On the fift day of Nouember last, before the Honourable Lordes of his Maiesties Priuie Councell, and the graue Iudges of the Law, &c. this Sermon PREACHED By the Reuerend Father in Christ, William, Lord Bishoppe of Rochester.

Nigra sum, sed formosa filiae Ierusalem. Cant. 1. 4.

LONDON Imprinted by Iohn Windet for Mathew Law. 1607.

To the Kinges most Sa­cred MAIESTIE.

GReat Kings haue vouchsafed poore presentsfrom mean persons: a poorer or more base then TITIO, a Brand, a Cole-Brand, ne­uer King accepted, because no stayed Subiect durst euer offer it; and yet I must. Not for that I dare doe it, yea, I dare not but doe it. For what am I, that I should either gaine­say, or delay to execute the commaunde of so great a Monarch, and my most gra­cious [Page] Maister? Perhappes my obedience in performing your pleasure, will not counter-ballance this presumption, in fronting it with your Highnes Name; be­cause, published it might haue beene, and yet not aspired to so glorious a PA­TRONAGE. If that bee the offence, I humbly craue pardon, (onely of your Maiestie). For this being a BRAND, fitte matter for fire to worke vppon, and my case as the Prophetts, Iaceo in­ter wentes, I liue among men, that are Psa. 37. set on fire, whose teeth are dartes, euen those Ignea tela, Ephe. 6: for the tongue Eph. 6 is inflamed by Hell, saieth Saint Iames): to whose protection, should I rather submit it, then to HIS, whose graci­ous countenance, like vnto thar Angels roscidus flatus, in the middest of the fur­nace, shall so keepe it, that the most Dan. 3. fiery spirit shall not touch it to scorch it: Since therefore it pleased your Maiestie, (most dreade Soueraigne) to commaund the diuulging thereof, I here in the [Page] duety of a Subiect, and in all humilitie, as becommeth a Christian, offer it to your Highnes, wishing that it may aunswere the report, which those worthy Perso­nages of great Honour and Wisedome, who were present and heard it, vouchsafed to afforde it. If your Maiestie in the depth of your iudgement approue it, it neede not feare the censure of any. For why? I neuer yet heard▪ But I must stay my selfe, least that your Maiesties due prasyes (such is some mans hap) be as they are, by many, accounted for vndue­flatteries. My prayers I trust shall not so bee; namely, that seeing the Highest King hath grauntēd vnto your Maiestie, as vn­to Salomon, a LARGE HEART, re­plenished with all, capable of more then Royall Endowmentes, it woulde please him to increase his Graces in you, to pro­long your daies among vs, and to giue vs thankfull heartes for the fruition and affections loyally seruiceable to the [Page] pleasure of so Wise, so Learned, so Gra­cious, so Religious a King, whose vnworthy seruant I am, euen.

Your MAIESTIES poore Chaplein, VV. ROFFENS.
Non omne quod nigrum est, continuô deforme est.Bern. in Cant.
Zach. 3. 2.Nonne Iste, Titio, ereptus ex igne? Is not This, a Brand, snatcht out of the fire?’

GReat deliuerances to haue per­petuall remembrances, both Heather in their Stories shewe it vsuall, and God in Scripture inioynes it necessarie. (Caue ne obliuiscaris, is thrice repeated Deut. 4. in one Chapter, concerning the deliuerance from Egypt.) And those memorials were of two sorts, both Mute and Vocall: for Mute, first, those which the Scripture calleth Libros Monumentorū, Hest. 6. 1. as Chronicles, Hest. 6. 1. Annals, Ephemerides, and bookes of record (for Bookes are dumbe Schoole-masters, say Gellius and Plutarch) secondly, those which the Scripture cal­leth A [...]. Gel. Plutarch. Acervum testem, or Cumulum testimonij, Gen 31 47. Trophaes and Pillars erected for posteritie; where­on Gen. 31. 47. oftentimes they fastened the name, or manner of their de iuerance, as Dauid streightly enuironed by [Page] Saul, who by an vnexpected message was suddenly pulled from him, erected a Pillar and called it Pe­tram diuidentem, a stone of separation, or diuision, 1. Sa. 23. 28. Thirdly, speciall daies selected for assemblies, 1. Sam. 23. 28. either for extraordinary cheere, which the Scrip­ture Deut. 16. 14. calleth Epulas festiuitatum; or ex­empt from ordinarie worke and trade, which the Deut. 16. 14 Heathen tearmed Ferias, vacant and idle daies; or spent in religious seruices, sacrifices, and killing of beasts, such as S. Iac. 5. 6. calleth Diem mactationis: vpon which, oftentimes they imposed the Name of Iac. 5. 6. the Deliuerance, as Esa. 9. 4. the day of Madian, sig­nifying the ouerthrow of Madian, and the rescue of Esa. 9. 4. Israel, from their intended spoile. Nor did they vse onely these dumbe remembrances, but Vocall also: and they were both Artificial, as Amos 6. 5, Vox psalterij, the voice of the Organ, and all instruments of Amos 6. 5. Musicke, which Dauid 2. Sam. 6 5, in one generall tearme calleth Ligna abietum, the wood of firre trees. 2. Sam. 6. 5. (for euen things without life haue a voice, saith S. Paul, 1. Cor. 14. 7.) and Naturall also, as Psal. 47. 1. 1. Cor. 14. 7 Psal. 47. 1. Vox melodia, which S. Paul expresseth by particulars, Coll. 3. 16. Psalmes and Hymnes and spirituall songs. For with all these, were solemnized the Scripture Col. 3. 16. Festiuals, as Psal. 81. Sing wee merrily vnto God our strength, make a cheerefull noise to the God of Iacob, take Psal. 81. the Psalme, there is Vox melodiae, the voice Naturall vers. 1. Bring hither the Tabret, the merrie harp, with the Vers. 1. lute, blow vp the trumpet, there is the voice Instrumē ­tall, ver. 2. But these, though they haue in them, as S. Paul speaketh, virtutem vocis, the strength of voice, Vers. 2. [Page] 1. Cor. 14. 11. working strongly for the time, not vp­on the senses onely, but euen the affections also: 1. Cor. 14. 11 yet because they haue not vocem virtutis, a voice of power, (for that God reserues to his own voyce onely, Ps. 68. 34. Dabit voci suae vocem virtutis) therfore, in Psal. 68. 34. their feasts they inioined Gods voice also to be heard, by the mouthes of his Ministers; who in those so­lemnities, not onely like the Angel in this Storie, Chap. 1. 13. should vtter Debarim tobim, Debarim Zach. 1. 13. Nehummim, Good words and comfortable: but, beeing maisters of the Assemblies, so Salomon calleth thē, Ec­cles. 12. 11. thier speech shuld haue in it, especially at Eccl. 12. 11 such times, both Clauos and Stimulos; Nailes, faste­ning in the most obdurate and forgetfull mindes, a deepe impression, with an horror of the enuyro­ning danger: and goades, exciting and prouoking the dullest affections to praise and thankesgiuing for the danger escaped, for the rescue made. Which very course our Church and State hath continued, point deuise, for this dates Memoriall, more then any other (it beeing more extraordinarie then any o­ther) euen that, which Psal. 81, is for that solemne Psal. 81. feast ordained and performed; both statum diem, a set day whereon to meete, vers. 3. and statutam legem a statute Law, which inioyneth the meeting vers. 4. Vers. 3. VVith vs an Acte of Parliament for this day, prescri­bing Vers. 4. in some sort, the manner of the celebration (su­table to the custom of each seuerall place) both with mute and dumbe Memorials, as ringing, firing, feasting, &c. and with vocall also, singing of Psalmes, sounding of Organs, winding of Cornets, with other instruments: [Page] and, which is the chiefe of all, Gods voice to be heard by the preaching of his word, that so in the Assem­blies of the righteous, there may concurre that which Dauid commendeth in the Tabernacles of the righteous Psal. 118. 15, Vox Iubilationis, & vox sa­lutis, The voice of melodie, to expresse our ioy and Psal. 118. 15 thankfulnesse: but withall, Vox salutis, a vioce which may describe both our Temporall safetie from the deadly blow in this life: and vox salutis, which may helpe also to the furtherance of our Eternall safetie for a better life. To the effecting of both which, I haue chosen this scripture,

Is not This, a Brand, snatcht out of the fire?

A base subiect, ye may thinke, and a drie matter to Zach. 3. 2. worke vpon [a Brand, a cole brand] yet as base as it is, most of the auncient Fathers make our Sauiour Christ this Brand (represented here in the person of Ichoshua) scorched with malitious reproches, and such diuellish pursuites followed, which in the ende wrought his death; yet was raised againe, as snatcht out of his graue, and the fierie iawes of Satan, when he thought hee had him surest, to haue deuoured him. And the best of the latter Diuines, make the Church of Christ this Brand, described in the Canticles to bee Blacke, persecuted and in the worlds sight Cant. 1. 4. burnt vp; yet vnexpectedly rid from them all, and raised by the Christian Emperours, beyond all hope. But if by Theologicall application to our spirituall Daunger, who were by nature and sinne Brandes, [Page] ready for Hell fire: and our spirituall Redemption by Christ, dispatching vs so strangely from that fire, I should discourse hereupon, it might so be made vox salutis, and meditations framed for our soules good. But by Morall resemblance of the literall sto­rie to this Daies occasiō, I could choose, as I thought none more fitte. First, for the vicinitie to the dan­ger 1 intended, in the word Titio; Wee that were ap­pointed to that massacre, as fit for it, as neere to it, as the Brand for, or to the fire. 2. For the matter and nature of the designed murther, in the word [ignis] 2 a flagrant, a speedie, an vnpartiall combustion (one­ly the qualitie of the fire here wanteth: but that is no maruell, for in Scripture wee reade of Gods fire and thunder, but these Diuel-thunder-claps of fire, and pow­der, the Holy Ghost neuer heard of, for if the Diuell in the Bible raged with thunder, it was ignis de Coelo, as in Iobs case we see, Iob. 1. But this vnder-ground fire, Iob. 1. this Barrel-thunder, the Scripture-diuels had no skill of.) 3. The manner of the rescue, that is in the 3 word [Ereptus] a powerfull and an incredible deli­uerance. 4. Nonne? The memoriall or Sermon 4 made vpon it (for euery period of Gods own speech, (as this here is) is a well furnisht Sermon) wherein 3. things are obseruable. 1. A commiseration that Iste should bee Titio, such Great and Excellent men should be Brandes, the Obiects, the Subiects of such fierie designements. 2. An Increpation of Satan and his complices, that is, in the word Ignis; their mallice such, as not content till Titio be Torris, the Brand be set on fire to be brent to ashes. 3. A Vine description [Page] of the strange both Daunger and Deliuerie, with a word, as well of deepe Impression, Nonne ignis? was it not a fearefull daunger? as of high admiration, Nonne ereptus? was not the deliuerance strange? So that euery way it fits our case, vpon this day, in the chiefe circumstances: 1. For the time, the furie of Satan enraged, this combustion engined, (Satan à dextris, ver. 1.) here, when the message was returned Chap. 1. 11. Ecce omnis terra habitatur & quiescit: with Vers. 1. vs, when our Land was multiplied, and wee had peace Zach. 1. 11. aswell within our owne borders, as with forraigne nati­ons. 2. Forthe persons; here Zerobabel the Prince of the people, and Iehoshua the head of the Priestes: and ver. 8. Socij vtriusque, the chiefe States men (So Ezra calleth them) and assistants to them both: with vs, Vers. 8. the head of our Nation, the hope of his succession, the chiefe of our Priestes, and the most principall of Choyse for Honor and Worship in the whole body of the Realme. 3. Their Escape here, so straunge, that they are intituled vers. 8. Viri prodigiosi, or portenden­tes, Monsters rather then men: Ours, so miraculous, Vers. 8. that it was portenti simile, rather to bee wondred at, then credited: In so much, that our selues were af­fected, as they here at their rescue from Babylon, Ps. 126. 1. Facti sumus sicut somniantes, we were like men in a Dreame, wee could not tell whether wee had Psal. 126. 1. escaped or no, the Plot was so fearefull, the Rescue so strange. 4. Their danger escaped, Fornax Ignea, a fierie fornace (so is this Captiuitie of Babylon called, E­zech. 22.) Ours, Fornixigneus, a fierie Vault, which Ezech. 22. would haue caused both a present Orbity, & a future [Page] Captiuity. Behold, saith S. Iames, 3. 5. how great a thing a Iac. 3. 5. little fire kindleth: and here you may behold, how much and fitte matter Titio, a Colebrand affordeth. But because this scripture is a peece of a Dialogue, betweene Iehovah and Satan, who were the princi­pall Actors in this incounter. I will obserue first, Iehouah his wisedome, in permitting that Isti, such great men as Iehoshua heere, should bee Brandes, a matter so combustible, fitte fuell for fire. 2. Satan his malice, that he would haue these Titiones in igne, these Brandes set on fire. 3. Iehouah both his mercie and power, 1. in the Deliuerie: 2. in the manner thereof, Eripiendo, euen at the very pinch, and in the extreamest hazard to deliuer.

Of these partes that I may speake to Gods glory, and to the furtherance of our thankfulnes vnto his The praier. Diuine Maiesty, I shall desire you to ioyne with mee in humble and harty praiers vnto our God so glorious, vnto our Father so gracious. In which Prayer, &c.

IT is a Soloecophanes an appearance of ill constru­ction in Grammer, that [Iste] should bee ioyned with [Titio,] and as great an incongruity in com­mon sense, that Men should bee Brandes: yet he which called himselfe Ashes (and hee was no lesse man then Abraham, Gen. 18. 27.) aiming at Gen. 18. 27. the element whereunto his graue should reduce him, argued that the whole course of his life to his graue, was but a Brand burning, flaming, in the end to be consumed to Ashes. And no other it is in the opinion of Dauid, for my dayes (saith he) vanish like [Page] smoake, and my bones are dried vp, sicut Cremium, as it were a Brand, Psal. 102. 4. Neither is this any dis­paragement Psal. 102. 4. for man to be thus meanely resembled; for a Brand is a thing substantiall, and of it there is some vse: but, as if there were neither substance, nor profite in man, Dauid asketh, Psal. 8. 5. Lord, quid Ps. 8. 5. est homo? What is man? and aunswereth himselfe in his owne voice, Psal. 144. 5. Homo est nihilum quid, Ps. 144. 5. Man verily is a thing of nought; and therefore the holy Ghost vouchsafeth not euery ordinary man the honor to be called Titio a Brand, which is in scrip­ture attributed to none, but either to whole States (as vnto Ierusalem, Amos, 4. 11.) or vnto great Princes, Amos. 4. 11. (as Esa: 7, 4. and in this place [Iste] Such as in this Es. 7. 4. next Chap. ver. 14 are called Filii Olei, Zerobabel & Iehoshua, Princes and Priestes annointed: & qui Do­minatoriterrae Zach. 4. 14 assistunt, Counsellors and States-men which supply Gods place, execute his lawes, and promote his cause' For what is in Man, as hee is a Man, that can procure an other mans enuie or trea­cherie? Haue they not all one father, saieth the Pro­phet, Mich. 2. 11? If there be a generall equality, there Mich. 2. 11. is no matter for Enuie to worke vpon. Were all the Trees in the forrest Figge-trees, or O liues, or Vines, the Cedars of Lebanon neede not feare that same ignem de Rhamno, Iud. 9. 15. that fire out of the Bram­ble to deuoure them. Therfore as a Brand, by rea­son Iud. 9. 15. of the composure thereof, being partim ignea, partim lignea, is more attractiue of flame, more ca­pable of fire, then either a green sticke neuer scorcht or a perfect cole thorough burnt: So men, which [Page] neuer were eminent either in place, or quality; or hauing been, haue lost both: are not so subiect ei­ther to Satans rage, or the malignity of his instru­mentes, as they which are excellent in eyther. It is not euery stone that procures offence, but if it bee Lapis angularis, Psal. 118. 21. a corner stone, In quo to­ta domus Psal. 118. 21 inclinata recumbit, that is lapis offendiculs, the stone that causeth offence, Rom. 9. 22. Dig out that Rom. 9. 22. stone, at least digge at it. Not euery mothers childe is so narrowly watcht by the Diuel, but if the Womā clothed with the Sunne, trauell with a Child, that shall gouerne the whole earth with his scepter, him Rufus Draco, the red fierie Dragon, will eye at a pinch, that he may deuoure him, Apoc. 12. 4. To keep our selues Apoc. 12. 4. to this Metaphor, if it be Vdh, an ordinary Brand, that is good for nothing but smoake, God almighty himselfe will say, it is not worthy regarding, Esa. 7. 4. Esa. 7. 4. Ari. Mont. in Zach. But if it bee Audh, as Arias Montanus reades it here, (the letters all one in both, but this vttered in a Dip­thong) a master Brand, such an one, as it seems by him they vse in Spaine, and wee here, (where there wan­teth an yron forke) for ordering the fire, to stirre it if it burne not fresh, to lay vp the wood if it be faine, to remooue that which is superfluous, to remble the ouen to trie whether it be hot or no, &c. As such a Brand is very subiect to catch a flame, by reason of the oft imployments in the fire: So great Men, who by their place are to order both Church and State, and by their office must dissipare Mala, Prou. 20. 26. reprooue, censure, direct, execute, &c. are more ob­noxious Pro. 20. 26. to be traduced and scortcht by the fierie spi­rits [Page] of Satan and his Impes, then those whom Prou. 22. 29. Salomon calleth Chashukkim, Men of meane Prou. 22. 29 birth, of obscure place, of no imploymentes. As hee that walketh in the suune, cannot shunne a blacke shadow to accompany him, whereas he thatsits in the darke, yeeldes no reflection for incounter. We may see in the chiefe Branch (for so our Sauiour is called vers. 8.) how it was made a Brand: so long as Zach. 3. 8. he was at his supposed Fathers occupation, Marc. 6. 3. Nonne hic Faber? and was a Carpenter employ­ed, [...], as Iustin Martyr describes him, Iust. Mart. making of Bedsteads and Ploughes, on hee went without any impeachment: but no sooner was hee baptized, crowned with the Holy Ghost, and testified from heauen to be his fathers delightfull sonne, which was Mat. 3. 17, but presently in the very next words Mat, 3. 17. Tunc ductus est, he was euen then carried into the wil­dernes to he tempted by the Diuell. And this is the case in priuate persons (as true Christians by experi­ence finde in themselues) so long as a man giueth his members ouer to vnrighteousnes, to serue sinne, on hee shall goe without any incounter of Consci­ence, either monendo to forewarne him before hee commit sinne, to say to himselfe with Ioseph, Gen. 39. 9. Quo-modo hoc faciam? How should I commit so Gen. 39. 9. great a sinne? or mordendo to reprooue him when he hath done it, with the Prophets, Quid feci? Ier. 8. 6, What haue I done? But on he shall goe, as a man with­out Ier. 8. 6. sense, to commit sin euen with greedines. But Eph. 4. 19. if once the spirit of God strike at his heart, as that voice to S. Paul Act. 9, Quid me persequeris? Why Act. 9. [Page] doest thou crucifie afresh the sonne of God, with thy wicked and vnrepentant life? If the fire of the Holy Ghost, the spirit of Regeneration be effectual in him, & make him to renounce sin, and to reform his life; then goes the Diuel to work (Satā erit a dextris) both without & within▪ without, setting vpon him those whom S. Peter caleth [...], 1. Pet. 4. 4. that shal 1. Pet. 4. 4. howte at him as a strange thing: What, th eluxuri­ous branch thus scorched? that young gallant a mortified conuert? Within, that which S. Paul calleth Legem Rom. 7. 22. membrorum, Rom. 7. 22, his Lust and concupiscence rebelling, and boyling, and prouoking him more then before, making him as a man distraught: inso­much that v. 19, what he would hee cānot do, & what hee wold not, that he shal do: yea, which is worse, if Satā see Ver. 19. him to bee Titio a Brand, indeede capable of flame, inclinable to sorrow, hee will put fire to the cole, and a sorrowing hee will set him, till he be burnt vp and deuoured with sorrow, 2. Cor. 2. 7. These are Satans Ethikes in the priuate course of particular men, and 2. Cor. 2. 7. such as are his Politiques also in the publique go­uernement of States: for who are his Brandes there, whome hee endeuoureth to set on fire? Wee will goe no further then this Story. 1. Zorobabel the Head of the people, Chap. 4. 6, Kinges and Princes: Zach. 4. 6. 2. Iehoshúa, ver. 1, of this Chap. the chiefe Priest, Ca. 3. 1. Vers. 8. Church Gouernours: 3. Socii vtriusque, ver. 8. Coun­sellors of State, Chiefe Officers both of Church & Realm; these are the Brandes thus fitted for the fire. But what is the attractiue, to draw on the flame of Sa­tans enuie, of Satanical treachery, to consume these [Page] more then others? wee shall finde them here also, two in number, 1. inward in themselues, their pur­pose and endeuour to build the Temple, to restore Gods worshippe, Cap. 4. 10: Establishment of true Re­ligion, Zach. 4. 10. a violent attractiue of Treasonable plots. 2. Out­ward in God, both that Murus igneus, Cap. 2. 5, in Zach. 2. 5. that hee is a wall of fire, to enuiron the State from Tatnai and Sanballat, Nehem. 4. the daungerous counterplotters and disturbers of the worke: as al­so Nahem. 4. 1 that same pupilla oculi, verse 8. Gods louing fauor, [Hee that toucheth you, toucheth the apple of mine eye:] Zach. 2. 8. Nothing so enrageth Satan and his coraplices, as Gods spe­ciall protection of a Nation, and his tender care ouer the Gouernors thereof. So yee see who are the Brands, and the causes, which so expose them to the flame. A word of each of these for explanation, and so for­ward.

First, for Zorobabel, the King and Soueraigne: It is no maruaile, that to whom God hath giuen the Principalitie of our Estates, to them S. Paul would haue vs giue the Principality of our Prayers, 1. Tim. 2. 2: [Pray for all men, first, for Kinges, &c.] For if S. Iames rule bee good, Iam. 5. 13. [...]; Is 1. Tim. 2. 2. Iac. 5. 13. a man disquiet in mind? Let him pray; Surely, Kinges haue need both continually to pray, and to be prai­ed for, sithence that euen to be a King, is the minds continuall disquietnes. I speake not of euill Kinges, either vsurpers or impious, who haue their tor­ment within them, an affrighting, and an affrighted conscience, whieh like a curst wife, (as Plutarch out of the Poet compares it) [...], burns with­out [Page] Plutarch ex Hesiod. a Brand, inwardly and inuisibly, or, which is the Prophetes Metaphor, Esa 57. 20. Quasi mare seruens, Esa. 57. 20. like the boiling sea, worketh & rageth, though there bee no wind stirring; that is, sayeth Salomon, are in a continuall feare, though there be no cause e­mergent, Prou. 28. 1: But euen of good Kings, and they most rightfully possest: not Heathen onelie, Pro 28. who hauing felt the hazardes of a Crowne, made this their conclusion,

Simulista posuit Conditor Mundi Deus,
Odium & regnum-

That hatred and feare, are vnseparable attendantes vpon a Diademe, which make it no happy (though a beautifull) attire, as Philip of Macedon saide: But Philip Ma­ced. scripture Kinges, and the best of them, Dauid, at least one in his person and place, Psal. 89. 39. Posu­isti Psal. 89. 39. firmamentum formidinem, the place I thought surest, there I find most feare. And this is one misery, saieth Salomon. Eccles: 10. 9, which I haue seene, Quod ho­mo Eccles. 10, 9 homini dominatur in malum suum, that a mans soue­rainety procures his owne misery. Particulars will de­monstrate this. Is a King prosperous in his raigne, and are his Territories inlarged? it will be Salomōs 1. Reg. 11 21. case, 1. King. 11. 21, Hadad and Rezan his neighbor Princes will enuie and maligne it; and so there is feare of an Inuasion. admits hee to his secrets, some not popularly applauded; or discōtents his subiects with some boone denied? there is Rehoboams case, 1. Reg. 12, Ieroboam one of his great Lords will make 1 Reg. 12. a great head against him, either to surprise his per­son, til his fauorites be remoued, or rent the State by [Page] a diuision, till the request be satisfied, and there is feare of a Rebellion. Is there an heire apparant to succeede? It may then be Dauids case, that his own deare Absalon shall steale the heartes of his subiects from him, 2. Sam. 15. 6, (for many loue to adore the 2. Sam. 15. 6. Sunne rising) and then is there feare of a strong con­spiracie, (so it is there called verse 12,) for no insurre­ction so daungerous, as where the next of blood is chiefe: at Vers. 12. least, it may bee Isaac his case (for hee had within his limittes, a regall authority, as a Patriarch) that the elder sonne shall thinke his father liues to long, Gen. 27. 41. and then euery fitte of a feauer must be Gen. 27. 41. a proclamation of death. Is the Successor vncertaine, either through orbity, as in the case of Ochoziah, 2. c Chro. 22. 9. Non spes vltra de stirpe: or non apparane 2. Chro. 22. 9. in a Multiplicity? There is an other case of Dauids, 1 Reg. 1. 5. Some Adoniah or other will band for the crowne, before the breath bee out of the oulde 1. Reg. 1. 3. mans body. Yea, euen in the best estate, and when hee is most at ease, if hee meane to sit sure, his gra­uest Counsellors will tell him, that hee must bee Seruus populo huic, 1, Reg. 12. 7. First, Seruus a seruant, 1. Reg. 12. 7 and that is no glorious estate; then Seruus populo, a ser­uant to the people, and that is no stately seruice; thirdly, populo huic, to this querulous people, and in that seruice can bee no contentment: for then, let him con­clude a peace with a Prince of an other Religion, it will proue Iehosophats case, 2. Chro. 19. 2. and be said, as vnto him, Wouldest thou helpe the wicked, and loue them that hate the Lord? Doth he, vpon iust 2. Chro. 19. 2. reasons, either breake the peace, with whom he had [Page] concluded it; or be at enmitie, vpon great iniuries offered, with a King whom the people approue, or trade withall, whereby, either charges for warre are leuied, or their traffique hindered? then it will be Moses case, Exod. 5. 21, Videat Dominus & iudicet, Exod. 5. 21. The Lord looke vpon you and iudge, for you haue made our sauor to stinke before Pharao, and before his seruants, and ye haue put a sword in their handes to slaie vs. To these fiers, to these feares and disasters, is this master-Brand exposed; in somuch, that some Kings haue a­uowed it, if Men knewe the hazzards annexed to a Crowne, they would not stoope to take it vp, if it lay vpon the ground.

We now come to Iehoshua, the second Brand, men of gouernment in the Church. As the case standeth nowe, neither their eminences, nor their prehemi­nence such, as it neede feare any danger of riddance by death: and yet Ierem. 11. 19, there is a plot laid to Ier. 11. 19. poison the Prophet; and Act. 23. 12, there was a Con­spiracie, with a vowe, to kill S. Paul. But there is a two­fold Act. 23. 12. fire, which hazzardeth this Brand; the first, that Iud. 9. 20. Ignis Shechemiticus, the fierie spirits of Diui Iud. 9. 20. Vers. 23. sion and separation, which vers. 23. the Holy Ghost saith, is laid to, and kindled by an evill spirit: the other, that in the 2. Sam. 16. 3. Ignis Shemeiticus, fierie tongus 2. Sam. 26. 3 & reprochful contumelies, which Dauid Psal. 120. 4 for the scortching heate thereof, calleth carbones Iu­niperi, Psal. 120. 4 the coales of Iuniper; the vulgar translates it Carbones desolatorios, a fire which laieth waste a mans good name. But what is in these Brands, that makes them, as Salomon speaketh, Carbones ad prunas, Prou. Pro. 26, 21. [Page] 25. 21? thus combustible, thus attractiue of these flames? for ought I can learn in scripture, two. Scien­tia Prou. 26. 21 and prelatura. we will goe no further then the first verse of this Chapter; Iehoshua is first a priest, and se­condly an High priest: for the first, the priests lips must preserue knowledge, Malach. 2. 7. Et in multa scientia, multa est indignatio, saith Salomon, Eccles. 1. 18. Much Malach. 2. 7 Eccles. 1. 18. knowledge breedes much indignation. Now Indigna­tion is a fire, saith the Prophet, it will vexe the partie whom it malignes, as fire vexeth the rawe flesh in the Psal. 58. 9. rosting or boyling. Si aut fiscellam iunco texerem, aut palmarū folia complicarem, aut sudore vultus panem com­ederem; were I a Basket-maker, or a garland winder, or of any base trade that should make mee sweat for the bread I eate, saith S. Hierom, Nemo me morderet, Hieron. nemo inuideret, No man would maligne me, no man would traduce me; but now, that I giue my selfe to the studie and interpretation of the Scriptures, I am a Diuine, a Writer, a Preacher, Me obelescis notant, I am scortcht coleblack with their oblisques, & obloquies. And certainly so it is, the meanest mechanicall trades-man amongst vs, inioyes his vocatiō, with lesse enuie and regret, then the Minister doth (for, euē to be a priest, is reproach enough it self, in our times.) Secondly he is an High priest; his superioritie and Degree drawes on the first fire, for thither issueth the fiery blaste of Corah and his complices, You take too much vpon you, Moses and Aaron, ought there not to bee a paritie in the priest­bood? Nomb. 16. And this fire as you know, and wee feele, hath set Rotam nostra generationis, as S. Iames speaketh, into a Combustion. This S. Paul himselfe seemeth to Iac. 3. 6. [Page] acknowledge, for no sooner had the Apostle, 2. Cor. 2. Cor. 11. 28 11. 28. declared his Prelacie, namely, that hee was in­cumbred with the care of all the Churches; but presently, in the next verse, as if hee had beene in the fire alrea­dy, he crieth out, Quis scandalizatur et ego non vror? Who is offended and I burne not? which, because it can­not be vnderstood of scandals actiue, (for S. Paul was very warie of them, as appeareth, 1. Cor. 8. 13.) 1. Cor. 8. 14 must be meant of scandals passiue, offences vniustly taken, for which S. Paul must smart, by the scortch­ing calumnies of false brethren: and doubtlesse so it is, all the errors and abuses in the Church are laid vp­on the Prelates and Gouernors of the same. Is the Clergie ignorant or dissolute? surely, the Bishops are too blame; for like old Elie 1. Sam. 2, through want 1. Sam. 2. 17 of executing discipline, they suffer Ophni and Phine­as, the inferiour priests, to make the Lords seruice & Religion abhominable. Are they seuere in puni­shing the refractarie & disobediēt? the Bishops fault, it is the tyranie of Diotrephes, 3. Ioh. ver. 10. Who loues to haue the preeminēce, & thrust the godly brethren out 3. Ioh. ve. 10 of the Church. Discharge they any publike seruice imposed by authoritie? they are Carnalists, Time-ser­uers, Mē-pleasers, Balamists, preaching for Prefermēts. 2. Pet. 2. 15. Thus are we scortched as blacke as any cole, and as the Apostle speaketh 1. Cor. 4. 9, as men appointed to death (that is, as Brandes prepared for the fire) 1. Cor. 4. 9. Spectaculum facti sumus, wee are made a blazing spe­ctacle vnto the world: and though, saith the Prophet, we neither offer, nor doe wrong, Ier. 15. 10, Omnes tamen maledicunt nobis, euery contumelious mouth Ier. 15. 10. [Page] is open against vs. Neyther may the third sorte, [Sacij vtriusque] escape this branding fire. For, see­ing it is Gods prerogatiue aboue all earthly Kinges, to manage his affaires without the aduise of others; Quis enim Consiliarius eius? saith the Prophet, Esa. 40. 13, And that euen the wisest Kings (vnlesse they Esa. 40. 13. will, as Plinie said of Domitian, haue elinguem Curi­am, Plin. Iun. a Senate for pompe not for direction, but do al alone) will and must haue some to communicate their secrets of state withall: let these look to it; for if the counsels they giue, whether in spiritu verti­ginis, as the Counsellors of Zoan, Esa. 19. 14, mis-led Esa. 19. 14. by error; or in spiritu veritatis, vpon good groundes and to very good purpose, as Ahitophels to Dauid, whose counsels were as the Oracles of God: 2. Sam. 16. 23: If, I say, they haue not successe to the gene­rall expectation and wish, vppon them must the 2 Sa, 16. 23. whole burthen of the euent alight; All errors in the state, eyther personall for the King, or generall for the Realme, heaped vpon them to their reproach, be­cause it is supposed, and the spirit of God seemes to implie it, 2. Chro. 22. 4, that the Soueraignes actions, 2 Chro. 22. 4 are according to his Counsellors directions. If therfore in that honourable ranke, there be either a Mecenas or an Agrippa, some one or two, to whome the Prince imparteth [...], the most inward, weigh­ty, and secret affaires of the State, as Augustus to them two, they are sure (of all the rest) to bee most Dion. Branded and traduced, (for Plutarches reason, of States-mens ieoperdies, I wil not men­tion, Plutaer. because I am perswaded, and know there are [Page] none such with vs. vz. that men of great imployment in State matters, being [...], instructors and maintainers of disloyalties and treache­ries, by their Otacousts and Intelligencers in other king. domes, are themselues hazarded with the same in­structions from other States. Thus much of the word Titio; wherein yee see, how men of place and Quality become Brandes.

We now come ad Ignem, to the fire; But in the passage betwixt the Brand and the Fire, these 2. wordes giue me occasion to obserue out of the first verse, the difference of affection towardes these parties, betweene Iehouam ostendentem, and Satanam Zach. 3. 1. stantem. God showeth them Titiones, scorched & made blacke; but Satan telleth Iehouah, that a Brand is made to be burnt, and therefore to the fire with them. Sed increpet te Iehouah, sath God himselfe, verse Vers. 2. 2. The Lord rebuke thee Satan: which makes good the distinction betweene Gods temptation and the Diuels. Iehouah is content that men (especially of such high place and worth) should passe through the fire, and bee tried with hazardes of daunger and obloquies of speech: but it shall bee Iobs fire, Iob. 30. 30. ignis denigrans, not denorans, like the ma­king Iob. 30. 30. of a Brand, black't in the outward part, but the inside scarse toucht: For though Is quisoris est, saith S. Paul. 2. Cor. 14. 16, our outside bee scorcht, yet 2. Cor. 14. 16. qui intus est, our inward man is renued day by day. which is a point of high wisedome in God, because these, either proditorious deuises, or prodigious plots, or malignant contumelies and imputations [Page] should be vnto them, as that same [...], be it what it was, vnto S. Paul, 2. Cor. 12. 7. the Angell of Satan 2. Cor, 12. 7 to keep them, least, as his high Reuelations, so their sublime and commaunding places, should hoaue them vp to a surquedrie in themselues, a forgetfulnesse of God, an oppression to their vnderlinges. For first, if al Kings could record the last part of the Queen of Saba her acclamation, 1. Reg. 10. 9, and remember that God hath placed them in their thrones, to doe e­quity 1. Reg. 10. 9 and righteousnes, as well as the first part of her admiration, verse 4. 5, the state of their Courtes, the statelines of their pallaces, the multitude and order of Vers. 4. 5. their seruantes, the choise and charge of their diet: this schooling or rather scortching them by mallalents, and disastrous feares, were not so necessary. But seeing that some of them can too readily proclaime with the King of Egypt, Esa 19. 11, Filius Sapientum Esa. 19, 11, Ego, ego filius Regum antiquorum their Regall descent, their Royall indowments; And that of Salomons, Ec­cles 8. 3: Omne quod voluerit faciet Rex, their vnlimi­ted authority and prerogatiues, and that, verse 4: Nec Eccles, 1, 3. Vers. 4. potest quisquam dicere quare ita facis? their vncontrou­lable commandes, their power paramount; And that of Nebuchednezar, Dan. 4. 27, Is not this Great Babel? &c. The extension of their territories, the magnifi­cence Dan, 4. 27. of their buildinges, and the affluence of their wealth: It pleaseth therefore this our Iehouah to ha­zard them, either in their persons, or in their States, with some dāgers, that they may acknowledge with the Prophet, Psal. 82. 7, Though they bee Gods in Ps. 81. 7. dignitie and place, yet that Princes may fall and die [Page] like other men. Hee was a King (and a famous one) Psa. 30. 6 that said and sung it, Psal. 30, 6. Ego dixi in abun­dantia mea non mouebor in aeternum, I said in my pros­perity, I shall neuer be remoued, thou Lord of thy goodnes hast made my mountaine so strong; vz. giuen me victo­rie ouer mine enemies, stablishment in my throne, peace within mine owne boorders, fidelity of my Subiectes, and children of my loines for successi­on: but presently ver. 7. auertisti faciem tuam, some extremity or other attached him, and then hee chan­ges Vers. 7. his tune, Et factus sum conturbatus, and what profite is there in my bloud [in sanguinibus] to be borne a King, or to bee a father of Kinges, being thus con­tinually exposed, and subiect to such feares and dan­gers? The like is Iehouah his triall of Gouernors, sub­ordinate to Princes, but chiefe both in Church and State: for the first, there is a feare, it seemeth by S. Paul, 1. Tim. 3. 6, That Church-prefermentes will 1. Tim. 3. 6. make men proud for knowledge, as a quill [...], 1. Cor. 8. 1, blowes vppe the cheekes, and makes some 1. Cor. 8. 1 men look, and speake big: & Authority ioyned with­all [...], puffes vp their mindes, 1. Tim. 6. 4, and like 1. Tim. 6. 4. that ventus Typhonicus, Act: 27. 14, makes them blu­ster, and carry themselues like a tempest, that wher­as Act. 27. 14. they are set ouer their Ministers to be Fathers vn­to them, by aduise to direct them, with loue to cen­sure them, they doe, which is S. Peters word, 1. Pet. 1. Pet. 5. 3 5. 3, [...], dominere like Tyrants ouer their Cleargie; yea, which is S. Pauls, Coloss. 2. 18. [...], leade them in triumph, as if Collos 2. 18 they had gotten them in conquest, and for a [Page] spoile, keeping them rather in awe, then order, and in a seruile feare, rather then a reuerent awe: but if to knowledge and authority wealth accrueth, that [...], 2. Cor. 4. 6. blindes them, either lulling them 2. Cor. 4. 6. Mat. 15. 14. in idlenes, that they become blinde guides through ignorance: or hood-winkes them to be blinde Cen­surers, not willing to see offences for giftes and re­wardes. Deu. 19. 14. And therefore it pleaseth God, to let them passe through the fire, either of some reproachful She­mei (for the tong is a fire, saith S. Iac. 5. 6.) to reuile their persons: or some vnnaturall Cham, to reueale Iac. 3. 9. their turpitudes, or some Yelping Rhetorculists, to crie Mart. Mar in Epist. Mar. Iun. 2. Cor. 12. 21 them downe into Premuniries; or which was S. Pauls feare in himselfe, 2 Cor. 12. 21, God himselfe will abase them among the people, that it shal breake their hartes to see that, which S. Paul complained of in the same Chapter, verse 15, their much care retur­ned Vers. 15. with little loue, their labors many, but fruitlesse and vnprofitable.

And if Socii Zorobabel, Kinges attendantes, and Officers of State, had not some fiery trials to passe, perhaps, as they haue the Queene of Sabaes blessing, 1. Reg. 10. 8. Happy are thy seruantes which stand euer 1. Reg. 10. 8. before thee (for it is a blessing of God to stand before prin­ces in daily attendance and seruice, and was wont to bee the reward of diligence, Prou. 22. 29, not a gift of fa­uour) Pro. 22. 29. So, their behauiour may bee such, that (as the task-masters vnder Pharao, not caring how they vexe the subiect, so the Prince may bee inriched, Exod. 5. 10,) the people shall curse them: for whē Exo. 5. 10. the wicked are in authority, populus gemit, Prou: [Page] 29. 2. and their groanes ost times breake out into execrations. Many therefore, saith Salomon, doe af­fect Pro. 19. 2. the face of the Ruler, that is, to be his fauorites & officers, Sed iudicium à Domino egreditur singulorum, Pro. 29. 26, but God hath aiudgement for euery one of thē, Ibid. ver. 29 eyther to restraine them from oppressing, or punish them for oppressing.

Thus farre goeth Iehouah with his fire. Now wee come to Satans, for they both vse fire in their executions: but as the Greeke Fathers elegantlie distinguish vpon 1. Pet. 1. 7: Gods fire is [...], 1. Pet. 1. 7. Zach. 139 ignis adprobationem. In the 13. of this Prophesi e, 9. ver: Vram eos sicut vritur argentum, I will trie them in the fire like as siluer is tried. The diuels is [...] Ignis ad perditionem, a consuming, a deuouring fire: for it is well obserued by Gregorie, that nihil Satanā satiat, nisi animam sauciet, nay, nisi animam tollat: the Greg. in Iob, 1 Diuel is not satisfied, vnlesse he wound the soule, nay vnlesse hee take away the life. The ground thereof S. Barnard telleth vs, is Enuy, bonis quae nos facere, quae nos habere videt, inuidet. His enuy of Adams Bern. in Cant. happines in Paradise, made him tempt Eue to sinne, but his end was to haue kilde them both; for taking holde of that threate, Morte morieris, it hee wrought vpon, and at that hee aymed, which made our Sauiour, Iohn 8. 44. to tearme him a murtherer from the beginning. In which case hee v­seth Ioh. 8. 44. a shrewde policie: for though hee woulde not care, if all the men in the worlde were on a light fire, yet, if hee espie that there bee Titiones, some whome God (for best reasons knowne to himselfe) [Page] doth afflict, hazard, or endaunger, he wil not bee quiet, but as in this place, stare á dextris, and stil bee Ver. 1. vrging God to set these Brands a flaming, to consume them: you see his course in Iobs case, if God giue leaue for impouerishing of him, hee will adde for killing him. and skinne for skinne, and all that a man hath will hee giue for his life, saith the Deuil, Iob, 2, 4: Iob. 2. 4. yea, God himselfe in this very story did see it, and ac­knowledge Zach. 1. 15. it, Cap. 1. 15? Ego iratus sum parum, ip­si veró adiuuerunt in malum, I was angry but a little, & they helped forward the affliction, that is, I made them Brandes; suffered them to bee scorcht in the fire, brought them into captiuity, but Satan and his in­strumentes the Babylonians, not content with their thraldome, would haue kept them in, vtterly to haue consumed them. Marry of all other, these Brandes, Zerobabel, Iehoshua and their friendes hee maligneth euē to death, because they are the mainest enemies vnto him, and his: and therefore for Kings, hee and they are affected like them, who in the 19. of Luke verse 14: said, Nolumus hunc regnare, we will not haue this man to raigne ouer vs. first, if they might Luc. 19. 14. haue their mindes, it should bee nolumus regnari, they would haue no King at all, because vbi non est gubernator, saith Salomon, where there is none to go­uerne, Prou. 11. 14, the licence to sinne is general; A­narchy Pro. 11. 14. letteth loose the reines to all impietie; and men shall doe whatsoeuer is good in their owne eyes, as in Iud. 17. 1. And that is it which Satan intendeth, for li­cence Iud. 17, 1. inlargeth his territorie. 2. Nolumus hunc regnare, if hee bee such a King as that parable des­cribes, Luc. 19. 24. [Page] austerus home, a seuere man, taking a strict account of his subiects, such a one as ioynes Da­uids practise to Salemōs iudgemēt, whose opinion is, that wicked men are an abhomination vnto the King, Prou. 16. 12: and that, therfore, a wise King will either banish them, or put them to the wheele, Prou. 20 Pro. 16. 12 Pro. 20. 26. 26: And Dauid made it good by his practise, Psal. 101. Io In matutino, speedily will I destroy all the wicked Psal. 101. io. of the land, and roote them out from the citty of the Lord: then no maruaile, if Satans Souldiers say vnto such a King as their Captaine spake vnto the King of Kinges, Quid nobis & ttibi? Mat. 8. 29. What haue wee to doe with thee? or doe as hee did, neuer Mat. 8. 29, lin plotting and engining, til hee had brought him to death. A good King must expect to bee destroyed before his time, if hee seeke to destroy the wicked in their time, especially, if hee bee as Zorobabel here, A tem­ple-builder, a religious King, one that endeuours to restore and retaine Religion in her first purity. Who so reades the bookes of Ezra and Nehemiah, shall see Ezra. Nehem. how these very parties were incountered, and endaungered. But, put case it bee a Monarchie, and there must bee a King, and hee which is, no seuere exactor: yet Nolumus hunc regnare, if Satan and his, may haue their will. One shall not hold long; be­cause, as in the change of the Person, there may be a change of Religion; so in States vnsetled, as in often changes they must needes be, dissolutenes of life, A­theisme in opinion, breach of all lawes, both Gods and mans, goed vnregarded and vnpunished; for Satan knowes it is best fishing in troubled water. [Page] And no other, but vtter extirpation intendes he, for Iehoshua the Prelates and Clergie: for, that the mini­stery is made the worldes disdaine, and the Chiefe in that order, as S. Paul speakes, 1. Cor. 4. 14, are ac­counted [...], the offals of the lay­stall, 1. Cor. 4. 14. the dust of the Smithes forge, loathsome and contemptible, yet, if they liue, their doctrine may an­noy both him and his: and therefore, though hee haue leaue, to bee spiritus mendax, 1. Reg. 22. 22, to seduce all the Prophetes, foure hundred at once, 1. Re. 22, 22. that's nothing with him, so long as either Michaiah that speakes trueth vnfainedly, or Elias that re­proues sinne vnpartially, doe liue and breath. Iohn Baptist, though in prison, may doe good with his preaching, and therefore the best seruice is to haue Mat. 14. his head in a platter. And if Satan might haue beene a Lion in the Den, Daniel should not haue so esca­ped as he did. Diuinity is the soules physicke, if then it may bee effected, which is Ier. 8. 22, that there shall bee no Physitian in Gilead, none to recouer the Ier. 8. 22. health of Gods people: as the Psalmist speakes, psal. 74. 9, that there bee not one Prophet left, not one that Psa. 4. 9. vnderstandeth any more, that is it, which this De­stroyer desireth, for where Prophesie (1.) preaching fai­leth, saith Salomon, Pro. 29. 18. the people lie open for a pray vnto his teeth. Pro. 19. 18.

None other end doth his malice aime at, for these Socii Zorobabel, great Counsellors of state, be­cause (thinkes he) though Salomon be dead, yet so long as his graue Senators and Counsellors doe liue, they may keepe young Rhehoboam in some awe, 1. Reg 12. [Page] and the State in some order. Counsel is the foundati­on of a Realme: So the Hebrewes call it Iisrah, where­in there is saith Salomon first salus, Pro. 11. 14, saftie & Pro. 11. 14, Ibid. 15. 23. assurance, secōdly, stabilitas, Pro. 15. 23, no feare of ge­nerall alteration, but hope that things shall be in sta­tu quo, a firme stabilitie; that though the roofe bee fallen, the olde King bee dead, yet, if the foū ­dation, his counsell remaine, the whole fabricke of the state standes as it did, and the chiefe stone, Pri­marius lapis, as our Prophet calleth it, Cap. 4. 7, Zach. 4 7. his iust successor may be the sooner reared; wher­upon, all the Rhetoricke and force Satan can applie, shall be to importune God to do in all States, as in this captiuity he thought wold haue been done, (& the Prophet much feared it, Lam. 4 11.) to turne Lam. 4. 11. Iisrah into Iitsah, Fundamentum in incendium, to kin­dle a fire in Sion, qui deuoret fundamenta eius, vtterlie to subuert the fundamentall stones and staies of a Kingdome. Yee know what Philip of Macedon his Phil. Maced. Demosth. demaund was of the Athenians, to dismisse al their Orators: and Demosthenes Apologue as an answere thereunto, that the Wolues desired the shepheardes to dismisse their dogs, to which they yeelding, the Wolues entering, deuoured both the sheepe & the shepheardes also. In this Storie, as Zorobabel and Ie­hoshua are intituled silii Olei, Cap. 4, 14, being Zach. 4. 14 Vatable. abi. Gods Annointed: So their Socii are called Septem Lucernae ver. 2. the lightes and eyes of the King & Ver. 2. state: not ordinary lightes, but, as the great Philoso­pher Aristotle resembleth them, [...], such as stand in the diuision of high-wayes, which haue Aristot Po­lit. 4. [Page] a light to shew the way, and a hand to direct which way: such is their office, who are in counsell of state, both detegere proditoria, to retriue and be­wray conspiracies and treacherous plots, if there bee any, as Mordecai to Ahashuerus, Hest: 2. 22: and Hest. 2. 22. also dirigere ad sana, to aduise the best for the King and Realme, as the olde Senators to young Rehobo­am, 1. Reg. 12, 1. Reg. 12. These lightes therefore, as standing in his light, the Prince of darkenes [stat a dextris] in­cessantly laboureth to blow out, at least to blow vp. Yee see the King of Aram raiseth as great a force, and sendeth robur exercitus, 2, Reg. 6. 14, as mightie an 2. Reg. 6. 14 hoast to surprize Elizeus the chiefe Counsellor of state vnto the King of Israel, as to the inuading of a Realme, or the surprising of an impregnable hold. And no maruaile, for herein dooth Satan make knowne both the intention, and nature also of his malice; his intention to ruinate whole States, for where no counsell is, the people fall, the Realme Pro. 11. 14. is subuerted. His nature, that hee is an Abaddon, Reuel. 9. 11, that is a Destroyer. S. Peter sayeth, Reuel. 9, 11. he is a Lion, 1. Pet. 5. 8. not content to range, vnlesse 1. Pet. 5. 8. hee roare, nor satisfied vnlesse hee deuoure, a right Incendiarius, that wil not suffer a Brande to escape, but if hee can, it shall into the fire. Sed increpet te Ie­houa, is the beginning of this verse; there is a hooke for this Behemoth, who though hee haue the pray in his mouth, yet his iawes shall not meere; hee not so greedy to deuoure, but Iehouah as watchfull to deliuer. though it bee Torris inigni, and euen now taking flame, yet it shall bee Titio erepta, snatcht [Page] out and saued; wherein two thinges are to bee ob­serued. 1. the safetie in generall. 2, the manner of the safetie in the word [ereptus], and that is two-fold: 1, in the simple raptus, a speedy and vnexpected deliuerance. 2. in the compound, ereptus, a full & a powerfull rescue.

It is the Lords mercy that wee are not all consu­med, saith Ieremy, Lament. 2. 22: but his principall Lament. 3. 22. mercy it is to rescue and saue Kings and Gouernours; for rather then they shal miscarry or perish, he wil, saith Dauid, Psal. 57, 4, send from heauen to saue them, Psa. 57. 4. from those that would deuoure and swallow them: other men hee saueth by diuerse meanes, but he is robur salutum vncti eius ipse, Psal. 28, 8, yea therein is the extention of his mercy, because it is commu­nicated Ps. 28. 8. vnto many; for the safetie of the King, is the incolumity of the whole Nation: but, if Herod be tro­bled, all Ierusalem is troubled with him: Mat. 2. 7: Mal. 2. 7. & percusso Pastore dispergitur Grex, saith our Prophet, Cap. 13. 7, Smite the shepbeard, and the whole flocke Zach. 13. 7 will be scattered. And as it is his mercy, so it is his wis­dome also, for they represent his Person, I haue said yee are Gods, Psal: 82. 6, that is, for Kinges & state se­men; Ps. 82. 6. and present his message, pro Christo legatione sungimur, 2 Cor. 5, 20. we are embassadors for Christ: 2. Cor. 5. 20 that is, for Prelates and Churchmen. Magistracy of both sorts is his ordinance, Rom. 13. 1. What hee hath Rom. 13. 1. ordained, it stands with his wisdome to maintaine. And as the rescue of them argueth his mercy and wisedome, so the maner thereof, his power, and glory. His power, for therein hee sheweth, that hee hath [Page] as Dauid obserueth, omnimodam salutē; Psa. 68. 20, all Psa. 68, 20. manner of deliuerances, by detection of the conspi­racie, by protection from them, by preuention be­fore the daunger, by subuension in it: the birde in the aire shall bewray it, Eccles. 10. 20, or the wing of the birde, the penne of a quill shall reueale it. A Ecces. 10. 20. Pannicus terror, as in the siege of the Assirians; a 2. Reg. 7. 1. Sam. 23. Act. 23. Act. 16. rumor vnexpected, as in the streights of Dauid, a youth not thought of, as in the conspiracy for Paul; a sudden Earthquake, as in the duresse of the Apostles: briefly, as Dauid speaketh, Psal. 68. 21. Domini sunt Psal. 68. 21 exitus mortis, the issues of death, and the variety of issues are the Lordes: According to the daunger such shall bee the issue: are there degrees of perils, not Psal. 84. onely the pitte, but the horrible pit? from thence he hath fetcht mee out, saith Dauid, Psal. 40. 2. Are there degrees of death? as it seemeth by S. Paul there Ps. 40. 2. are, not onely mors a death, but tanta mors so great a death; Hee hath deliuered vs from so great a death, saith the Apostle, 2. Cor. 1. 10. Now if there bee a 2. Cor. 1. 10 tantum in any daunger or death, it is in that which is by fire, an vnmerciful Element, the Egyptians call it Belluam animatam: See the rage of this beast, in the 1. Reg. 18. 38, the fire fell; and presently, vora­uit 1. Reg. 18. 38 Holocausta, & ligna, & lapides, & puluerem: it deuoured the sacrifice, the woode, the stones, the dust al­so, and twelue barrels, besides a whole trench full of water, all at once in a moment. See the breath of this beast, the very heate of the fire out of the fornace mouth, slue the men that brought Sidrach, Misach Dan. 3. 22. and Abednego to their execution, Dan. 3. 22. So [Page] that this requireth more then an ordinary deliue­rie, it had neede of a Rapuit (for so the Angels snatcht Lot out of Sodoms fire, Gen. 19. 16:) the daunger Gen. 19. 16 thereof being so deadly, the death so present, the presence so dreadfull.

And so haue wee gone thorough this Text: wherein we haue showed, 1. who are these brands: 2. Gods wisedome in suffering them to bee so; 3. Satans malice to haue them set on fire; and Ieho­uah his powerful mercy in deliuering them, his glo­rious power, Eripiendo, in so deliuering them.

A word or two, by way of Application, to the occasion of this daies assemblie, and so I end. Application

What here was presented in a vision to Za­charie, was as this day twelue-month visibly acted vpon vs; for there is none in this Church, or in the land, of Honor or birth; or office of State, or place of iu­stice, but hee may (me thinkes) giue for his Imprese a Brand placed iust to the mouth of Nebuchadnez­zers flaming furnace, smoaking, but escaping the flame; and his Motto, this scripture Adage, TITIO EX IGNE. The King in his Diadem; the Queene in her frontlet; the Prince in his Coronet; the Nobi­lity in their Collers; the Clergie in their Signets; and so the rest whome it did concerne (and whome did it not concerne?) may fitly and truely vse this for their Poesie, Nonne ego Titto? Was not I, a Brand, snatcht out of the fire?

To particularlize the designement and the danger intended, were to burne day light, indeed, to light a Torch beefore the Sunne; so many of [Page] honor heere present, better acquainted with them (as is fitte) then my selfe: and so many Treatises, extant, amplifying it more fully, then either my skill will afford, or this time permit.

My office is, by Salomons rule (as you hearde in the beginning) to inforce my speech at this time Clauis and Stimulis, to imprint in your minds the horror of the daunger, and to excite you to thanksgiuing for the Rescue. And my duty is, to keepe mee to my Text. Of the Incendiarij, the Bou­tefeux (So Dauid calleth such wretches, Psal. 57 Psal. 57, 8, 8.) those fire brandes that would haue set these maister brandes on a flame, not one word, eyther by way of inuectiue or commemoration. For first, they come not within my text: secōdly it is Gods Exo. 17. 14 owne direction to Moses, Exod. 17. 14: Deleatur memoria Amalech sub coelo, let their names be for­gotten, their houses forlorne, and their posteritie odious, sed scribatur memoriale, yet let there be a memoriall reserued of the Deliuerance.

First, therefore, wee will beginne with Ti­tio. Had they beene Titiones sumigantes, smooking brandes, (who were principally intended for the fire) good for nothing but to stifle the throate, and make the eyes to smart and weepe, some pretence there had beene, and yet I must tell you, yee of ho­norable place were so indeede; yee made them to weepe, for there are a sort of men, of whome the Poet speaketh,

Vixque tenent lachrymas, quód nil lachrymabile cernūt.

This was it that grieued them, that you gaue [Page] them no iust occasion to bee grieued. But had the King beene, as the Bramble, Iudg. 9, base of Iudg. 9. birth, and raised by a faction: The Queene a Ie­zabel, Idolatrous and dissolute: The Prince an 2. Reg. 9. 2. Sam. 25 Absalon, ambitious and disloyall, the Clergie, Ieroboams Priestes, the ragges of the people; the States-men, Rehoboams Yongsters, vrging whippes 1. Re. 12. 31 Ibid. ver. 11. and Scorpions; the case had beene somewhat altered: and yet it becomes not good Subiectes to bee their owne Reuengers. Christianity teach­eth Patience, not Rebellion. But hauing a King so royally descended, so rightfully enthronized, so mildly affected, (to say no more) so incompa­rably indowed: A Queene so vertuous, so cour­teous of demeanor: A Prince, the starre orient, euen the Cynosura of Europe (of the Clergie I will not speake) Counsellors so graue, so Honourable; like so many rich Iewels, compassing the Kinges crowne; fast and faithfull, and therefore pretious to their So­ueraigne, of perfect lustre in themselues, of radiant & comfortable aspect to the Subiectes:

Quid meus AEneas in vos committere tantum,
Quid Troies potuere?

What fancie, what furie, what Deuill could haue so inraged the spirit of any, to haue set such glorious Brandes on fire, at once to consume them? and so might I goe on in amplifying this point. But I come to the second [Ignis] The nature and manner of the cōmbustion intended: the expres­sing whereof, requireth rather a Nuntius in a Tra­gedy, then a Preacher of the Gospell of Peace. For how [Page] might hee whet his Stile, and raise his Muse, in pur­traying the horror of this designement, which was, not in Armes and open rebelling, that had beene more manlie: not with stab of Dagger, or shotte of Dagge, that had beene mote visible and auoydable: but with an insensible element, and the most deadlie of all elementes, fire; & of all fiers the most hellish and speedy, GVN-POWDER FIRE; cowched in a darke Vault, inclosed in barrels, enuironed with yrons, enueloped with wood and coles (all fierie fu­ell) to haue hoisted, to haue crushed, to haue dis­membred, the most Honorable Assembly of Christen­dome, sitting in their State, in the house of Peace, in their Senate of sacred Counsell, and that in the twinckling of an eye, with one deadly thundering blow; as if the house of Parlament had beene an o­ther Mount Sinai, Exod. 19, 16, & were to deliuer lawes cum igne, tonitru, & fumo, & tremore horribi­li, Exod. 19 16 with fire and thunder and smoake, and an exceeding trembling. Surely, wee might haue begunne the verse with Dauid, [Wee went through fire and water,] but God knowes whether we might haue ended the Psal. 66. 22. verse with him or no? [thou hast brought vs out into a wealthy place,] for I doubt whether the most secure in his own conscience, could haue acertained him­selfe, beeing surprised with so sudden a frush, that hee was sufficiently prepared to hee receiued into Heauen. A damnable fire that should haue destroied both body and soule. I come to the thirde; that is, [Ereptus] the manner of the deliuery. And therein my song must bee with Dauid, of mercy [Page] and iudgement: of mercy, in deliuering vs: of iudge­ment, in so deliuering vs. Their owne toung (which Basil calleth Plectrum mentis) or their Pen rather Basil. (which is plectrum linguae, and makes the tongue to speake, where it cannot be heard) couertly descri­bing it: but withall Gods spirit, inspiring the King to reueale it fully, though incongruously: for surelie, had hee not beene a better Prophet then, in that point, hee was a Grammarian, wee might all haue perished, & neuer knowne who had hurt vs. But this is Gods glorie, which addes much to his mercy, that though hee bring vs ad os sepulchri, to the mouth of the graue, to the pits brinke, yet hee will not leaue vs in val­le mortis: die wee must, and it is a Statute in the Parlament of Heauen, (Statutum est omnibus semel Heb. 9. 27 mori: but hee will not tradere nos morti, saith Da­uid, Psal. 118. 18, giue vs ouer to die, PER TRA­DITIONEM, Ps. 118. 18 that is, by treason and conspiracie.

Lastly, which is my principall part, and that which I am to vrge, is this same (Nonne) Nonne? was it not a strange deliuerie? and then againe, Nonne? Is it not perpetually to be recorded? Sure­ly; if Iehouah remember vs with his Nonne? Is not this a brand snatcht out of the fire?? verified of our whole land (as of Ierusalem here): shall not we an­swer him with Dauids Nonne? Psa. 62. 1. Nonne Deo Ps. 62. 1. subiecta erit anima nostra? Shall not our soules waite still vpon God, since that of him commeth our saluation? Zerobabel, Iehoshua, and that Companie celebrated this their deliuerie, Cap. 7, in Frogosis acclamatio­nibus, Zach. 4. 7. with shouting acclamations, and the fa-hur-den [Page] of their shoutes, and songes, was Gratia, Gratia: we surely in our rescue haue seene Gratiam Dei: shall wee not in our Memorial thereof sing Gra­tias Deo? if hee in our deliuerie haue verefied the last verse of the 147. Psal, Hee hath not dealt so with any nation: It may bee a shame for vs, if wee goe Psa. 147. 20. not on forward to the first verse of the very next Psalme: O prayse the Lord of-Heauen, prase him in Ps. 148. 1. the highest. To him therefore, as for all his mer­cies wee are most bound, so for this deliuerance, (next to our redemption, from Hell-fire by the blood of Christ) aboue, and more then all, bee ascribed all Glory, power, prayse and dominion, now and for euer,



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