthes. In the Court, Hypocri∣ticall Saul,* 1.20 the King casts the fault vpon the Prince Ionathan his sonne.* 1.21 Trayterous Absolon the Prince puts it vpon Dauid his Father the King. Ill guided Rehoboam the King obtrudes it vpon the people.* 1.22 Shamelesse Shemi the Subiect shifts it vpon Dauid the King.* 1.23 In the Church,* 1.24 Caiphas the Caitiffe giues out that one must die for the sinnes of the people, as if the Churchmen had beene sinlesse, and not of the people. The piert Pharises say: The common people know no∣thing, and are accursed.* 1.25 The prating people put it as fast vpon the Priests. The mis-perswaded Iewes say to Ieremie:* 1.26 It was well with vs, and we had peace, and plenty in our Land, when wee offered spiced cakes to the Queene of Heauen, but since thou hast prophesied amongst
vs, we see no good. In the Common-wealth: The gid∣dy-headed Multitude sometime retort it vpon their King, as appeares in the reuolt from Rehoboam, some∣time vpon the Magistrates, as did the murmuring Is∣raelites in the Conspiracie against Moses, sometime vpon the whole Nation, as if they were not Conter∣ranei, or Indigenae, but Inquilini; especially in an emi∣nent calamitie, how quickly Iobs exulcerating friends can obtrude the cause of his calamities to his sinful∣nesse, growne (as they say) out of measure sinnefull▪ The Galilaeans, whose bloud Pilate mingled with their sacrifices; and the eighteene Labourers, vpon whom the Tower of Siloam fell,* 1.27 by the Pharisaicall fry are taxed and censured, as the most grieuous and most hainous sinners in all Ierusalem.
All which passages shew to what a strange outre∣••udance our corrupted nature is enhaunsed. For euery one almost becomes a Pharisie proudly, and piertly insulting ouer others, and soothing himselfe in his sleeue, with I am not as other men are, I am a none-Pa∣rell; I haue no Paralell, I was borne at None-such, and the like: All which ariseth from that bitter roote of that originall guilt in the Worlds birth.* 1.28 God askes Adam of his transgression, and he bands it to E∣uah; Euah (being questioned) shifts it to the Serpent. So that vpon the poynt, euery one would very faine bandie and father their euill (what euer it be) vpon their God. This is too true, euen in our times. For it is almost growne our very English Idiome. Many great ones disdaine, and grudge at Inferiours, the cart casts dyrt at the Court, like dyrtie thornes, which both pricke and defile. The Peeres, as if they were
peerelesse, censure the people; The people, sparing none, taxe both Peeres and Prelates: Insomuch that it is come to this passe, that the discontented cast the fault any where, and the rude multitude (like Dio∣genes) trample vpon Platoes pride, with prouder dis∣daine. Some (like Dictators) conceit all others to be borne for their greatnesse; and they for no mans good: yea, albeit euen in our times, Ephraim be against Manasses, and Manasses against Ephraim, and both a∣gainst Iuda, (as Euangelicall Esay spake in his time) yet this noyse will not cease amongst vs: The Scrip∣ture therefore concludes the poynt with this; Like people, like Priests; like Princes, like people; I am sumus ergo pares. We haue seene the veritie, the vanitie, and antiquitie of this mutuall broyle; now let vs examine the causes thereof.
The prime and principall causes hereof are three, to wit, Ambition, Couetousnesse, and an euill Con∣science. Ambition, that grieuous gangrene of the minde, causeth the sonnes and daughters of men for to be extreame in pursuit of all their purposed de∣signes: The Church-men will be more then Reason, and Religion permitteth; the Pope will be aboue all that is called God, and to maintaine that his trans∣cendent conceit, vpon whom will hee not endeuour to bruse the beane? The bu••ie-headed Lawyer will be more then Law, and bigger then the Bench, to pry and intermeddle with State affaires, and to rush vp∣on Princes prerogatiues, and that he may seeme some body, what stone will he leaue vnturned, or what let∣ter of the Law ouer-curiously vndiscussed? In a word,* 1.29 all sorts striuing and strugling to be more then they
are, and bigger they can be, basely, and ambi∣tiously stoope to their owne wilfull and head-strong desires, not caring whom they smite, and wound, by base Detraction and censure, so they may seeme to cast it from themselues, and fasten imputation of euill vpon their betters.
Couetousnesse, that driry dropsie, the more it hath the more it would haue, and whom will not this Canker ••ret, both in Church, Court, and Com∣mon-wealth, if any doe but touch its Purse-strings? Hence the very set Courts of Law, and Conscience censure and taxe each other most dangerously, and all to bring the Water to their owne Mills. And an euill conscience, like the Iliaca passio is alwaies querulous, and greeuously griping, feeding on no other viands, but on Mischiefe, Discontent, Detraction, Censure; and vniust imputa∣tion of euill vnto others, yea, this froward, and way∣ward Xantippe will murmure against the highest, and will not spare to implead the holy Magnificat.
The secondary, or accessory causes of this ouer∣spreading euill, are two. The first is an houen ima∣gination, and foolish leuitie of minde, which hath caused diuers men (to the end that they might make good their owne fancies) not to spare the sacred Booke of God, but to abuse it to their owne Destru∣ction, both by cogging, wresting, and patching, (as holy Hilary once said) that it may seeme to patronise their licentious tongues,* 1.30 and to such men who in Church or Court, that thwarts their Cassandrian conceits, is not a foole, Racha,* 1.31 or Rake-hel, or I know not what. The other, is a wicked Desire which some haue to be-smut others, and to lay the blame of common
calamities vpon persons of great and eminent place, whereby they seeke nothing else, but by debasing and vilifying others, to magnifie themselues, that they with Diotrephes, may haue the preheminence, and with Simon the Magitian, be accounted the onely Statizing Polititians.* 1.32 The foundations whereon these frothie, dizzie, exotique, and barmie humours doe build, are nothing, but (as the Apostle saith) Vaine deceits, proud mens conceits, and the worlds beg∣garly Rudiments, whiles euery man will be a Suffenu•• to himselfe, conceiting that he is either too high, or too holy, to be equall, much lesse inferior to any.
The swarme of mischiefes in Church, Court, and Common-wealth, that issue from this invndant euill, who seeth not? Hence comes Flatterie, that ayerie Chamaelion, learning no other Lesson, but Vti foro scenae, & tempori inseruire, palbably and grosely be∣smearing with the smoothing truell of an Oyly tongue, the facile and meane humors of those▪ whom it desires to abuse for the accomplishment of some intended proiect. Infamous Libels spring hence, those Vipers of States, that sow seditious, treache∣rous, and treasonable thoughts, purposes, and plots, in the baser mindes: Secret and suspitious whispe∣rings, those Scorpions that dread not to strike with the virulencie, and violence of an hellish tongue, both Princes, Prelates, and People: Bold brasen-faced Insolency: that like an armed Dragon hath no other imployment, but to speake euill of all them that are in authoritie: Base Detraction that fretteth like a can∣ker, and blacke-mouthed Obliquie, that like a Cuttle∣••ish staines all about it.
Hence proceeds Home-bred Garbviles in an house, betweene man and wife, male-contents in a State, be∣tweene King and Subiect, priuate iudging of others, publique grudging at most, strayning of Gnats, swal∣lowing of Camels, and Selfe-loue in all, making Rela∣tiues Dis••unctiues, whereby we admire our selues, and despise others, as if the whole World had none like vs, and that others, whom we neglect and sleight, (be their place, paines, and incomparable excellencie what it will) are not worthie (forsooth) to be named that day, wherein we are spoken of.
The consideration of which premisses, lessons vs (if we will be lessoned by God) to leaue this Tennise-play of bandying our sinnes from one to another. The King is thy dread Soueraigne, and Gods An∣nointed, how darst thou (traiterous wretch) touch to hurt him, either with thy hand, tongue, or thought? The Church-men are Gods Angels by office, how darest thou offer them any harme, seeing God saith Doe my Prophets no harme? The inferiour Magistrates are the Kings Delegates, thou owest them honour; How dare our tongues cast imputations on such Principals? or how dare wee smite with the tongue, those persons whose places and faces ought euer to be of pretious esteeme with vs? The Prophet coun∣sels vs,* 1.33 That euery man consider his owne waies, not ano∣thers. Shall the King, because hee cannot giue con∣tent to euery priuate mans occurrence within his ter∣ritories, be censured, and taxed in his gouernement? Who knowes not, that the present State, be it neuer so gracious, sweet, and amiable, is euer greeuous to some, whose nature is alwaies querulous, and trouble∣some?
Shal the Churchman, because he cannot preach to euery palate, bee censured in his ministration? Who knowes not that Manna is worse then Mummi to some? Yea, God himselfe shall no longer be God, if he please not some sort of men,* 1.34 as Saint Augustine noteth vpon the Booke of Exodus, in the case of the male-contented Israelites.
It was the cursed madnesse of the persecuting times, when either Sword, Famine, or Tempest was vpon the State, to cry, To the Lyons with the Christians; casting the imputation of all euills vpon them, as if they had bin the only garbage & filth of those times. It was the Pharasaicall phrensie of the great Iewish Rabbies, to despise and lode others with all foule ob∣loquies, when they (forsooth) must not be touched with the least finger, like the Iesuiticall fry, whom none of theirs must once mutter at; yea, the Iesu∣its are the now new vpstart Pharisees, for Nazian∣zens rule is true, Non genus sed genius, non gens but Mens make a Pharisie. It were therefore good for vs all, of all sorts and conditions, if we haue not the prin∣cipals of Prudencie, to become Secondaries in the formes of Modestie, and so to leaue this selfe-louing o∣uerweening ••urquedry:* 1.35 For if wee continue to bite and deuoure one another, take heed lest wee be con∣sumed one of another.
It were good for all rankes and conditions to remember that part of the Wallet that hangeth on our owne backes behind. It were good for the King to begin, and to knocke his owne breast with Dauid, and say, I haue sinned,* 1.36 what haue these poore Sheepe done? The Peeres and Courtiers must follow, and
with good Nehemiah bewaile their owne sinnes.* 1.37 It were good for the Prelates and Preachers to acknow∣ledge with Paul, that Christ came to saue sinners,* 1.38 where∣of they are chiefe. The Commons of euery ranke and condition to crie out as people truly touched with a sight and sence of their owne guilt,* 1.39 as the honester Iewes did; Men and Brethren, what shall we doe to be sa∣ued? It will be good for all rankes, both Church-men, Commons and Courtiers, to say and practise with blessed Bernard,* 1.40 We will be presented before Gods Tri∣bunall already iudged, not to be iudged: for if we would iudge our owne selues, wee should not be iudged of the Lord. So would this Panicall noise cease,* 1.41 in clamoring one against another, and we should more diligently attend, what God saith to euery state in particular, as followeth.
THE Church-men first summoned in tearmes of displeasure, for God by his Prophet calles them Priests simply with∣out any modificatiō, as Priests of the Lord, or the like, but in terms of Indignation. O ye Priests. And for this there was great reason in Gods iustice. The Church-men being Gentinells for the Lord, should not onely haue spent their voyces, and best endeuors, but their bloud also (if need had required) that they
might haue rectified (as much as was in them, and as much as their places required of them) the grieuous disorders both in Court and Countrey.* 1.44 But they as the Prophet sheweth had Reiected the sounder knowledge that their brethren held in Iuda,* 1.45 they had forsaken the sin∣cerity of the Law▪ and had made a medley of Gods will and humane traditions.* 1.46 Yea, they were contented because they were fat, and fed plentifully, euen to soothe, and say as the people did, without rebuking them, and to swallow vp their grosse and grieuous sinnes. There∣fore they are summoned first, as being first in blame, and are set foremost in the battell, after the Heluetian manner, whose Parochi alwayes leade forth their ar∣mies; hereupon wee reade that Huldricus Zwinglius died in the fore-front of a set encounter. In which orderly proceeding of Gods iustice we learne that
Iudgement begins at Gods owne house; and Church-men if they offend but as others, yet shall they be punished (euen because they are Church-men) more then others, vnlesse they repent.
Ely a Priest of the Lord had exemplarie punish∣ment shewed vpon him,* 1.47 in breaking his necke as hee fell out of his Chaire, for not better guiding his sons; I reade no such seuerity shewed vpon the Priests of Midian. The Priests sonnes, Nadab and Abihu, Aarons darlings,* 1.48 for offering strange fire, are burnt vp sodain∣ly with fire, that came out from God; I reade no such sodaine plague to befall Adramelech and Sharazer, that slew Senacherib their owne father.* 1.49 The Priests daugh∣ter that played the whore was to be burnt; I reade
not the like sore punishment appoynted to other mens daughters.
What shall we say? Apostles, not Apostates; Euange∣lists, not Extrauagants, Prophets, not Poets; holy Virgins, not impudent Harlots, haue beene the Spectacles of persecution, and gazing-stockes of disgrace, despight, and cruelty both to men and Angels. Yea, no matri∣cide as Nero, no fratricide as Cayn, no Regicide as Rauillac, no sulphureous gun-pouder Traytor euer indured such exquisite tortures and torments, where∣with it hath pleased God to afflict▪ trie, and exercise his owne Church by the hands of cursed Persecutors.
Prelates therefore and Preachers, must tremble vnder the mightie hand of God; for albeit the Scrip∣ture entitles them Angels, yet they are not so by na∣ture, but by office. Diuels may appeare in the shape of Angels of Light, and take part with the spirits of Darkenesse against Christ, yea, they may be bad An∣gels in all kinde of badnesse. Angels of Sathan by dis∣cord, as were Iannes and Iambres. Angels of Apostacie through Pride, as was proude Diotrephes; who loued the preheminence. Angels of In••ubus by wantonnesse, as were the Priests of Priapus, and Beelphegor▪ Angels of the bottomlesse pit, through base Couetousnesse, who spend all their time in seeking basely to haue. All these, and the like,* 1.50 are the Locusts of the bottomlesse pit, and their destruction is therein for euermore. Prelates and Preachers are Starres, but if they become wandering starres,* 1.51 or bitter starres of Wormewood, or falling starres, or starres placed in the Dragons tayle;* 1.52 their portion is to be cast downe, and to be reserued to the blackenesse of darknesse for euer. Our Sauiour
saith, If the light of the world lose its brightnesse, how great will that darkenesse be? and if the Salt lo•••• its sauour, wherewith shall it be seasoned? It is good for nothing, but to be cast forth to the dunghill. Prelates and Preachers therefore (being the light of the world▪ and Salt of the earth) must tremble vnder the mightie hand of God.* 1.53 For if they be vnsauourie salt, like Ece∣bolius, they shall be trode vnder the peoples feete: If negligent seruants, their woe is at hand. And if the Doctours of the Church become Seducers, the Pre∣lates proue Pilates,* 1.54 the Pastours become Impostors, and the Disposers of Gods truth turne Dissipators, and destroyers, Gods iudgement wil be toward them, and that in more grieuous manner then toward o∣thers.* 1.55 For Centinels in neglect of their watch or ward, are more to be punished then the other ordinary soul∣diers; Commissioners beare blame,* 1.56 if their embassage be not carefully deliuered, and the seruant that kno∣weth his Maisters will, and doth it not, shall be bea∣ten with many stripes.
Thus wee see Iudgement begins at the house of God, but the Scripture doth not say it ends there. If the Lord search Ierusalem with Lights, what will be∣come (thinke you) of Babylon?* 1.57 If the top of Carmel doe wither, what will become of the valley of the children of Hinnon?* 1.58 If woe be denounced against Capernaum, Bethsaida, Corazin, what belongs to Da∣mascus, Azzah, Edom, and the like? If the righteous scarce be saued, where shall the wicked and sinners ap∣peare? The title of Priest being formerly glorious, in this worst age of the world, is by dis-vsage and abuse growne into miserable contempt, and disgrace; but
howsoeuer the worldlings esteeme of Church-men, (disgrace them how they will) yet it hath pleased God to vse those weake and feeble instruments to the aduancement of his glory, and the saluation of man. Not by their owne woorths, but by Gods owne po∣wer and vertue, who when hee taketh the meanest things into his hands, workes powerfully by them, whatsoeuer pleaseth him. By Salt taken into Gods hand, God maketh the bitter waters of Iericho to be∣come sweete, by ordinary water of a common riuer, cureth the Leprosie of Naaman.* 1.59 By dreames reuea∣leth the certaintie of future occurrences to Pharaoh, Gideon and Nebuchadnezzar.* 1.60 By Clay maketh the blinde to see. By Touch cureth the palsey, restoreth sight, and raiseth vp to life againe.* 1.61 By his word cast∣eth out vncleane spirits; and by the shadow of a man,* 1.62 cureth diuers diseases. Say then if Prelates and Prea∣chers, in the worlds estimation, be but as ordinary water, salt, clay, and as the hemme of a garment; yet we see, if God take them into his hand (as in his hand al his Prelates and Preachers are) he worketh by them both great and marueilous effects.* 1.63 If the world esteem Church-men but as ordinary Iordan; God may vse them to cleanse your Leprosies; but as salt, by Gods grace they may make you taste goodnes; but as durt trampled vnder your feet, yet through God they may make you see your selues, and sinnes; and if they be but shadowes, yet they may haunt you like ghosts, vntill you returne vnto the Lord your God. Yea say you, But many Church-men run before they be sent. True, But euery plant that our heauenly Father hath not planted, shall be rooted vp. Againe you vrge, If Church-men
were in the hand of God (as you say) there would no doubt be a plentifull haruest by their hands. Well; was not Peter and Paul in the hand of God (for I speak to Christians) why was one of them esteemed a drun∣kard while he preached, and the other a mad man by miscreāts? Is not the seed al one that is sowed, whence then is the difference of thirty, sixty, and an hundred fold, and some-where no encrease? No, no,* 1.64 the acti∣ons of agents are in the Patients rightly disposed.
Therfore to the children of Wisdome the very feet of Church-men are beautifull, they pray for them, and count them worthy of double honor. Yea say ye, so they are, if they be good Church-men. Who art thou that iudgest an other mans seruant? And what wise∣man careth to be iudged of the world? Who knowes not that thousands haue bin condemned in the world for euill doers, that are Angells in heauen? and who knowes not that Traitors, Emissaries, and Assasinates of villanie haue beene canonized by the Popelings for Saints, that haue beene on earth, the organs of Sathan, and firebrands of matchlesse mischiefe?
Neuer was any people more blessed then this our Nation with painefull maisters of the Assemblies, preaching Prelates and carefull Church-men, whose names are famous in transmarine parts, yea thousands there are of Church-men of little account in England, that are able (God be blessed) to cope, and encoun∣ter with the proudest Cardinall in the Conclaue at Rome. Yet I am perswaded, and it is easie to demon∣strate, that the Seminaries of the Romish Church that are imprisoned in London, and else-where, liue in better content, then some worthy conformable Church-men
in England. For, what betweene the Seminaries and Iesuites without, and those that are auerse to the pre∣sent gouernment within, together with the prophane on euery side, griping Patrons, peeuish Parishioners, and the like, the poore Conformalist so liues, that hee may neuer feare a Purgatory heereafter, he shall be throughly purged, I warrant him, before hee dies, to cause his passage easie, if need be. Insomuch that in the day of Iudgement God may call out some of the hea∣then to condemne this generation, which despiseth the Priesthood. Out of the Graecians Alexander the Great, who kneeled downe to Iaddo the High-priest. Out of the Barbarians, furious Attilas, who was appeased with the Oration of Leo Bishop of Rome. The ancient Per∣sians condemne our neglect of Church-men, who ho∣noured their Magi. The olde Romans, who dignified their Vestall Virgins; the auncient Gaules, who magni∣fied their Druides, and the Indies, who deified their Gymnosophistes; yea, among Christians the ignorant Moscouites, or Russites, who trauelling vp to Mosco from Boristhenes, and other remote places, carrying thither their children to be baptized, bring also with them their rich Felles and Furres, to lay vnder the Priests feete in the extreamitie of colde, that they may take no harme in the time they baptize their children: and our ignorant fore-fathers will rise to condemne vs (who pretend to haue all the know∣ledge;) for if they could haue got but a sottish Masse-priest in a corner, Oh how would they crouch, and cap, yea kneele to him, as if he had beene some dei∣tie, and we their posterity sleight the Euangelicall mi∣nisters of Iesus Christ?
But what thinke you hardens the hearts of pro∣phane persons against Churchmen? Surely this, for that they see Gods owne deare Children as much pu∣nished, yea, often more then others. The Arke of God is taken by the Philistimes, and Israel flies; good Iosiah is slaine by wicked Pharoh Neco in the field of Megiddo; Turkes subdue Christians; Dauid, Gods dar∣ling doth but number the people, and is plagued; Au∣gustus Caesar taxeth the whole World, and is secure. Therefore they resolue, that surely it is better to serue Mammon, then the Mediator. But let all Worldlings take heed of such reasoning, and let all despiser stand amazed,* 1.65 and wonder; For God is not slacke concerning his promise (as some men account flacknesse) but is long-suf∣fering to vs-ward, not willing that any should perish, but that all should come to repentance, let them answere God in this.* 1.66 Doest thou despise the riches of Gods goodnesse, forbearance, and long-suffering, not knowing that the good∣nesse of God leadeth thee to repentance? Saint Augustine will tell the worldlings, that in the world to come so good things shall be giuen to the good, that the wic∣ked shall not so much as haue either a sight or taste of them, and so euill things shall befall the cursed, that the good shall not once touch them; for if in this life all wickednesses, and all euils were punished, there would be nothing to be iudged in the other life, and yet if nothing at all were here exemplarily punished by God, the worldlings would take no notice of his prouidence.
In conclusion therefore Church-men must learne rather to reason with Saint Peter, If God spared not the Angels that sinned,* 1.67 but cast them downe to hell, and deli∣uered
them into the chaines of darkenesse to be reserued vnto iudgement, will he spare them that are either wan∣dering starres, or starres of worme-wood? The big∣bon'd Nimrods of the World, that put far from them the euill day, must lesson themselues from Saint Peter, If the iust and righteous be scarcely saued, where shall the vngodly and sinner appeare? What then remaines,* 1.68 but that earnest prayers be poured out for my selfe, and my brethren the Ministers of Christ? O Iehouah Eloim grant to our Prelates, that whiles they are here, the zeale of thy house may ea••e them vp, that they may guide thy people with the sincerity of their hearts, and with the discretion of their hands; and when they are gone hence, that they may shine with thee as the starres of Heauen in glory. Grant to all Preachers that their hearts may be cloathed with thy righteous∣nesse, their mindes rectified with thy sauing know∣ledge, and their mouthes filled with thy most holy Word. Grant Lord that both the life, and learning of Prelates, and Preachers, both in saying well, and do∣ing well, may be to thy people by the power of thy Word, the Water of life, the Bread of Heauen, a Touch∣stone for discerning of heresies, a Sword for decision of Controuersies, the Keyes to open Heauen, the Harpe of Dauid to comfort the distressed, and that all thy people may esteeme of Church••men, as the co••uoyes of thy grace, of thy most sacred treasure, and of the most holy reliques of Iesus Christ. Grant Lord to Prince, Priests, and People, such grace, that they make vp their accounts with diligence against thy Iudgement, and great audite day. O let the faithfull witnesse in Heauen say hereunto, Amen.
THE Church-men hath beene summoned in the first place, the Common-wealthes men follow in the second, with these termes of Summons: Hearken O ye House of Israel. That they are an House is a speciall fauour, but that they are an House of Israel, is a supereminent blessing. Whence I obserue that forasmuch as the people are ranged be∣tweene the Priests, and the Princes, and tearmed, The House of Israel; it sheweth, that
In a religious Common-wealth, the common people are encompassed with blessings from God on euery side, from the Church, and from the Court, both set vp by God for blessings to their soules, bodies, goods, and good names.
This appeares out of the very words of the Text: For these people not long before were the House of bondage, and slauery, but now are setled in an estate of freedome, and liberty. Heretofore they had beene the House of limping Iacob, but now a preuailing Is∣rael; heretofore the House of Hadadrimmon, of woe and weeping, but now a place of ioy and gladnesse: heretofore a Beth hauen, but now a Bethel. In a word, when I see Israel to become a King, yea, to become two Kings, and to haue two Kingdomes, I say the
World is well amended with Iacob since the time hee went ouer Iordan with his staffe, since he made a stone his pillow, since hee serued twice seauen yeeres with his churlish Vncle Laban, and since he knew not where to lay his head. I admire therefore that euer any of his generation should offend so gracious a God. But that of the Apostle is most apposite to this purpose; All are not Israel, that are in Israel,* 1.71 or of Israel.
This further appeares how the common people are blessed on euery side. First, from the State poli∣tique, both in generall, and in particular. In generall the Apostle saith;* 1.72 That the Magistrate is a Minister of God to thee for good, but if thou doe that which is euill, be affraid, for he beareth not the Sword in vaine: For he is the Minister of God, a reuenger to execute wrath vpon him that doth euill. By the blessing of the higher power eue∣rie man liueth in quiet vnder his owne Vine, and vnder his owne Fig-tree, and the reason is, Because God hath set vp the King for a blessing to the people, that the weaker should not be oppressed by the stronger.* 1.73 What else would become of the helpelesse multitude? if they had not one set vp by God to order many? Surely if God had not taken care of mankinde euen in this case, the wicked nature of man would daily breake forth in∣to shamelesse and bloudy shambles of thefts, butche∣ries, murthers, adulteries, rapines, incests, treasons, and what not? And vnlesse Christian policy had found out dayes, times, places, and persons to redresse wrongs, and to distribute right to euery man, no man should haue enioyed the comfort of one day, nor knowne the blessed state or condition of any pleasing time, or place.
Secondly, in particular this blessing of God ap∣peareth, both especially and indiuidually for body, goods, and good name; for the body, Cannibals must not liue among Christians. For the state-politique taketh care that the hand of violence shall not touch any subiect, and if any man shed the bloud of ano∣ther, by the man of authoritie his bloud shall be shed. Yea, the tender hearts of true Christian Princes haue prouided against the hot-spirited duels, that the image of God may not be destroyed by sudden enraged passions, nor Subiects wound their owne soules by bringing in the price of bloud vpon their owne Fa∣milies, as a Noble Lady once said to her brother in the like case. For Goods, the State-Politique pro∣uides, that euery man eate his owne bread: No Pla∣tonicall community, no Anabaptisticall Anarchy, nor yet Plutonicall villany is heard of in a Christian Common-wealth: For he that doth not labour, must not eate. Ideots say, that which is mine is thine, and that which is thine is mine, yet Indians and Tartari∣ans speake not so. Vngodly persons say, that which is thine is mine, and that which is mine is mine owne. Indeed so speakes the violent theefe; that is, the rob∣ber by the high-way; and the slie theefe, which is the Vsurer. Mediocrity, and Pietie, speake otherwise in a Christian Common-wealth. Mediocrity saith, that which is mine, is mine, & that which is thine is thine, so speaketh the morall Christian. But Pieties parlee is, that which is mine is thine to pleasure and profit thee, and that which is thine is thine owne. Yea, the politique State taketh care, not onely against out-rage and violence, but also that no man be cosoned, or
abused by forged cauilations. Otherwise, there were no voyaging by Sea for Pyrats, no trauelling by Land for Robbers, no sleeping in an house for Bur∣glaries, no commerce for violence, cosenage, deceipt, and fraud, did not the wholsome Lawes of the State-politique preuent these miserable mischeeuances. Blessing comes vpon our good names, which is as a pretious oyntment, for our Reputations would be tainted by the stinking Flies of Aegypt, if the State-politique did not prouide Antidotes against so Epi∣demicall a poyson. Yea, heauen and earth would be infected with Libels of blacke obloquie, and the sons of men would fat themselues with infamings and re∣prochings of others. Euery mans braine would be a forge of choller, and passion, euery mans studie a dung-hil of vntruths, & all things would be carried by passion, & not by iudgement, yea the giddy multitude of the sonnes of men, would become a rabble of blas∣phemous Goliahs against God, the Lord of hosts, a rout of rayling Rabshekahs against their betters, a skull of scoffing Ismalites against their brethren, a fry of scorning Iebusites against those that are in au∣thority, and euery man would giue liberty to that vnruly euill of the tongue (which the Apostle saith) is enraged by hell fire.
Thus are the people blest by the State-politique, in body, goods, and good name. Blessed they are also vnder the politique State, by the State-Ecclesia∣sticall, both in their soules and consciences: Blessed in their Initiation and reception into the Church, for when they are children, they are brought into the Church by Baptisme, afterwards confirmed in the
grace receiued, which is as Palmes to their hands, Crownes to their heads, Wreaths to their browes, Triumphs and Trophies to their whole life: Blessed they are by the ministeriall function, in restrayning the sonnes and daughters of men from their exorbi∣tant and extrauagant courses, by all meanes possible that can be. Sometime, by the menaces of Gods Desertion; for Church-men tell them, if they forsake God, God will forsake them: Sometime, by threat∣ning them with Gods fearefull traditions, that hee will deliuer them that forsake him, into a three-fold misery; that is, vnto vile affections, vnto their owne hearts lusts,* 1.74 and into a Reprobate sence. Sometime with menacing of iudgement to come, which hath caused the very Heathen to tremble, as is apparent in the case of Faelix. Blessed they are (when they are ready to fall) by the effectuall assistances of ministe∣riall supportations, both Externally, Internally, and Eternally. Externally, by the preaching of the Word, that heauenly Manna to feed their soules, by prayer, and sollicitation to God for them, and also by application of the Word, which is as the balme of Gilead to the seuerall cases of their distressed consci∣ences. Internally, blessed they are by the meanes of the outward ministery, which worketh the illumina∣tion of grace inwardly by the motion of the spirit, and in the communion of Saints, by the prayers of the whole Church, both of the triumphant Church in generall, and of the militant in particular. Moses prayeth, and Iosua ouer-commeth; Peter is impriso∣ned, the Church prayeth, and he is deliuered. Eter∣nally are they blessed, by the meanes of Gods Church
in the reception of the blessed body and bloud of Christ sacramentally, which if they receaue worthily, they goe on in the world, breathing out breath, feare∣full to the very Deuill himselfe, and to all the powers of darknesse (as golden-mouthed Chrisostome) vsed to speake vnto his Antiochians, yea, wherewith wee goe confidently on in the spirit of Dauid, that albeit we walke through the valley of the shadow of death, yet feare wee none ill, for euery Christian in that case is as it were another Christ. So doth Saint Am∣brose reade that place in the Galathians.* 1.75
In a word, the people are blessed by the State Ecclesiasticall, through the ministration of the Word, by which God remoueth all impediments that hinder the course of their Saluation: For Christ thereby powreth on them Ezechiels pure water to purge their impurities, pruneth off the wilde branches, cutteth off all superfluities, & at last vtterly abolisheth the houres and powers of darkenesse, drowneth Pharaoh in the red Sea of his bloud, and beateth downe Satan vn∣der their feete. Thus are they blessed on euery side, by Moses, by Aaron, by the Pillar of a cloud of witnes∣ses in spirituall affaires, by the Pillar of fire in secular negotiations, by the Church, by the Court in their all;* 1.76 so that I may conclude with the Psalmist, Saluati∣on belongeth onely to the Lord, and his blessing is vpon his people, both from the State politique, and from the State Ecclesiasticall.
The vse of this concernes both the Kingdome in generall, the Chamber of the Kingdome in parti∣cular, and euery mans conscience indiuidually. Doth not the people of this Land (the house of England)
see, and consider how God hath made our State his owne deare darling, which the Iesuites, and other e∣missaries of Rome spite at. Hath not God chosen it as his Lilly among the flowers of the field? as the Doue among the Fowles of Heauen? as the Cedar among the Trees of the Forrest? as his Iudea among the Na∣tions? and as his Syon amongst the mountains? Is not this our Iland the house of preuailing Israel? a San∣ctuary for his Elect? an Oracle for his Word? and an habitation for himselfe? Is not our Republique to Rome as Aegina to Athens, not onely an eye-sore, but an heart-sore. The State-politique whereof doth right euery man both in iudgement and iustice. The principall agent of Iustice vnder the King, is called in the abstract the Chiefe-Iustice. The King himselfe is the fountaine of all Iustice, and doth delegate his power of administration vnto seuerall Iustices Itine∣rant, who in their set circuits for the benefit and ease of the subiect, doe expedite the lesser causes. Yea, the whole Land being diuided into Shires, or Shares, Hundreds, Wapentakes, and Tithings, that euery man, to the number of tenne, may answere for each other, and may be liable to Law, if they doe any harme, and also may receiue right to that number in euery particular place, and Parish. The inferiour Courts are erected for the good of the subiect in smal∣ler causes, and the Parliament in supreame causes is conueened, wherein the King himselfe (albeit he hath royall assent in all) yet by Law, Reason, and Religi∣on, he is legally limited, and concluded. So that vn∣controlled no wicked Nimrod can offend by strong hunting, no cursed Macheuillian, by damnable Sta∣tizing,
nor any griping Zacheus by forged cauillati∣ons. Our Christian King hath so prouided, that this his house of England may be indeed the house of preuailing Israel. That God may generally be ho∣noured, hee hath ordained (as the King of Babel in his Prouinces) that all his subiects within the foure seas may truly worship the God of Israel. That God may be pleased with our prayers and fastings, he hath ordained a Lent, as the King of Niniue a fast. That God may be glorified with a Festiuity, hee hath con∣secrated the fift of Nouember to his diuine worship, in thankes-giuing for the States wonderfull deliue∣rance from the hellish Gun-pouder Treason, as Queene Hester ordained the Feast of Purim, for the Iewes deliuerance from wicked Hamans cruelty. Hee hath set an order to things indifferent, as did good King Ioas, that there may be no confusion, no schisme in his Land. He hath restrayned foolish, vaine, and idle questions, both priuate and publique, with all fruitlesse opposition, lest that carpet-Preachers should through a singular spirit, broach the Lees of Anabaptisme, Brownisme, Vorstianisme, and other fa∣naticall delusions, and lest they should sow schismes, heresies, and seditious murmurings amongst his Chri∣stian subiects. In a word, our King hath taken course that the hand of violence may in no wise touch the bodies of his subiects, to which purpose Coroners are appointed in all shires, and corporate Townes, to en∣quire by secret inquest vpon such as come to violent or vntimely deaths, that the Kings Delegates may be certified how his Subiects come to their ends.
He hath also most Christianly prouided, that your
goods may be kept from rapine, fraud, and cousenage. To which purpose are ordained Clerkes of Markets to looke to weights, and measures, and Iudges and Iu∣stices for theeues, robbers, and all other oppressors. And also for your reputation, and good name, he hath ordained that no black-mouthed Curre, with a tongue enflamed by hell fire, shall besmut the same, but he is lyable to censure.
Is not therefore the blessing of God vpon the people from the state Politique? Neither are the peo∣ple lesse blessed by the state Ecclesiasticall. Neuer more preaching Prelates in our Israel, neuer more able Mi∣nisters ouer the Land, applying themselues in euery case of conscience, as godly Casuists vnto all the di∣stressed in minde. To which purpose some haue Mo∣ses Rod for miracles, Aarons Belles for comfort, Da∣uids Harpe for the howlings of hell, Salomons Sword for decision of controuersies; others haue Ieremies Hammer to breake the hard-hearted, Esayes Trum∣pet to awaken the drowsie, Peters Keyes to open the ioyes of Heauen to such as are weary of this life; be∣comming the sons of solace to the tender conscience, and the sonnes of thunder to a boysterous and big∣boned Nimrod: In a word, becomming all to all, that they may winne some. Say then, if the blessing of God be not also on the people from the state Ecclesiastique? Descend wee from the state of the Kingdome, to the Chamber of the Kingdome, the great City of London. What blessings hath not that City from the state Po∣litique, in their bodies, goods, and good name, which if any man impeach, hee is lyable to Law? How are the soules and consciences of the Citizens blessed by
that sacred Company of many able Preachers, to whom God hath giuen the Word? Insomuch that I may truly say, that no City in the World on which the Sunne shineth, hath more cause to magnifie God, and to multiply their thankefulnesse. Oh how many, and how manifold are Gods blessings vpon that City? Oh how many are the wayes, that God hath reuealed for the saluation of chose Citizens? Insomuch that a man may take vp the words which Saint Chrisostome vsed to his Antiochians: Is it possible that a people fed with such holy viands, bred with such dainty fare, should be guilty of such grosse, and so grieuous sinnes, eating sacramentally of the holy Lambe of GOD, should become Wolues and Tygers one to another? For all in that great and populous City are not pure wheate, some are tares; all are not wise Virgines, some are foolish sleepers; all are not sheepe, some are goates. Discontent is the foode of the wretched, to whom the present state is alwayes grieuous, and imitation of strangers is a bane to others, whereby diuers are alie∣nated both from nature, and Nation, from Church, and Common-wealth: All which proceeds from the want of comparing the State of other Nations with their owne present blessed condition, which causeth them not to see their owne felicity, & others misery. O foolish people, do you thus reward the Lord? O Eng∣land, destruction is of thy self for thy vnthankfulnesse.
Wherefore let all the people in Church, City, and Common-wealth, take hold of the Lord, that their Houses may be as Sanctuaries which God doth blesse, that they may be built vpon the Rocke Christ Iesus, to abide the tempest, that God may not be angry
with them for their ingratitude, and turne our House of England, which is, and hath beene for many yeeres an House of Israel, preuailing with God for peace, plenty, and liberty, into an House of warre, bondage, and infamy. And see that you all looke to this, before that God doth send you all to the House of death, de∣signed for all. God perswade Iapheth to dwell in the tents of Shem.
THE Court is summoned last, in these words: And giue eare O House of the King. By which tearme of House of the King, is not onely meant the King him∣selfe, which was Ieroboam the sonne of Ioas, the foun∣dation of the House, but also the Kings Children, the sides of that House; the Kings Counsell, the Pillars; the Nobles, Peeres, Dukes, and Captaines, the beames and rafters; the Iudges and Fathers of the Law, the Standards; and the Courtiers, Attendants, and Offi∣cers, the Hangings and Vtensils of that House. In that the Prophet summoning the Court, saith; O House of the King: it seemeth that the Kings Houshold, and
they that were about the King, were not as they should be, but were as much, yea, more in blame then the King himselfe: For oftentimes it falles out, that a sound Tenant dwelles in a rotten House, and a god∣ly soule in a lustfull body. Nam ex quolibet ligno non fit Mercurius: Euery man is not fit to be about a King. Al∣mighty God therefore cryeth by the Ministery of his Prophet; O Ieroboam thou sonne of Ioas, I haue loued the glory of thine House, and the place where thine honour dwelleth: How is it that thou doest not loue the glory of mine House, and the place where mine honour dwelleth? For thy Courtiers haue lost their hearts with wine and women, thy Iudges loue bribes, and say; Bring, bring, thy Rulers oppresse, and thine attendants flatter, and suffer themselues to be flattered; and therefore iudgement is to∣ward thee, and thine House. Whereby we learne, that
No dignity of person, nor preheminence of place is exempted or excepted from Gods iustice, but euen the mighty ones that offend, are often more eui∣dently, more exemplarily, and more seuerely pu∣nished, then other of inferiour ranke, and condi∣tion.
The Worlds Monarches, and their delegates, may assuredly know this to be so from the Prophet Esay, who saith,* 1.79 that The Lord shall punish the Host of the high ones, that are on high: There is Gods supreama∣cie aboue all high ones.* 1.80 He standeth in the assembly of Princes (saith the Psalmist;) There is his prefidence, and presence in their conueenings.* 1.81 He shall binde the Kings in chaines, and the Nobles with fetters of Iron, as
the same Psalmist saith in another place. There is Gods restraint for extrauagant great ones. Tophet is prepa∣red for the King (saith Esay.)* 1.82 There is Gods dungeon for the incorrigible, refractary, and impenitent great ones. Furthermore, the Psalmist will tell you in what order God doth this;* 1.83 God will breake their teeth, that is, God will take away from them all meanes, and occa∣sions of doing euill any more. He will make them passe away like water, if they boast what, and how great things they will doe. He will cause them to vanish like a snayle, and to be like the vntimely fruite of a woman, if they shall perseuere in euill doing; and if for all this they shall continue stubborne, and rebellious, He will wash his feete in their bloud, yea, all this shall be so eui∣dent, and exemplary, that the very common people shall see it, and say, Assuredly there is a God that ruleth in the World. The dearest of his Children (be they neuer so great) God will not spare in this kinde. King Iosias, good King Iosias causelesly fighting with Pha∣roah Neco King of Aegypt in Charcamis,* 1.84 and not consul∣ting with the Lord, was slaine in the field of Megiddo neere Euphrates. King Dauid, good King Dauid, was exemplarily punished for numbring the people, to the price of therefore and ten thousand subiects, who died of the plague of pestilence. Now what other thing meaneth this strict, and seuere superintendency of God ouer the great ones, but to visit the mighty, that they grow not carelesse like, Gallio the Proconsull of Achaia, to watch ouer them, that they become not irregular like Ananias, to restraine them lest they grow exorbitant like Manasses, and to shew his power in plaguing them, if they be rebellious, as he did shew
it vpon Pharaoh, and vpon all his seruants.
But stay, is not Maiestie and Soueraigntie Gods peculiar? Doubtlesse: and he is accursed that doth not conceiue so. Why then doth God deale so seuere∣ly with them, as oft-times so euidently, and so exem∣plarily to punish them more then others for their of∣fences? There are important reasons for it. First, be∣cause great ones sinne with greater impunity, and im∣munity then others. If inferiours offend, they are lyable to the censures of great ones; but great ones may play the Pike in a Pond, and who dares con∣troule them?* 1.85 I will vp therefore saith the Lord, and re∣uenge. Secondly, great ones taxe others, and none dare touch them. Is not a Iohn Baptist a blacke Swan? Who dares tell a great one, Non licet tibi? Is not an Elias as rare? What is hee, and who is hee that hath an heart to tell a Cassandrian great one what Elias told Ahab? Therefore God will speake to them himselfe. Thirdly, none are more bitter then great ones to those that tell them their faults. For a carelesse great one will scoffe, and scorne at a sincere dealing Iohn Baptist. A wanton reputes admonition as an olde wiues tale, albeit it come from graue Zacharias. A sterne great one will presently enioyne you silence, as Amazia did Amos, and an vnbeleeuer will neuer leaue till he haue quite banished you. Fourthly, there is no appeale from great ones, as in the case of Naboth, no Citizen of Samaria durst open his mouth for that poore Innocent,* 1.86 and therefore God said, I will arise and reuenge his wrong, for it is high time that the Lord set to his hand, when the great ones who haue the Law in their hands doe destroy it. Fiftly, God dealeth thus
seuerely with great ones to appease the blasphemies of the enraged multitude: For what will Atheists and wretches say, when they see great ones outrageously offending? What say they,* 1.87 where is Gods prouidence? What care hath hee of vs to set a woolfe to gouerne sheepe? a tyrant to rule ouer innocents? Is God silent? Is he at leisure? For these and the like blasphemies, occasioned by the vniust dealings and wicked gui∣dance of great ones, God being iealous of his owne glory, will rise vp, and reuenge, as it is most plaine in the message that God put into the mouth of Na∣than, to speake vnto King Dauid,* 1.88 in the case of Vria••s wrongs.
Great ones (if they haue grace) may make good vse of this: First, of Caution, to beware how they a∣buse their greatnesse to ill example: For superiors like starres are potent by their influence vpon inferior bo∣dies. If the head be crasie, the whole body cannot be haile: If the aire be infected with an Epidemical quali∣ty, they that dwel therein cannot be very sound. And if the Pilot be peeuish, the passengers may be in great hazard. Besides, inferiours are mutable: If the Abbot dance, the Monke will shake his heeles; and if Dyoni∣sius study philosophy, his Courtiers will philosophize, if he but intermit his study, they will altogether omit all studie.
Now the reason of this facile inclination, which causeth inferiours to be like yron drawne with these Loadstones, and to be like straw drawne with these jeats and ambers, is because great ones haue eminen∣cie of place, therefore the poore inferiours conceiue, as therein is nothing but greatnes, so there is nothing
but goodnesse. Secondly, because inferiours haue an opinion of infallibility, like the Pythagorians, and Pa∣pists, that the great ones are too bigge to be deceiued. Thirdly, the very imitation of great ones hath hope of impunity. For, with what face can he that is in place of authority punish an inferiour, when the great one is as grosely obnoxious, and as peccant in the same sinne as the inferiour? Fourthly, inferiours haue a de∣sire to please great ones, insomuch, that to creepe in∣to the fauor of great ones, some haue made no bones, not onely to imitate their gestures, and voyces, but their vices also; yea, to stammer, to lispe, to limpe, to weare long haire, yellow bands, and what not? such Camelions, Apes, fawning Dogges, and questing Puppies are the giddie multitude to please great ones. As therefore great ones (if they be good ones) are as eminent and apparent Land-markes at Sea for safe di∣rection into the hauen: so in euill they are like Eur••∣clidons to hurry many vpon the Sands, Shelfes, and Rockes of ineuitable destruction.
In the second place, great ones may learne to practise humilitie, lest they should be proude and for∣get their God. For it is neither Pharaohs greatnesse, nor Nebuchadnezzars imperiousnesse, nor Iehues furi∣ousnes, nor Herods craftinesse, nor Saules goodlines, nor Rehoboams lustinesse, nor any thing else that can exempt them from the mighty hand of God, if they grow exorbitant. For if Zenacherib be extrauagant, God hath a hooke to put into his nostrils, and a bridle to put into his lippes. If Baasha will become a Behe∣moth, of the flesh of his progeny what the Dogges in the City leaue,* 1.89 the fowles of the field shall eate vp. If
Zimri be treacherous,* 1.90 fire shall deuoure him, and the pallace ouer his head. And if foolish Ahab become hellish,* 1.91 and sell himselfe to doe euill, an Arrow shall pierce through the riuets of his briggandine, and strike him to the very heart: yea for all great ones (whoso∣euer they be) that abuse their potencie, and opulen∣cie, God hath prepared instruments of his iudge∣ments, euen for all strong hunting Nimrods, prophane Esaus, threatning Rehoboams, and Machauilian Achi∣tophels, albeit either to vphold, or aduance their great∣nesse, they temper exotique poysons, consult Wisards, vse whores, hire bauds, and practise a thousand wic∣kednesses, yet Gods iudgements shall come like wa∣ter into their bowells, and like oyle into their bones, and some man of God shall discouer the very secrets that such Arams do in their very bed-chamber, be the Curtaines drawne neuer so close, whisper they neuer so secretly. And then shall they curse the day, and the houre (when the hand of the Lord is vpon them) that euer they were borne, or that they did enioy the light of the Sunne. Then shall they know that the feare of the Lord in goodnesse, is better then all the great∣nesse in the world.
In the third place is practize of Obedience for the Subiects, that they submit themselues to euerie ordinance of God, whether it be to a Monarchie, wherein is one Soueraigne, as the head, or vnto Ari∣stochracie wherein is an assembly of the best, or vnto Demochracie, or Plebeian gouernement. For there is no power, but of God, whether it be like the confe∣deration of the Heluetian, or the state of the Grisons, Venetians, Ragusa, or other mixt gouernements, or the
Monarchies of England, Spaine, France, and the like. Let not a Iacobine, or Rauillack be once named a∣mongst vs, but ••et a traitour, and a rebell be accur∣sed on all hands, yea, not onely the hand, that com∣mits the treason, but the heart that consents thereun∣to, and the head that conceiues it. Let that hand dry vp, as Ieroboams hand, and that heart tremble, as Bal∣shazars, and the head be like the heads of the Assiri∣••ns, that heard the clamour, and disconsolately fled. Let the blacke Rauen of the Valley, feed vpon the eyes of a Traytor for its cates; Let his flesh be car∣nage to the Fowles of the ayre, and his bowels be gi∣uen ouer to the mercilesse hangman.
In the fourth place is practise of vision, that great ones also may see that they dispise not little ones. For what is more frequent in the Scripture, then for euill great ones to be vanquished with little ones. Ierobo∣am, the Colonel of the horse, vanquisheth his foolish Master Rehoboam the King. Mordocheus, the Kings Porter, putteth downe Haman the fauorite, by the meanes of Hester a poore captiue Hebrew Girle. And the reason is, because God doth not only work his will by weake, and vile meanes, as the world oft reputeth them, to the end that no flesh should boast it selfe a∣gainst God, but also oft-times God armeth in his iudgement little wicked ones to subuert great wicked ones, as it is most plaine in Baasha, Zimri, Omri, Asa, Ahab, Iehu, and others.* 1.92 Boast not thou thy selfe there∣fore, (O great one,) that thou canst doe mischiefe, for Gods iudgement is greater then thou. And let not great ones forget by whom they raigne: For what was more excellent in Heauen then an Angell? yet
for his pride hee was cast downe to Hell. What on earth more glorious then an Emperour? yet Charles the fift, being a most fortunate Prince in many enter∣prises, yet when hee set himselfe against God in war∣ring with the Duke of Saxony, the Lant-Graue of Hes∣sen, and others of the Religion, hee was put to the worst by Mauritius a meane Duke. What more im∣perious in the Sea then a Whale? yet in his pride when he endeuoureth to swallow vp all the little Fi∣shes that come neare him; in the end, with a herring fry, and scull that comes on so fast he is cleane choa∣ked. The Spaniard in eightie eight, that brought to Sea that inuincible Atalantado (as the Nunne of Por∣tugall called it) for power and number, was scattered in the pride of the imaginations of his owne heart. And most memorable is that of Henry the fourth, the last King of France, hauing two of his teeth strucken out by Iohn Chastell, a Iesuites Scholer; one of the Religion standing by (perceiuing the wound not to be mortall) be-spake the King on this fashion, O King, thou hast denyed God with thy mouth, meaning the Kings outward reuolt to Popery, but when thou shalt deny God with thine heart, God will stabb thee through the heart, which fell out diuers yeares after in the bloudy blow that Rauillac gaue him, which was both fatall, and finall, for the Knife was found through his heart.
The last practise is of thankes-giuing, which be∣longeth vnto the house of our Israel, to yeeld vnto Almightie God for the house of the King: For God hath loued the glory of our kings house, and the place where his honour dwelleth, in giuing vs our King
the foundation of this house, as another Z••roba••ell. The Kings children to be as Cedars in the sides of this house; his prudent Counsell, as a most proui∣dent Sanadrim; his Peeres, and Nobles, the beames and rafters, to be as the worthies of Dauid, and the va∣liants of Iehu; his Iudges, the standards, to be as Vshai the Archite; his Courtiers, attendants, and offi∣cers, the hangings of this house, to be as faithfull Mordocheus. Let vs not forget therefore, seeing it hath pleased God that wee liue in a Common-wealth vn∣der a Monarchy which is the most absolute forme of gouernement: Wherein the King is the Vnite from whence all numbers are deriued; hee is the Father of the Families, vpon whom the whole houshold de∣pends; he is the Pilote that stands at the helme; he is one in the Common-wealth, as one Sunne in the Fir∣ment, as one heart in the bodie, and as one God in Heauen.
And seeing in the high Court of the State, which wee call a PARLIAMENT, which consists of a three∣fold State, and all of God, the King as the Monar∣chy, the Vpper-house the Aristocracy, and the Low∣er-house as the Democracy, which nathlesse hath freedome and libertie, both of suffrage, voice, and vote. Let vs not, (I say) forget to begge of our God, that of his infinite goodnesse and mercie, hee would remoue from about the Kings sacred person, and from all his, all treacherous flatterers, and time-ser∣uing whisperers, from his Councell, all Matchaueli∣an practisers, from his Peeres, and Nobles, all base Oppressors, and hard-hearted Land-Lords, who by Iesuited improuements, grinde the faces of the poore
Husbandman to make the most of their owne, from his Iudges, and Iustices all corrupted, base, bribed, partiall, basket-Iudges, chicking-Iustices, and the like, who will transgresse for a crust of bread, as the wise∣man saith in the Prouerbes, and from his Court all contemners of his Gospel, and despisers of the Word of Exhortation, such as were Pharaoh, Ahab, Herod, and the like miscreants. And that I may moue you hereunto, let the great ones of the World know that if they be scandalous, a woe belongeth vnto them; for Christ saith: Woe vnto the World, because of offen∣ces. If woe to the whole World, then vnto England▪ It were better that a great one which giueth publique scandall had a great mil-stone hanged about his neck; and be cast into the Sea, then that hee should lay a stumbling blocke before Gods children, or that his wickednesse should cause the whole land to mourne, and bring in the sword of the enemie, by Gods iust iudgement, to be sheathed into our owne bowels. Let not the greatnesse of other Kingdomes and States de∣terre you: For as long as God is with your King and you, feare not at all. God vanquished the imperious Romans, by the Herulians, Gothes, Vandales, Visigothes, and Ostrogothes; pulled downe the Metropolis of the Assirians, Tyre, and Sydon, aegypt, and Persia, Palesti∣na, and Constantinople, by despicable and poo•••• means. So also know yee, that you through God shall van∣quish the pride of the Spaniard, and the fury of the French, or what Nation so euer shall band it selfe a∣gainst you. At all times therefore it is our dutie ac∣cording to the Apostles Councell:* 1.93 Let prayers, and supplications be made for all men, but especially for Kings,
and such as are in authority, that vnder them wee may liue a peaceable life in all godlinesse and honesty. Thus haue you heard the summons, and now heare the charge.
THE charge to all is in these tearmes; Heare, Hearken, and giue eare. This three-fold repetition, Heare, Hearken, and giue eare, is no Battologie, no Tauto∣logie, but an elegant elocution of the spirit of God, v∣suall in the Scriptures. He that hath eares to heare, let him heare (saith Luke:* 1.96) And he that hath eares to heare, let him heare what the spirit saith to the Churches,* 1.97 saith the spirit of God in the Reuelation to the seauen Chur∣ches of Lesser Asia. Saint Augustine expounds it to our hands. Heare all yee Estates, that by the same Gate through which sinne first entered, Grace may now enter. Hearken, that is to say, attend with your mindes to vnderstand what God saith, and Giue eare,
that is to say, intend with your hearts to doe and pra∣ctise what you heare and conceiue. The reason why the Scripture vseth this earnest elocution, as to say, He that hath eares to heare, let him heare, (as if men did any thing else with their eares, but heare) is this. Ma∣ny men see with their eares, as they doe who but hea∣ring ought of their neighbours (especially if it be of euill report) beleeue it to be true, as if verily they had seene it with their eyes, and these kinde of people indeed see with their eares. The goutie haue two feet and cannot goe: the goggle-eyed, bleare-eyed, and pur-blinde, haue two eyes to see, and yet cannot per∣fectly discerne: euen so, many haue both eares, who either with the Adder stop both, and so heare nothing, or being of the generation of Malchus, they haue neuer a right-eare, rightly to heare, hearken, and con∣ceiue as they should. In this place therefore, obaudire is obedire: so Christ himselfe saith in a double paralell of the Gospel.* 1.98 In Saint Luke, Christ saith, concerning his Apostles; Hee that heareth you, heareth mee, and in Saint Matthew;* 1.99 If thy brother heare thee, thou hast woone him: In both which places, hearing is obeying.
But what is it, that these parties summoned must heare? Euen a plaine Demonstration of their sinnes, and a iust Iudgement awarded against them for the same. Whereby we learne that.
It deerely and neerely concernes all degrees in Court, Church, and Common-wealth, that they attend as well to the ripping vp of their sinnes, and to the denunciations of Gods iudgements for the same; as to the Promulgation of Gods mercies, in fauour to the Penitent, that all estates hauing a sence and sight of their iniquities, may breake them off by repentance, and obtaine pardon by Iesus Christ our Lord.
What doth all preaching auaile else? if it hath not this concurrence, & relation? For they that heare, and doe not vnderstand, all Preaching to them is a dreame. They that haue eares, and heare not, all Prea∣ching to them is as a fearefull slumber. They that haue eares to see, are they not monsters? and they that haue eares to attend vaine and vile things, are they not con∣temners of God, and all godlinesse? But here you see is enioyned, as the elegancy and efficacy of this phrase requireth, that wee not onely beleeue what we heare from God, but assent also thereunto, and submit our selues by the obedience of faith to be taught by the Spirit of God, as a Childe submits himselfe to his Tutor.
They that thus heare, whether they be sceptered, mytred, or inferiors, come with graue modesty, and great reuerence to heare God speake vnto them: So came Elias casting his mantle before his face,* 1.100 when he heares the voyce of God. So came Abraham with sub∣mission and much modesty,* 1.101 when he makes suite for Sodome.* 1.102 So came Ezechiel prostrating himselfe vpon the ground, and made the earth his vayle. So came Peter crying out, Depart from me, for I am a sinnefull man. So came the Syrophenician trembling, standing behind, and desiring but to touch the hem of Christs garment. So affected come all blessed, faithfull, and deuoute soules, whom doubtlesse the Lord doth heare,
and in his good time will grant their godly requests. To this purpose you see also that Preachers are in Scripture called, Trumpeters, Proclaymers, Embassadors, to whom all audience euen from the greatest is vsual∣ly giuen.
Moreouer, is it not the House of God where we come to heare Gods voyce? shall we there offer the sacrifice of fooles? Come wee thither to make a Ta∣bernacle for God, or a golden Calfe for the Diuell? Earings and Iewel•• were giuen to the making of both, but by diuersly affected people. But some happily may say; What need all this Vociferation? The World was neuer more attentiue to preaching. True it is (bles∣sed, and beloued) as long as Placentia are preached, but to some giddy kinde of people Zidkeiah is more welcome with his deceiptfull falshoods then Michaiah the sonne of Iimlah with the glorious sunne-shine of Gods truth. Others as long as Preachers please them, they are pleased; but if Amos tell the rich that they sell the poore for shooes, and the miserable for a graine of salt: If Hoseah tell Ephraim that he is like a cake on the harth not turned, and Iames cry out, Woe to the rich, and Esayas tell the Daughters of Syon that they are proud, and goe mincing, and so forth: Tell me then what entertainment, respect, and audience Church-men shall haue, that speake in Gods voyce vnto such kinde of people?
God speakes out of a Whirle-winde, that is, either by outward affliction, as he spake to Iob, or else by the inward sting of conscience: and so we reade the Iewes were pricked to the heart by Peters preaching, as is extant in the Acts. It is the property of the voyce of
the Lord to breake the Cedars, as the Psalmist saith, and to diuide the flames of fire; that is, to rebuke them that are of a high spirit, and to subdue the proud hear∣ted: For God had rather haue one Publica••, that doth despise and abhorre himselfe, then a thousand Pharises that doe iustifie and boast themselues. The sonnes of follie indeede reiect the words of Exhortation, but the sonnes of Wisedome say; Let the iust smite me, for the wounds of a friend are farre better then the balmes of a flatterer. Tell me who loueth vs more then God? and yet hee doth afflict the godly Patriarkes with fa∣mine, and his owne deare Israel, growing rebellious, with sundry punishments.
The vse of this is manifold. First of Enquiry for the Lord Iesus.* 1.103 We reade in Iob that in an holy Assem∣bly of the Children of God, the Diuell being not cal∣led, came thither also. So in diuers Christian Con∣gregations (according to the old English Prouerbe) Where God hath his Church, the Diuell hath his Chappell, Whence it is that many in Christian Assemblies, when they should heare Gods voyce, behaue themselues as if they were Gothes, Vandales, Guelphes, and Gibelline••. For while other well-affected Christians attend, reade, lift vp their hands to Heauen, pray, sing, sigh, fit still vnto the end; these ill-affected ones sleepe, prare, put out the foole-finger, curse, grinne, scoffe, and hasten a∣way as vnworthy of the peace of God. Maruell not therefore why so many come so often to Church, and are neuer the better: For their hearts are waxen grosse, and their eares and eyes, and all are stupified by the Diuell. Hence is it that they come without heart to God, and are but halfe Christians at the best, like A∣grippa,
or like Hagar, who sate right euer against the waters and did not see them. Nothing likes these kinde of people, but a hunting Masse (as Henry of France was wont to say) and a straw-berry Ser∣mon.
But happily you will say: The Pulpits ought to be mercy-seates, and Chaires of consolation, but they are become Tribunals, where the Auditory is arraig∣ned, accused, and condemned. I answere. Behold I shew you a Paradoxe. It is a plague vnto you when you are not plagued, and you are vndone, when you are not vn∣done. It was neuer worse with the Israelites, then when their mouthes and stomakes were full of Quailes. The dolors of Synai, to some, are more wholsome then the songs of Syon. Indeede he that endeauoureth to teach a foole, gleweth a potshard together; and he that spea∣keth vnto a heart that doth not attend, is as if he should speake to one newly raised from sleepe. Weepe there∣fore ouer the dead but seauen dayes, because they are depriued of the light, but weepe ouer such fooles eue∣ry day, because they are destitute of vnderstanding: Their heart is like a broken pitcher, it will hold no wis∣dome, and if it doe hold any thing, it is like a syue that retaines the chaffe onely, and lets the good grain passe through.
Saint Augustine in his time was at a non-plus what he should preach: So may the Church-men be of our time; for saith Saint Augufline, When I did behold the louers of this World, I knew not how to preach to them: For the rich disdained at what I said, and the poore had rather haue bread, then the Manna that I brought; yea, and the miserable would oft times murmur that it fared better
with the Preacher then with them. Yet for all this the true humble soule that comes to God, puts on confu∣sion, comes trembling, quaking, sighing, and sorrow∣ing, and putteth on Elias mantle, which is verecundi∣ous modesty, that Princely Robe so pleasing to Al∣mighty God. The true Christian soule, though affli∣cted in it selfe, comes yet well affected to be cured. If it hath retters, it is well content to haue inke and gall to be sprinkled vpon it; if it hath a perilous pleuresie, it is contented to haue it launced, lest the cure grow by delatory shifts incurable. Knowing that it is against the Law of Armes, Nature, and Nations, that Herolds and Embassadors should be euilly entreated. The bles∣sed soules that breathe and long for Heauen, will heare what the Lord will say; for at the last he will speake peace vnto their soules, that they returne not againe to folly. They will hearken vnto Gods voyce, that he may hearken vnto their voyce, when they call vnto him in the euill day; and they will attend and waite his pleasure: For in a still voyce he will speake comfort vnto them, and with his powerfull hand in his owne good time hee will take them vnto himselfe for euer; yea, albeit God tell them of their sinnes in plaine termes, and lay them open to the view of the World, yet will they assure themselues that God doth it, to make their iniquities appeare in their right colours, (as they are) exceeding and out of measure sinnefull, that so the godly hauing a sight of the vglinesse, filth, and horror of their obli∣quities, may the sooner lothe them to the death, abhor themselues in a godly hatred, and sue for pardon in the meritorious sufferings of their all-sufficient Saui∣our Iesus Christ, Assuring themselues that Gods word,
which they heare, is not spoken in vaine, but in them that are saued, worketh that good effect wherefore it is sent, that as the Snowe and Raine, which descend downe from Heauen returne not in vaine, but wa∣ter the earth, that it may bring forth fruit vnto him that laboureth, and seede vnto the sower; so the word that we heare from God (if our hearts be not heathy and sandy ground) worketh that which it was sent out for, to Gods glorie and mans saluation for euer.
YOu haue heard the generall Summons, the particular parties summoned, and the Charge vnto them all. Now ensu∣eth what they all must attend vnto, which is the Declaration, setting out their sinnes, and
the Commination of iudgement, which is the sequell of their sinnes: The Declaration sets out the sinnes of all estates to be subtile sinnes, high, heauie, and hei∣nous sinnes. All this appeares by the Declaration in these tearmes: For you haue beene a snare on Mizpah, and a net spread vpon Tabor, And the Reuolters are pro∣found to make slaughter, albeit I haue beene a rebuker of them all. These words shew foure things. First, the qualitie of their sins, that they were Nets and Snares. In which resemblance of Nets and Snares, other foure things are couched. First the subtilty, and slyenesse of their sinnes: For their trickes and deuices, like Nets and Snares, were so cunningly set, that few or none could perceiue them. Secondly, the cursed gaine which they intended by their sinnes, Nets and Snares are not set for nifles, they intend not vaga indiuidua. Thirdly, the irregularity of their sins, Quo warranto? What Law or what Warrant had they to deuise such trickes and proiects of hauing? Fourthly, the stength of their Iniquities, for the seely soules whom they caught being free before, but now captiuated, and ensnared in their trammells, were brought into great bondage, and extreame misery, as seely Birds and harmelesse Beasts are caught in trammels.
Secondly, in the Declaration is set downe the height of their sinnes, by the two Mountains Mizpah, and Tabor, wherein I will not either out of Saint Ie∣rome, or Martine Luther, Corographically describe their scites. It is most plaine in the booke of Iosuah, that Mizpah was a famous hil, by the victory that Io∣suah obtained neere vnto it: It was a mountaine, be∣cause they went vp to it, and vpon it was an Altar,
because it is said, they went vp to the Lord in Miz∣pah. Mount Tabor is famous in the Gospel,* 1.106 by Christs transfiguration thereon.
The litterall sence is this: The manner of these Reuolters was to intercept by Ambuscados, the poore soules that fled out of Israell to Iuda (where the pu∣rer worship of God was) and to bring them backe a∣gaine to Bethel, or Dan, as the manner of the Romanists haue beene, who haue surprised vpon the Alpes those deuoute soules, that hasted out of reuolted Italie to Geneuah, and other reformed parts, and to reduce them backe againe to their cruell Inquisition. The mysticall sence is: These Reuolters did ensnare Gods people by foolish and fond traditions, enioyning the obseruation of them, as if they had beene the true do∣ctrines of God. The Metaphoricall sence is: As on these mountaines the fowlers, and hunters, did catch birds and beasts with nets and trammells; so these in Church, Court, and Countrey ensnared poore weake soules with thousand mischieuances. The Synecdo∣chicall sence is: They did not onely ensnare Gods people, at Dan, and Bethel, but also extended their reuolt to the toppes of Mizpah, and Tabor, and where not?
Thirdly, this Declaration shewes the horrour of their sins by words of degrees. For these estates had not onely internally reuolted, but euen to the view of the world externally also, hauing no respect, either to time, place, or person: The set place of Gods worship at that time was Ierusalem. They would worship at Dan, Bethel, Mizpah, Tabor, any where. The times, and holie festiuities appointed by the Law, they regarded
not. The persons designed for the Priesthoode they fleighted. Moreouer, they had multiplied their Pra∣uarications, by enhaunsing their Sacrifices, which the Spirit of God laugheth to scorne, by terming a Con∣iugatis, their Sacrifices, slaughters, their Temples, shambles, and their Priests, Butchers. Yea, and that which is more, all the estates, as it seemes, had subie∣cted themselues in their reuolt to the base vulgar, de∣siring to giue them content for aduantage, in what straine or depth of impietie so euer.
Fourthly, in this Declaration also is shewed the insolencie of their sinnes: For they were growne to that impudencie and height of sinning, albeit God himselfe, both by immediate, and mediate means had beene a rebuker of them all. Wherein they endeuo∣red to preuent the obiection that is ordinarily made in the Prophets, whereby they might haue said to God, If we are deceiued, thou hast deceiued vs. But the Text meetes with that, and saith, God himselfe had beene a rebuker of them all. O how great is the sub∣tilty, deepenesse, and slienesse of sinne, that hath all these foule and fearefull ingrediences? Learne hence therefore, that.
No voyce nor rebuke of God or good men, laying forth the hideousnesse and horror of sinnes, neuer so o∣pen to the view of the conscience, can preuaile with the mighty hunting Nimrods of this world, to restraine their rage and furious madnes, but still they make their greatnesse in Church, Court, and Common-wealth, baites and guiles for their gaine and glorie.
This appeareth in the very termes and passages of the context: For from the Court to the Cart, they would be Nets and Snares to one another, albeit the Lord God himselfe had beene a rebuker of them all for it. This is Patriarchall truth; for righteous Noah, holy Lot, and meeke Moses preuaile not with some in their times. It is Propheticall truth; for all the Pro∣phets grieuously complaine hereof. It is Euangelicall truth; for, Christ himselfe preuailes not with Herod, and other miscreants. And it is also Apostolicall ve∣rity; for the Apostles preuaile not with such as Symon Magus was, and others of that stampe, nor all the mi∣nistration of the glorious Gospell of Christ, (sithence that time) doth preuaile with those that are miscre∣ants, and none of Gods eternall Election.
The reason hereof is plaine: for these wicked ones are enwrapped in the snares of the diuell.* 1.107 They are the Diuells slaues, bound to doe his will. They are vniust, and will be vniust still.* 1.108 They are filthy and will be filthy still.* 1.109 They are plunged into the deep∣nesse of Sathan,* 1.110 and they are mis-perswaded, and mis-led,* 1.111 by the mystery of Iniquity. This will further appeare out of the Declaration, both in Israel alreadie reuolted, and in Iuda that yet staggered. Israel reuol∣ted, is a Paralell of the Papacie, and staggering Iuda is a type of Cassandrian Protestancie. See this in both: first in Popery.* 1.112 Is not that of the Prophet true? We would haue cured Babel, but she could not be healed. For, albeit God himselfe hath rebuked the Popish vassalls at sundry times, and in diuers manner, not onely by the sword of the Spirit, which is the word of God (by which their Babylon is fallen;) but also by his imme∣diate
hand, in bringing to nought their cursed, & dam∣nable designements, and in shewing the very ruine of their rotten cause (as diuers and sundry instances may be giuen, both auncient, and moderne, at home, and abroad, especially of those two in our owne Nation, namely, the difference betwixt the Seminaries and the Iesuites in Wisbich Castle, and the hellish gun-pouder treason) yet that great Romish Archimandrites of the world, and his reuolted ••ry, continue Nets and Snares vpon Mizpah, and Tabor, that is, Church, and Common∣wealth, not onely litterally in their ambuscadoes vp∣on the Alpes, but also Metaphorically at Rome, at Remes, Loretto, Compostella, Hallas, Sichem, and where not? All their doings and dealings being semblable vnto Nets and Snares. In pretence of Sanctifie cra∣king of nothing but of Religion, Mother-Church, in∣fallibility of See, authority of Fathers, and Counsels, and such like boastings. Nets and Snares for profit, witnesse their Bulles, Indulgences, the holie Exercise (as they call it) of the vnholy fathers the Iesuites. Nets and Snares for lawlesse warranty, as appeareth in their Decretalls, in their Brutum fulmen of Excommunica∣tion, in their captiuating seely soules that thirst af∣ter Christ, with Masses, Dirges, Trentalls, Pilgrimages, Reall-presence, and many such like incumbrances.
For you must know, that these Shop-keepers o∣pen not their Shops for nothing: For all their trickes tend either to profit, or to pleasure, or to both. For their profit, they haue their seuerall wares; namely, the yeare of Iubile, Archiepiscopall, and Episcopall palls, Anniuersary-Masses, priuate-Masses, priuiledged Altars, Taxations Apostolicall (as they call them) for vnlawfull
faculties, dispensations against Scripture, absolutions, re∣uocations, legitimations, and for what not? To instance would be teadious. Yea, to keepe this profit, they are no lesse cunning,* 1.113 in their vowes of single life, in kee∣ping the Election of the Pope amongst the Cardinals onely, in winning the fauour of the Nobility by ma∣king their debauched sonnes Abbots, and Priors, and by making their collapsed daughters Abesses and Nunnes. As also, in be-fooling the Kings of the earth with a Prime-rose, blessed by the Popes nowne mouth, a holy Sword, a military Belt, a waxen Agnus Dei, and the like trumperies.
Moreouer, they haue nets and snares for their pleasure also, in keeping the common people igno∣rant of the Word of God, in traducing the phrases of the holy Scripture, and in preparing their baites for all palates. For the pompous, they haue the bait of the Papacie; for the sordid, the order of the Capu∣chini, and Sfoliani; for the delicious, the Abacies; for the melancholy, the Hermites, and Anachorites; for the wanton and lasciuious, they haue those daies of priuiledge at Rome, before euery Carniuall, wherein they haue liberty and licence to doe what lustfull wickednesse they lift. Surely a man cannot chuse but wonder to obserue their mixt compositure, (which doubtlesse, they themselues smile at in their sleeues;) as namely, that the Popes should wash the feete of the poore, and yet suffer the Kings of the Earth to kisse their feete. That they should depose and set vp the Kings of the Earth, with one and the selfe-same Bull. That they should take vpon them to remit sinnes, vent the strange conceits of Transubstantiation, auricu∣lar
Confession, workes of superrerogation, and the like fopperies. Insomuch, that a man may truely take vp a complaint, and say; What soule doth not bleed to see the spirit of God thus grieued? to see the hearts of the sonnes of men so obdurate? and what faithfull soule doth not cry out earnestly to the Lord in the word of Dauid: It is high time for Thee, Lord, to set to thy helping hand, for they (the Papists) haue destroyed thy Law?
But that which is most maruailous of all, is to see, that these Romanists should in all Common∣wealths, where euer they liue, be nets and snares, as appeareth most plainely in our State, wherein these Flies of Aegypt cannot content themselues to liue within the limits of the loyalty, and alleageance of good subiects; (for I meane hereby such Cleriques, and Laiques amongst vs as are poysoned with the Cup of the Whore of Babylon) albeit they receiue great immunities, both of life, limbe, and liberty, from our dread Soueraigne King, but they must at∣tempt both by open violence, and sulphurious Gun∣powder, and by what not, to ensnare the whole frame and fabrique of our common-wealth, euen to the vt∣ter ruine thereof, and for no other cause, (if the most intelligent amongst them be consulted) but for that our dread Soueragine King, will not admit a tollera∣tion of Religion (as they tearme it) a hodge-pot of Gods seruice; as if his Maiesties owne wisdome, his prudent Sanedrim, and the experience of our State, could not ascertaine his Maiestie that it is impossible for this entire Nation of ours to beare a Lipsicum In∣terim, a Sphinx Augustana, a Pandora Francofordiana,
a Cothurnus Neoburgicue, or the like, in all which there must needes be a fearefull Amnesty of the inte∣grity of Gods true and reall worship.
But leauing reuolted Israel, let vs returne to staggering Iuda, for GOD will search euen his owne Ierusalem with lights; And if Iuda become hypocriticall in her selfe, and critically looke onely vpon reuolted Israel, and taxing it, forget their owne obliquities, then these Iudaites will bee like those witches called Lamiae, that see onely Extra∣mittendo: For it seemes by this accusation, that both Court, Church, and Common-wealth were all in one predicament. They were all become Birders, and Fowlers, Hunters and hauers, and therefore they had deuised Nets and Snares, trammels and trickes, to effect their proiects and purposes. I haue alwaies hated Chams vnnaturall and cursed dispositi∣on, to make bare pudenda parentum: But it is la∣mentable, and a thousand pitties, that in high pla∣ces, which are as the Sunne-risings of a State, there should be any such persons, like Nets and Snares, that for Quid dabitis, will bring Ideots and Asses in∣to the Church of God: That there should be tempo∣rizing, and Cassandrian great ones, which bend their wits to nothing else, but like Iesuites to seduce the simple, and like Machauillians to supplant the great, that oppose them: That there should be such great ones, in Church or Court, that should thinke that all the World was borne for them, and they for no body; such Iudges that should be basely and scan∣dalously obnoxious, and such Lawyers that should be dishonest, and insatiable.
But blessed be God, our good Iosiah the King hath reasonably well purged his house, Church, and Common-wealth of such dangerous nets and snares. Time would faile me, and my senses would be stupi∣fied with teadiousnesse, if I should take vpon mee to enumerate all the nets and snares in Church and Common-wealth, notwithstanding all his sacred Ma∣iesties care to purge them, all the wholesome Lawes ordained by Parliament to restraine them, all prudent and pious courses endeuour to reforme them, yet that there should be chicken-Iustices, Knights that like Kites feede on the garbage of their Countrey, Iudges who like Druggists, and Apothecaries, giue Quid pro quo, Hab for Nab, this for that: Or to number the time-seruers, time-sellers, the false-ballancers, the Si∣moniakes, and such like: All which enormities proceed of nothing else but from a Conscience morgaged to the World, which beeing like to a ship-mans hose, or a large bowling-alley, a Franciscan sleeue-hand, resolued with the Neopolitane, that if euer a man will be rich, he must turne his backe vpon God, or with the Florentine, who was wont to say, that three things bred him all his wealth, an Iron arme to take any paines, an Ants belly to liue pinching, & basely, and a dogges soule, to make no conscience of any thing. Whereupon, as the Prophet saith,* 1.114 These worldings sa∣crifice to their owne net, and burne incense to their drag: because by them their portion is fat, & their meatplenteous.
What heart, vnlesse it bee a heart of flint, doth not relent to heare the grieunaces in streets, and high-waies, that brother makes against brother, and neighbour against neighbour, the summe whereof I may instance in the words of the Psalmist, who
complaineth,* 1.115 That there was priuily laid a snare for him, and without cause, they hid their Net in a pit, yea without cause had digged for his soule. And what say the wicked in all this: The Lord hath forgotten it, he hideth away his face, and will not see it. These are the deepenesse of Sathan, and the bellowings of hell. Yet in all this, these madde fooles doe lye, for I haue heard the prayers, and prayses of the godly: Draw mee (saith one) out of the Net which they haue laid for my soule. Our soule (saith another) is escaped as a bird out of the snare of the Fowler, the snare is broken and wee are deliuered. And doe we thinke that God doth not heare the cries of his children? Yes assuredly, GOD saith to the fooles, Deale not so madly, and to the vngodly, Set not vp your horne; you shall he slaine all the sort of you, yea as a tottering wall shall yee be, and as a broken hedge. Woe vnto thee that spoylest, and thou wast not spoyled, and dea∣lest treacherously, and they dealt not treacherously with thee:* 1.116 When thou shalt cease to spoyle, thou shalt be spoyled; and when thou shalt make an end to deale treacherously, they shall deale treacherously with thee. Yea, God hath his nets also for such Fowlers and Hunters; I will spread my net vpon him,* 1.117 and he shall be taken in my snare, and I will bring him to Babylon, to the Land of the Calde∣ans, yet shall be not see it.* 1.118 I will spread my net vpon them, I will bring them downe, as the Fowles of the Heauen, I will chastise them, as their Congregations hath heard. He will raine vpon the wicked snares,* 1.119 fire and brimstone, and an horrible tempest; this shall be the portion of their cuppe. Yet after all this, (if they doe deferre to turne vnto God) God hath his great draw-net in the end of the world: For as a snare shall it come on all them that dwell on the face of the Earth:* 1.120 And this draw-net is already
cast into the Sea of the World, and shall gather of euery kinde, which when it is full, the Angels shall draw it to shore, and shall sit downe, and gather the good into vessels, but cast the bad away.* 1.121 Euen so shall it be at the end of the World; the Angels shall come forth, and seuer the wicked from among the iust.
In that day, what wil become of those that haue beene snares in the Church? abusing their know∣ledge to filthie lucre, that studie Bodines Commenta∣ries, Lipsius Pollitiques, and Machiuells Prince, and such like Quod-libets, more then the holy Scriptures? What will become of them that haue beene nets and snares in the Court? by scraping Monopolies, pro∣ling proiects, and cruell cursed stratagems? What will become of all the fry and rabble in the Common∣wealth, who become nets and snares vnto one ano∣ther vpon all occasions. In base couetousnesse, be∣comming Apes, Lyons, fawning Dogges, and De∣uils, and all for money; in Malice, becomming Ro∣mish Butchers, neuer satisfied but with bloud, making all their life a Corban of cousenage, and a Mammon of wicked guiles and gaines, as if these mammonists did purpose to make no other profession, but like Montebankes, that professe the frauds of Italy, like the Scofiotti of Ferara, that fasten vpon nothing but vpon gaines, like the Banditi that are lawlesse, and like the Free-booters of Germany, imagining all to be Fish that commeth to their nets?
But there are some names in our Nation (as in Sardis) that are Gods, who would not for all the World, with the Echronits, forsake God, and goe to Beelzebub, or with the Ammonites goe to Melchom, or with Demas goe to Mammon, knowing that it is
impossible that the sonnes of men should wallow in such ill-got wealth, and swim in such aboundance of cursed gaines, but that the deceitfulnesse of the Flesh, and of the World, doth beare them vp by the arme∣holes, and the Deuill holds them vp by the chinne, vntill they are plunged into the deepenesse of Sathan, who teacheth them all these cunning sleights, vntill hee hath brought them to the fearefull downefall of death, and then when they expect comfort, hee saith vnto them (as the Priests said to Iudas, See thou to it,) shift for your selues. This is the fearefull, fatall, and finall doome, this is all the comfort and consolation that the mightie hunting Nimrods of the World shall receiue, as a guerdon for their misse-led and mis-per∣swaded wicked courses.
Pray we therefore the great Maiestie of heauen to inflame with zeale his Maiesties heart on earth, as he hath begun, euen so to continue vntill he hath vtterly purged both Court, Church, and Common-wealth of all such wicked miscreants, & cursed caytiffes, who remaine incorrigible, whatsoeuer either God or good men from God shall say, or endeuour to reforme, and rectifie them in. And seeing the word of God, which is the sword of the spirit, doth not preuaile with them, that the Sword of Magistracy may be vnsheathed a∣gainst their faces, that the secular power may put down & punish all wicked practisers both in Church and Common-wealth, and that such as the Church hath iustly cast out by excommunication, may be de∣liuered to the secular power for Execution; that so (if it be possible) they may be brought to Repentance, and their soules saued in the day of the Lord. God ef∣fect this for his glory sake.
IN the last place, after the Declaration of the sinnes of that time, is the Com∣mination, or Commonition of punish∣ments due for the same, and that to∣wards all rankes, and conditions, in∣definitely. For as all the Estates were Paralels in their sinnes, so are they all lyable to like punishments. It seemes all Estates were become Nets and Snares to one another. All therefore haue Iudgement awarded against them. Iudgement in Scripture signifieth three things. First, euery action of God, the cause whereof is to vs vnknowne. This is that great deepe which Dauid could not sound: It is that profundity which caused Paul to cry out, O altitudo; and taught Saint Ambrose to say, Non est argumentum disputationis, sed stuporis. I am no Eagle to flie so high a pitch: I desire to know nothing but Iesus Christ, and him crucified. Secondly, Iudgement signifieth discrimination, or difference, and that must be left vntill the generall audit. I will not take vpon me to iudge before the time, who are sheepe who are goates, who are wheate, who are the chaffe; for God hath appointed a day wherein hee will iudge the men of the World, by that God-man Iesus Christ.
In a word, vnderstand by Iudgement in this place, that which Paul meaneth in his Epistle to the Romans. Indignation, and wrath, tribulation and anguish vpon euery soule of man that doth euill. So then the Iudgement here meant, is that Indignation and Wrath, Tribulation and
Anguish, shall be poured out of the vyals of Gods wrath vpon all exorbitant Estates. But behold the exuberant goodnesse of God, which thus speaketh: Iudgement is toward you; Iudgement instant, but not yet extant; Iudgement toward you, but not vpon you. Whereby we learne, that
God of his endlesse, boundlesse, and bottomelesse pit∣ty, compassion, and mercy, for Christ his sake, doth fauourably and fatherly pre-monish before hee punish.
The Psalmist tells vs so. If a man will not returne.* 1.124 God will whet his Sword, bend his Bow, and prepare the in∣struments of death. Here is onely Preparation of Iudge∣ment,* 1.125 not Execution. Ionas comes with an (Adhuc) yet forty dayes, and Niniue shall be destroyed. The Psal∣mist with a day; To day if ye will heare his voyce. The Diuine with a moment, Christ stands at the doore, and knockes. This further appeareth in sundry Iudgements that God hath shewed in the World, from the begin∣ning, God himselfe preacheth to the Protoplast before the fall. If thou eate thereof,* 1.126 thou shalt die the death. Be∣fore the deluge, Noah the Preacher of righteousnesse, an hundred and twenty yeeres forewarned the olde World. Before that sulphure showred downe vpon Sodome, how often was righeous Lot vexed with their vncleannesse? Moses and Aaron shew signes and won∣ders, and bring plagues vpon Aegypt, before Pharoah was drowned in the Red Sea. How many times, and manifo'd wayes did God speake to his owne people before they were carried into captiuity? Seauen seue∣rall portentous progedies God shewed vnto the Ci∣zens
of Ierusalem before their vtter destruction by Vespatian.
The Iewes famous antiquary relates in his Booke* 1.127 of the warres of the lewes, that before the vtter de∣struction of Ierusalem, a fiery Sword was seene in the firmament ouer that City, a light about the Temple, and the Altar in the night season did affright them that waited, a Cow led in for sacrifice brought forth a Lambe in the middest of the Temple, the brasen gate of the Temple opened of its owne accord, an hoast of Horsemen and Spearemen was seene ouer the City in the firmament, a shrill voyce heard in the night season from vnder the Altar, crying, Get you hence, get you hence; and one Iesus the sonne of Ananus not long be∣fore the siege went vp & downe the streetes, and could not by any meanes be silenced, but still hee lamented, saying, Woe to this place, Temple, and City: and at the time of the siege he standing on the wall, cryed, Woe to my selfe; at which words he was slaine with an engine by the enemy that beleagured the City.
I list not to wade into the shallow brookes of the Heathen; yet if a man would but cast his eye into the tract of Suetonius, concerning the liues of the twelue Caesars, a man may see that God hath not left himselfe without witnesse in this kinde, no, not among those Paganish miscreants. But you will say, what is all this to vs? I will tell you. I am no Prophet, nor yet the sonne of a Prophet, but without any challenge of En∣thusiasme, or any such dizzy dreame; Tell me if Gods iudgements haue not beene towards vs in our Nation both in Court, Church, and Common-wealth? In the Court was not Iudgement toward vs in the death of our late dread Soueraigne Queene Elizabeth, when the eyes of the Iesuites were ready to drop out with expectation
of our ruine, and their braines aked with plotting vil∣lanies, and perillous prophesies? When as at the ap∣proach of our dread Soueraigne Iames, this our state being in an Earth-quake, was shaken and setled in a moment. Was not Iudgement toward vs in that hate∣ful and hellish gun-powder treason, which had it been effected, the very frame of the Court, Church, and Common-wealth had beene ouerthrowne in a mo∣ment? Was not Iudgement towards vs when GOD tooke away from vs that hopefull, peerlesse, and valiant young Prince, Henry? Was not Iudgement toward the Church, when a Praemunire was endeauoured to en∣snare our Cleriques, but that God diuerted it by affecting the Kings heart toward our reuerend Beaue-Peeres of Diuinity? Was not Iudgement toward the Church, when a nullity was intended, and endeuou∣red to be brought vpon all proceedings of Episcopall iurisdiction, in our Ecclesiastical discipline? Was not Iudgement toward the Church, in the decease of our rarest Diuines and greatest Schollars, who were as the Chariots and Horsemen of our Israel, Champion-like casting foorth their gauntlets of defiance against the proudest Prelate, and most carnall Cardinall in the Conclaue of Rome?
If in these things the Iudgements of God had beene vpon vs, as they were toward both Court and Church, the Comminalty had certainely had a share therein, and vndoubtedly had tasted of the same bitter Cup. Were not these things the fore-warnings of fu∣ture sorrowes? That many other Iudgements were not continued vpon this our Nation, as the vniuersall plague of pesti'ence (which extended it selfe euen to the mountaines of Wales) the inundation which ouer∣flowed some part of our Land: (What time the waters
saw thee O God, the waters saw thee, were affraid, and re∣turned into their streame-race againe) the inflamation of the Element, which not many dayes before the Gun-powder treason, in the West-part of this Land seemed all on fire: some foureteene yeeres sithence the first great frost, and this later, that made not onely the poore of the Land to mourne, but the very beasts of the field to roare, and the Birds of Heauen to droope; was it not I say, the wonderfull riches of Gods great mercy? If now in the blessednesse of peace, soundnesse of health, quietnesse of state, plentifulnesse of feasts, and fulnesse of bread, the people of this our Nation shall runne to excesse of ryot, and great ones become Nets and Snares in their high places, Mizpah and Ta∣bor, to their poore brethren, sing Requtems to their owne soules, and contemne heauenly admonitions; take heede lest this Iudgement which is said to be but towards vs, be not very neere vnto vs, yea, euen at the doore.
The case is otherwise with vs in England (God be blessed) then it was in Israel, at the time of this prophecie; For in our state, neither Prelates nor Preachers become Nets or Snares vnto our people. They make no merchandizing of the word of God, as doe the Italian Montebanks of Rome. Our Church-men ensnare vs not, (as the Romanists doe theirs) with conceited Saints, as salues for all sores, or with rotten Romish Reliques, such as are Martines bootes, George his Sword, Crispines cutting Knife, Iosephs breeches, Thomas his Shooe, the swadling Clowts of Christ, the Milke and Haire of the Virgin Mary, and the like sop∣peries. Neither doe they tell vs that the Breath of Christ is in that boxe, as some hideous blasphemous impostors of the Latian-Lateran-monster haue made
the seelie multitude beleeue. The Church men of England preach vnto vs nothing, but Iesus Christ cru∣cified, the great Angel of the Lord, presenting to our God the vialls of odours, which are the prayers of the Saints. They preach vnto vs the pure Word, and administer the blessed Sacraments, (without blend∣ing or mixture) as the reliques of Iesus Christ. In the ministration whereof, albeit they are by some sort of miscreants meanly handled, and coursly entertained, yet they haue resolued with Gideons souldiers to lap colde water, before they would for filthie lucre or vaine-glorie become Nets and Snares to entangle the consciences of any the least of Gods deare ones with mis-leading vntruths, or mis-perswading traditions. Let vs not therefore become a by-word to forraine Nations, but let vs shew our selues to be Gods true Israel, as a people beleeuing that God hath appoyn∣ted a day, wherein he will iudge all orders and condi∣tions of all things that they haue done, either on Miz∣pah, or Tabor, in Church, or Common-wealth.
In which day of Iudgement, he will iudge our fins, that in this life haue beene precedent, present, or to come: In which day the omnipotent, omni-scient Iudge will appeare, the Assessors will be innumera∣ble, and all men, of all sorts, shall there be presented naked; Where Christ shall be the Law-giuer, the Im∣pleader, the Witnesse, Aduocate, and Iudge; Where many Orators shall impleade one, the Angels whom we haue grieued by our impenitencie, the poore and helplesse, whom wee haue wrongfully vexed. Vriah shall vrge Dauid, and Naboth shall impleade Ahab for their blouds. Those that haue beene corrupted by our perswasion, example, meanes, or money, shall cry out against vs. In which iudgement there shall
be no cuasion, no appeale: For if we deny any thing, heauen and earth shall witnesse it against vs: If we translate our crimes, we shall be pointed at with this, Thou art the man: If wee pleade ignorance, the long time of Gods sufferings, and the many yeares of the preaching of the Gospell shall be vrged against vs: If we pretend necessity of sinning, it will be answered, it was not of co-action, but of our owne corruption: If wee aplogize for our selues in a Panegyricall com∣memoration, what good deedes we haue done, and how many Sermons wee haue heard, the voyce will come forth from God, I know you not that worke ini∣quity: And if we become Suppliants, it will not serue our turne, for the maister of Requests will then bee come out of heauen: If we appeale, it will be told vs, that God hath delegated all the iudgement to his Sonne. Listen therefore vnto the voyce of Iehouahs fatherly Admonitions, so shall you stand in that Iudgement. Lift vp your heads, and reioyce to heare Christ say, Come yee blessed. But if you will not heare his Commonition, Confusion shall couer you, as a Cloake, you shall roare for dolour, and that great Anathema Maranatha shall plunge you into hell, with Goe ye cursed. There remayneth onely an Exhortation, Deprecation, and Supplication, wherewith I will con∣clude.
First, I exhort therefore, That Prayers and Sup∣plications* 1.128 be made for all Estates of this Land, Especially for the house of the King: That the King as the foundati∣on of his house, may euer loue the glory of Gods house, and the place where Gods honour dwelleth. That the Prince and the rest of the Kings regall posterity, may learne to execute true iudgement and iustice. That his Counsell may be loyall, and religious in the simplicity of their hearts, and
in the dexterity of their hands. That the Peeers and Iudges may be as prudent Patrons, Fathers, & guides to the whole State. That vniust Monopolies which are but as the baites of these Nets, vnnecessary taxations, which are but the lead of these Nets, to make them sinke, and faire pretences, which are but the corke, to make them floate aloft, may neuer be once named amongst the Courtiers of this king∣dome. Let vs euer pray that God would alwayes keepe three things in the Kings Court, that were reserued in the Arke of the Couenant, that is, The Law of God, and the lawes of our kingdome consonant thereunto, whereby the policy of the State may be ordered, both piousty and pru∣dently: The Manna, which is the maintenance of the State, may be aduanced: And Aarons Rod, the Ecclesiasticall Doctrine and Discipline, which may bud and blossome, and bring forth Almonds of Peace and Piety, so long as the Sunne and Moone endure. So shall the House of our King, and Kingdome, be an Administration of a most blessed Ma∣gistracy and a most sacred Ministery, wherein shall dwest true Christian piety, and policy, vntill the second comming of Iesus Christ. I exhort you also, that Prayers and Sup∣plications be made for all the Prelates and Preachers of this house of England, that the eminent in the Church vaunt not themselues in their Domination aboue their brethren, for that is but the baite of these Nets, nor that they exen∣terate their Clergy, for that is but the lead of these Nets to make them vnseene in the great waters, nor pretend their greatnesse and superintendency onely, for that is but the Corke to make them floate aboue. But let vs euer pray, that those that doe rule in the Church, may doe it with sin∣glenesse of heart, and those that are subordinate, and are to be ruled, may be obedient vnto them with all cheareful∣nesse, that all, as Gods good seruants, may feare the Lord, may goe when hee bids them goe, and come when hee bids
them come, and neuer leaue off their Euangelicall negotia∣tions, but doe it with all diligence vntill Christ come. So shall our Church-men be as precious Diamonds (like Zo∣robabel the sonne of Shealtiel) vpon Gods right hand, they shall be the Iewells of the State, and by their constant preaching shall saue themselues, and others. And I exhort you, that Prayers and Supplications be made for the whole people of this Land, that they may be obedient to their God in all goodnesse, subiect, and seruiceable to their King in body, goods, and life, and ayding, and assisting one to ano∣ther in all Christian charity: so shall all of euery order be a people of Gods owne acquisition, election, sanctificati∣on, glorification, and as Gods blessed Israel. This God grant vnto the Court, Church, and Common-wealth, for his vn∣speakeable loues sake, for his promise sake, which hee hath ratified with the bloud of his Sonne, and for the glory of his great Name.
For mine owne part, I shall euer poure out my soule to God, that he would for euer diuert from the house of the King, the iudgement of Proscription, that the King may e∣uer be safe vnder Gods wings, and secure vnder his fea∣thers, that no Iesuited Chastell, Baltazar Gerard, nor Iacobine, Clement, Rauilack, nor Pouder-plotter, nor any such wicked villaine, be able once to looke vpon him with an eye, heart, or hand, to hurt him. That God would turne from our noble Peeres, the iudgement of Desertion, that their hopefull sonnes may grow vp as Plants, and their noble daughters become, as the polished angles of the tem∣ple. That God would diuert from the Gentry the iudge∣ment of fearefull slumber, lest they forget their God that made them. From the Iudges the iudgement of Reproba∣tion, but that they may put on Iustice, as a Robe, Honour as a Crowne, and vnanimous consent for the good of the King and kingdome, as the linkes of their collars of S S.
From the Prelates and Preachers the iudgement of Dissen∣tion, Faction, and singular opinion, lest the seamelesse coat of Iesus Christ be rent asunder. Clothe (O Lord) all the hearts of our Church-men with thy righteousnesse, their liues with thy grace, and their learning with thy praise. And turne (O Lord) from the whole people of this Nation, the iudgement of Contempt of thy Word and Sacraments, lest deuouring fire burne vp their houses to the ground, lest the ayre infect their breaths with the plague of pestilence, to the death, lest the sword of the enemy be sheathed in their owne bowells, and lest euery man become a Lion, A Wolfe, a Tigar, and a Fox, to hunt his brother with Nets & Snares.
Yea, I shall euer remaine, during breath, an humble Suppliant before the Throne of Almighty God, that the house of the King may alwayes be as Gods Silo, the Bisho∣prickes as Seats, and Sees, for the principall wel-deseruing masters of the Assemblies, the Deanries as the Apostolicall Presbyteries, the godly Magistracy of our Land, as Mount Gerazim, filled with blessings, and the sacred Ministery, as mount Tabor, wherein the Church-men may continually conferre with the Patriarchs, Prophets, and Apostles lear∣nings. Yea, that the whole people may be Gods beloued Is∣rael, the cities as Bethel, the Townes and Villages as Beth∣phage, and Bethany, and the citie of LONDON the chamber of the kingdome (whither the prudent Tribes are now come vp to be Assessors, and assistants in Parliament, may be as a closet of all precious things. Make, Lord, the Citizens Saints, their houses Sanctuaries, and the three Estates now assembled in PARLIAMENT, the most pious, and most prudent Sanedrim, that euer the Sun shined on. God perswade Iaphet to dwell in the Tents of Shem: And let the faithfull witnesse in Hea∣uen say to all this 〈1 line〉〈1 line〉
Dauid George cald himselfe Gods Nephew, and said he was sent to shew who were wheate, who chaff••, and for this phrensie was burnt at Basile.
Chap. 4.
Chap. 6.
Chap. 8.
Chap. 4.
Ibid.
Chap. 10.
Ibid.
Ibid.
Chap. 5.
Ibid.
Chap. 5.
Ibid.
1. Position.
All Estates summoned.
1 Sam. 14.
2 Sam. 15.
1 Reg. 12.
2 Sam. 16.
Ioh. 7.
Ioh. 11.
Ier. 7.
Luke 13.
Gen. 3.
Omnes apices ••uris excutiet.
Hilarius de Synodis, acut••. Eph. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 .
2. Pet. 3. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 . Mat. 9.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 .
Hag. 1. 5.
Si Deus homini non placurit, Deus non erit.
Gal. 5. 1••.
2▪ Sam. 24.
Nehem. 1.
1. Tim. 1.
Acts 2.
Bernard. in Cant. Volo vultui ir••e diuinae praesen∣tari iudicatus, non iudicandus
1 Cor. 11.
2. Position.
The Cleriques summoned.
Chap. 4.
1. Sam. 4.
Leuit. 10.
Leuit. 21.
Apoc. 9.
Apoc. ••.
Apoc. 6.
Eus. li. 3. cap. 11.
Bern. lib. 4. de Consid.
Ezech. 33. 1.
••. Corinth. 5.
Zephon. 1. 12.
Amos 1. 2.
2 Reg. 2.
2 Reg. 5.
Iohn 9.
Acts 5.
Apoc. 1.
Actus actiuorū sunt in patient•• disposito.
2 Pet. 3.
Rom. 2. 4.
•• Pet. ••.
1 Pet. 4.
1. Position.
The Laiques summoned.
Rom. 9.
Rom. 13.
Psalme 2••▪
Rom. 1.
Qui sunt Christi in nominatiu•• plurali.
Psalm. 3.
4. Position.
The great ones summ••∣ned.
Esay 4. 11.
Psal. 82. 1.
Psal. 149. 1.
Esay 30. 33.
Psal. 59.
2 Chron. 35.
Psal. 21.
Psal. 119.
Ioh. 21.
2 Sam. 12.
2 Reg. 19.
1 Reg. 16.
1 Reg. 22.
Psalme 52.
1 Tim. 2.
5. Position.
The charge to all Estates
Luk. 8.
Apoc. 2. & 3.
Luke 8.
Matth. 18.
1 Reg. 19.
Gen. 18.
Ezech. 1.
Inquirator pro Domino Iesu.
6. Position.
All Estates accused.
Matth. 17.
2 Tim. 2.
Ibidem.
Apoc. 22.
Apoc. 2.
2 Thes. 2.
Ierem. 51. 9.
Non minor est virtus, quam quaere••a, parta tueri.
Hab. 1. 16.
Psalm. 35. 7.
Esay 33. 1.
Ez. 12. 13.
Hos. 7. 12.
Psalm. 11. 6.
Luke 21. 35.
Math. 13. 49.
7. Position.
All Estates menaced with Iudgement.
Psalme 7. 12.
Ionas 3.
Genesis 3.
Ios••phus de bel∣lo Iudaico, lib. 7. cap. 12.
1 Tim. 2.