THe Lord vouchsafing a long and most louing visitation to the people of Iuda and Ierusalem (men and bre­thron in the Lord beloued) and therein a franke & gra­tious tender of mercie and sauing health by the mynisterie of the Pro­phets. Such notwithstanding was their ingra­titude and stubbornes, that no Caueat coulde warne, nor admonition pearse them, no lenitie could bende, nor seueritie breake them. But wretchedly they would enter into opposicion a­gainst their God, and wilfully runne headlong vpon the pykes of his displeasure: Whereupon he is constrained to procéede to execution of iu­stice against their rebellion, and to this end (as an instrument for the nonce) stirreth vp Na­bucadnesser the great king of Babell, who in rage and furie (with his Caldean armie) inua­ding their countrie, most lamentably sacketh & [Page 7]spoileth the land of Iudea with fire and sworde, and marching on with his cruell band towarde the holie Citie, when by length of siege he had filled her families with famine and hunger, & her streetes with howling & wringing of hands at the head of euery corner,Ier. 19.9. at length he razeth her walles, entreth the Citie with a fearefull alarme, fiereth her pallaces, spoyleth the tem­ple, maketh Ierusalem an heape of stones:2. Re. 25.7. and (after sundrie presidents of other fearfull cruel­ties) carrieth away both Prince and people captiues to Babilon. All which desolations (to befall the Church and to ouerwhelme Gods children) our Habacuk foreseeing in the spirite of a Prophet (to his no small greefe God wot) and obseruing withall the flourishing estate and wished successe of the Chaldeans (that godlesse and cursed nation) thus insulting and trium­phing ouer Gods people (a thing to his seeming no lesse wonderfull and strange) in this wofull instance of the vnequall lot of the godly and the wicked in this worlde:Iob. 21.7. the godlye commonly languishing in myserie,Ier. 12.1. the godlesse contrarily flourishing in felicitie:Psa. 73.3. he goeth about to tread the Laberinth, and assayeth by reason to found the depth of Gods councels in this so harde a case: But when the helpes of Nature will not reach the height of these iudgements, at last (as a [...]an at his wittes ende) he resolueth to stande vpon his watch, to listen to the Lord alone,Hab. 2.1. and to heare what he would saye to the matter, and eftsones receiuing aunswere, that howsoeuer [Page]the workes and wayes of God (to the leuell of mans vnderstanding) seeme confused and out of ioynt, for his wayes are not our wayes, nor his thoughtes our thoughtes:Esai. 55.8.9.) yet for all that, there is no Iudge more iust then God, (as Esdras saide) nor any more wise then the most highest.2. Esd. 7.17. Who standeth not bound to ren­der a reason of his proceedings vnto men (for who hath knowen the Lordes minde,Ro. 11.34. or who hath he made of his counsaile. Our Prophet nowe blushing at his former blindnes: brea­keth out in this Chapter into a Psalme of praise, with earnest prayer for his so great o­uersight, and implying the ignorances of the people withall, becommeth an humble suter in the Churches behalfe, that (sith remedilesse shee must into Babylon) the Lorde woulde not yet so forsake her, but when (in depth of griefe and bottome of distresse) her De profun­dis and prayer shoulde arise,Psa. 130. and (as the in­cense) ascend into his presence, that then in wrath hee woulde remember mercie, euen for his owne promise and names sake. And groun­ding altogether vpon grace, he falleth to enu­meration and reckoning vp of the marueilous workes brought to passe in former time in the behalfe of this Nation. And drawing an ar­gument from the free loue of God in the won­derfull vocation and preseruation of this peo­ple, he seemeth in great confidence to reason with the Lorde, and to frame his demonstra­tion after this manner:

It is vnlike (nay vnpossible) O Lorde, that thou (who in mercie hast numbred the haires of our heades) shouldest once forgeat or for­sake that people,Mat. 10.2. towardes whome thy spe­ciall mercies haue beene so often manifested of olde.

But this Nation of the Iewes, is that peo­ple, for whose sake thou hast wrought manye and marueylons thinges in tyme past:Num. 21.34. stricken manie a fierce battaile: vanquisht manye a mightie King: Fed with Manna from heauen:Iosua. 12.9 Exo. 16.15 Exo. 44.22 Iosua. 1. Led by wonder through the Sea and brought safe to the lande.

Therefore vnlike, Oh Lorde (nay vnpos­sible) it is that thou shouldest nowe forget or forsake this people, or suffer them to be swal­lowed vp with sorrowes in Babylon. The Prophet hauing thus handle this argument before, commeth nowe to prooue the Minor or latter proposition by sounde demonstrati­ons drawen from the seuerall workes, won­derfully brought to passe in fauour of this Na­tion. And (as the worthiest, and for the ex­cellencie thereof) hee firste of all propoun­deth the giuing of the Lawe in the texte which I haue taken, which may be reduced to this forme.

That people to whome the Lorde vouchsa­fed ( [...]) the giuing of the Lawe, with an absolute abridgement of his owne blessed will, so precisely written with his owne hande, and so solemply promulgate in his owne presence, [Page]when his glorie couered the heauens, and the earth was full of his praise. The same doubt­les is the chosen inheritance and peculier peo­ple of God.

But in fauour of this people of the Iewes, God commeth from Teman, and the holie one from mount Paran, where in thunder and wonder the Decalogue & Law of Commande­ments was first promulgate and deliuered.

Therefore doubtles this people is the cho­sen inheritance and peculier people of God, whom (by consequent) he will neuer forget nor forsake in their afflictions, sith in their fauour and for this peoples sake God commeth from Teman, and the holie one from mount Paran, &c. Which wordes (my thought) do imparte a secret (but verie sweete) allusion vnto Moses speach, in affection iumping right, and in phrase somewhat neare with our Prophet, when vpon his death bed, and in his last farewell to the people, reisysing in his soule at the remem­brance of Gods mercies so bountifully extended towards this nation (ayming herein especially at the giuing of the Law) saith he The Lorde came from Smay and rose vp from Seir vnto them he appeared clearely from mount Paran and came with ten thousands of Angels, Deut. 33.2. and a fierie lawe at his right hand.

Where first the occasion of the words (in m [...] vnderstanding) offereth two things for our b [...]r­ning in Habacuk his example before we come to handle the text it selfe.

The first is his great and tender care for and in the Churches behalfe, expressed by his ardent affection in bemoning her calamitie (onus) a burthen vpon his heart,Hab. 1.1. for so he beginneth his Prophesie, and withall by his earnest intrea­ting for her reliefe. The second, his confidence relying in Gods free mercie for her deliuerie, manifested also by his assured depending vpon Gods fauour, the verie life of his hope establi­shed vpon the strength of the couenant. Of both which I would speake some what by way of ob­seruation, but verie briefely, and so passe to my texte.

And first the Prophets sweete affection to­wardes the Church and people of God, a (speci­all good part alwayes in a good Pastor) tea­cheth mynisters of the worde, whatsoeuer they beare, not alone to be instant in season and out of season vpon their seuerall charge,2. Ti. 4.2. the flocke purchased with the bloud of the Lambe, as men mindfull to auoide the Apostles Vae and venge­ance:Ioh. 1.29. Wo be to me, if I preach not the Ghos­pell.1. Co. 9.16. But withall to bethinke them how it is further required in the Stewards, that they be found faithfull, full of affections, pastoral care and zeale,1. Co. 4.2. especially towardes that people and stocke committed to their charge,Ezech. 33.6 [...] whose bloud shall be required at their hands. So Moses pre­ferred the safetie of his people before his owne welfare,Exo. 32.32. when in heate of spirite he cryed vnto the Lorde: Forgiue them or raze me out of the booke of life.Ier. 9.1 So Ieremie wished for water to [Page]his heart, and a fountaine of teares to his eyes, that day and night he might wéepe for the slaine of the daughters of Iuda. Ro. 9.3 So Paul desired A­natheman esse, and to be separated from God, if thereby he might reconcile the Hebrewes his kinsmen after the flesh. And verily this is the graund charge (fuller of affection than repiti­cion) which the prince of Pastors vrged with vehemencie vpon Peter: Ioh. 21.15. Féede, féede, féede. Giuing first a dreadfull checke vnto such as sit at ease in Sion, Amos. 6.1 sleepe in the lappe of the Church, and praye vppon the spoyle of soules, and couertly implying a needefull Caueat to all preachers of the worde (before their diuini­tie exercises) diligently and with due reuerence to put in practise all the helpes of reading, stu­die, meditation, and conference, makinge prayer their keye to open the doore of the mor­ning, from prayer to studie, from studie to the Pulpit, from the Pulpit to prayer, and thus by a due reuolution againe to the studie, lest while by ouerspeaking wee presume and pre­tende to auoide the first, wee fall vnwares in­to to a seconde woe, denounced against all such as dare take in hande the Lordes worke negli­gently: and yet when wee haue done what wee can,Ier. 48.10 except God giue winde to our sayles, wee shall neuer runne the poynt aright, but may saye with Peter, Wee haue laboured all night and taken iust nothing.Luk. 5.5 The Lorde make vs more carefull in our calling, and dou­ble his spirite vpon his seruauntes, by whose [Page 10]mynisterie the people are to bee reduced to the obedience of Faith, and increase the num­ber of true labourers: for the haruest is great.Mat. 9.37

Againe, in the course of the Prophet, Maie­strates may also learne to whet their affecti­ous, to become more zealous and truely reli­gious, carefull to benefite the Church, and to further the course of the Gospell. They may not in imitation of king Hamon deface the my­nisterie,2 Sam. 10. nor curtall the liuings of the Clergie, the messengers (not of Dauid) but of Dauids Lorde. They may not stretch the arme with Ieroboam against the Prophet,I. Re. 13.4 nor yet be­come like Iulyan the Apostata, as Caterpillers cleauing to the fruites of the Church, but (put­ting on the bowels of affection and loue) they must change their cheare with her happie or hard estate, to sorrow when shee mourneth, and to sing when shee reioyceth,Nehem. 2.3 as careful Nouree-fathers and tender Nourses consecrated by the Lorde himselfe to feede his people in Iacob, Ro. 12.15. and his inheritance in Israel. Esai. 49.23 So good King coulde neuer take rest, till hee had founde an habitation for the God of Iacob, Psa. 78.71 and hauing first prepared a place for the Arke,Psa. 132 4 most ioyfully in sweete consort of Musicke daunceth before the same.2. Sa. 6.16 23. Which the nice and sornful Quéene Michol disdayning, is plagued perpetua steri­litate to her graue. So Iosiah raigned religious­ly, Iehosaphat carefully, & Ezechias zealously. S. Ambrose graceth Theodosius the Emperour with rare commendations, in this especially, [Page]that vpon his death-bed and to his last breath, his chiefe care was spent for the peace and good estate of the Church. Among the worthie ver­tues of King Edgar (registred to his renowme) his godly care and good affection towarde the Church is especially obserued in the storie of his deedes, who hauing resigned his life & cast off his Crowne and princely arraye, a learned man of that time (lest his fame should perish) clad his bodie with an honorable Epitath, and fit for the herse of a King, wherein I finde thus much for the present purpose.

First, he was a builder of Churches, but so be verie fewe. Secondly, he was a carefull Patrone to implant good ministers (call them Monkes if ye will) in these Churches, but so do not manie. Thirdly, he was a liberall ge­uer of landes and possessions to mainteine these ministers, but so do not anie. The Tombs of our time are faire adorned with verses & flags, & ennobled with Armes and Crest, but a man may seeke all the dayes of his life, and search al the graues of the deade, and yet faile to finde a like president of pietie. Well, let all people (of what sort or sexe soeuer, learne in these so honorable examples to hallowe their firste thoughtes, and to dedicate their last care, to the Church, and for religions sake, as esteeming & setting a dearer price vpon heauenly than [Page 11]earthly, eternall than temporall things. So shall all grubbing Patrons of benefices, with their sacrilegious brokers whatsoeuer, learne at last (except they be shameles and past grace) to reforme their griedie affections (wherin they haue swallowed a great parte of the Churches patrimonie) and begin in time to yelde her (at last) her owne againe. A thing, in trueth, ra­ther to be wished than expected. Sith not the vulgus alone, but men of greatest authoritie, & by your leaue, men of great sinceritie (as they will seeme) haue their hande in the spoils, and are found guiltie of this trespas. Wee onely strike the eare with a vanishing voyce, it is the Lord that must touch the heart with an effectu­all feeling,2. Cor. 3.6 else we may sit still hopeles in this behalfe. For, Cathedram habet in Coelo, qui corda docet in terra: The heart teacher sitteth on high.

Concerning the second obseruation, to wite, the Prophets confidence &c. True it is,Psa. 34.19 manie and manifolde be the troubles of the righteous, but the Lord deliuereth ouf of all. Where eue­rie penitent sinner may learne by our Habacuk in publique or perticuler affliction to take heart of grace in confidence and boldnes: For Con­stans contraria spernit, and Faith is like the Palme, the more it is pressed,Heb. 10.2 [...] the more it spr [...]a­deth and ariseth against all temptation. To drawe neare in assurance of faith, and to ap­proche the mercie seat, in the alone merite and mediation of Christ the Messias, harted on in [Page]the chearefull promises of the Gospel, and that without all doubt or wauering, for he is faith­ful that hath promised. His will is stable, & his gyfts without repentance. [...]o. 11.29. In which confident assurance, the anciēt Patriarks, the good kings, the holie Prophets and penitent sinners of eue­ry sort, haue always deriued their comfort from this free fauour of God, the onely fountaine & cause efficient of all saluation. Where learne we first to loath and detest Pelaganisme & do­ctrine of Poperie, set a broche by the merite-mongers (the enimies of the grace of God) who struggle to erect a Babell, [...]en. 11.4 whose top may reach to heauen, and to stop the streame of this most auncient doctrine, contrarie to all course of scripture & example of the Saints, who in euery age & occasion (dealing with God in this case) do wholly abandon the mention, & smother all thought of merit, a point so well knowen (or at least) so often taught, that a man would denie it altogether néedeles to speake more expressely in this behalfe. The vse & benefit of this lesson (we digested) wilbe this much.Luk. 18.11 That while our ad­uersaries dare stande vp with the Pharesie to bragge and implead workes in barre before the Iudge, depending (in part) vpon desert; & buil­ding (partly) vpon their owne foundation, and therfore stil tottering in their doctrine of doubt­fulnes, [...]a. 1.6 & carried, as the waues of the sea, one while vp to heauen, & suddenly down to hell, as inconstant in all their wayes. Wee contrarily acknowledge with Iob, [...]ob. 9.30 our vncleannes & with [Page 12] Ieremie our wickednes,Ier. 2.22. pitching Christ our one and only foundation,Psa. 71.16. & with the Psalmograph making mention of his righteousnes only (Iu­sticia omnia exceptione maior) & made ours by imputation, shal sing care away with the king. Why art thou so heauie Oh my soule?Psa. 42.11 trust in God &c. and say with S. Paul, therefore iustified by faith: We are at peace with God, through Iesus Christ our Lord &c. yea, it is God that iu­stifieth, and who shal condemne. There is now no condemnation to those that be ingraffed into Christ &c. In which sweete confidence, we shall attaine the quiet rest & blessed securitie of Gods saintes. The knowledge and assurance whereof, God for his Christes sake, daily more and more increase confirme and seale vp vpon our consci­ences to his euerlasting glorie and our endlesse comfort,

Hetherto of the occasion. Nowe a worde or twaine of the Phrase, and so to my text.

God commeth from Teman.

Blind Balaam did say, & therefore could say:Nu. 23.19 God is not a man that hee shoulde repente &c. Where lest we should fall into the heresie of the Anthropomorphitae we must learn that the ac­tions of the bodie, as to go, to behold, & to come: the passions of the mind, as to reioyce, to be gree­ued, to repent & such like, so often in holy scrip­ture ascribed vnto God, are not so to be taken, as though these motions & perturbations could fall into the godhead (God forbid) but are to be vnderstoode in a figure verie apt to helpe [Page]our dulnes, and significant to expresse Gods readie mercies alwayes at hande to relieue wretched sinners: too apt in Moses absence to fall to Idolatrie, [...]xo. 32.1. and with the Bethulians in the point of perill to prescribe vnto God. [...]udith. 7. Therefore because we are flesh, [...]en. 6.3 and the Lord remembring that we are but dust, [...]sa. 78.39 it pleaseth him in great mercie to stoupe to our infirmitie, and to con­discend to our capacitie, speaking as a man vn­to mortall men, and to make his mercies pal­pable, afoording vs all the helpes of familiar phrases of figures, parables, and similitudes in holie writt, together with the Sacraments, ce­remonies and rites of holy Church besides, thus by all possible meanes to establish our hearts in assurance of his sauing health: and, by due con­sequence, to conduct vs in the course of a holie and Christian life.

Moreouer, marke I praye, in the Prophets phrase, the transposition of the Temple, where speaking of the glorious presence of God in the Mount at the giuing of the Lawe, which was long and many a day before the time of this pro­phesie. Neuertheles, he setteth it downe here as a thing in esse and fresh in viewe before their eyes: God commeth. Where I take this to be his drift: namely, to assertaine this people (right shortly to be plunged in distresse) that God is nowe as neare, and euen comming, to releiue and release them in Babylon, as euer in former time, [...]xo. 19.20. he was a God at hand to their fathers in the mount: [...]xo. 44.22. at the read sea: yea, al­wayes [Page 13]in time of neede, and therfore he would not haue them daunted nor dismaide, nor yet to faint vnder the burthen of their afflictions: For God commeth. Yea, when the spite and rage of the enimie is at the highest, and the calamitie and grief of the godly at the heauiest, then God commeth. A noble lesson, fit for Princes & La­dies, for rich and poore men, for Maiestrates, ministers and euery Christian, sith no worldly wight (conuersing in this vale of teares) can purchase immunitie from thrall and humane miserie. Art thou in pouertie, in sicknes, in sorrowe, in prison, in daunger, yea, in death it selfe, God commeth, at whose presence, sor­rowe departeth, and dread shall flye backe: For he is a God almightie, no power can let him: a God all mercifull, no stay can preuent him. He commeth skipping ouer the mountaines,Cant. 2.8. & ryding vpon the wings of the winde:Gen. 3.8 To A­dam with the promise in time of dispaire:Gen. 22.11 To Abraham with supplye in time of sacrifice:Gen. 26.3. To Isaack with reliefe in time of famine:Gen. 39.2. in time of exile with honor to Ioseph: 1 Re. 19.8 in time of perse­cution, with comfort to Eliah: Iud 1.7.0 in time of bat­taile, with a hand in Gedeons hilt:2. Re. 19.6. and in time of inuasion, with triumph to Ezechia: Dan. 6.22 to-Daniell among the Lions:Susan. 60 to the children in the fornace: to Susanna at the stake:Act. 16.26 to the Apostle in the gaole:Luk. 23.4 [...] to the theefe vpon the crosse in the moment of death: yea, the bandes of death shall breake, and the paines of hell shall leaue holde: for Veniens, veniet. He shall come at a [Page]pinch. His wrath endureth but the twinckling of an eye: beauines may last for a night, or a­noy for an houre, but ioye commeth in the mor­ning. Oh therefore, whatsoeuer be thy case or condition, tarrie patiently the Lordes leasure, and he shall make the ende happie:Psa. 27.16. For God commeth.

A short but verie sweete lesson, and sweeter than the Lute to driue dumps from the heart, and to abandon in wealth wickednes, in health wantonnes, in mirth forgetfulnes, in want di­strustfulnes, in losse pensiuenes, and in death fearfulnes.

Againe, God commeth. Howe dare then these [...] proceede in their cruelties? How dare bloudie Antiochus afflict the Church? how dare cruel Iezabel murther the Prophets how dare prowd Sennacherib blaspheme the lining God? [...]. Re. 19.2. how dare wicked Herode behead Iohn the Baptist? how dare churlish Diues despise the wofull Lazarus? Luk. 16.19. and how dare the wicked world set it self against God? For he commeth. & where wilt thou hide thyselfe? If thou clyme vp to heauen, euen there he wil find thée. If thou go downe to hell,Amos. 9.2. his power wil preuent thée. If thou make a way with the wings of the mor­ning, his presence onertakes thée. If thou woul­dest smoother sinne in the bottome of thy consci­ence, there is a worme to gnaw and grind thée. If thou call vpon the hilles to fall vpon thée, or crye to the mountaines to hide and coner thée, it will be in vaine, it cannot preuail thée: for God [Page 14]commeth, a consuming fire, a terrible Iudge, a fierce reuenger. And now shal the wicked find it as true as terrible,Deut. 4.24. that it is a fearefull thing to fal into the hands of the liuing God. Oh consi­der this, ye that forget God, lest he take you a­way in your wickednes: for if his wrath be kin­dled but a little, Blessed are all they that put their trust in him. And thus at last I come to the Text: which for order and memories sake, I wil dispose to the vnderstāding of the simple: Wherein, obserue with me (I pray) these foure circumstaunces naturallye arising out of the words.

The first, of the person: Who cōmeth? God. The second, of the place: from whence? From Teman, & mount Paran. The thirde, of the manner how: in glory? For his glorie couereth the Heauens. The fourth & last, the end, and why he commeth? That the earth may be ful of his praise. Who commeth: Whence, How, and why he commeth.

Concerning the first, (to wit, of the person) I minde not to propound Hiero his question to Simonides: Cicer. de nat. deorū. For Christians haue alreadie lear­ned; that touching the incomprehensible maie­stie and essence of the great and eternall God, Mans knowledge is too shallowe to compro­hende the vnmeasurable depth. of this hidden mysterie. When Reason therefore woulde be ouerbolde and busie in this scutanie: let Reli­gion ouer-rule her: for where reason leaueth, re­ligiō beginneth: that religiō propoundeth, faith [Page]apprehendeth: that faith assureth, hope hol­deth: and that hope enioyeth, Loue shall ac­complish. But the interim: who so shall sauce­lie prie with the Bethshamites into the Arke shall assuredly finde destruction,1. Sa. 6.19 and he that wil curiously gaze vpon the maiestie of the god­head, shall be oppressed with the glorie thereof. A lesson to be looked vnto & in time to be lear­ned of the secreat Arrians of our dayes, whose proude and insolent spirites cannot be conteined within the limits of this religious compasse, till wayward conceit haue carried them head­long into damnable heresies. Wherof we haue dailie examples.Epist. ad Leand. It was a graue speach of Gre­gorie, that the sacred Scriptures are like a déep foord, where the Lambe may yet safely wade, when the Elephant shall swimme. And right well saide Augustine: Humilitas omnia que­cunque benefacimus & precedat & comitetur & consequatur. Epist. 56. Humilitie is the entrance, the middle and ende of all that is well done. And thus we may be warned, not ouerbusilie to pur­sue this point of the Essence and maiestie of God.

A second and safer way to better our know­ledge and benefit our selues in this behalfe, is by the names of God, whereby it pleaseth him to manifest (in some sort) his existence, all suffi­ciencie and mairstie, as when he saith to Abra­ham: I am Schad dai, Gen. 17.1 all sufficient to vpholde and sustains the creatures in heauen and earth, at whose almesbaket both King and Kaysar are [Page 15]brinen to begg their daily bread: at whose hand the eyes of all creatures do expect their foode in due time, and at whose mercie seate all man­kinde must knocke and crye for grace and re­mission of sinnes.

To Moses, I am Iehouah, the essentiall name of God,Exo. 3.6 to shewe (as mans capacitie may beare it) his essence and being of himselfe before all eternitie, from whome all things haue their breath, mouing and being. Againe, he is some­time called Theos of his swiftnes and presence,Act. 17.24 passing through the secrete corners & priuie pla­ces of the heart, & vnderstanding our thoughts long before. Sometime, the Lorde of Hostes,Psa. 46.8 11. to expresse his almightines, with Frogges and Flyes subduing Kings, and conquering Nati­ons at his own will. Here he is called Elohah and the holy one, all verie sweete and signifi­cant to set foorth the power of God, and to per­swade the feare of his most holie name. Where wee must be warefull lest wee become sotted with Popish superstitions, or inchanted with Romish sorceries, as though the wearing or bearing about vs these names of God, written in virgin parchement, with crosses and carac­ters were of force to cure maladies, to chase a­way bugges and cast out diuels, which in truth is blasphemously to abuse and take in vaine the holie name of God to our owne destruction. But learne we rather to harbour and carrie the power & faith of this name deepe in our hearts: So shall it be to our comforts and victorie in al [Page]temptation: For this is our victorie that ouer­commeth Sathan, sinne, & the worlde, euen our faith.1. Ioh. 5.4 A third and verie good way to help yet in this case, is by consideration of the offices attri­buted to the persons in the Godhead: as Crea­tion to the Father, and therein his wonderfull wisedome, disposing and transposing all things to his owne will: in the frame of whese proui­dence, all the actions and accidents among the sonnes of men are daily wrought, and come to their appointed end. Redemption to the sonne, and therein his inspeakable mercie towardes mankinde, most willingly affording the dea­rest droppes of his heart bloud for the raunso­ming of wretched sinners. Sanctification to the Holy ghost, and herein the ineruaylous and powerfull hand of our God, in changing and re­nuing the hearts of men, raising vs daily from the death of sinne vnto the life of righteousnes.

Uerye comfortable be these also to expresse and manifest the great care and goodnes of our God,Psa. 86.15 by nature mercifull, long suffering, slowe to wrath, and readye to pardon wicked­nesse. It is his mercye to take awaye the bur­then and wayght of our sinnes, but it is his great mercie to renue vs with indumentes of grace in this life, and to crowne vs with glorye in the life to come. And hitherto of the first cir­cumstance.

And now to the second, to wit, of the place. From Teman and from mount Paran. Where, whether you take Taeman for that Citie of Idu­maea [Page 16]buylded by Teman one of the Tukes of the sonnes of Esau, and threatened by Ieremie with vtter extirpation,Gen. 36.1 because the Edomites or Idumaeans, Icr. 49.20 and namely the inhabitantes of Taeman did sollicite and surge the Babylonians to warre against the Iewes, who therefore praye against them: Remember the children of Edom, O Lord, Psa. 137.9 in the daie of Ierusalem &c. Or else, as spoken by waye of allusion to the lande of Canaan, which in respect of mount Sinay lay South: For so Tremaellius transla­teth it, and others from the Hebrewe phrase, do seeme to insinuate. And as touching Paran, whether you take it as it is described for a wast and large Wildernes extended from Egypt vnto mount Sinay and so towarde Canaan, ey­ther else properly for a promontorie and hill in this desert, taking denomination of the same and adiacent vnto Sinay where the Lawe was giuen, which by the text and the place of Mo­ses cited before seemeth moste probable. Or whether you will thus interprete it: God E­lohah, commeth from Taeman with a reuen­ging hande, hauing inkindled a fire in Teman which shall deuoure the Pallaces of Bosrha, and God Sanctus commeth from mount Pa­ran with a releeuing and holye hande to deli­uer a holye Lawe, and to a holye people. San­cti estote, quoniam sanctus sum: For holi­nesse best becommeth his house and people for euer. Howe so euer (I saye) you list to vn­derstande it. (For I list not to bee curious in [Page]scanning of places, or describing their scitua­tions.) This I take to be the Prophets mea­ning: namely, to extoll the tender mercies of the Lord so mightily deliuering, and so merci­fully releeuing his people in their so long and tedious iourneys through the desart, where hee fedd them from heauen, watred them from the rockes, bare them in his armes as a father doth his sonne: carried them on Egles wings most swiftly and safely from all perill and daunger, and that which more is, and most excellent a­boue al, vouchsafing them in this place the De­calogue and Lawe of Commaundements to be their wisedome, direction and sanctification e­uen all the dayes of their life. And here of pur­pose I will passe by the matter and manner of Gods mercies in the deliuerance of this people. For why should I insist vpon the point, which is the verie ground of my song, and foundation of all my building this daye, and will take oc­casion rather to speake somewhat of the place of Gods presence to his people, of the place of his worship: of preaching, hearing, praying, & com­municating, of administration of Sacraments, and participation of the rites of holie Church. Where first of all I must freely confesse (and most true it is) that euery Christian hath a Temple within him. Euerie Temple hath an Altar. Euerie Altar hath a Sacrifice. Euerie place in dedicate to Gods seruice. Euerie be­léeuer is a Priest to offer, and for euery sort of men lifting vp pure hands without wrath and [Page 17]contention. This is the doctrine of the Holye ghost scattered throughout Gods booke, & here­in blessed be God, we are farre frō Donatisme, and tying of the worship of God to place or per­son. And yet for all that, the holye assemblies & congregatiōs of Christians to preaching, praier and publique celebracion of the seruice of God, and that in the Temple sacred and dedicated to this vse, is a thing by so often repetition cōman­ded and commended of God himselfe in holye Scripture, as his own ordinance,Leuit. 3.3. that it may be vrged by an argument, a necessitate mandati, Ioel. 1.14. euen vpon our allegeance. Esaie speaking of the Temple & the vse thereof in the person of God,Esai. 56.7 I will bring them (saith he) to my holye moun­taine, and I will make them glad in my house of prayer, their burnt offerings will I there ac­cept, and it shall be called the house of prayer for all men.

Ezechiels oracle fitteth vs also in this rase:Eze. 43.7 where (speaking of the presence of Gods grace: not for the Temple, but for the peoples sake) he calleth it the place of Gods throne, and the place of the soales of his feete, where he will dwell in the middest of his people. And Michea calleth Ierusalem the tower of the flocke, where the watchman of Israel doeth warde and garde his folke most safely from day to day:Mich. 4.8 So that this point might againe be inforced by an argumēt a praemils. But what shoulde I speake of the sweete varietie and riche plentie of those plants and flowers in this heauenly Paradize (odor [Page]vitae ad vitam) watered by the dewe of Hea­uen, flowing with streames of comfort to the wounded conscience,Co. 2.16 by meanes of the worte and Sacramentes, where the prayers of the Congregation are compared by an auncient fa­ther Murmuri maris to the violence and noyes of the Seas, that pearce the eares of Iehouah, and with force burst into his presence (euer-bearing all impedimentes? Why shoulde I straine my voice to excite and stirre you vp to the religious and diligent frequenting of these heli [...] assemblies, where Christ hath promised hi [...] presence to two or three gathered in his name. Whither you are daily tolled to holy ex­ercise of pietie and deuocion for the better in­crease of your knowledge and growing vp in the feare and nurture of the Lorde.Mat. 18.20 When in this case anye shall be silent, and men waxe mute, let the Sermon bell sounde shame to the sluggar be with a woe to the crue of worldlings that wallowe vppon their beddes of Iuorie, make cheare in bowles,Amos 6.4 and spende their dayes in vanitie, retchlesly neglecting the tyme of their visitation.

And heere I doe reiect the franticke and scismaticall opinions of the Anabaptisticall seet commonly called Brownisses, who haue wil­fully deuided and rent themselues from oure congregations: denye vs to haue any Church: contempne our Sacramentes, and condemne our Religion as Antichristian. The interim betaking themselues to priuate meetings, and [Page 18]seerete conuenticles in corners. Oh how farre be these vermines from King Dauids spirit and ioye. One thing haue I desired,Psa. 17.4 and that (saith he) I will require, euen that I may dwell in the Lordes house all the dayes of my life, to beholde the beautie of the Lorde, and to visite his Temple. Againe, Leratus sum in his, Psa. 12 [...] &c. It did him good at his heart, when they saide: Let vs goe into the house of the Lorde: yea, and againe: Quam dilecta &c. Oh howe ami­able are thy dwellings thou Lorde of hostes:Psa. 84.12 my soule hath a longing thereunto.

O howe farre he these [...] from Theodosius the Emperour his spirite and sor­rowe, who (being excommunicate for his of, fence at the great mutanie in Thessalia by Am­brose Bishop of Millayne, An. Dom. 391 and so by the Chur­ches censure, cut off from the Communion of the faithfull) ceaseth not in brackish teares to bewayle his wretched estate, and daye by daye to daunce attendance in humilitie and peni­tencie to craue restitution, till at last he was a­gaine receiued into the Church. But if ney­ther the ioyes of a king can induce them in time to retire, nor an Emperours sorrowes yet re­duce them to come hume by weeping crosse,21 Sam 12 13 with open & humble acknowledgement of their offence to returne with Dauid in time,Mat. 27.4 lest Iu­das Peccaui come too late: Then let the Maie­strate (by whose negligence this sect mon­strously swelleth with daylye increase in diners parts of the land) Haue an eye this waye, lest [Page]foolish pittie, spoyle a citie, and pester a comon wealth with a people full of blasphemies a­gainst God, and not all void of treasons against the King. Dionisius the Bishop of Alexandria for bare not to tell Nouatus to his teeth, that the sinne is greater to breake the vnitie and peare of the Church, [...]seb. in [...]ta Const. than to commit Idolatrie. And reasoning a paena in the example of Chore, that quoth he was punished with the sworde, but this with the yawning of the earth. Et non du­bitatur scaeleratius esse commissum quod gra­uius erat vindicatum. That, saith hee, was more haynously committed, which was more heauily punished.

And now to the thirde circumstance, namely the manner of Gods comming in these wordes: His glorie couereth the Heauens. Which as you see are discerned from the former parte of the texte,Psa. 3.2.4.8 by this worde Selah full oft obserued in the booke of Psalmes,Psa. 4.2.4 and seruing in the old Church for the singers direction in the change of their voyce or tune.Psa. 9.16.20 But here,Psa. 31.4. as I take it,Psa. 49.15 stan­ding as an important note to moue both atten­tion and affection,Psa. 68.19 and no meruail, for the mat­ter in hand is weightie.

Men haue written much of Xerxes fourth comming with his Nauies, Alexander with his Armies, and Salomon in his royaltie, their fame flewe farre, and their puissance was re­nowmed, yet were they but men, whose breath was in their nostrels, their power was limit­ted, their arme was but flesh, their pomp was [Page 19]but a flower, soone changed into dust: yea, all was but vanitie and lighter then vanitie it self. But when God commeth foorth, the heauens melted, and the earth shooke (saith Dauid) euen as Sinay also was moued at the presence of the God of Iacob. Psa. 68.8 For nowe the Heauens and fir­mament by violent fraction and rupture of the clowdes seemed to burst in sunder, and the fear­full lightenings and roaring thunderclaps did rend the bending sides of the skie: the darke & wallowing clowdes skirmishing in the ayre, did driue away with vehement course,Psa. 77.17 as shunning most fearfully the sight of this presence Yea, the smothering mount in the rage of the tempest, did cast foorth sparckling vapours, and flashings of fire like another Aetna or an image of hell, & thus God commeth from Teman, and thus came the holy one from mount Paran. Againe, the people stricken with astonishment, stoode trembling about the hill, not daring to aproch, but (quaking) crye vnto Moses, Obe thou our spokesman, or else we dye. The rattling sharme of the Trumpe calling on, and summoning ap­parance, seemed to resemble the daye of doome, when the heauie sentence (goe ye cursed into e­uerlasting fire) shall be denounced against the wicked, Yea,Mat. 25.4 the Sunne was turned into bloud, the foules forsooke the light, the beasts of the field sought succour among the dennes of the Lyons, and euery creature else that could crall away, sought a place or corner where to hyde his head, and thus God commeth from Teman, [Page]and thus came the holie one from mount Pa­ran. Furthermore, the Lawe it selfe (by a Sub paena) inforcing a strict and absolute obe­dience in worke, worde and thought (euen vn­der paine of death, [...]eu. 28.15 and eftsones bewraying the priuation of originall Iustice, reuealing sinne, discouering the impuritie of nature, and dis­playing the verie frame of mans heart, [...]en. 6.5 altoge­ther out of course, and out of measure wicked. Nowe shee hurleth curses, and nowe shee hea­peth woes. Nowe shee poureth out wrath, and nowe shee plungeth sinners: and consequently dendunceth the heauie sentence of condemna­tion against all flesh. And thus God commeth from Teman, and thus came the holy one from mount Paran. The ende and vse of his thus comming, was to strike the heartes of this peo­ple with a reuerend regarde and holye feare of his most glorious name and presence to shewe what in iustice hee might challenge at ours handes, and the impossibilitie on our parte to perfourme it in the least part, thus to bring all men to the knowledge of sinne, and that thus the Lawe might scoole vs vnto Christ,Gal. 3.24 where (I praye) doe not mistake mee to laye these im­putations to the Lawe, as properly the cause of sinne (God forbid.) For, as saith the Apo­stle: the Lawe is pure,Rom. 7.12 the Lawe is holye, and the Lawe is good. But in that shee increaseth sinne in that shee is the mynister of death, &c. it is per accidens, and in our default. For euen as men deformed in their bodies, and blemi­shed [Page 20]in their faces, while they be compassed with darkenesse, are not discerned from o­thers: but the light once appearing dooth by and by bewraye their ouglinesse and shewe them in their kinde, and yet the cause not in the light, but in them selues. So the Lawe is our light and glasse poincting out our corup­tions and deformities of nature, and yet the cause not in the glasse, but in the flesh, not in the Lawe, but in our nature. And thus you haue heard how God commeth from Teman, and the holie one from mount Paran.

Now, where Moses calleth the Law Iugum ferreum, a hard, a heauie & Iron yoke.Deur. 28. [...] Christ calleth the Gospell Iugum suaue, a sweete, a light & easie yoke.Mat. 11.3 Wher Esaie calleth the Law Virgam exactoris, The rod of the oppressour.Esa. 9.4 Michea calleth the Gospel Virgam pastoris, Mich. 7.14 the rod of the Shepheard, where vnder he guydeth his flock in the pastures of comfort, and conduc­teth them to the waters of life. Where Iere­mie tearmeth the Lawe Mallens dissipans pe­tram, Ier. 23.29 The hammer that grindeth the rockes to powder.Psa. 45.6 Dauid calleth the Gospell Scep­trum Regni, The Scepter of the kingdome, wherewith Christ (in all lenitie and mildnes) gouerneth in his Church,Esa. 42.3 not once breaking the brused reed, nor yet quenching the smoking flar. Where S. Paul calleth the Lawe Ministram mortis, The minister of death. He saith,2. Cor. 3. [...] the Gospell is Ministratio vitae, The administrati­on of life. So that God is nowe come to vs not [Page]from Teman, but from heauen: not from mount Paran, but from mount Sion: not in the sharme of the trumpe denouncing death,Heb. 12. but in the sound of the trumpe proclaiming life: not in the shrill voice that cleaueth the mountaines, [...], Re. 19.11 but in the still voyce that cheareth the conscience. And thus are we come from Taeman vnto Ca­naan, from Paran vnto Sion, from a condem­ning law to a reconciling Gospell, from a fear­full Iudge to a mercifull Sauiour: and thus at last we are come home from the lande and peo­ple of Iudaea to the realme and people of Eng­land. Mat. 11.31 And nowe will I deale with the last cir­cumstance, to wit, the ende and vse of Gods comming in these wordes: The earth is full of his praise. Wherein I will be short, and con­clude with an application of the matter of this my tedious discourse to the time and state wher­in we liue, and so will I bequeath you to the Lorde. Where first the point I touched in a worde at my entrance (if ye remember) to wit, the excellencie of this worke and mercie of God, towardes the Nation and people of the Iewes, in gining them the Lawe, commeth nowe to a further consideration, and calleth vs (except we will be like Horse and Moyle that haue no vn­derstanding,Psa. 32.9 to a more deepe and serious medi­tation and examination of the inspeakable mer­cie of the Lord our God towardes our Nation and people of England, in vouchsafing vs the Gospell, and in continuing the same now full thirtie yeares expired with diligence preached [Page 21]in our coastes. For this Gospels sake blessing vs still (by all this space) aboue other Nations with happie peace, a blessed Queene, a renow­med gouernement, a reuerende mynisterie, a godly maiestracie, and what not besides to our good? This Gospel hath beene the fame and re­nowme, the defence and glorie,2. Re. 2.11 the chariots and horsemen of England to this present day & hour. This Gospell hath posted through citie & coun­trie without ceasing to teach and to instruct, to correct and to comfort,2. Ty. 3.1 [...] to call sinners vnto re­pentance, to gather the dispersed, to heale the broken hearted,Esa. 61.1.2 & to preach the acceptable daye of the Lorde. And all this (my brethren) hath beene the time (yea the long and blessed time) of our planting, dressing and springing,Esa. 5.1 the Lorde hath long expected (and euen to this houre loo­keth) to gather and reap the grapes of our vine, the fruites of our figg tree, and the haruest of our so long and pleasant spring.Luk. 13 6 The Lord loo­keth for the sheaues of our obedience,Mat. [...].37 repen­tance, faith, mercie, and the feare of his name, with conscience to walke before him in holines and righteousnes all the dayes of our life. The end of all is,Psa. 76.1 that God might be well knowen in Iudaea, and that his name might be great in Israel: that his feare might dwell in our lande, and saith my text) that the earth may be full of his praise.

But (alas and thrise alas therefore) the Lord hath a quarrell (yea a double quarrel) a­gainst our lande, the trespas (yea trespas vpon [Page]trespas) is committed in Citie and Countren, and at the corners of each streete, the Indict­ment is drawen against vs, and the declaration put vpon the file by the Prophet Hoseah (as the Lordes actuarie) in this sort.Ho. 4.12 There is no trueth, nor mercie, nor knowledge of God in the lande. The euidence followeth and is gi­uen by him that will be accuser, witnesse and Iudge against vs, and this it is: Swearing and lying, killing and stealing, and whooring, Inundauerunt, haue broken all woonted boundes, and ouerflowed the face of the earth, and what more? Sanguis sanguinem tetigit: Bloud hath touched bloude. One sinne in­gendreth another. The cruelties committed in the extreame partes of the lande from the East and from the West, from the North and from the South, haue met together, min­gled themselues in the bulke and middest of the lande, and Sanguis sanguinem tetigit. A gréenous accusation (you will saye) but not fit for this presence. A fearfull controuersie of the Lordes, but not well applyed to this people. Well, if you will pardon mee to saye as Ambrose did vnto Theodosius: Amb. Epist. [...]9. li. 5

Neque Imperiale est, dicendi libertatē negare, Neque sacerdotale quod sentiat non dicere. Neither becommeth it the Emperour to for­bidde free speach: Nor beseemeth it the prea­cher to forbeare the presence, I shall be content to ouerpasse the grosse enormities whereof the Holye Ghost doeth fare the multitude in [Page 22]the wordes of the Prophet: Which palpable offences be daily whipped out of our streetes, and commonly condemned at open Barre. And I wil come to lurking and lurching sinnes, euen to trespas of bloud, not so easely discer­ned, nor so seuerely punished, and yet (by your leaue) more accustoniably committed, and dailye perpetrated amongest vs. For howso­euer men can washe with Pilate and ouer­weene to haue cleane handes and cleare hearts from this accusation of bloud,Mat. 27.24 yet must I laye it somewhet nearer the conscience. For it is Gods cause, and therefore to be handled indif­ferently without respect of honour or office, de­gree or dignitie, sith sinne is the same, and sa­uoureth of the soile, though enbalmed with per­fumes, though clad vpon with veluet or sattin, or yet cloaked with scarlet or purple. Then sith plaine dealing best pleaseth God and good men, enter I pray into your selues, common with your owne hearts and be still. But tell me, tell me, can you be perswaded there be none among vs that kéepe iudgement from the poore,Zeph. 33 make widdowes their praye,Esai. 10.2 and the fatherles their spoyle?Exo. 22.22 Be there but a fewe (trowe ye) that by vsuries cruell trade deuour the needie,Exo. 22.25 and féede vpon the flesh of those that fall into their nettes?Deu. 23.19 Be there no oppressours of their brethren,Pro. 28.8 that quenche their daily thirst with the teares of women and children,Zach. 7.10 making breache of bands better than their landes, and grinding the faces of such as are taken in their snares? [Page]Be there no carrie tales that giue Ioabs stabbe with Iudas kisse,Leu. 19.16 no byting slaunderers, that make lying their custome,Psal. 15.3 and delight to dye their tongues in the bloud of their brethren (as Chrisostome speaketh.Pro. 26.20) Be there (think you) no secrete lurchers that store vp violence in the counting house,Pro. 22.22 and robb the poore of their con­tributions for their owne aduantage?Amos 8.4 I praye God the false witnes and the suborner,Deu. 19.19 the cor­rupt questman and extorcioner bee not founde with the rest,Mich. 3.11 in our Counties, and at our Ses­sions, in our Cities, and euen at our sermons. And if they be, God geue them eares to heare, and hearts to repent, in time to iudge them­selues, lest they be condemned of the Lord: for all these be bloudie sinnes, and all such persons bloudsuckers, indicted of the blond of Gods people.

Againe,Exod. 22 26 27 the poore mans pledge wrongfully withholden, the labourers hire kept backe till the morning, the buildings enlarged by A­chabs crueltie,Mat. 26.25 the coffers enriched by Iudas frecherie, these be also bloudie sinnes, and in e­uery of these is trespas of bloud. The shops sor­ted with wares, and the warehouse with store, the tables with dainties, the Cubbords with plate, the Wardrobes with sutes, and the gra­naries with corne. Take héede (my good bre­thren) lest in these the bloud do also cleaue vn­to your singers. I graunt, before men, deuice may excuse it, custome will smoth it, and (for the time) silence can conceale it. But when the [Page 23]Lorde shall visite Ierusalem with lanternes, and search your corners with lights,Zeph. 1.12 then bloud will burst foorth, then bloud will appeare: For there is nothing so secrete that shall not be dis­closed,Mat. 10.26 nor any thing hidden, that shall not be knowen. O take heed that many fare not hard­ly for thy superfluitie: that many liue not in penurie for thy prodigalitie: that many go not a begging for thy polling, incroching and inclo­sing: that many sit not mourning for thy mery making: that manie go not full bare,Iob. 35.9 for thy going so braue. For thus, and infinite wayes beside, thou maist become guyltie of bloud. Wo (sayth Zephauie, Zeph 3.1 and wo saith Nahum) be to the bloudie and robbing citie,Nah. 3.1 the one speaking of Ierusalem, the other of Niniue, and why bloudie I praye? shee heard not the voice of the poore: the prisoner perished in the dungeon, & the begger dyed at the gate for want of reliefe. And therefore, O bloudie Citie, guiltie of their bloud: and why a bloudie Citie? shee receiued not correction, faith Zephonie, shee trusted not in the Lord, shee drewe not neare vnto God, & therefore, O bloudie Citie, & O bloudie coun­trey, guiltie of thine owne bloud, and therefore thine owne bloud be vpon thine owne head.

Draco his lawes were saide to be written with bloud, they were so forced with cruelties & hea­uie impositions. Our lawes of England, bles­sed be God, are good and renowmed, yet is it to be feared, that for want of due execution, they (sometime) become like Solons cobwebs, and [Page]too often, vnder pretext of iustice, hard iniuries be vrged against the poore. The Emperour Titus who deemed the day lost, wherein he did not good,) desired and was inuested with the dignitie of Priesthood, to the end to keepe him selfe from oppressions, from cruelties and shed­ding of bloud. A memorable and right honou­rable president for Iudges, esperially, and men of authoritie. Yet is it to be feared, wee haue fewe of Titus minde at this day in the laud.

The Iewes made no conscience to shead in­nocent bloud: they monyed Iudas to betray his master, such was their crueltie. But when (with a wounded conscience) he threw it backe vpon them; their money might not come in their treasurie:Mat. 27.8 no it was the price of bloud: such was their hipocrisie, therfore it came by no com­mon consent to buy therewith the field for buri­all: but by speciall prouidence to discerne and name it the bloudie field, or field of bloud euen to this daie.

Oh my beloued, it is to be feared, wee haue many such fieldes in England. Bloudie fieldes, bloudie vineyardes, bloudie cities, bloudie hou­ses, bloudie Maiestrates, bloudie Ministers, bloudie merchants, bloudie Lawyers, bloudie men and bloudie women, bloudie handes and bloudie platters, and the price of bloud within our walles. [...]ab. 2.11 Lapis de pariete. (sayeth our owne Prophet:) a stone shall crye out of the wall. and the Beame out of the timber shall make aunswere: Woe be to him that buildeth a [Page]towne with bloud, and his house with iniqui­tie. And haue wee not iust cause, Iudge I praye, to feare that the lande full (not of the praise of God) but of cursing and bitternesse, of crueltie and bloud. shall taste of fearefull iudgementes for her contempt, and to suspect that the sinnes of the lande,Ier. 17.1 written with an Iron penne vppon the tables of our heart, and grauen with a Dyamond poynt vppon the hornes Altar, are growen to the qualitie and height of those crying sinnes, which threaten vs with vtter destruction.

The Lorde of hoastes manaced of late to stretch the lyne of Samaria ouer the Realme of England, and to sound our Cities and mea­sure our families with the Plummet of the house of Ahab, and not to leaue one to make water against a wall. While the daunger was fresh, wee were souddeinly daunted, and began to curse the dayes spent in vanitie and wickednesse,Iocl. 1.15 which had brought the daye of destruction so neare vpon our heads. Where­in our enemies came against vs as fierce as the Wolues in the euening, or as the Eagles grée,Zeph. 33 die of their praye, with purpose, had not the Lorde in mercie preuented them, to haue taken awaye and trampled vnder féete the glorious Gospel of Christ, and to haue erected supersti­tion and idolatrie in all our land, to haue bereft vs of our most lawfull and louing Soueraigne, the Lordes annoynted Quéene, and to haue turned our inheritance to heathenish strangers, [Page]to haue inuaded our countrie with Edoms al­arme and turned our flouds of peace into chan­nels of bloud▪ to haue murthered the honoura­ble counsail our and graue Iudge, the reuerend Bishop and venerable maiestrate,Deur. 32.25 the welthie Citizen and painfull craftsman, the aged ma­trone and the chaste virgine, the infant in the cradle and the cr [...]ple at the gate▪ without re­morte or respect of sexe degree or age. And for execution of these so heauie iudgementes, the Lord threat eneth vs with a people and Nation Idolatrous and vncircumcised as the Philistins, extremely cruell and tyrannous as the Scithi­ans, at chiuing their exploites not so much by martial prowesse, as by dishonourable practise, not so much by courage of their owne, as by cor­ruptng th'aduerse Captaines, a thing where­of we haue had tod late experience, of whome I trust I may speake a troth without scandale: And as one said of the Macedonian king Phil­lips souldiers▪ Proiustie i [...], rapinas & caedes pro sobrie tarmebrie tatem colebant, Theopom­pus Histor. veritatem & pactorum fidemsuperbe deridebant periu­ria & imposturas ducebant laudes ingenii. Euen so saye I of these, the trouyes of Pupists souldiers, the Popes vassales, whether Spa­nish, Frenth; Italian, or whencesoeuer: if violation & wilful contēpt of auncient lawes of Armes, held so xsacted, yet amōg the Heathens, if breach of oathe and promise sealed vpon the conscience by Sacraments of holy Church: if prophanation of leagues and truce taken still, [Page 25]salued vpon their seared consciences with Fides non est seruanda cum Hereticis, if weapons yet blundred and glutted in the bowels of Gods Saintes, euen then when they déemed them­selues most safe vnder the oath and warrant of a King: in a worde, if trecheries and treasons, massacres & murthers, barbarous designemēts and gréedie inquisitions for bloud be apparant testimonies of crueltie and infidelitie, then Oh heauens (where now the soules are most happie in the hand of the Lorde,) and Oh thou earth, where the bodies of so many and great states lie now full lowe, murthered by flagitious treche­ries. O heauen and earth, I saye, beare wit­nes of the crueltie and infidelitie of these our e­nemies (the slaughter-slaues of Antichrist) whome it were easie to trace in bloud to appa­rant and ruthfull instances of most furious tra­gedies. But (Oh thou bloud thirstie baude, thus foyled in bloud, and stayned with indignities, howsoeuer the Lord shall deale with Englande for her transgressions, for surely it is a wicked Nation) yet bloud shal be vpon thy head, and bloud in thy hands, bloud vpon thy conscience, and bloud in barre against thee, at the great day when the righteous God shall bring sorrowe vpon thy soule in reuenge of his seruants bloud poured vpon the face of the earth by thy tiranny. But Oh, how hath the oppressor ceased and the gold thirstie Babell béene infatuate,Esa. 14.4 her rodde broken, and the Scepter departed. The Lorde our God hath béene our generall by land, & our [Page]Admyralt by Sea. He that maketh warres to cease in all the worlde, hath knapped the speare in sunder: [...]sa. 46.9 he hath broken the shippes of the Sea by the East winde, and couered our head in the day of battaile, and therefore shall euery good man sing of his praise without ceasing. [...]sa. 30.13 O thou King of Nations and hope of Israel, [...]er. 14.8 a good God hast thou béene vnto England, [...]u. 22.17 when Balaam of Rome hath cursed, yet hast thou blessed vs. When Balaac of Spaine hath practised mis­chiefe against vs, then hast thou discouered and disapointed it. [...]. Sam. 17 3 When Achitophell at home hath conspired, [...]. Re. 1.5 & [...] 17 confusion hath caught him. When Adoniah the wilie aspirer sought the Shunamite to wife and the kingdome withall, the edge of Iustice cut him short. [...]. Re. 11 1 When Atha­lia the murtheresse went about to raze the lyne of the bloud royall, thy prouidence preuented her.Psa. 37.15 Yea, their sworde (as Dauid sayeth) hath gone through their owne heart, their gyrdles & garters haue béene their halters, their owne hands their own hangmen, that lay in waite to murther thine annoynted,2. Sam. 21 17 and went about to quench the light in Israel. This O Lorde was thy doing,Psa. 121.5 and it was meruailous in our eyes. Thou hast béen our kéeper vpon our right hand,Psa. 118.23 the carefull watchman that hast not forsaken thy England in the daye of distresse: When Prince and people (yea, so manye thousandes that knowe not the right hand from the lefte) were designed to a blacke and bloudie daye of destruction.Ionas. 4.11 Psa. 45.3 But the most mightie (according to [Page 26]his worshippe and renowme) hath gyrt his sword vpon his thigh, and defended his owne glorie & Gospell against their spite,Psa. 79 10 that would haue saide: where is nowe their God? The Lorde hath not withholden his helping hande from his handmaide Elizabeth our good & gra­cious Quéene in time of tryall a sheepe to the slaughter: in time of gouernement, a tender Nurse to the Church, for whose sake he hath heaped so many blessings vpon our land. The Lorde hath not shut his eares at the pitifull moane and crye of so manie widdowes and de­solate Orphanes, whose weake and wearie lymmes finde reliefe in our Almeshouses and hospitalles, some monunients of pietie yet left in our land. No, no, howsoeuer it be, a good God is our God, and louing vnto Israel, Psa. 73.1 euen to such as be of a pure heart. And therefore it shall goe well with the godly: as for our enimies,Eccl. 8.12 he that dwelleth in the Heauens hath laught them to scorne: yea, the Lorde shall haue them in deri­sion. Therefore we will not be afraid, though the earth be moued,Psa. 46.2 and though the foundati­ons of the hilles be out of course. For when the Seas do swell and rage horribly, yet the Lorde God is mightier, strong is his hand and mighty is his arme. He hath thrust his hooke into the iawes of Sennacherib, Esai. 37.29 and the Seas haue swa­lowed the troope of Pharaos hoste. Yea, Moab shall be our washpot,Exo. 14.27 and Edome shall kneele vnto our shooe.Psa. 60.8 Our footesteps shall be dipped in the bloud of our enimies,Psa. 68.23 and the tongues of [Page]the dogges shall be red with the same: So that a man shall saye, verily there is a rewarde layde vp for the righteous:Psa. 38.11 doubtles, there is a God that iudgeth the earth. But shall we nowe be­come secure and cast away care: shall we saye, pax, [...]er. 8.11 pax, and all is well, Non veniet super nos malum, Mich. 3.11 The Spanyardes come no more? Will you steale and murther? [...]er. 7.9.10 commit adulte­rie, and sweare falsly, and yet come and stande before me (saith the Lord) and say, we are deli­uered though we haue committed all these ab­hominations?Amos 6.3 shall we come before the Lorde with bloudie hands and gyltie hearts: put farre off the euill day, and approche to the seate of ini­quitie, and yet thinke to escape the iudgements of God? O beloued, take heede is a faire thing, and happie they that be made warefull by the barmes of others: For the mastife is beaten, that the Lyon might couche: Tis plaine, but a true and patheticall distichon:

When threatenings would not serue, nor th'old world could be warned,Gen. 7.21 then came the floode. When dangers were forgotten,Gen. 19.24 and Sodome grewe secure,2. Re. 17 then came fire from heauen. When Israel (the mount of the Lords in heri­tance) waxed wilfull & despised the Prophets, [Page 27]then came Asshur the rodde of Gods wrath.2. Re. 25 When Iuda (the signet of the Lords right hand) became indurate, and would not be reclaymed, then came Nabucadnessar with fire and sword. When Ierusalem sored with the Egle,Lam. 1.1 & made her nest among the starres, Oh sudden was her downfall to sorrowe and desolation. When the Brittaines would be wantons & derided Gildas warnings, then came the Romanes, and then came their woe: For Propter auaritiam & ra­pinam principum, propter iniquitatem & in­iustitiam Iudicum, propter desidiam & dissi­dium Episcoporum, propter luxuriam & im­pietatem populi, patriam perdiderunt Bri­tanni. Will you know what rooted out the an­cient Brittaines out of this land, and brought a most lamentable face of a comon wealth vpon the same? It was the couetousnes and oppressi­ons of the Nobles, and Peeres, the iniuries & extortions of the Iudges and Lawyers, the slouth and dissention among the Bishops & cler­gie, the rowte and riot of the people and com­mons. These, these (my brethren) be the sinnes that bring kingdomes to ruyne, and populous cities to desolate heapes of stones, and God is chiefe Iustice that striketh Nations with de­struction,Psa. 107.4 [...] and powreth contempt vpon Princes for their disobedience. He hath his Angels a­boue, and his armies belowe with a storehouse of plagues to discharge vpon the wicked.Hos. 11.6 He can let fall a bloudie sword vpon the rebellious Ci­tie. He can pine a pampered people with penu­rie [Page]and scant. He can strip the land of pride to a hissing and shame.Hos. 2.3 He can smite with the pesti­lence after the manner of Egypt.Ps. 7.12.13 Surely his howe is full bent, and his sworde readie whet. He is comming to execution with the instru­ments of death. O, it is full time then for vs to turne vnto the Lorde,Zeph. 2.1.2 to sowe in teares that we might reape in ioy,Amos. 8.10 to séeke the Lorde while he may be found, and to gather our selues before the decrée come foorth, to turne our feastes into fastes, and our songs into sighings, to gyrd sor­rowe about our loynes, and to rend our hearts with mourning: yea, the time is come for prince and subiects (with the King and people of Ni­niue) to come foorth in sackcloth and ashes,Ionas. 3.6 for the Bride (with Quéene Hester to forsake her closet,Hest. 4.15 and the Bridegrome his chamber, For the minister of the Lorde to crye betwéene the porche and the Altar,Iocl. 2.16 17) spare Oh Lorde, spare thine heritage, that we all come forth in mour­ning cheare with the teares of repentance, to turne away Gods heauie wrath and prepared destruction. For his hand is not shortened, but that he can paye vs home, nor his wrath (for all this) so withdrawen, but that he will reuenge. Againe, our case is not so desperate, nor wee so farre falne from God. Our wickednes is not of that height, nor our sinnes of so déepe die, but vnfained repentance will reconcile vs vnto God, and blot out all remembrance of former displeasure out of his sight. If therfore there be any consolation in Christ Iesus, [...]hil. 2.1 any desire or [Page 28]liking of Christian religion. If there be any loue or loyaltie towardes her sacred maiestie, or care in thy heart of thy natiue countrie. If any hope of resurrection to eternall life, anye lon­ging or looking for the kingdome to come: Let thy repentance, thy teares, thy sorrowe for sinne, thy couenant to serue the Lord vnderta­ken this day, & (in some good measure of grace) performed all the daies of thy life, be meanes to sue for thy pardon, to reconcile thee to the Lord, to turne away his wrathfull indignation, and to continue his wonted mercies towarde the realme of England. And here let euery one be­gin with himselfe, and séeke first a reformation in his owne conscience. And herein God helpe vs and prosper the worke of our hands vpon vs O Lorde, prosper thou our handie worke:Psa. 90.17 So Ierusalem shalbe builded,Psa. 79.13 and thy Zion neuer be remoued, but stand fast for euer. So we that be thy people and shéepe of thy pasture, shall giue thée thanks for euer. So shall our victory be thy glorie: the fall of our foes, the aduauncement of thy Gospel: the preseruation of our liues, the amendment of our wicked liues hereafter, that in life and death we may be thine, and glorifie thée our rocke, our defence, & only God of trust, euen all the dayes of our life. That after our short and vncertaine course here belowe spent in thy seruice and feare: wée may at last depart in peace from this vale of miserie to thy king­dom of glorie, there to raigne with thée for euer, and to be satiate with the fulnesse of thy glorie [Page]in the heauens for euermore, and that by thy a­lone merite, and in the only mediation of Iesus Christ our sole sufficient Saniour, to whome O Father of lightes, together with thee and the Holy Ghost, three distinct in person, one onlye true, eternall, and euerliuing God be im­mortall praise, glorie, power, do­minion, and maiestie, both now and for euer. Amen.