ALTHOVGH these dayes of much contention & propha­nes, doe minister iust occa­sion to speake, of the several duties of each particular e­state: yet in a common wo & vniversal calamity, which hath beene threat­ned, practised & is stil continued against our nation; it standeth in wisedome to looke ra­ther to the roote, then to the branches, to the welfare & safety of the whole, then the cure & remedy of some particular part. For since this if you consider is the scope of all their counsels, to take from vs not onely our well being, but our being, even church and king­dome, and to bring all into a miserable thral dome both of body and soule:Aesops dog let vs beware least while we gape after the shadow we lese not the substance & the shadow to: least whilst we would raise a tower to mount vp to hea­ven, we set not vp a Babel the confusion of al.Gen. 11. The which I speake not to rubbe and fret the sores of any, which mourne in Sion for the sins of there people,Psal. 122.3 and would haue Ie­rusalem builded as a city that is at vnity in it selfe. But to advise our overheddy and hasty spirites, ether for a while to rebate the edge of their il tempered fury, or els to turn their [Page] keene and wel sharpned humours, against a knowen and most bloudy enimy; which will none of our Bishops, nor yet our pastors; nōe of our religion, nor yet our discipline; none of our protestantes, nor yet our puritanes; but which, to the griefe of vs all, and especially of such, in whose harts god hath placed the sēce of better thinges,Matt. 24.15. Fox his monu­ments. would set vp the abomi­nation of desolation in our tēples againe, & would bring Ridly & Hooper Bishops and pastors, men though now variyng, againe to be fired and burned at a stake. In regarde therefore of this most cruell enemy, loue of gods church, and tender of this our natiue country, I haue chosen this scripture as the fittest for me to speake of, and you to heare; God graunt that we may al follow it, as may be to his glory and our countries good.

The text is taken out of the first booke of Samuel, the eleventh Chapter, begin­ning at the fift verse. ‘1. Sa. 11.5. And Saul saide, What aileth this people that they weep? and they shewed vnto him the wordes of the men of Iabesh: then the spirit of the lord came on Saul whē he hard those words, and he was exceeding angry, & he tooke a yoke of oxen, & cut them in peeces, & sent them into al the coasts of Is­rael, by the handes of messengers, saying▪ Whosoeuer commeth not after Saul and a [...]ter [Page] Samuel, so shal his oxen be served: and the feare of the Lord came vpon the peo­ple, and they came forth as one man.’

IN the opening of which text we are to cō ­sider, first the occasion why the people we peth and Saul is angry, and both king and people w^t so great an army so speedily come foorth: secondly this, that the people weep: thirdly the demaund of Saule, what aileth the people that they weep? fourthly Saules anger, and he was exceeding angry: fifthly his summons, in which first his fact, he took a yoke of oxen, cut them in peeces, sent them into al the coastes of Israel: then his proclamation, whosoever cōmeth not after Saul & after Samuel, so shal his oxen be ser­ved: Sixtly the readines of the people, they came out as one man: Lastly what is the reason that Saul was thus angry & the peo­ple came; the spirite of the Lorde came on Saul, and the feare of the Lord came vp­on the people.

In the occasion, you are to consider the ci­ty that is besieged, the party that besiegeth, & that when, and vppon what title.

Concerning the city besieged,The city besieged. it is Iabesh Gilead, a city in mount Gilead, appertaining to y^e halfe tribe of Manasseth, whose portion was sorted w^t the Reuvenites & Gadites be­ [...]ōd the river Iordā, in those coūtries w^t Is­rael [Page] recovered frō Og the King of Bashan, & Sihon king of Amorites. As it is at large described Deut. 3. And although the tribes of Deu. 3.12. Reuben & Gad had halfe the moūt of Gi­lead given thē to inherit,Num. 32.33.yet the rest of Gilead, was givē by Moses to the half tribe of Manasseh: And after the conquest of Canaan Ios. 13.31. confirmed vnto them by Iosuah. This city as it was 2 Sam. 2.5 commended by Dauid, because they 1. Sam. 31 11. recouered the bodies of Saul & Iona­than from the walles of Beth-schon of the Philistines where they hanged: so was it wholy sacked by the power of Israel, Iud. 21.10. bicaus they came not with there brethren, but stood as neutrales, when they went to do iu­stice on the men of Gibeah for that villanous & barbarous fact shewed on the Levits wife. Thus much for the city that is beseeged.

Nowe concerning the Ammonites that did beseege, they coasted on the east of mount Galead, and were nere borderers vnto that part of the tribe of Manasseh and vnto the tribe of Gad. For in conquering of the lande of Sihon king of the Amorits,Nu. 21.24. they are saied to conquer euen to the river Iabok, which is on the border of the childrē of Ammō, & this city as other about the riuer Arnon, Iosua. 12.2. Nu. 21.26. & mount Galead, Sihon king of the Ammo­rites took from the children of Moab, be­fore that Israel came out of AEgypt.

[Page]Now then as it is storied in the verses & chapters before,The time when and vpon what title. whē that Naash by his intelligence hard, that the people of Israel were at variāce in themselves, 1. Sam. 8.5.6. that they refused Samuel to be their governour, asked for a king, 1. Sam. 10 27. & yet would none of him, whom the lord by Samuel anointed for to be their so­veraigne: vpon an auncient butIud. 11.19 23 27. Iud. 10.8. false title vnto Iabesh and al mount Galaad alledged by his predecessors before time vnto Iepthah at what time they had cōquered al that lay beyond Iordan, and were ready with their armies to enter Iudah because Israell tooke my land, Iud. 11.13. when they came out of AEgypt even from Arnon vnto Iabok & Iordan (he laieth seege to Iabesh Gilead:1. Sa. 11.1. &c. and although the city would haue bin his tributary yet not content with this, to shew his malice & spite he had to the house of Israel, he would heare of no entreatyes or cōditions of peace, except they bord out their right eies, to there own shame & reproch of al their natiō, the which condition although most ignominious in it self, and more to be shunned then a thousand deathes, yet such was the basenes and vile­nes of this slavish & degenerate people, that they yeelded vnto this proud and insolent de­maunde, if within seven daies they were not succored: the report wherof when it was bruted in the eares of the people they wept, but [Page] Saul burned with anger and gathered his forces for to giue releefe. Thus then you see who is beseeged, Iabesh Gilead: who beseegeth, Nahash king of Ammon: and vp­pon what pretence, an auncient title, and that he will admitte no manner of submis­sion, except withall hee haue their right eies. Nowe lette vs compare this story to the present time.

Not Nahash of Ammō, but the great mo­narch of the west, whose treasures are fedde with the golde of Indy,The applicati­on of the story. and desires with the conquest of the worlde, whose navie as a forest hath shadowed oure seas, and the roaring of whose canonnes made the seas to rore, and the son in his glory for to leese his light: having of late espied the dissen­tions 1 of Israell, variaunce of Fraunce, and howe manie of them refused Saul, the Lordes annointed and naturall soveraigne, to bee theire governoure: vppon a title to the Dukedomme of Brittaine, as vnto 2 what Realme woulde hee not make ti­tle? hath entered with his forces not 3 onely into Brittaine, but into Langui­docke, Province, Dalphine, Champaigne, 4 Paris, the very heade citty and chamber of Fraunce, and not contented with ma­ny cityes which he hath surprised, doth farther vnto all men by his newe sup­plies [Page] and preparations shewe the foorh of his desire, which is to haue the conquest of 5 all. And herein more cruell then was Naash of Ammon, he will not take to mer­cy them that seeke for his mercy, excepte, to the reproche of their nation and ever­during shame, they will plucke out not onelie their right eye, the light of the Gospell, and bring in the all blinding darkenesse of Popery againe: but their leaft eye also, a sonne of Fraunce, and naturall borne soveraigne: excepte they will refuse the oliue to bee their King, and will say to the flower, thou shalt not reigne over vs. Oh daughter of Fraunce much to bee wailed, that thy goodly light shoulde bee turned in­to darkenesse, thy liberty into slavery, kingdome into tyranny, and thy faint light of Gods truth, which yet in thee but gli­mereth, into the palpable darknes of error againe. Thus much for the application of the story: lette vs consider what the peo­ple did.

When the children of Israell hearde, that Ammon woulde shewe noe mercy to the menne of Iabesh, except they woulde bore out their right eies,The peo­wept, and why. to their owne shame, and reproche of all Israell: they lift vppe their voice and wept. A loving [Page] & most kind people. But why do they weep? 1 do they weepe because the men of Iabesh of­fended God, in forsaking there sovereigne which was of there brethrē, and in yeelding their necks vnto a forraine yoke. A fact to be wailed of the multitude, & scorned of such as cary generous minds, for they shoulde rather haue chosen to haue dyed with honour, then with outbored eies to liue in slavery and perpetual 2 shame. Or why do they weepe? do they weepe because the staffe of Ammon which hath beaten Iabesh doth threaten them, be­cause the waters of trouble that haue overflowen there brethren, do now even rore & beat on there bankes, and there is no counsell for to keepe them out: no marvaile if the fear of there future and hasting harmes, doth make them to water there plants, and to weep for themselves and for there children, because of the misery that was shortly to ensue. Or why 3 do they weepe? do they weep as they that are tender harted kinde & lovely, whose bowels are moued and turned within, over the mise­ries of there brethren as though they were there own. O worthy Israelits & president most memorable, which doth shew to al suc­ceeding ages, not happily what they are, but what without al peradventure they shoulde be: for can one member be strooke and the o­ther not feele, nay it feeleth greveth and suc­coreth [Page] what it can. When Mardochai heard that Hamon had procured, that by the com­maunde of the king at a day appointed, all the Iews through al his provinces should be put to death, he rent his clothes, Hest. 4.1. put on sac kloth, went into the midest of the city, and cried with a great cry & a bitter. When the friends of Iobe that came to comforte him, saw him clothed with so great calamity, they lift vp their voices & wept, Iob. 2.12. rent their gar­ments and sprinkled dust vpō their heades. In like sort when Hazael was sent from Benadab to know of Elisha whether Benadab should recover. Elisha wept & Hazael saide why weepeth my lord? 2. Reg. 8. and he answered e­ven for the evill that I know, thou shalt doe to the children of Israel. For there strong ci­ties shalt thou set on fier, there young men shalt thou slay with the sword, thou shalt dash there infants against the stones and rent in peeces there women with child: with the like affection Ieremy foreseeing the captivity of his people, although hee knewe that his life shuld be givē him for a pray,Ierem. 9.1 yet he wisheth that his head were a wel of water & his eis a foūtain of tears, that he might weep day & night for the slain of the daughter of his people. Now whether this even to approue this weeping of the people heere, and to commend this Christian kind and brotherly affection [Page] in you, so often as brethren of the same hope, members of the same bodye, fellowe partners of the same quarell and the same successe, doe labour in their trouble, and are in some distresse. For as this hath beene a continued practise of all nations, at all times to set vppe the ensignes of ioye, for the good successe of their well mea­ning and confedered friendes: soe hath it beene the like custome vppon anye harde eventes, to shewe tokens of sorrowe, mour­ning, and of much complainte. In trueth whereof, saye they bee French, and not naturall English, saye they bee nether­landers, and not your brethren, yet the troubler of Englande is the troubler of them; yet for the same fayth, and in the same quarell, and against the same enemye, which meaneth noe better to you then hee dooeth to them, nay much worse: in that he hath beene not abroade, but at his owne doers, and that not once but often heated, fired, and inflamed by you. Wherefore if your sto­nie hartes can not be mooued over their mi­seryes, althoughe they are your brethren, yet weepe for your selues, and for your children, and for the evils which maye come vpon you: for if that most large & mighty kingdome, shall not withstande his furye, nor the force of them that are confedered with [Page] him: what shall become of this our na­tion, when hee shall againe come, not with a navie from Spaine as hee did beefore, but from the nigher havens of Fraunce and Flaunders: nor with his owne power onelye as before, but back­ed and strengthened with the gentrie of Fraunce?Livy de­cad. 3. li. 1. Doubtlesse if Rome had occa­sion to weepe, when Saguntum was ta­ken, because the walles of Rome were shaken, when Saguntum battered: if all Israell for Iabesh Gilead: much more oughte wee to weepe over their distresse, since in their safetie standes ours, and their calamitie is as the roaring of the raging sea, whome winde and tide doeth hasten for to bringe vppon vs. Weepe. and if neither the fellowe feeling of their miserye which are our brethren in the faith, nor the feare of our calamitie which is linked with theirs, canne mooue vs to teares: yet let the iudgementes of God, whome neither the wisedome of our councell bee it never so wise, nor the valewe of oure souldiers bee they never soe hardie, nor the mountaines of oure money bee they never so great,Amos. 6. [...] is able to beat backe or to turne aside: cause all sortes to tender the affliction of Ioseph, least God in his iust iudgemente visite you vppon youre [Page] Ivory beddes, and clothe you with sackloth insteade of silcke, baldnes in steade of beuty, lest hee change your chaines of golde into chaines of iron, strong drinkes and delicate fare into water of trouble and bread of affli­ction, and make you feele all those evils in your selues, which you would not rue & pity in other. Weepe.

The demaund of Saul what aileth the people that they weepe?Thus much concerning this that the peo­ple wept, nowe let vs consider the demande of Saul what aileth the people that they weepe? Saul was there king they were his people, this is his motion what aileth the people that they weep? In whome we may see, what louely care and tender affection, prin­ces and maiestrates and other gouernours should cary towards the people commended to there charge: for whereas they are the fa­thers of their country, they shoulde haue the bowelles of fathers, and they should no more abide the cry or teares of their people, then doth the tender mother the screeches of her babe, or the naturall father the gronings of his pained child.Isa. 49.23. For they are nurcing fa­thers, nurcing mothers, annoynted by the Lord not for their owne, but for the peoples good; they therefore shoulde learne to make enquire with Saul what aileth the people, that they weepe? and to pray with Salomon when they are made rulers over gods inhe­ritaunce, [Page] not for honour for it shall followe them, nor for riches for God shal blesse them, but for wisedome and knowledge that they may go in and out before the people.1. Cro. 1.10 Thou hast made me king ouer a gret people, giue me now wisdom & knowledge that I may go out & in before this people. 1. Sam. 17.34. They shuld not suffer the harmeles sheep to be sp [...]iled by the rauening bear or greedy Lions, but they should rescue them from admist their iaws, and learne to say in the fulnes of loue with that kingly prophet. O spare and let thy hād be against me & my fathers house, 2. Sam. 24.17. but as for these sheep what euil haue they done, for as it was said by Mardochai to Hester, which for a while withdrew her help frō her distressed people.Hest. 4.14. Who knoweth whe­ther thou was aduanced to the kingdome for such an end: so may it be spoken to the rulers and governoures of al estates, in whose power it is to wipe away the teares of the people, and to stil their cries, not with who knoweth, but that thou was advanced to thy gouernment for such an end. do not say for excuse, it is a work of envy and of trouble, liked of none but the distressed sort, but go through in the power of god whose iudgement you execute, and if thou be an inferiour magistrate prefer their plaints to thy superiour, and say with Hester to Assuerns. How can I suffer [Page] and see the evil that is come vnto my peo­ple?Hest. 8.6.how can I suffer and see the trouble of my kindred? yea although thou maist make thy profit w^t the peoples hurt: yet defy that profit, that is gotten with their teares, & gain that is accompanied with their curse. And although with David thou long to drinck the water of the wel of Bethel, to encrease in wealth, and leaue a kingdome to thy posteri­ty: yet when thou shalt consider that this water is gotten by the ieopardy of mens liues, thy riches by the spoile of the needy, oppression of thy brethren,2. Sam. 24.16. powre it forth, & do not drinke: but say with that kingly Prophet, be it far from me that I should drinck the price of bloud. And let that be the croune and fulnes of your glory, wherein dying Pe­ricles did most of all reioice:Plu. vita Periclis. I haue not clo­thed my selfe with the teares of the people there is none for me hath woorne a mour­ning weede. This if thou refuse, how canst thou here with Saul iustly saie? what ai­leth the people that they weep? when it is thou that for thy gaine, dost wrest teares frō their eies, sighes from their harts, and forcest them in the bitternes of their soule, to curse thee, and wish that thou wert dead. And if al this can not moue, yet come and learne yee Christians of a heathen, ye captaines of a captaine, ye rulers of a ruler of the people, wor­thy [Page] Camillus captain of the Romaines, who when hee sawe the citty of the Veians which he had surprised flaming with fier, wept over the city, and lifting his handes vp to heaven saide, If it be thy pleasure, ô god, Livy de­cad. 1. li. 5. blesse our affaires, but if thou purpose euil to the city of Rome, and to our nation, ô spare them, and let al their evils ende in my selfe. Even so and with such affection should our princes and rulers speake, O lord if it be thy pleasure blesse our affaires, but if thou purpose e­vill to this city and to our nation, O spare them, and lette all their evilles ende in our selues.

But alasse, be it spokē with their patience, and in all reverence vnto so greate estates, it is not thus with the rulers of our age, they doe not saie What aileth the people that they weepe? neither doe they seeke to yeelde com­forte to their heavy harts, but like hard har­ted nurces, they suffer them to crie till they be weary. And when they cry hush hush, & would haue them still, yet then with their stripes doe they occasion newe teares. And although they bee not so evill as was Cali­gula, to wish one head to the people, Suet. vita Caligulae sect. 30. Idem vit Nero. sect 38. that at one stroke he might cutte it of: nor soe vaine as was Nero to seeke their sportes in the firing of Rome, their pleasures in the spoile of the countrie, yet they canne [Page] not say with Samuell a ruler of Israell. Whose ox haue I takē? 1 Sam. 12.3 Or whose asse haue I taken or whome haue I done wrong to? or whome haue I hurt? or of whose handes haue I receaued bribe? And I wil restore it vnto him againe: lest happily the people shew their wronges and their hurtes, call for there oxen and there asses, their sundry giftes, and there be no power in the maie­strate to restore. When the people of Israell had made vnto themselues a golden calfe, & turned the glory of god into the Image of a beast that eateth hay, the Lord said vnto Mo­ses,Exod. 32.10. let me alone, this is a stifnecked people I will consume them at once, & I wil make of thee a mighty natiō: but Moses said pardō their sin, Vers. 32. or if thou wilt not, blot me out of the book which thou hast writtē. Now if for the sin of the people, god should threaten to root out the memory of a nation from vn­der heauē, would not many rulers be glad of this? so that of there bowels god would raise a mighty nation, would they refuse gods of­fer, as Moses doth here? pray for the people and wish to be raised out of the book of life, if god should not pardon the trespasse of the people? and yet the rulers should be as Mo­ses, in preferring the good of the people be­fore the good of their seede, their liues and safety should be vile in their eies, in regarde [Page] of the good and safety of the whole.

For doubtles if the people weepe, & there be noe Saul to pitty, but the rulers speake vnto them as did Pharaoh to the Iewes, at what time they moued and complained their greefes: Ye are to idle, go and worke, Exod. 5.17 there shal be no straw givē you, yet you shal deliver the whole tale of brick. Hest. 4.14. As Mardochay said to Esther, God may otherwise sēd comfort & deliveraunce vnto his people, Exod. 12. like as here he did vnto these Iewes, and this over rough and cruell dealing, may be sometime in cause of the peoples revolt. for not to speak of the presedēts of others, either lately in our neighboure coūtries shewen, or storied in the bookes of ancient recorde: if Rehoboā had mildly answered the people after the coūsell of the auncient, they had continued his ser­vantes forever: but when he followed the headines of the young,1. Reg. 12.14. and threatned to make the grievos yoake of his father, more greevos, to whip thē with scourges whom his father chastised with roddes, & al Israel saw they were not regarded; in a fury they brake away, and saide: What portion haue we in David? vers. 16. we haue no inheritaunce in the sō of Ishai, to your tentes O Israel. Now see to thine house O David. So they revol­ted from Rehoboam, and made Ieroboam their king. Now whether this, even by the [Page] contrary to shewe, the happinesse of this our English nation, which hath a Saul that har­keneth to their cries, which preventes of­ten the occasion of their teares, and is most desirous at the first, notice to remooue the cause of all their sorrowe. Wherefore long maie England haue part in her, and she in them, as maie bee to the encrease, of her glorie, and farther welfare of this her realme.

But yet, if her vnder rulers and gover­nours,Some knowen cau­ses why Englande weepeth. Nehe. 2.2. to whome these thinges shoulde bee better known, do aske with Saul what aileth the people that they weep? or with Artaxer­xes of Nehemiah, why is thy countenance sad? and why art thou of an heavy cheare, seing thou art not sick? sure this is nothing but sorrow of hart. We may answere with Nehemiah in that place, ô ye rulers liue for ever, why should not our countenaunce be sad? & our heartes heavy? since we may not safelye speake the abuses, that wee knowe, or if wee doe yet wee shall not see them remedied. For if we may speake of thinges knowen, and which are in every eye, let Saul look on the souldier maimed in his princes and countries quarrel, whose hurtes wil not suffer to labour, and need with much shame enforceth to begge. And why hath not En­gland cause for to weepe? to see her sons as [Page] beggers disgraced with shame, whose mai­mes deserues to be graced with honour. Frō 1 the soldier look to the cotager and poore hus­bandmā, whose thirst knoweth not the drink of mault, nor hunger the relish of flesh or fish, whose racking landlordes haue rented their heartes, and needy hunger hath already for­ced to leaue there houses, & to come abroad. And why hath not Englande cause for to weepe? to see her teates full and her sons starving, a scarcity procured to the poorer sorte,2 where she hath given a plenty for all. From 3 these looke not to the lawe the sinewes of a kingdome, nor on good lawyers the soule of the lawe, but on those who thirst after cau­ses, although they be badde, which canne drawe sutes in length as the wyer drawer doth his wier; and is never at an ende, till he hath made an ende of thine: which in the fiennes of his witte, but foulenesse of his con­science, is not ashamed to say, that he hath a shift of descant for every neede. And why hath not Englande cause for to weepe? to see wrong donne to her children which seeke for right, to see soe many abuse the lawe and lawe loving people: and yet noe knowen note of disgrace, inured and 4 imprinted on them. From these shall wee looke to our officers of both estates, which haue not bought by great as Lanow speketh [Page] of the offices and governments of Fraunce, and yee as fast as they do sel by retaile, which vse them to their gaine, I woulde we might also say to the peoples good, which speake to the law, be silent, and it dares not speake; speake after this fashion, and it speaketh a­gainst her owne meaning, evē what they wil. And why hath not Englande cause for to weepe? To see them to giue her occasion to mourne, which shoulde procure her matter 5 of mirth. From these may we come vnto our church (I speake but of those thinges which every man doth see) if wee looke on the pro­phannes of some, over nicenes of others: if on the rabble of vnlearned which can not speak, and hard hartednes of others, which wil not feed nor see the flock cōmitted to their charge; or if on them which winck and say al is wel, & are loath to heare that any thing is amisse: or on the headines of others & vnbridled rashnes, which think there is no mending, with­out downe plucking: no church but of their making, and cast in their moulde. Wel may England weepe, to see her lightes chaunged into darknes, and them to speake teares and 6 trouble vnto Sion, which should speak peace and to her ioie. From al these if we looke vn­to the dealings of this city, and behold the excessiue gaine, which without all who and conscience, they make in their trades: or the [Page] vnnatural dealing of some overgredy, which engrosse commodities into their handes, that so they might raise the price, or keep thē at a stay: or on the not multiplying duly, but bi­ting vsurer, which gnaweth and teareth out his gaine, out of the lands and liuely-hoodes not onely of the commonalty, but gentry, yea nobility of this land: or in a word on the va­riable and most kinde deceites, which with great skil and little conscience are practised in every trade, in every mistery. Great cause hath England for to weep, & to speake vnto Saul, the rulers and governours of her lande, which ask, what aileth the people that they weep? Even for the souldier that is despised, and the poore and needy that is not regar­ded for the abuses of the lawier, disorders of the church, corruption of the rulers, vncen­scionable deceites which are of al sortes vsed, studied, and stil to be continued, it by Saul & his rulers they be not remedied.

Thus much for the demand of Saul, The an­ger of Saul for the iniu­ries offred vnto the people. what aileth the people that they weepe? Nowe let vs consider his affection. Vpon the report of the men of Iabesh, he wept not as the peo­ple, but as one of a greater spirit, he was ex­ceeding angry: and when they had shewed him the wordes of the men of Iabesh, Saul was exceding angry. When these thinges were tolde the people they wept, for the [Page] sword was not committed to their hands, & beeing but private not publike persons, they ought not for to seeke revenge: but frō Saul annointed to be their soveraigne, cāe flames of fier not floudes of teares, and whot burn­ing and revenging anger, not fearefull hea­vines & coldnes of hart; Teares and praiers for private persons, but wrath and revenge for the rulers of the people, and the sword to strike, for him that hath the scepter and doth wear the crown. They weept but Saul was exceeding angry. Lactarius de ira dei c. 21. To be angry is naturall vnto flesh and bloud, for with it we are borne and with it wee are bred, and from it if wee would we cannot be severed; for the most dul and heavy spirited, the most meeke and pati­ent is sometimes sharpened, and for iniuries receaved hastned for to seek revenge.1. Sa. 25.22 When Nabal answered churlishly the servantes of David, that came for releefe, Davids wrath was kindled, and he sware that he woulde not leaue in Naballes house by the daw­ning of the day, one to make water against a wal. Gen. 27.4. When Isaak had given the blessing to to Iacob, Esau was fired, and he threatneth the sword vnto his brothers harme. Hest. 3.4. When Haman had not his reverence from Mardo­che, he fretteth, and practiseth the death not onely of Mardoche, Gen. 4.5. but of al the Iews ▪ nay if god doth better like of the sacrifice [Page] of Abel then he doth of Cains, the people rather phausy the ministry of laboring prea­chers then vnskilled loiterours,Nu. 11.29. although Moises like it, yet there are Cains which are angry and doe seeke revenge. Inso­much that if wee shoulde speake to menne of this age, as God did to Caine, Gen. 4.6. why art thou angry with thy brother, you should see that ether it is for no cause, or if for a cause for no great, or if for a great thē not for a good. And if the ministers should yet go furder and say as the lord did vnto Ionah, Iohn. 4.9. dost thou wel to be angry for thy goord? They in the fury of their rage and vnbridled affection, wil stamp and say, we do wel to be angry evē vnto the death. It is true indeed that thou maiest be angry when thou hast cause, Lactū [...]. de ira de c. 17 yet must thou not phansy a cause where noe cause is, nor when thou hast cause be moved aboue meane and measure. But as Saint Paul speaketh concerning sorrow for their friendes that are departed you must not so weep as they that haue no hope:1. Thes. 4. evēso you must not so be āgry as they that haue no hope. But as the same Apostle to the Ephesians speaketh,Eph. 4.26. be angry but sin not. Thus it behooveth vs which are but private persons, when wee are mo­ved to choler & desire of revenge, to look that the cause be weighty and not a trifle, of some importance and not a goord, that it bee true [Page] and not phansied, iust and not supposed, and then that wee keepe our selues within mean and measure.

But here is more in this ensample, in that Saul is a king, no private person: and is an­gry not for himselfe or for his own wrōges, but for the iniury done to Iabesh, and con­tumely intēded against his whole natiō: for as this was spokē to the praise of David, Ps. 70.10. that the zeale of the lords house had even eatē him:2. Sam. 10.6. so was this also vnto his glory, that his zeale was kindled and anger inflamed, for the outrage of Ammondone to his legated, & their armies, gathred for his peoples hurt. Wherefore although it be said,Eph. 4.20. Lacian. e­pit. livi. inst. cap. 3. lette not the son go downe vpon your wrath: yet this is spoken, of vniust and private iniuries, not iust and publike: of others, not of kings and princes, which haue the charge and guidāce of publike weales.Ester 9.12 13. For their wrath must not go out, nor anger be abated, til they haue wrought the deliveraunce of their people, & haue taken vengeāce, on the enemies of their god.Iosh. 10.12 So that as Ioshua praied, son stay thou stil in Gibeon, and thou moone in the val­ley of Aialon, vntill the people▪ haue aven­ged thēselues vppō their enemies: so ought we to pray, that his son of anger, would stand on our mountaines, & this moone of revenge vpon our valleies: til they haue avenged thē ­selues [Page] vpō their enemies, and brought delive­rance vnto their people. For the son of anger must not only shine, but stay shining vpon our mountaines: & they must not only be angry, but as Saul in this place, be exceeding angry. Whē Elisha was sick,2. Reg. 13. Ioash the king of Is­rael cāe down vnto him, & when he saw him sicke vnto death, then he wept, criyng, O my father, my father, the horsmen of Israel and the chariots therof. And Elisha bad him take a bow and arrowes: & he tooke and shot, and after he said againe to the king, take the ar­rowes and finite the ground: and he smote the ground thrise, and so ceased. Vers. 18.19. Then the man of god was angry with him, and saide why dost thou ceasse? Thou shouldest haue smitten fiue or sixe times, so shouldest thou haue smitten Arā, til thou hadst consumed him: even so must we pray y^t our Ioash would take the arrowes of deliveraunce into her handes, & would smite the ground, that is, her enemies, not once or twise, but sixe times: evē til she hath smitten and consumed them. For as a litle water sprinkled on the coales, doth not quench the heat, or put out the fier, but makes it to burne with greater flame: soe smal succours sent for reliefe, and resistance sprinkled on their flaming mindes, doth not quench their rage and revenging fury, but maketh them to burne with greater flames, [Page] and with greater force to seeke revenge. Wherefore it is to be wished that our rulers be not only angry, but exceeding angry, as here is Saul. That they strike the groūd not only three times but six times: that they not onely sprinkle, but powre downe the water of resistance vpon their fury, and that they never put of this worthy affection, till they haue avenged the people of their wronges, & brought an happy peace, to the good of prince and people, and the farther glory of this their countrey.

Saul hew­eth the oxen & sen­deth the peces thorough IsraelThus much for the affection of Saul now followeth his summons, where first wee are to consider what he did, secondly what hee spake: concerning the deed he tooke a yoak of oxen, for they were his owne, he hewed them in peeces, for he was angry, and hee sent them through al the coastes of Israell, least any should say they did not know, with this proclamation, whosoever cōmeth not foorth after Saul and after Samuel, so shall his oxen be served. For he thought, that if the case of their brethren which were besie­ged, nor their owne estate which stood nexte to daunger; yet the commaunde of himselfe which was their soveraign, and the spoile of their cattaile sampled in his owne: shoulde driue them from their houses, and make thē with speed to come and follow him. And be­cause [Page] thinges spoken doe not so much affect as thinges that are seene, thinges reported as which moue the eies, not only this is bare­ly denounced, but the oxen are hewen, the peeces are sent, they see that done to others, which they heare, if they come not is threat­ned, shal be done to theirs. To the like effect when the Lord purposed to bring Iudah and the realmes adioyning, vnto the obedience of Nabuchadnazar king of Babel, Ier. 27.1. he caused Ieremy to make bandes & yoakes, to wear them vpon his neck, and to send them to the princes neare adioyning. And when Hannaniah the Prophet broke the woodden yoake, which Ieremy wore about his necke, and prophesied deliveraunce vnto the people:Ier. 28.1 [...]. the lord in steede of a woodden gaue him an iron yoake, which could not bee broken, therby to shew, that their captivity was most sure. When the lord by Ezechiel did foretel the destructiō of the people, he caused Ezechiel to shaue his hair, Ezech. 5.2 & to devide it into three parts, to burne one third in the midst of the city, the other to cut & hackle in peeces, & the third to scatter in the wind. Thereby shewing that the one part should be wasted w^t hot & fiery disseases, that other by y^e sword of the enimy, & that the third should be led into captiuity. Evē so the renting of Samuels garmēt did shew the rēting away of the kingdō,1. Sa. 15.28 [Page] frō the house of Saul. And Zidkaiah with hi [...] irō hornes, 1. Reg. 22.11. would haue shewed that Ahab shoulde haue so pushed the Syrians, til he had subdued & conquered thē. Thus in the scrip­tures not onely the message is barely delivered: but the better to imprint & settle it in the hearers heartes, vnder visible signes and sha­dowes, is sometime represented vnto their eies, that which the eare doth heare, and they would haue to be beleeved of the heart.

The prince ought to cōmaund the peo­ple to fol­low, & to punish thē which do refuse.Thus much for the signe in the summons: now let vs hearken to the words. Whosoe­ver followeth not after Saul and after Sa­muel, so shall his oxen be served. He doeth not say, whosoever goeth not before Saul, but whosoever followeth not after. An happy people if they knew their happines: for there are many, as sheepe scattered without a shep­heard, w^c haue none to follow for their people & their coūtries good. They need not say, as the elders of Gilead did vnto Iepthah, Iud. 11.6. Cōe & be our captaine that we may fight. Or a­wake Christ which sleepeth when the shyp is endaungered with helpe maister or else we perish. Mat. 8.25. But although Alcibiades ruler of Athens be but as a penthouse, Plu. vit. The: whom no man cares for in faire wether, but al runne vnder in time of reine: although the wicked men say of Saul, 1. Sam. 10.27. howe shal he saue vs, des­pise him, and bring him no presentes: Yet [Page] in time of need and countrey danger, Alcibi­ades offereth his vtmost help, & Saul holdeth not his toung,2. Sam. 18.5. but he commaundeth the peo­ple, come and follow me. When David offe­red to go downe in battel, and to be a fellow partner with his people in their daungers, although it was his quarrell and not theirs, & his life was shot at & not the peoples: yet the people saied, Thou shalt not go foorth with vs to battaile, thou art better woorth then ten thousand of vs, they wil not passe though halfe of vs were slaine: howe much more then should they be ready to come, whē the woorthies of Israel venter for their safe­ty, and the heads of the people put their liues in daunger, for their people & their countries good. They should be ready, yea, & as the men of Ephraim said vnto Gedeō & chode him sharply, which w^tout their helpe,Iud. 8.1. had discom­fited Midian; saying, why hast thou served vs thus, that thou calledst vs not, whē thou wentest to fight against Midian? even so shoulde the people come, and chide sharply with their governours & say, why haue you served vs thus? why did you not call vs, whē you wēt to fight against our enemies? But it is far otherwise with the people of this land: they are so far from chiding with their governours, because they are not called, whē they goe to warre: that they fret when they are [Page] called, when they go to warre: that they fret when they are called, and regard not them that are in peril abroad, so they may sleepe in safety at home. Wherfore being men of sha­low heades, which knowe not to rule nor well to be ruled, the ruler must call with his voice, and to his calling adde threates, and to his threates yet some farther paine, or else hee shall haue neither menne, nor mony nor apte furniture for a needefull warre. Wherefore as when Abimilech did beseege the tower of Sichem, hee went vppe to the mount Zalmon, Iud. 4.48. tooke an axe, cutte downe bowes, bare them on his shoulders, and saide vnto the people, what yee haue seene mee doe, make hast and doe the like. Even soe must the rulers and captaines, that are content to take their axes, cutte downe boughes, and beare them on their shoul­ders, say with authority vnto the people, in time of neede and countrie service, what yee see vs doe, make hast and doe the like. For as in a clocke or watch, all the wheeles shoulde goe, when the Maister wheele doth mooue, and if any stay, the same putteth all out of frame, and must bee mended: even soe in publike states and civill governementes, If the prince doe mooue as the cheefe commaunder and [Page] master wheele, the people shoulde followe, and if any stay and trouble the whole, the same is to bee mended,Mat. 22.21 and forced to his due and timely order. For as the people ought to learne to giue vnto Caesar that which is Caesars, and vnto GOD that which is Gods. So since the prince repre­senteth here the person of God, Psal. 82.6. Dan. 18. Rom. 13.6 and is his vicegerent vpon earth, hee ought to teeach the people if they will not learne, that he beareth not as the Apostle speaketh the sworde in vaine. Rom. 13.4 But that, as hee is the minister of God for the good of them that doe well, so hee is also the minister of GOD for the vengeaunce of such as doe evill. Wherefore if any soule will not be subiect to the higher power, and will not pay tribute to whom tribute belongeth, cu­stome to whome custome, feare to whome feare, & that for conscience sake as the Apo­stle speaketh,Rom. 13.5 then are they to bee made to doe it for feare, for hee beareth not the sworde in vaine. Yea the princes ought to speake to such, which with their froward­nesse trouble and encomber all,Iosh 7.29. as Ioshua did to Achan: In as much as thou hast troubled vs, the lord shal trouble thee this day. For as whē the people refused Samuel to be there governor, the Lord said, they haue not refused thee, but me to reigne over thē: 1. Sam. 87. evē [Page] so when they refuse the powers whom god hath set over, Rom. 13.1. and are not obediēt vnto their voice, in matters wherein they may com­maund, and which doe concerne the publike good; they haue not refused the voice of man only, but of God, & therfore ought at the hāds of man, which they shal, as the Apostle spea­keth,Rom. 13.2. at the handes of god; receaue iudgemēt vnto themselues. Wherefore as the Lord willed to discharge him the army, Deu. 20.8. that was afraide, and faint harted, least he make his brothers heart to faint, as doth his owne: so standeth it with the wisedome and policy of the ruler, to take away the froward and rebellious, from amidst the people, to remooue such as withdrawe their helpe, and will not be ready when they are commaunded: least as ill suffered samples they marre other, and make them like vnto themselues. When Ba­rak gaue battaile vnto Iabin king of Cana­an, Iud. 5.21. after the victory he sang, Curse ye Me­roz, saith the angel of the lord, (a place near Tabor where the battaile was fought) and curse the inhabitantes thereof: (and why?) because they came not to helpe the Lord, to help the lord against the mighty. And if they are cursed which came not to help being yet vncalled, much more are they to bee pu­nished, which being called yet refuse to come. When Israell went to punish the menne of [Page] Gibeah, for their barbarous leudnes practi­sed against the Levites wife, after they had by armes taken vengeaunce on so foule a fact; they made enquirie, Iud. 21.5. whether there were any of Israel, that came not vp to helpe, and behold the mē of Iabesh Gilead came not to the host: therfore they sent thither 12000.vers. 10. men, & gaue thē in cōmaunde, which they perfourmed, to smite Iabesh Gilead with the edge of the sword. And if an whole city yea womē & children which could not come, were yet destroied, because the mē came not, much more ought some few be punished, and which are men: and if thus they were dealte with, because they came not to fight against their brethren, much more if they come not against a forraine enemy.2. Sa. 19.26 When David fled from the face of Absalō, Mephibosheth stai­ed behinde (true he coulde not come, for he was lame, and his servant had deceaved him) but had he bin able to follow, and yet would not, although he was the sō of Ionathā which honored David before a kingdome,vers. 30. Num. 32. yet then had the sentence of David been good & right do thou & Ziba divide the lāds. When Reuben & Gad and the halfe tribe of Manasseh desired the land beyond Iordā to inherit,vers. 17. in­deed they went armed before their brethrē and returned not, til the land of Canaan was subdued, and the other tribes had there to inherit: [Page] but if they would haue had their bre­thren gone to war, Vers. 29. & they to rest in quiet: they should Iosh. 22.4 not haue had that land given them to possesse, but should haue Num. 32. v. 23 & 23. been sin­ners against the lord, and against Israell, & the sin wherin they had sinned, should haue founde them out. Wherefore since to diso­bey the prince, whē he commandeth for gods glory and the countries good, is not to diso­bey the voice of manne onely but of god, and to refuse not onely Samuell but God to reigne over them: since they should be made to obay for feare, which will not for consci­ence: because the prince hereth not the sword in vaine: since Mephibosheth might iustly haue lost his land, Gad and Reuben their in heritaunce, if they had not warred for their brethren whē they were called since Meroz was cursed, and that by the angel of the lord, because they did not come being yet vncalled and this Iabesh Gilead was wholy dispeo­pled, because being called they did not come. The prince ought to say vnto the people, as Abimelech did vnto his, What you see vs do make hast and doe the like; and if either in co­vert or openly they refuse, to speake as Io­shua did vnto Achan, In as much as you haue troubled vs, the LORDE shall trouble you this day. And thus much for the summons of Saul. Nowe let vs consider [Page] the vsage of the people.

And they came out as one man:The readines of the people. first they came, then they came as Iud. 20.1. 1. Sa. 11.3. one man, and lastly they came, with speed [...]: or the men of Iabesh asked but seven daies [...], & before the seven daies were expired, they came to their succour three hundred & thirty thousand men. They came, they hired not ether,1. Sa. 11.8. but they came in person, nether sent they their furniture and their money, but they came w^t their furniture and their money. If Saul blowe the trumpet, 1. Sa. 13.3 Vers 17. with heare ô ye He­brewes: the people gather together after Saul. Thus did they. But nowe my brethren when your rulers do call, & countrie require, do you come? If you do, this your comming doth witnes to the comforte of your soule [...] and glory of your selues, that you are Chri­stians, which labour with your neighbours harms? that you are wise, which see your dā ­ger to go linked with chefes, that you feare God, reverence your prince, that you cary in you the courage of the auncient English▪ whose glory was to rule not to bee ruled, whose eyes coulde not abide to see their children brended, nor hartes suffer their coū ­trie, whom they founde most free, to be move thrall vnto a forraine enimy. Yet there are (suffer I pray you if I speake more freely, & consider whether I speake the truth, and for [Page] that end that thinges might bee remedied) which neither haue wits to conceaue their countries daunger, nor harts to regard their brethrens neede, gods feare, or their princes commound. But which ether of ignoraunce because they know not, or of vile miserable­nes▪ because they are loath to spare, or of set­led malice, because they wish for a day, & wait for a chaunge, w^t god graūt that they may ne­ver see; do not at all come, or if they doe, they come not with speede but with leaden feete, not wholy but by halues, for feare of their oxen, rather thē for the regard of their prince or good of their countrie. The which, as they are of two sortes, in quality divers and diffe­rent in them selues, so they are to be distinguished in our speech. Wherfore concerning the malicious and Hispanionated English,Mat. 3.7. who like a vsperous brood seeke their welfare in their coūtries thrall, & their vprising in the downfal of other: for whose cause this great Naash is now entered Fraunce, and assayed to put foote into this our countrie, we are to pray that god would chaunge their heartes, & the maiestrate is to looke that they may do no hurt. But for you whose heartes are En­glish, and desires are for your countries good if your desires had that force in them, which might moue you to performe your duties, or could accomplish the things that they do de­sire, [Page] neither should you in much desiring, doe litle or nothing of y^t you do desire: nether shuld his forces without impeachment, thus braue it in the realme of Fraunce, or settle them­selues in Brittaine, vnto our countries hurt. For what time? or what better occasion doe you seeke? or when will you do those thinges that you ought, if you wil not do them now? for hath he not attempted the invasion of our land? and doth he not intend the conquest of y^e same? hath not your fiers, which you haue kindled, in the coastes of the Indies, Portu­galle and Spain, so inflamed, fired, and scor­ched his hart; that he wil not be cooled but by the water of these brytish seas, nor esed of his heat, till he hath spit it on your countrie, and fired your land? Remember that when the Belgick Lion intituled Queene Mary your sovereignes sister,Air singer the only lawful daughter of Henry the eight, & the voice was in Dal­vas government, that in the right of his wife, he might best begin the conquest of Nether­land, heere in this realme: that then you wi­shed, that they of Netherland were become your friendes. And behold they haue yeelded of their cites, and woulde feine be subiect to your sovereignes lore. After when the French was doubtfull, and the Guise prac­tised so many massacres in Fraunce, and continued a professed enemy to this state: [Page] it was in youre wishes, that the Guise weare deade, that the French were become a fast friende vnto your sovereigne, and if GOD so woulde, that the Navarre might succeede him in the croune. And behold this God hath given him to your good. When the Navarre was proclaimed, then remem­bring the great forces of the king of Spaine, you wished, that hee might not be a neutrall betwixt Spaine and vs, but that he might bee an enemie to the Spanish popedome. Beholde God hath made him an enemie, inputting into the hart of the Spaniard, to invade his kingdome, and a frend to you, nay suppliant, to aske and require your help. Stande and view the woorkes of GOD and wonder of posterity, since God fight­eth for you, refuse not you to fight for your selues. If you speake of peace, the name is most sweete, and the treasure most preci­ous. For peace breedeth plentie where warre bringeth want. But it is not, as the state nowe standeth, in your choice for to haue peace with Spaine. For there is no man of reason, that canne yet looke for peace, except such a peace, which is like money that is taken at interest, which for a while maketh the borrower seeme rich, and anone eateth him out of house and home. But since this is a necessity, that god hath [Page] imposed, & the welfare of your posterity doth require, that you must haue warre, that so you may haue peace; that you must lay a sure and deep foūdation, although to your cost, that so you and youres may the better builde vp­pon. Whether is it better for you to warre in Fraunce, and with mutual forces to wea­ken and pluck downe a common enemy: or to stay till he hath had his forth in the king­dome of Fraunce, and dukedome of Brit­taine; till hee come not with his owne for­ces onely as before, but with the flower of Fraunce and of other nations; nor from farre places of Spaine and Portugalle, but from the neighbour havens and portes of Fraunce; and put in, not into one, but into sundry places of your natiue countrie? Now whether of these is better, I shoulde saie worse, I neede not speake, and God graunt that you may never trie. But why doth the loue of you, drawe mee to reach after mat­ters, that are to high for me? Since it is the glorie of the ruler to conceal his counsels, and these thinges that are knowen, are suf­ficient to mooue all well meaning Eng­lish: since it is for our Saul and ru­lers for to governe, and for vs their peo­ple to obey; since they say vnto vs as Iehu did to the messenger of Iehoram, 1. Reg. 9.19 which asked, Is it peace? what hast thou to do with [Page] peace, turn thee behinde me? let vs turn behind and follow them: and let the rich come with their riches, and offer frankly, that they may enioy the rest in quiet: let the young and abled, the gard of our countrie, come w^t their bodies, and hasten to their glory; that their friendes and kinsfolke may liue in safety: let the leaders and captaines come with their troupes, and redeeme their honours, which some haue impeached: let all sortes come, & al sortes helpe, and all sortes pray & wish wel to the captaines of Israell, and the armies of our god. And grudge not to spend on them your money, which do not grudge for you to spend their bloud. Refuse not to giue to Da­vid and his men some litle of your store,1. Sam. 25. ve. 11. & 38 Paul. Iov. Hist. lib. 3. least a Naballes misery finde a Naballes ende. Paulus Iovius sheweth, that whē the Florentins would haue made Pisa tributary to their city, the women & matrons did so loue their liberty, that when money wanted, they gaue their chaines and Iewelles, to maintain the warres, and so they procured both peace and liberty. After Pisa was threatned by the Flo­rentins againe, and the maiestrates moved a levy for the warres, the people thought al to much that then was given, so that for want of money, there were not sufficient levied for their defence, when their danger through their sparing grewe, and they were past re­covery: [Page] in the ende, they offered poundes in steede of pence, but al to late, they lost their money, countrie, and themselues. Looke to the ensample and lay it to youre selues: It was saied, that although good Iehosaphat did most seriously endevoure, 2. Cro. 19, vers. 4. yet in his raigne the high places we are not taken a­way: what was the reason?2. Cro. 20.33. yet the people had not prepared their mindes towardes the god of their forefathers. Euen soe al­though our Iehoshaphat do labor and seeke her peoples good, yet she must needes be fru­strate of her desire, except the people sette to their helping handes, except the people set to their helping hartes. Wherefore set to both your handes and hartes, and let no man say vnto you as Abiathar did vnto the elders of Iudah, 2. Sa. 19.12. why are you so slow to bring backe the king? to bring in your levies? since as of David the house of Israel saied, it is he that hath saved vs from al our enemies: vers. 10. so may we say, which you know, that by your levies they are in part mainteined, which doe saue you from your enemies.

And thus much for this y^t the people came: now let vs cōsider what moved Saul to sum­mon the people, & what made the people vpō Saules summons, with that speede and rea­dines for to come. Both which are noted in the text: for the spirite of the Lord came [Page] vpon Saul, The spirit & feare of the lord moveth king and people to lēd succor and then he was exceeding an­gry: and againe the feare of the Lord came vpon the people, and then they came forth even as one man. It was not of himselfe, it was the spirite of the Lord that made him angry, and zealous for his peoples good. It was not of themselues, is was the feare of the LORDE, that made the people, with so great an army, vppon so small a warning, with that speede and value for to come. For let there be never so great occa­sions offered to do good, & the neede be never so vrgent, and the opportunity such, that it must be ether now or never: yet if the spirite of the Lord come not vppon Saul and vppon our rulers, they will sitte still and sleepe, they will not bee angry, neither will they summon the people for to followe them. Yea let Saul call, and necessity vrge, the Prince threaten and their duty commaunde the peo­ple to come forth and followe Saul: yet ex­cept the feare of the Lord do fall vpon them, they will step back, and seeke delayes, they will not come, but as beares that are draw­en vnto the stake. So that, as it was the spirite of the Lorde,Exod. 13.3. Neh. 1.1. that made Bezaliel fit for the woorke of the materiall taber­nacle, nay that stirred vppe the hart of Ci­rus, for the rebuilding againe of the tem­ple destroied. 1. Reg. 22. As it was a lying and evill [Page] spirite that mooved Ahab to battaile, 1. Sam. vl. and caried Saul to his owne destruction: 2. Sa. 17.14 so it was the good spirite of God, that brought to nought the counsell of Achitophel, Iud. 11.29. and stirred vp Iepthah, to the repulsing of Am­mon. O pray then, that this spirite may fall vppon our rulers, and this feare on oure people, that the one may leade with coun­sell, and the other followe with courage, for the reliefe of Iabesh against Naash of Spaine.Iud. 15. For as Sampson whiles his locks were hanging, & not touched with razor, with a iaw bone slew his thousand, and bare away the gates of the city, wherein hee was inclosed: but having lost his lockes, did leese his strength, and became then weake as an other man: even so as long as the spirite of the Lorde, as the lockes of Sampson shal a­bide on our coūsel & on our captaines, so long they shal be able to counsel & do for the best, even able to do al thinges, through the power of him, which doth strengthen thē: but if this spirit as the lockes of Sampson bee taken a­way, there is no such strength in them as be­fore. So that if we seke, what made Caleb to Nu. 14.9. despise the forces of the Cananites whom they came to expel, Nu. 13.34 Nu. 14.10. whō yet al Israell feared as the sons of Anack, invincible Giantes? e­ven this, he was of an other spirit: but Caleb was of an other spirit. Or what made David [Page] being but a child,1. Sa. 18.33 to offer the encounter to y^e great Goliah? even this, he came not in the power of fleshe, or strength of mans arme, but in the power & strength of the everli­ving god. vers 45. 1. Sa. 14.6. Or what made Ionathan with one young man, to ventex on the garrison of the vncircumcised? evē this; that the spirit of the lord was vpō him, and he knew that it was al one with the lord, to overcom with few as with many. Wherfore let Achilles scoffe at the counsell of his father, and say it is for dastardes and not for him, to craue for victo­ry of the goddes; yet it is god that giveth strength, Psa. 68.35. Psa. 18.39. verss. 47. that giveth victory, without whō we are most weake, & most certaine for to loose. For as Adam though he was made by the finger of god,Gen. 2.7. and fashioned by the handes of the al making creator, yet had no power to shew the actions of a liuely soule, til god bre­thed in his nostrels the breath of life: even so although they be Achilles, men of limme & bone, although leaders and captaines, men of renoune: yet they are of no hart, no spirit, ex­cept god breath in them the spirit of courage and of strength. They may say with Pharaoh and the AEgyptiās,Exod. 5.2. who is the lord that we should heare his voice and let Israell goe? Yet if the lord shall strike them w^t his feare, they shall force the Israelites to departe in hast;Exod. 12.32. and although they pursue with cha­riots [Page] and with horse, yet the AEgyptiās shal say every one vnto his neighbour, Exod. 14.26. come let vs fly from the face of Israell, for it is the lord that fighteth for them. Whether this,Iud. 7.2. even that we vaunt not our selues and say, it is our right handes, that hath saved vs, Hab. 1.16. that we sacrifice not vnto our nettes and burne incense vnto our yarne, and say by them is our portion fat, & our meat made plenteous: that we ascribe not the successe to the wisedome of our councell, value of our souldiers, prowes of our captaines; but vnto him which giveth a spirite to Saul and his feare to the people, which worketh, Isai. 43.13. Dan. 4.32. 1. Cro. 29.11. 1 Sa. 2.30. al over­ruleth all, giveth victory vnto whom hee wil. Thus if we honour him, he shal honour vs, and shal make vs a glorious people in the sight of al nations,Reve. 4.10 and he shal set crounes of glory vppon our heades, which cast them downe before his feet. Yea let vs knowe and acknowledge, that as it is he that hath given wisdome to our wise, Pro. 2.6. Isai. 40.29. Pro. 21.30 Isai. 29.14. Ezech. 24.25. and strength vnto our valiaūt: so it is he that can take away the wisedome frō our wife, and counsel frō our prudent, that can make our strong men like childrē, and valiaunt as the water that hath no power to stand. For as water wa­xeth whot, being heated on the fier, but being set apart, becommeth key cold, as it was be­fore. even so although the sonnes of men are [Page] made whot & burn in their valure, being warmed & fired by the spirit, yet if the fier of gods spirit be once removed, and they be left vnto their colde and watery natures, they soone war key colde, as they were before, nether is there any heat or courage in them. Yea as the earth is light, but not of it selfe, but as it is illightened of the son: for if the son be set & departed from vs, not only the hilles giue lōg shadowes, and the valleyes darknes, but all is covered with fearefull night: even so the wise of the world, and the children of might, they are like earth, which haue noe light or might in themselues, but as they are illigh­tened of the son, & strengthned from god: for if the son depart and take his rest, not onely the valleyes, which are the people, but the chiefest hilles, shal for all their might, for all their wisdome, be covered with darknes, and with feareful night. Wherefore since gods spirit is a son to illighten, & fier to heat vs, which are but darknes & cold in our selues, let vs not quench this fier, nor put out this light: since all is in his spirit that he hath gi­ven vs, and in the feare that he setleth in our heartes, lette vs sacrifies to his praise, n [...]t to our selues, and stil pray that he woulde giue his spirit to our princes, and feare to our people: that they may leade, and we follow as one man against the enemies of the Lorde. [Page] This is that which I had to say. Now the Lord giue you of his spirit, and sende you of his feare, that you may do the things, which may make for the good of your selues and of your children, the safety of your prince, gods glory, and the welfare of this youre na­tiue countrie. Amen.