IT is fathered vpon that ancient Father S. Ierome, that he was en­dited before the Tribunall Seate of Gods Sacred Maiestie, not for that hee was an excellent and eminent Enditer, or that his tongue was as the penne of a swift and ready writer (O let me admire these euer to be ad­mired gifts!) but, Quòd Cice­ronianus, non Christianus foret, for that hee was not so exact a Christian, as an eloquent Ciceronian, too frequent in his Esse videatur. Therefore I call heauen and earth to re­cord, that I come not this Holy day to hang golden Ie­wels in the itching eares of any vaine-glorious Israelite,Exod. 32.3. such as hee may plucke from himselfe to make a molten Image. I desire not Nazianzens [...], [...]. a fi­led and flexible tongue, if by it he vnderstand a defiled and flagitious tongue, euer speaking sonantia verba, sed non sa­nantia, making a meere sound, but neuer ministring any sound comfort and consolation. I cannot but detest Saint [Page 2] Paules friuolous though fraudulent hucksters,2 Cor. 2.17. Cauponantes, Erasmus, Beza. Adulterantes, Caluin. [...], sophisticating, adulterating the Word of God: For, what other thing doe these chanting and in­chanting Iuglers, these impotent and false Imposters, then [...], steale away the erring eyes of the ignorant; which frye are like Labans flocke, led by the eye, and violently posted away to admiration. The siluer Trumpet of that Watch-man of Israel, carefully keeping Ward and scentinell in the house of his God,M^r Ward of Ipswich. should euer sound shrilly in the eares of his brethren the sonnes of Leui, who tels vs that this hyperbolicall kinde of teaching turneth sound preaching into a sound of prea­ching, tickling mens eares like a tinckling Cymball, feeding them [...], spoyling the Plaine-Song with Descant and Diuision.

Thus hauing stayed you a little in Atrio Templi, spee­dily let mee leade you in Sanctum Sanctorum. In this pre­sent Chapter,Mat. 13.52. Ezra, Gods sacred Secretary, [...], that Scribe taught vnto the Kingdom of heauen, summarily compriseth, comprehendeth the Life and Death, the Acts and Monuments of those two Kings of Iudah, Manasses and Amon.

First, hee blazeth Manassehs armes, Manassehs harmes: he points at him with an Ecce hominem. Behold the man: behold him falling and sinning, behold him entangled in the snares of Satan, who is not vnfitly resembled by the ancient Fathers to that mighty Hunter, that apostati­call and rebellious Nimrod: Gen. 10.9. For hee hath not onely his hounds, Phil. 3.2. Phil. 3. but also nets, snares, toyles, [...], so Saint Paul hath stiled them,1 Tim. 3.7. 2 Tim. 2.26. Mat. 22.15. Marke 12.13. 1 Tim. 3. with both these, as once he laid for the Messias, so here he layes for Manasses: with his hounds, [...], that they might take him; with his nets, [...], that they might entangle him; with both of them, [...], that ruthlesly they might murther his immortall soule.

Psal. 137.1.The sweet Singers of Israel may now sit by the bankes of Babel, and poure out the cataracts of their compassion, [Page 3] empty the flood-gates of their affection vpon this King of the Iewes, the subiect of my Text. For, cecidit, cecidit Ma­nasses, Manasses hath caught a fall, Satan hath giuen him the foyle, both haue exceedingly bruis'd him:Iob. 10.17. changes and armies of sorrowes are against him, the worme of con­science hath stung him,2 Cor: 12.7. the messenger of Satan hath buf­feted him; Sinne,Gen. 4.7. that euer arring and barking Bloud­hound, whose teeth are as speares, and whose iawes as ar­rowes, hath ceaz'd vpon him. In a word, hee hath tra­uelled from Ierusalem to Iericho, Luke 10.30. from mount Zion to port Esquiline, from the citie of God to the suburbs of hell, hee hath fallen among theeues, and is sore wounded; cecidit, ah cecidit Manasses, Manasses is downe, but shall he rise againe?

Yes doubtlesse, this downefall is not vnto death;Iohn 11.4. for as hee fell by sinne, so did hee rise by Repentance: as hee fell low into misery, so did hee soare aloft to the seate of mercy. His fall was his rise, hee fell to rise: hee fell into prison that hee might flye into Paradise. His fall was his rise, hee fell to rise, hee was a prisoner in Babylon, that hee might be a free Denizon in Ierusalem: happy, thrice-happy soules, Queis datur Elysium sic habitare nemus, who are thus enfranchized in the freedome of heauen.

Suppose we then Manasses to be like bi-fronted Ianus, Supposed to be Iapheth, Noahs eldest sonne, who saw the ending of the old world, and the entrance of the new. Can: 5, 2, and 6, 8. 1 Tim: 3.15. with two faces, the one looking toward Beth-auen, that sink of sin, the house of vanitie, the other beholding beau­tifull Bethel, that house of God, the Church of the liuing God, Columba vnitatis, Can. 5. Columna veritatis, 1 Tim. 3. Christs Loue, his Doue, his vndefiled, the pillar & ground of truth. For first, wee see Manasses sinning, and his sinne wee see is aggrauated from the second verse vnto the 11. But as Manasses sinn'd, so Manasses sorrowed for sinne, and hauing gone awhoring after other gods, pro­stituting his soule to sacrilegious Idols, so he now acts the returne, takes the Rod into his owne hand, enioynes him­selfe a kind of Penance, he returnes to God by true re­pentance.

[Page 4]The which his repentance is here expressed by the three parts or members of it:

• 1. By his Confession of mouth.
• 2. By his Contrition of heart.
• 3. By his Conuersion of the whole man.

His confession is implied in that word, prayed: His con­trition is implicitely enfolded in those words, He hum­bled himselfe. His conuersion is brancht out into two seuerals:

• 1. In terminum à quo: What he turned from.
• 2. In terminum ad quem, what he turned vnto.

Thus you see the neere Neighbourhood, the coniun­ction that these words haue with the other! Now were it vsuall to giue names to Texts, this might not vnfitly be stiled, The Mirrour of Gods mercy in Manassehs miraculous Metamorphosis; if you will, The Royall Exchange of the Merchant Royall, Mat: 13:46. who hauing found a pearle of precious price, went and sold all that he had, and bought it. Hee hath sold his Idolatrie, to buy Piety; He hath sold his A­uarice, to buy Liberality: He hath sold his Pride, to buy Humilitie; He hath sold his Luxurie, to buy Frugality; he hath sold his Crueltie, to buy Amity: In one word, he hath sold all Iniquity, to buy a state of Perpetuity, and being plunged in aduersity, he sends vp his perfume of Prayer to the God of Mercy, for so sayes my Text; He prayed to the Lord his God.

Gen: 2.10.Which like that Riuer of Eden, Gen. 2. may seeme to diuide it selfe into foure heads: 1. is an Agent. 2. is an Action. 3. is the Obiect of that Action. 4. is the Appli­cation of that Obiect.

• 1. Is an Agent, [He.]
• 2. Is an Action, [Prayed.]
• 3. Is the Obiect of that Action, [The Lord.]
• 4. Is the Application of that Obiect, [His God.]

He,] an Agent. Prayed,] an Action. The Lord,] the Ob­iect of this Abiects prayer. His God,] The Application of the [Page 5] Obiect, in the Supplication of this Abiect, who prayed to the Lord his God.

And now Welbeloued, in the Best-beloued Christ Ie­sus, lend me your listning and attentiue eares, while of all these I speake seuerally, though of some of them summa­rily: and first of the first part, namely the Agent, [He.

We need not now with the Eunuch aske any Philip, 1 Agent. Acts 8:34. Of whom speaketh the Prophet this, of himselfe, or of some other man? this Capitall Sinners name, is writ in such Capitall Letters, that hee that runnes may read it is Ma­nasses.

It is Manasses, hee that did euill in the sight of the Lord, vers. 2. It is Manasses, hee that went backe and built the hie places, vers. 3. It is Manasses, hee that built Altars in the house of the Lord, vers. 4. It is Manasses, he that caused his Sonnes to passe thorough the fire in the valley of Benhinnom: that gaue himselfe to Witchcraft, and to charming; that did euill, yea, very much euill, that did euill in the sight of Iehouah, and that to angel him, vers. 6.

It is Manasses, one of Sins greatest Associates, one of Satans greatest In-mates; an open opprobrious and fla­gitious sinner; one who had drencht his soiled soule in the gall of vngodlinesse,Act. 8.23. in the gall of bitternesse with Simon Magus: One, who Spider-like, out of his owne bowels had spun a faire threed, and weau'd the Web of vnrighteousnesse; it is ipse, hee, hee it is that prayed: He prayed to the Lord his God.

A lasse, fond deathling he, how durst he vaile his guil­ty, teare-drowned eyes to Heauen? how durst his fain­ting knees and faultering feete approach before Gods aw­full presence? He prayed indeed, obsequiously he did im­plore for pardon, oh pardon, pardon mine outragious sinnes: But why rather with Belshazzar, Dan. 5.6. was not his countenance changed, his thoughts troubled, the ioynts of his loynes loosed? why did not his knees knocke one against another, and his eyes fayle him for feare? Nature [Page 6] would deeme that in this deluge of distresse, he should ra­ther prey vpon himselfe, casting his confused soule into the Chaos of horror, & horrible confusion, then pray for him­selfe, whose exoticall sins so hideous, whose exorbitant sins so hainous, might seeme to haue built a Babel of confusion, to haue erected a wall of seperation 'twixt him & his God. But ecce hominem, behold with attention, looke vpon Ma­nasses with admiration; he hath both forme & beauty, whē you shall see him, you must needs desire him, you must needs admire him! He is despised indeed & neglected of himself, for he is a man full of sorrowes, & hath experience of infirmities;Can. 1.5. but regard yee him not because he is black? because the parching Sunnne of originall pollution, and the perpetration of actuall transgression hath lookt vpon him?Virgil Eglo [...]. Alba ligustra cadunt, vacinia nigra leguntur: Vzziah the Leper,2 Chron. 26.19 Ier: 39.18. though white as snow, shall be excluded the hoste, when Ebed-melech the Blacke Moore, shall not re­moue one foote. For now behold Manasses (that Tran­scendent sinner so superlatiue) comming from Labanon, and looking from the Tower of Babylon,Can: 4.8. from the top of Amanah, Shener and Hermon, from the dens of the Li­ons, and from the mountaines of the Leopards. Behold him going about in the City,Can: 3.2. by the streets and open pla­ces, seeking him that his soule loueth, he sought & found him, or rather was found of him. For, which may strike our senses with astonishment, hee that suffered him to be led captiue, hath had compassion on him, he hath made a light to shine into the prison, he that sate in the shadow of death hath seene the Sun-shine of life. God hath appea­red vnto him,Acts 17.20▪ Ipsa vita qua viuimus, quam viuimus, who is the life which we liue, by which wee liue. He, he smote Manasses on the side,Acts 12.7. as that deliuering Angell did blessed Peter, Can. 2.4.5. his chaines fell off, he raised him vp, he deliuered him out, he brought him into the wine cellar, and loue was his banner ouer him; he staied him with flagons, and comforted him with apples, for he was sicke of loue.

Can. 1.11.12.Now therefore, seeing the winter of Manasses woe is [Page 7] past, the raine is changed and is gone away, let his voyce like the voyce of a Turtle be heard in our eares.Pliny nat: Hist. Turtur non canit sed gemit, saith Plinie, the Turtle sings not so much as sighs,Gen. 8.11. Ol [...]e pacales Ouid. 2 Chron. 33.6. Mat. 2.9. yet let Manasses be the Doue to bring an Oliue leafe, (true Embleme of trucefull peace) into the Arke of Noah. Let this star-gazing Doctor be our condu­ctour, leading vs like that starre to the Babe at Bethlehem. Let him bee the messenger to bring these glad tidings of great ioy to all Repentants: That so endlesse is the Ocean of Gods liberall mercie; so boundlesse the sea of his vn­limited bounty toward man, to (vntoward man,) that ab­iect thrall, that enthralled obiect of miserie, and subiect of all iniquitie, as that an impious and flagitious sinner, may become a religious and repentant conuert, as that a Ma­nasses may be Metamorphosed; as that a Sonne of Satan, one of the broode of Belial, a brat of fathomlesse perdition, may become a naturall sonne of mother Sion, a sacred Saint and Citizen of Ierusalen, an heire apparent to the Kingdome, to the crowne of Heauen, inheriting eternall, aye-enduring beatitude and felicity. Well might the sighfull Psalmist so shrilly sound that deuout, though dolefull ditty; Abyssus abyssum inuocat, Psal. 42.7. one deepe calleth ano­ther, Psal. 42. Well doth that worthy saying of that fa­mous worthy Saint Austin, Augustin. suit and sort it selfe with our present purpose, Abyssus miseriae inuocat abyssum misericor­diae, a deph of miserie, cals for a depth of mercy: here Mercy and Miserie are met together, Miserie and Mercy, kindly doe kisse, embrace each other.

Our God is not like Saint Basils Magistrate, Basil. [...], without the bowels of commiserating compassion, of compassionate commiseration:Hos. 1, 6.9. He loued thee Lo-am­mi when thou wast Lo-ruhamah; deseruing nothing but desertion, hee defer'd the sentence of condemnation. When he displayes the bright beames of his Bounty, hee commeth forth as a Bridegrome out of his Chamber,Psal. 19.5. and reioyceth as a Gyant to runne his race: But spreading the Sable colours of his Seuerity, comming to write vs a Bill [Page 8] of Diuorcement, to giue the Deuill a Capeas Corpus, and Tophet an Habeas animam, Suetonius in vita Neron. Clau [...] Cas: Sect: 10: quàm vel­lem nesure lite­ras. oh then with Nero in Suetonius, he seemes to wish, Ʋtinam, ò vtinam nescirem literas, I would I had no cause to subscribe to the execution of this Malefactor. With Bias that Iudge of Greece, hee neuer giues sentence of death, but seemes to sorrow. The Sword of his Iustice (vnlike to Ioabs) is willing to be con­tained in the sheath of his Mercy! Is he enforced to draw it? his bowels are rowled and turned within him: Is hee enforced to draw blood with it? himselfe is wounded at the very heart.Isa: 1:24. He will ease him of his enemies, and auenge him of his aduersaries. Esa. 1. But it comes with a Sigh, with an Eheu, Ah, or Alas, I will ease me of those that disease me: Exonerando me magis onero, as Bernard speakes in another case, may the Lord vpon this occasion, The punishing of Israel for his sinne, addes sorrow to the God of Israel: For alas, I must ease me of those that displease mee. [...], O the inexhausted treasurie of Gods Mercy, Rom: 11:33. Fons vincit siti­entem, August. the infinite Fountaine of his neuer-failing fauour, the head of whose euer-streaming torrent, is more vnsearchable then that of Nilus, 2 Sam: 23:15. altogether past finding out. Oh that one would giue me to drinke of the water of the well of Beth-lehem, was Da­uids desire, but these Chrystall Currents, this celestiall Nectar, Psal: 42.1. 1 Cor: 13. is that my heart brayeth for, is that that my soule panteth after. Yet had I the tongue of Men and Angels, tipt with the choicest and chiefest lustre of humane elo­quence, I could not shadow in maske of words, or plain­ly portray with any pencill, this abundant, this euer-strea­ming torrent, this super abundant, this ouer-streaming Current of Gods Mercie.

Lift vp then thy head thou drooping soule, doe not de­spaire thou drousie spirit, qui dilexit pollûtum, deseret politum? Hee that loued Manasses wallowing in the blood of his sons, can he loath thee washt with the blood of his Sonne? from whose side issued those two Sacramentall riuers, Blood and Water,Ambros▪ in Luc. Aqua quae diluat, Sanquis qui redimat, saith S. Ambrose: Water to clense thee, blood to redeeme [Page 9] thee. Hast thou with Lot committed incest? Hast thou with Dauid committed adulterie? Hast thou with Peter denied Christ? Hast thou with Paul persecuted the Church? Hast thou with Marcellinus sacrificed to Idols? Yet wade not in the gulfe, walke not in the way of despe­ration, this Almightie, this All-sufficient Physitian, healed Lot of his Lethargie, deliuered Dauid from his Leprosie, purged Peter and Marcellinus for their shaking palsie, cu­red and recouered Paul out of his Apoplexie. He forgiues Manasses, aswell as Hezekias, he forgiues a thousand talents aswell as one penie: He giues a Sea of Mercie as soone as one drop, he giues many Ephas as soone as one Omer. Decet magnum magna facere, saith Aquinas: Aquinas in Mat: 8. By this Almightie God, all mighty things are wrought, are brought to passe! He delights to blaze his bountie, which most appeares in great iniquitie; the Diamond shewes brightest on the blackest lead; Starres shine clearest in the darkest nights: Pearles shew rarest on the basest rings: so Gods bountie like the Diamond, his mercy like the Starre, his pitty like the Pearle, shewes brightest, shines clearest, seemes rarest, on the blackest, on the darkest, on the basest sinner. God is more incomprehensible in mercie, then it is possible thou canst be in sinning, the value of his bountie so infi­nitely surpasseth thine iniquitie!Hierom. Hence is it that Saint Ierome confidently affirmes, that Iudas sinned more hai­nously in despairing of his Masters pardon, then in betray­ing of his Masters person. His Master indeede is Sponsus sanguinum as Bernard stiles him,Bernard. Exod. 4:26. a bloody husband as Zippo­rah called Moses, yet a husband for vs, bloody for vs, cele­brating here his contract, his espousals; and hence his mariage, his sacred Nuptials. Could he then cry with the Beleeuing thiefe, Domine memento mei, Lord remember me, Luk 23:42. then like that blessed thiefe he might steale the crowne, coeleste furatur imperium saith Chrysostome of the thiefe, hee took the Kingdome of heauen by violence.Chrys: Hom: 2: de latr. Tanlerus: Med: cap. 43. He came to the crosse besmear'd with the blood of others, but is washt with the blood of Christ, and who then can despaire?

[Page 10]Who can despaire of pardon when he sees his Sauiour triumphing vpon the Crosse, bowing downe his head to kisse the sinner, spreading abroad his armes to embrace the Prodigall?

Who can despaire of pardon, when he doth remem­ber, that those wolues who shed the heart-blood of the Lambe of God, should be washed from their sinnes by the blood that they shed?

Who can despaire of pardon when he shall consider, that where Adam was buried, there was Christ crucified? as Epiphanius affirmeth.Epiphan: apud Kemnit: de trad Jgnatius Epist: 12. ad Roman. Can: 2:14. Bernard: in can. Ser: 61.

Christ is crucified, [...], saith Ignatius, Iesus my Loue, my life, is crucified, that in his wounds, the holes of the Rocke, the Doue may build her nest; as sweetly Bernard. Oh then suffer not the surging billowes, the stormy Euroclydons of despaire once to appal thy mind! Christs head was harrowed with thornes, that thine might be hallowed with the Diadē of glory. Christs face was besmear'd with filthy spettle, that thine might shine brighter then the Sunne in his beauty. Christs eyes were darkned with the fogge of death, that thine might behold the Beatificall Vision. Christs eares were fill'd with the scoffes of Satanicall malignity, that thine might be rauisht with Angelicall Harmony. Christs lips were scornefully wet with macerating Vineger, that thine might carouse the Nectar of Eternity. In Christs hand was clasped the Reed of reproach, that as a King thou mightst sway the Scepter of Felicity. Christs feet were nailed to the Foot-stoole of the Crosse, that thou mightst trample on the powers of pitchy darknesse. In a word, Christs piercing incision, his bitter potion, his vn­sufferable passion, his vnutterable compassion, his vnsuppor­table, and vnsupposeable temptation, affliction, persecution, prosecution, were all for thy sake, that thou for his sake shouldest shunne the dangerous shelfe and gulfe of despe­ration.Bern: in can: Serm: 61: Quod ex te tibi deest, vsurpa ex visceribus Domini, this was Bernards practise: Stand we in want of Mercy? let vs not bee wilfully wanting to our selues, in standing [Page 11] vpon our owne merit! workes of Supererrogation, are no small derogation to Christs all-sufficient satisfaction. Me­rits of condignitie (defended by the Cenuenticle of Trent) offer the Crosse of Christ, a grosse, a great indignity.Concil. Trident. Se. 6. cap. 11. Erant haec duo non legitima christianorum concilia, sed ty­rannica Anti­christi conuenti­cula. Whitake­rus de Synod. Florent. & Tri­dent. Yet they call this Absolu­tissima Trident. Synod. Posseuin. Biblioth. select. What incongruitie must there needes be, betweene our workes of congruitie, and the sempiternall Crowne of felicitie? Surely no more proportion is there, then between Stillam muriae Tullie. & mare Aegaeum, betweene a drop of the sea, and the maine Ocean. Pater terrestris terrestrem te generauit, regenerauit coelestis: Wast thou defamed? yet then thy God aduanced thee. Wast thou deformed? hee then reformed thee. Wast thou quite degenerated? hee regenerates thee. Nascimur homines, renascimur Christiani: Wee are not borne Christian, but brought to Christianitie: yea, then oftentimes, when we persecute that way vnto the death. Hath not God met vs in our iourney to Damascus, run­ning our selues out of breath, or breathing out slaughter against the Disciples? Yes doubtlesse, yet then, Et dona­uit bona sua, & condonauit mala tua, then did hee giue vs grace, and forgiue our gracelesse aberrations. O tune not then the dolefull ditty of accursed Cain, say not,Gen. 4.13. My sinne is greater then can be pardoned: Mentiris Cain, menti­ris, I dare giue thee the lie, for where Sinne aboundeth, there Grace superaboundeth,Rom. 5.20. Rom. 5. Turne thy feete from Iudasses banefull Labarynth say not I haue sinned and there stop, goe a step further, I haue sinned,Mat. 27.4. but with the Lord is Mercy; Psa. 130. with the Lord is mercy, Ps. 130. the Manna of the fainting soule; with the Lord is mercy, the Soueraigne salue to cure the sore, the malady of Sinne: with the Lord is mercy; the Load-stone that drawes, the Load-starre that conducts to life: This mercy hath Ma­nasses found; finding it, enioyes it; enioying it, enioynes thee neuer to despaire of boundlesse mercy.

Secondly, is the greatnesse of Gods ineffable loue so in­comparable? Is the graciousnesse of his inestimable boun­ty so boundlesse, so incomprehensible, as to pardon a Manasses? a Manasses, one that had almost sinn'd vn­pardonably,2 Chron. 33.6. [Page 12] and like an vnskilfull, or rather wilfull Pilot, made shipwracke against the Rocke Christ Iesus? Then heare my voice ye brood of Lamech, Gen. 4.23. and hearken to my speech ye Sonnes of Belial; you that for the least disgrace would slay a man in your wound, and for a puffe of wind a youngman in your hurt:Gen. 49:6. you that with Simeon and Leui, in your wrath would slay a man, and in your rage digge downe a wall: O cursed, cursed be your wrath for it is fierce, and cursed, thrice cursed bee your rage, for it is cruell. The Lord doth sit in heauen and laugh you to scorne, the highest God will haue you in dirision: with Cain hee will make you vagabonds vpon the earth,Gen. 4.2. with Ioab hee will take you from the hornes of the Altar: hee will not suffer your hoare head to goe downe to the pit in peace, nor your gray hayres to the graue in plenty: for you haue put the bloud of warre vpon your girdles, and in your shooes the bloud of woe.

But you my Brethren, beloued and longed for, my ioy and my crowne, into their secrets let not your soules come: my glory, be not you ioyned with their assemblies. Let Christs action be your instruction, though not for the equalitie of perfection, yet for the equitie of imitation. Doth Iudas come with a kisse (like a fawning foe) to betray him?Mat: 26.50. Acts 2. hee salutes him by the name of Friend, Mat. 26. He suffers the rayes of his compassion, radiantly to shine vpon those, of whom hee suffered his Passion. Hee cures and recouers those, of whom hee is wounded. Hee giues life to those, who tooke life from him. Be followers then of God as deare Children; though men offend him, hee will seeke to saue them; though men worke mischiefe, hee will seeke to winne them; though they turne aside like a broken bow,Ezek. 33.11. hee will striue to turne them; Turne you, turne you from your euill wayes: for why will yee dye yee house of Israel, Ezek. 33.11.

And heare my voyce yee Tribe of Leui, hearken to my words yee sonnes of Aaron. Exod. 28.34. Let your Bels be heard often, often your Pomegranates smelt; for hee that is a Ma­nasses [Page 13] to day, a Saul, a Sheol, enlarging his desire as hell; may be an Hezekias to morrow, a Paul, Paulus quasi par­nulus Christi, as S. Austin alludeth;Augustin con­fes. lib. 8. cap. 4. he that is a great one in the Kingdome of darknesse, may at the least become a little one in the Kingdome of happinesse. Qui non est hodie, cras magis aptus erit: The Aegyptian Pyramides, Arte­misias Mausolêum, the Romane Capitoll were not perfe­cted in one day, nor was Zeuxis his Helena portraid with one Pencill. Ierichos wals must be compassed seuen daies,Iosh. 6.15.20. yea seuen times the seuēth day, before they be leuel'd with the ground. Sleepy Samuel must three times be roosed,1 Sam. 3.10. be­fore he can say, Speake Lord, for thy Seruant heareth. Christ proceeds not to that cutting sentence,Luke 13.7. Cut downe the fig-tree, Luk. 13. till three yeares hee had come and sought fruit vpon it: which three yeares, were either those of his Ministerie; or as Saint Gregory expounds them,Gregor. Homil: 31. in Euangel. Theophylact. Basil. those three times, Before the Law, Vnder the Law, After the Law. Or as Theophylact and S. Basil do extend them, they are the three Ages of man; his Childhood which is a dream; his Youth, which is a Frenzy; his Old-age, which is a sick­nesse▪ The Seruant is not better then his Master, nor is the Subiect aboue his Soueraigne; Let vs therefore follow him into his Vineyard, and three yeares seeke for fruit, though finding none we sow in teares.Iohn 5.4. Mat. 20.6. Stay not to step into this Bethesda, till an Angell doth stirre the water; Quîd sta­tis hîc otiosi? Goe worke to day in Gods Haruest, though euen in it that enuious One hath sowen his tares. Bee in­stant in season, and out of season instant; Giue attendance to reading and exhortation, to teaching and dehortation: Cry often, and cry aloud, lift vp your voyces like a Trum­pet often, often shew the people their sinnes, and the house of Iacob their transgressions; but as much as may bee, in reprouing, in reprehending, put on the bowels of tender Mercy.

Many indeed, of whom I tell you weeping, doe giue their exhortations earnestly, their redargutions vehemen­ly, but they omit that other, that vnum necessarium, to a [Page 14] bruised soule,Like those An­gels, Reu. 8. they deale not mercifully. One blowes his trumpet and fire followes; Another blowes his trumpet and haile ensues: A third is clothed with a cloud, and the raine-bow is on his head, he roares like a Lyon, and seuen thunders vtter their voice.

That preiudiciall aiming at the persons of men, too eui­dently declares;Leu. 10.1. that our Nadabs and Abihus take not their fire from Gods altar. That pleading of iudgement, to the plunging of soules too deeply in the pit of desperation, manifestly demonstrats, that they care not to come in that still voice, Kings 1.19.

1. King. 19.But what shall we say to those cursing Balaams, those Bedlems of Babylon? to the ceremonies of terrour vsed by them at the time of Cursing? to their fierie torches? to their flaming candles cast from on high, as though the fire of Gods furie was prest and ready at their command? That Brand of hell PopeThis Hilde­brand had so much modestie as to be asha­med of his name, and would needs be called Gre­gorie the seuenth. Hildebrand, whom for honors sake here I mention euen as Pilate is in the Creed, this monster as Cardinall Benno describes him, was not more horrible in deluding the people with Cùm vel­let, manicas suas discutiebat, & in modum scintillarum ignis dissiliebat. Card. Benno in vita Hildebr. fire from his sleeues, then are his successors terrible in execrating those, who refuse to receiue the marke of the Reu. 13.16. Beast in their right hands. All these are impostors, not pastors; or if pastors, not Dauids but Doegs, not Simon Peters but Simon Magusses, in the gall of bitternesse; not Alexanders but Ariusses, Aeriusses, Eusebius Nico­med. Const. was a persecuting Arrian heretick about the yeere of Christ 342. Eusebiusses, (of Nico­media not of Caesaria,) shepheards they are that neuer whistle, but euer let loose their dogs: shepheards they are that feed their sheepe with wormewood, and make them drinke the water of gall: Paules milke is taken from the Lambes, his stronger meate from greater sheepe:Ʋirgil. Eglog 3. Et suc­cus pecori & lac subducitur agnis, Menalcas complaint of false Damaetas.

Contrarily, let vs consider, thatChrysost. Miscenda est lenitas seueritate, faciendumque quoddam ex vtraque temperamentum. Greg. Moral. lib. 20. Seueritas exercenda est in peccata paucorum, & (si quid minamur) cum dolore fiat. August. Epist. 64. Discite subditorum matres vos esse debere, non dominos: studete magis amari, quam metui.— matres fouendo, pa [...]res vos corri­piendo exhibea­tis.—Suspendite verbera, produ­cite vbera. Ber­nard. Super Can. Sermon. 23. Omnia remit­to, multa dissi­mulo colligendae fraternitatis stu­dio, delictis (plusquam opor­tet) remittendis penè ipse delin­quo: vt fraternè de scipso Cypria­ni [...], lib. 1. Epist. 4 Minister medicus est, is [Page 15] curat vulnera non ipse verberat, as Chrysostome hath it: we are Physitians for the soule, we must not wound, vnlesse it be to heale.Plutarch. Aqua guttatim lapsa lapidem cauat, by fre­quent drops the stone is made hollow, and by feruent ad­monitions the hollow heart is made holy. The softer leade, not harder iron cuts the marble, and sweeter phrase, not harsher language doth sometime peirce the stonier heart. Let vs therefore adde precept vnto precept, line vnto line, here a little and there a little, in mercy let vs exhort with iterations, compassionately let vs iterate our exhortations, Manasses is not dead but sleepeth.

Lastly, this reproueth our prying critickes our enuious Momes, our censoriousGen. 49.17. Dans, serpents by the way, & ad­ders by the path, sitting in iudgement, passing and pro­nouncing sentence vpon euery notorious malefactor; a sentence according to theDan. 6.8. law of the Medes and Persians, which neuer altereth, neuer changeth. What would these men haue said of Manasses, had they seen him in the valley of Benhinnom, causing his sons to passe throgh the fire vn­to Molech? What of theLuke. 15.13. prodigall, had they seene him a­mong his harlots, quaffing and carousing, mispending his goods vpon miscreant varlots? What ofAct. 9.2. Saint Paul, had they seene him in the high Priests house, desiring let­ters Dimissorie to Damascus, to persecute the Disciples? What of Saint Austin, had they seene him addicted to gluttonieRom. 13.13. and drunkennes, to chambering and wanton­nesse, to strife and enuying? Surely they would haue cast them vpon the racke of censure, dasht them against the rocke of despaire, and excluded them from any hope of fu­ture amendment, of fruitfull recouerie.

Could Manasses haue disrob'd himselfe of his robes of royaltie, and consulted with some censurer as Saul with the witch at En-dor, 1. Sam. 28.8. Irenaeus aduers. Haeres. lib 3. cap. 3. asking him as Marcion did Polycar­pus, Agnoscis nos? doest thou know who I am? Doubtles he would haue answered him as roundly (though not as truly) as Polycarpus did Marcion, Agnosco primogenitum Satanae, I know thee to be the firstling like the first borne [Page 16] sonne of Satan: but blind had beene their censure of vn­certaintie, and euer, ô euer, may such falt-finding carpers, such falt-minding and censorious cauillers be deceiued. Let vs not then curiously pry into the sacred Arke of Gods secret predestination, let it suffice vs that we are of Gods Court, though not of his counsell, for I say to euerie one that is among you, [...], that no man presume to vnderstand aboue that which is meete to vnderstand, but that he vn­derstand according to sobrietie. We may pronounce of the barren figge-tree, that it hath no fruit growing there­vpon,Mat. 21.19. but onely Christ may say, cut it downe, or neuer fruit grow on thee henceforward. For God hath left euen in the wicked, some reliques and remainders of his image, like the rootes of Nebuchadnezzars tree;Dan. 4 11.12. some stampes thereof are yet to be found, euen in nature vnregenerate, like the stumps of Dagons hands,1. Sam. 5.4. which like Iobs messen­gers, may bring these sad tidings of great wo, we only are escaped alone to tell thee, that we are the ruins of a sump­tuous edifice. True it is, that Adam by his fall did bruise this image, so that now we may make that Quaeri with our Sauiour,Mat. 22.20. whose image and superscription is this? but yet the breaking thereof is not like that of Ieremies bot­tell, Ier. 19. broken it is not like a potters vessell,Ier. 19.10.11 that can neuer be made whole againe. Hee that had giuen Satan an Indenture as a ceisure of his soule,M. Foxe Mar­tyrolog. Iunii vita. at the request of Lu­ther was set free againe. Iunius was once an irreligious Atheist, yet after writ Diuinely of the Deitie. Heroicall Lu­ther was once a superstitious Frier, enueloped in the cloud, enuironed in the fogge of Egyptian, of papall and palpa­ble darkenesse, yet after became a champion, marching couragiously against that Hydra-headed monster, lurking in that septi-montiallThis Septi­montiall Citie is Rome, that seat of Anti­christ, Reu. 17.9. which hath seuen hils: Sep­temque vna sibi muro circundidit arces. Virgil. Georgie. lib. 2. & Aeneid. lib. 6. Septem vrbs alta iugis, toti quae praesidet orbi. propert. lib. 3. Eleg. 10. Eutropius, Victor, with diuers others do name these seuen hills. they are thus called, Palatinus, Capitolinus, Auentinus, Esquilinus, Caeli [...]s, Qui­rinalis, and Viminalis. Eutrop. Hist. Publ. Vict. in Descript. vrbis Rom. Citie.

[Page 17]Which first meets with our cold friends that gad and go astray to Amsterdam, with the vniust iudgement, of the Ouer-iust sect of our blacke mouth'd Brownists, our Eng­lish Nouatians, Luciferians, Donatists, Seperatists: These vpon a supposall that our mother is blacke, thinke that for euer she hath lost her beauty. They cry out with Israel, we would haue cured Babel, Ier. 51.9. when as England may twit them with Israels prouerbe, Physition, heale thy selfe. Their ingredients are vehement purgers; the vomit they haue prescribed, will cast vs out of the Church, if once admitted, if once administred: Their colloquintida, vertit amorem in amarorem, Bernard. as speakes Saint Bernard, it hath turn'd their loue into lowring, and makes vs cry out, Mors in olla, death is in the pot, is in the potion.2 Kings 4.40.

It is remarkable that their first founder Browne, hath found the way into our Church againe: euen hee that held wee had no Church in England, is now Pastor at a place calledA Towne in Northampton shire. A church: Bonum nomen, bonum omen, At quan­tum mutat us ab illo?

Sed hinc illae lachrymae, Wee need not saile to Amsterdam, to find out incensed & censorious foes for our Church of England, [...], It is thou my Adopted sonne, sayes our Mother Zion, my companion, my guide and familiar, which delighted in consulting together, and went into the house of God as companions: It is thou my familiar, whom I trusted, which did eate of my bread, and sucke of my brests, thou hast lifted vp thy heele against mee.

I speake not here of Heretikes, those foxes, qui conantur corrumpere fidem, but of Schismatikes, those crafty cubs, those sharpe-phanged Satyrists,Non verenda retego, sed inue­recunda refuto: vtinam nobis re­liquerint moder­ni Noe, vnde à nobis possent ali­quatenus operiri, Bernard Epist. 42. qui conantur disrumpere charitatem. Such these are, asLeo ad Paleast. Leo speakes of, Ecclesiae no­men tenent, & contra Ecclesiam dimicant: Such these are as August. de Ciu. Dei, lib. 18. cap. 51. Austin aymes at, qui sub vocabulo Christiano, doctrinae, I may say disciplinae resisterent Christianae. Furious vapours they are, who being restrained shake the very earth for vent. Such were the Donatists in Africa, such are the A­nabaptists in Holland, such are the Anticonformists in Eng­land, [Page 18] who threatned to introduce their Discipline, that Troian horse, not as the Grecians with quaffing and feasting, but as the Germanes with quarreling and fisting. Ex Bullinger. Vdal. Penri. So pos­sest are they with an ouer-weening conceit of their owne worthlesse worthinesse, as that they dare condemne the present Discipline of the Church of England, as grossely idolatrous; but Pigmaleon-like they fall in loue with an Image of their owne caruing, for needes will they be their owne caruers. Not vnlike are these vnto those of whom Iren Aduers. Heraes. l. 1. cap. 1. Irenaeus writeth, who were so besotted with an opinion of themselues, that they accounted their owne writings to be Gospels: like they are vnto theAugustin. Manicheis, who de­riued their name of Manna, as if Manna-like their do­ctrine had come from heauen: or like those who tear­ming their SectariesHaeretici qui­dam sic dicti ob insignem eruditi­onem quam sibi vendicabant: Hen. Stephan. contra quos Ire­naeus. [...], accounted themselues to be ignorant of nothing.

Yet our chiefest Sectaries so censorious of vs, cannot fully agree in the maine points of erecting this their Discipline. Master Knox and others compiled a Booke of Discipline after the Geneua fashion, but it was reiected of the Disci­plinarians, and tauntingly tearmed, A deuout Imagination. Another Booke calledAbout 1587. Disciplina Ecclesiae sacra, verbo Dei descripta, was yet by them corrected, altered, and amen­ded; so that this tumult is like that which Demetrius rai­sed, Acts 19. wherein the most part know not wherefore they be come together.

Some, when ambitiously they cannot exalt themselues, grow mosse-growne in Schisme. Arrius coueting the Bi­shopricke of Alexandria, Donatus the Bishopricke of Car­thage, Nouatus a Bishopricke in Italy, S. Austin as­cribes this to Ac­rius for a Here­sie, in that hee held, Pre byse­rum ab Episco­po nulla diffe­rentia debere discerni. And Epiphanius saith that this opiniō is stultitiae plena: Epiphan. lib. 3. Tom. 1. Heraes. 75. Aerius a Bishop­ricke in Pontus; all these repulsed, grew turbulently cen­sorious against the Senators of Sion. Sir George Paul in the life of Iohn Whitgift Lord ArchBi­shop of Can­terbury. p. 7. Cartwrights first dis­contentment grew from that, for that hee was neyther regarded nor rewarded by Queene Elizabeth for his Aca­demicall disputation, correspondently to his expectation.

Another banefull seede of censorious Schismatickes is Auarice. Theod. lib. 2. Paulus Samosatenus fell into Schismes, being [Page 19] allured with preferment, which hee expected of Zenobia the Queene of Arabia, saith Theodoret. Theodoret. lib. 2. And why doe so many affect the Geneua Discipline, but to fill their greedy mawes with the ruines of Cathedrall Churches?

But aboue all, the contempt of Ecclesiasticall Authoritie, is the greatest breeder of this Schismaticall antipathie. Ʋnde Cypr. ad Pupi­anum. Schismata & Haereses ortae sunt, nisi dum Episcopus su­perba praesumptione quorundam contemnitur? saith S. Cyprian. Hieron. cont. Luciferian. If Bishops had not this authoritie, tot in Ecclesiis effice­rentur Schismata, quot Sacerdotes, saith S. Ierome. All the ancient authenticke Fathers beleeued that the calling of Bishops was Iure Apostolico. Iren. contra Haeres. lib. 3. c. 3. Irenaeus cals this, The ancient Tradition of the Apostles thorough the whole world. Cyprian. lib. 4. epist. 9. S. Cyprian sayes, that the Bishop is honoured by the acceptance of God. Chrys. hom. 33. in Act. 15. Hieron. de script. Eccles. Ambr. in Gal. 1. Aug. cont. Crescon. l. 2. c. 37. S. Iames the Apostle was Bishop of Ierusalem saith Chry­sostome. Saint Gregr. lib. 6. epist. 37. Eus. Eccles. Hist. lib. 2. cap. 24. Hier. ad Euagr. Marke the Euangelist was Bishop of Alex­andria, saith Gregory. Orig. hom. 6. in Lucam. Hieron. descript. Eccles. in Ignat. Bellar. de Rom. Pont. l. 2 Saint Peter was Bishop of Antiochia, saith Origen. Cypr. Epist. 10. Cyprian teacheth vs, that a Bishopricke is an Apostleship, and an Apostleship a Bishopricke. Aug. in Ps. 44. S. Austin expounding that in the forty fourth Psalme, Instead of thy fathers thou shalt haue children, shewes, that our Bishops in­herited the Apostles, as children their fathers. Who then not transported with preiudice, dare censoriously traduce this tradition Apostolicke? who not violently censorious would say withBern. contra Abail. epist. 190. Thus you see by all consent of authenticke Antiquitie, that Bishops (whom our Nouelists censure as limbes of Antichrist,) are ordained by diuine institution, and Apostolicke tradi­tion. Indeede Ierome sayes that Bishops are greater then Priests, rather by the custome of men, then by the constitution of God. But 1. this is the priuate opinion of S. Ierome. 2. He was no great friend to Bishops, because he should haue beene elected Bishop of Rome, but by reason of his emulators had the repulse. 3. He saith Bishops were set ouer the Church when those Schismes beganne, I hold of Paul, I of Apollos, I of Cephas. Comment. in Tit. 1. But did not this fall out in the Apostles daies? 1 Cor 1.12. 4 Hee so magnified his Priesthood, to quell the pride of diuers insolent Deacons, who compared themselues with Priests. 5. He in sun­dry places of his writings declares himselfe against the paritie of Ministers, as lib. 2. contr. Iouinian. Jn comment. in Esa. 19. in Ier. 6. In Epist. ad Rusticum Monachum. Abailardus, Omnes Patres sic, at ego non sic? the tyde of opinion seemes to glide that way, but wee affect to striue against the streame, and extreamely to crosse the cur­rent of Antiquitie.

[Page 20]As these are thus troubled with a swelling spleene, so our Enemies at Rome are much molested with an ouerflowing gall. These Catilines thinke our case desperate, that there is no Roome for vs, no mansions in our Fathers house. Hence is it, that their great Cham the Pope, (worshipt might hee be) vpon the Euening before Good-friday, in great solemnitie curseth vs all to hell, whereasIn one of the praiers appoin­ted in our Li­turgy for Good-friday. Ier. 8.22. we for re­compence the next day, pray for the conuersion and salua­tion of him and his as being Heretikes. But is there no Balme at Gilead, to recouer the health of the daughter of England? What Scythian cruelty is this, to deny that to Christians, which they grant to meere Pagans? Doth not their Leaden-Legend report (fides sit penes Authorem, be­leeue it who list,) that the soules ofThis former fable is to bee seen in the Re­uelations of S. Bridgit: A book allowed by the Pope: And Al­phonsus Cia [...]onus a Spanish Frier hath defended this opinion. Traianus andDamascen re­lates both these Legēds. Damasc. orat de defunct. but hee con­cludes, At nos definimus nihil, tantum fraterni­tatis studio rati­ocinamur. Fal­conella were both of them rescued from hell, transported into Abrahams bosome, the one at the praiers ofDid God euer the like? Pope Gre­gory, the other of Tecla? And may not much more flagi­tious sinners (suppose wee were such) become religious Conuerts?

But surely, the Romish malignancy would extenuate our sicknesse, would wee exenterate our Mother and change the ayre: but alas, the infection is there too grosse, nor could it be any better then a furious phrensie, to resort to that Romish Mountebancke, hauing at home such approu'd Physitians. And be it that they may boast of their Aër, yet sure I am their fountaines are sealed vp: The Nobles (as Ier. 14.3. Iuel. Apolog. Ieremy complaines) haue sent their seruants to the water, who came to the welles, but returned with their vessels empty: which may more iustly constraine vs to remoue from Rome, then the failing of the Conduits compelled the la­ter Romanes, to descend from the seauen hils and inhabite the Plaine.

Iohn 6.68.Our Church hath the words of eternall life, whither then shall we goe? It is the Arke of Noah, the Ʋine of Salo­mon, the Spouse of our Sauiour, producing a fruitful progeny, reducing many fruitlesse run-agates, many renegates, as here Manasses, who being conuerted turnes vnto the Lord by [Page 21] prayer. Hee prayed to the Lord his God. And thus much of the Agent, [Hee.] Now followes the Action, [Prayed.]

Hitherto you haue seene Manasses, not with Lots wife,2. The Action. Gen. 19.26. trāsform'd into a pillar of Salt, but with the PoetsAmphion [...] wife. Niobe, into a weeping and waimenting stone: now shall you see him with an humble and lowly heart, raising his ruined soule, deprest with sinne, deprostrate for sinne; lifting vp his bleared eyes, streaming with teares, swelling for sorrow: you shall see him roose vp the one, and raise vp the other, from the centre of the circled earth, beyond the circumfe­rence of the heauens.

Behold therefore this penitent Publican on bended knees with a broken heart, behold his hands beating and thumping his flinty and obdurate brest: looke well vpon this huge Whale, as one stiles that Whipster, Dr. Worship. Luk. 7. behold in him a modest boldnesse, and bold modestie, an acting passion, and a passionate action; looke into the grates of the Prison and you shall find him praying: euen him who had tired himselfe in pursuing vanity, and attired himselfe, not with Tertullians Christian-like cloake, Tert. lib. de pall. Rom. 13.14. Reu. 6.11. Gen. 37.31. Saint Pauls wedding Garment, or Saint Iohns White robes, but with Iosephs Parti-coloured coate besmear'd with blood: euen him shall ye find retiring to God by praire, with cheeks impearl'd with teares, with hands wringing for sorrow, with an heart rieuing with sighs, with a breast breaking with sobs, for hee, hee it is that prayed: He tooke vnto him words, as the Lord exhorted Israel by Hosea, Hos. 14.3. Isa. 38.14. hee turned to his God with his father Hezekiah, he chattered like a Crane, he mourned like a Doue, and fixing his eyes vpon Heauen, that Starre-spangled Canopy, hee poured out a torrent of melodious Harmony.

I list not here largely to dilate vpon the definition or de­scription of praire, whether it bee an eleuation of the mind to God, as one: whether it be a communication of man with God, as Caluin: whether it be either of these, or both these.Caluin. Instit. Nor need I macerate my selfe about the distribution of praire, blessed Saint Paul hath exquisitely and excellently [Page 22] expressed the kinds thereof,1 Tim 2.1. Tim. 1.2.

1 [...]First, there bee [...], deprecations against euils to bee auoided.

2 [...].Secondly, there be [...], petitions for good things to be obtained.

3 [...].Thirdly, there bee [...], Intercessions for others, to whom we are obliged.

4 [...].Fourthly, there be [...], thanksgiuings, for the auoi­ding of euils, the obtaining of benefits by our selues or others. I dwell not in these, but post on to this proposition, extracted from the propounded patterne of this our Ma­nasses, namely,

That it is the constant practise of euery penitent conuert, to poure out his prayers to prefer his Petitions, to send vp his suites and supplications to his God Let Ananias seeke in the house of Iudas after Saul of Tarsus, Acts 9.11. and behold, hee shall finde him praying, Act. 9. Heare you not the Pythagori­call harmony of reuerting Israel, sounding so shrilly their De profundis, Psal. 130.1. Out of the depths haue I cried vnto thee O Lord? Psal. 130. And surely,August. in Psa. 130. valdè in profundo sunt, qui nec cla­mant de profundo, as saith Saint Austin, Those are stifeled in the depths, who cry not out of the depths. A Tennis­ball percussus surgit, the harder you strike it, the higher it rebounds: The Lords obedient children, the harshlier they be intreated, the heartilier they intreat and sue for par­don:Ier. 29.12. stiffe necked Israel, being humbled by the yoke of Babel, Shall goe and cry and pray vnto their God, Ier. 29. Therefore shall euery one that is godly make his prayer vnto thee O God,Psal. 32.6. surely in the flouds of great waters, then, euen then shall they come neare thee.

Ier. 9.1.But, oh that my head was full of water, and mine eyes two fountaines of teares, that I might weepe day and night, for the neglect, for the contempt of this duty.

How many Children of Israel are either tongue-tyed, or which is worse, possest with a dumbe diuell? they are not able, or not desirous, obsequiously to implore the all-pre­uailing power, the powerfull presence of the God of Israel. [Page 23] It is a legall veritie, that if the Child did neuer cry, it was neuer the Kings Subiect, it was neuer capable of any right, of any inheritance: yet (see their palpable absurdi­ties) these dumbe men thinke to get in possession the fruit­full land of celestiall Canaan. The Turkes ac­count dumbe men Santones, that is, Saints. Mr. Will. Bid­dulph. The Turkes may canonize their Dumbe-men for Saints or Santones, but sure we are, these are incarnate Diuels.

Others there be who pleade simplicitie, their vnpolish­ed rudenesse, makes them that they dare not presse into Gods awefull presence! But necessitas docet artes, extreame exigencie, will make the dumbe man speake most eloquent­ly; Euen rusticke clownes will play the Rhetoricians, ra­ther then starue for bread.

A third sort there are, with whom God can neuer be acquainted, but in their extremities: such as are the Cim­brians, who hold their idols in account, onely when they are encountred with a tempest. When Sheth had cause to call the name of his sonne Enosh, sorrowfull Enosh, then men begunne with alacritie to call vpon the Name of Ie­houah, Gen. 4. When Israel is in bondage, then are they free of speech, Ex. 2. They sighed and cryed for their oppressing slauerie. Exod. 2.23. When Amalck comes to skirmish with the Hebrewes, Exod. 17.11. then looke for Mosesses hand to be held vp These Ionah-like, sleepe in the shippe,Ion. 1.5. with 2 2. but pray in the Whales belly.

But did you neuer heare of a horrid, and strange mis­shapen monster, called the Christian Atheist? he posts o­uer this duty of praire to the Priests; 1. Cor. 9.13. 2. Chro. 26 16 they are [...], they serue at the Altar, and he with Ʋzziah, will nor vsurpe the Priests office. Hee may fetch his descent as farre as Pharaoh, who would not trouble himselfe to call vpon God, but intreates so much fauour of Moses and Aaron, Orate vos, pray yee vnto the Lord, Exod. 9.28. Exod. 9. He is something allied to Ieroboam, who besought that Pro­phet whose blood he sought, 1. King. 13.6. to pray vnto the Lord and make intercession for him, King. 1.13. Had I not styled him a Christian Atheist, I might haue called him an Atheisti­call [Page 24] lew: Abba Saul lib. Sanhed. cap. Helec. ex San­ [...]erdo De Des­censu. lib. 1. sect. 9. for like at the Iewes will not suffer that Name of God Iehouah to be pronounced, but onely of the high Priest, and that onely once in the yeare, when he enters the Holyest of Holyes; so these; but I spare to apply it.

Polycarpus, saithVnamque ab illis horam ad orandum, &c. Euseb. Hist. Eccl. lib 4. cap. 15. Eusebius, begd one houre of his per­secutors to spend in praire, but we will not redeeme our dayes, our weekes, our moneths, our yeares from vanitie, to imploy them, in deploring our sinnes, in imploring the as­sistance of our God. If euery one was forc'd to publish to the view of the vulgar, a Chronologicall historie, an historicall Chronologie of their owne exploits, then should we see to the shame of mortals, how shamelesly we shuffle off our mortall dayes. So much time spent in no­thing but hunting, Vir qui vena­tionibus magis, quàm orationi­bus vacabat: de Iohan. 13. Car­ranza in Sum. vit. Pontif. sayes our voluptuous Esaw. So much time spent in courting our Delilahs, sayes our amorous Sampson. So much time spent in coffering Mammon, sayes our auaricious Nabal. So much time spent in painting our faces, and steeling our foreheads, sayes our gorgeous Iezabel. So much time spent in gormandizing, sayes our licencious Libertine. So much time spent in quaffing and carousing, sayes our barbarous Scythian. Scythia bred not one lear­ned Sage, saue onely Anachar­sis. For as tem­perance in wine is a whet­stone to the wit, so excesse, is a mill-stone to it. So much time spent in gaming, in carding and in dicing, sayes our penurious pro­digall, but so little, so none in praying, so little, so none in calling vpon God.Tully Orat. in Catilinam. O tempora, ô mores, Oh the times that we are fallen into, Oh the manners of men, or rather of bruitish beasts, of men more bruitish then beasts, thenNu. 22.28.30. Balaams Asse, for she spake twise to her Maister in one day, but these will not bid their God good morrow or good euen, thoughAct. 17 27. by groping after him they might haue found him, as Paul the Apostle of the Gentiles, once bespoke his schoold Athenians, Act. 17.27.

I could suggest vnto these, that rare and admirable are the effects of prayer: if we looke vpon the elements, prayer is a controuler, if we look vp into the heauens, prayer is a cō ­mander; Chrysost. Est oratio vis Deo grata, saith Chrysostom, a gracious prayer, is the most gratefull violence we can offer to God.

2. Kin. 1.10.12 Eliasses prayer can fetch downe Fire from heauen, [Page 25] 1 Sam. 12.18. Samuels praier can cause the Aër to thunder,Exod 15.25. Mosesses praier can sweeten the embittred waters, theActs 4.31. Apostles prai­er can shake the center of the senselesse earth. AtIosh. 10 12.13. Ioshuahs praier the Sun must stay in Gibeon, and the Moone in the valley of Aialon. It climbes the battlements of Olympus, and withGe. 22.24.26. Iacob wrestles with God till it get a blessing.

Socrat. histor. Eccles l. 5. c 25. Theodosius obtained that victory against Eugenius, not by his power and prowesse, Praeparatur ad bellum non tam telorum quàm orationum subsi­dij [...]de Theodosio Ruffians Hist. Eccles. l. 2. c. 33. Tam in pace quā in bello diuinum anxilium semper pelijt Theodosuis, & nunquam illo frauderetur. Theodorit. Hist. Eccles. l. 5. c. 34. but by powring out his pray­ers to the Lord of hostes.Ferunt fulmen subsequutū, quod hostes in exitium impulerit, & im­brem ad refocil­landū exercitū. Euseb. hist. Eccl. l. 5. c. 5. When the Campe of Mar­cus Aurelius was opprest with thirst, the Christian Soul­diours by prayer obtained, not onely a shower to refresh the Army, but thunder also to affringht the Enemie. Horat. Sed quid terras alio calentes sole mutamus? Why doe wee wade into a world of wonders, to finde out the wonderments wrought by prayer? it rescued Manasses from the iawes of Hell, and restored Manasses to the ioyes of Heauen; for not S. Peter with his crosse keyes, but Christ with the key of his crosse, & Manasses with the key of his prayer, made passage to the Throne of Grace: He prayed to the Lord his God.

Time and desire challenge our attention, to the third member of our present diuision, which is the Obiect of the Action, [Iehovah] the Lord. Chrys. hom. de Prisc. & Aquila, siue de colendis Sacerdotibus. Studiosos arbritror ne laturos, saith Chrysostome, vt verbulum aliquod in sacris libris, con­tēptim praetereatur. Christ saies that the least Iota, [...] that the least Hebrew point shall neuer fade till all be fulfilled, Mat. 5.18. Luke 16.17. Mat. 5. Here therefore I might play the Rabbin, and giue a reason why the great name of God is [...], as here in the Hebrew, so almost in all tongues,3 The Obiect. it is wrttten onely with foure letters: the Aegyptians, Thewt; the Per­sians Syros; the Arabians Alla; the French Dieu; the Germanes Gott; the Iewes Iehouah in He­brew is written with foure Letters. Iehovah; to import that in the foure parts of the world his name is knowne, and that hee hath his Church in euery quarter.

And here might I deplore the dangerous dotage ofMultos deos Manichaeus colendos esse admonet. Socrat. hist. Eccl. lib. 1. c. 22. Duos affirmauit esse deos. Clemens Recog. lib. 3. Which opinion went currant almost three hundred yeares, as Nicephorus writeth: Niceph. Eccel. Histor. lib. 5. cap. 31. Ido­laters, [Page 26] who multiply their Idols according to the Idaeas of their seduced phansies. In Calicute they adore the diuel; In Persia, their King: In Aegypt, the Crocodile: In Siam, a Prouince of India, they worship the higher Elements. The Magi worshipt the Sunne, the Ophitae, the Serpent; the Petilianists, Iudas! The Papists honour the whip that scourged, the Speare that pierced, the Nayles that fastned, the Souldiour that goared our Sauious side.Danaeus in ex­plicat. Orat. Dominicae. Danaeus dares to say, that Vna cum Rocho, canem; cum Iosepho, Asi­num; cum Agnete, agnum quoque colunt: That together with Saint Roch they worship a Dogge, together with Ioseph they worship an Asse, and together with S. Agnes they worship a Lambe. According to the number of thy Countries are thy gods, O Babylon! S. George for England, S. Iames for Spaine, S. Denice for France, S. Patricke for Ireland. And as they make them Patrons for Kingdomes, so they create them protectors from diseases, from disasters: The blessed Ʋirgin, from Ship-wracke; S. Roch, from the pestilence; Raphael, from sore eyes; Apollonia, from the tooth­ach. They worship for Saints such as neuer were men, as supposititious Christopher; or such as were the worst of men, as treacherous Inter Magi­stros Parisienses quaestio erat, Damnatúsne sit, an seruatus Bec­kettus. Hu [...]rf. Becket.

Whatsoeuer hath the highest pitch of our affections, that is our God.Auarus colit Mammona, & Haereticus dog­ma quod finxit. —Vertunt in I­dolū, &c. Hier. Haereticus colit dogma quod finxit, saith Ierome: the Hereticke deifies the defied popularity of his opi­nion. Midas worships his Mammon, that god of rust, who like a cancred god at last will consume him. They ido­lize Diana at Ephesus; Lais at Corinth; Mahomet at Con­stantinople; Antichrist at Rome; Machiauel at Florence; Arius at Alexandria; Aerius at Pontus; All these at Am­sterdam.

Here also might I mightily torment the tortured Ghost of Simon Magus, whose Statue pointed, Simoni deo sancto: the Ghost ofWho yet in sleepe and lust perceiued him­selfe to bee a meere animal. Yea, though li­uing he affe­cted to be stiled a god, yet be­ing dead, he could not get a graue to burie him in, accor­ding to his mo­ther Olympias lamentation in Erasmus: ô fili; tu qui stu­debas coeli parti­ceps esse, huc toto impetu properās; ne iis quidem potiri valuisti, quae sunt morta­lium omnium communia, terra ac sepultura. E­ras. Apophl. li. 4. Alexander the great, that great desirer to be stil'd a god: But with1 King. 22.31. Arams Captaines, I will fight neither with great nor small, saue onely against [...], the King of the bottomlesse Abysse, the prophane zeale-scoffing [Page 27] Atheist, that black bratt of fathomlesse perdition, brauing the Deity with a brazen brow.

Nulla est tam barbara natio, nulla gens tam efferata, cui non insideat haec per­suasio, Deum esse. Cicero de natur. Deorum. lib. 1. Neuer was there Nation so rude and barbarous, saith Tully, but hath been perswaded that there is a God. Orpheus liued about that time in which Ehud and Shamgar iudged Israel, More Chronol. Orpheus (that I may point at some of their learnedst Sages) confessed that there was [...], one begotten of himselfe, by whom all things were made. Their ancient description of a principle a­grees only to God, [...], said that ancient Phi­losopher, the first Principle is made of nothing. [...], said Anaxagoras, it is without generation! The same Anaxagoras is commended byArist. de Ani­ma. lib. 1. Aristotle, for that hee held that there was an immixt & most simple vnderstanding, which knew all things: whence the Platonists cald him [...], as be­ing the Seer and Beholder of all things whatsoeuer.

But because the audacious Atheist, with a brazen & iron forehead, blasphemouslyPsa. 14.1. and 10.4. and 53.1. saies in his heart There is no God, holding the Scriptures to be but fables, coyned for current onely to awe the world, I will, though very briefly, proue that there is a Iehouah to whom Manasses prayed, [Hee prayed to the Lord his God.

First, the excellency of the Angelicall nature shewes that it must proceed frō a more excellent cause then is it selfe. These heauenly Hïerarchies could not compose or frame them­selues, therefore were they formed of some other cause, which must needes surpasse them in dignity, according that receiued Maxime in the Schoole, Propter quod vnum­quod (que) est tale, illud ipsum est magis tale: That which giues ex­cellency to another, must needs in it selfe be farre more excellent.

Secondly, those Heroïcall instincts in the minde of man, whereby extraordinarily great exploits haue beene atchie­ued, must needes euince, that some superiour power hath prospered these vndertakings, and produced them to their seuerall issues and euents. How could eyther the pupill Aexander, so speedily haue ouer-runne the world, with his warre-like, and more then Tragicall Tropheis? or his Tutor Aristotle, so successefully sounded the depth of so many Arts, and polished so many Sciences, had not some higher and more powerfull hand ayded them in [Page 28] the accomplishing of those waighty enterprises?

To speake of the latter.Entis à primo Actus est [...] primi entis [...]. Is not the whole [...] of the Arts, the energeticall and operatiue wise­dome of the first Beeing? Doth it not as firstly spring and arise from him, so lastly returne and retire to him againe? Herein like the lesser riuers, which as they receiue their particular currents from the Maine, so doe they at length repay their due tribute to the Deepe.

Thirdly, consider that if some Infinite Beeing bee not the repose and centre of our mindes, wee are all like toyling Leanders in the boyling Hellespont, easelesse, rest­lesse, wretchlesse, a very burthen to our selues, neuer sa­tisfied with any terrene, or transient, or triuiall content­ment. Wee are all sicke of a direfull dropsie, like selfe-soothing Narcissus, of whom the Poet,

If with Alexander wee could neuer so successefully subdue the Ʋniuerse, yet with Alexander mounted on the Stage of encroaching arrogance, wee would burst-forth into bitter teares, grieuously lamenting that there remaines not yet another world for vs to conquer.

Fourthly, looke vpon those horrors of Conscience, which ceaze vpon the mighty men of the earth, though in regard of their supereminent place, their eminent pow­er, their puissance, their prowesse, their prosperous euents, they need not once shrinke at feare 'mid chiefest brunts of battle. Is not this then some superiour Iudge, who thus makes them vaile the glory of their vanting plumes? Is not this some superiour Power, who shew­ing them their hainous guilt, thus dolefully dismayes their dauntlesse mindes? And to conclude, is not this some su­periour Potentate, who declaring his dreadfull ven­geance, thus heralds vnto them Deaths pale and trem­bling triumphs?

Dan. 52.Witnesse Belchazzar King of Babylon, behold him well, and whuishtly view his feature, he cannot keepe his coun­tenance, [Page 29] but is like vnto the Image of Diana in the Iland Chios, which on the one side being looked vpon seem'd to smile, but on the other to frowne: So hath he two faces, the one sweld like Aeolus, and puft vp with drinking Wine; the other ashy-pale and meager, with looking at the hand-writing on the wall. Pale trembling Coward,Dan. 5.5. what need'st thou feare? why is thy countenance chan­ged, thy thoughts troubled,Dan. 5.6. the ioynts of thy loynes loo­sed? why doe thy knees smite one against another? what? blurring and crying to see the Palme of a hand?Dan. 5.7. Remem­ber man the former power of thy martiall arme, Re­member that thou art guarded with a thousand of thy Princes. See, here is plenty of the Red liquor of the grape, Dan. 5.1. which is like lapis Alchymicus, the Philosophers stone, conuerting a leaden passion into a golden, sweet, conten­ting contemplation. But of all these hee might truely say as Iob once spake of his Friends,Iob. 16.2. Miserable comforters are yee all! For indeede,Iob. 6.4. the arrowes of the Almighty are in him, and the terrours of God, Iob. 10.17. yea changes and armies of sorrowes doe fight against him. Now be it spoken vn­to thee O King, that there is a King of Kings, that the Lord is a man of warre, his name is Iehouah: Exod. 5.3. Hee estee­meth thy darts as straw,Iob. 41.20. Iob. 12.18. Iob. 12.21. and laugheth at the shaking of the speare: he looseth the collar of Kings, and guir­deth their loynes with a girdle. Hee powreth contempt vpon Princes, and maketh the strength of the mighty weake. What should I speake of that common contem­ner of God Caligula? Qui Deos tanto­pere contemne­ret, ad minima tonitrua & ful­gura conniuere, caput ohuoluere, ad vero maiora, proripere se à strato, sub lectū ­que condere sole­bat. Sueton. in Caligul. cap. 51. who notwithstanding would winke at the least lightning, and couer his head. I will not now disease this timerous Tyrant, who creepes vnder the bed, and runnes into a benchhole, hoping so to escape from heauens reuenge-full thunder.

Shall I summe vp all in a word? then thus. There must needs be some ouer-ruling Deitie, establishing all rule and regencie. There must needs be some thought-soun­ding and superior Iudge, punishing the mighty Nimrods, the Gods of the earth. There must needs be some Infinite Beeing, satisfying the vast minds of vs mortals. There [Page 30] must needs be some supreme power, prospering all high and heroicall euents. There must needs be some excellent cause of the Angelicall nature, surpassing in excellencie the excel­lencie of them, who excell in excellencie all lesse excellent creatures. This ouer-ruling Deity, this superior Iudge, this infinite Beeing, this supreme power, this first and excellent cause is no other, can be no other then a God, than this God to whom Manasses prayed: Hee prayed to the Lord his God.

Solus Deus ipse, quoad se, seip sum nouit, God onely know­eth himselfe, as inhabiting [...], a light vnapproach­able, vnaccessible, [...]. 1. Tim. 6.16. Tim. 1.6.Cicero de nat. Deorum. Tully tels vs that Simonides after three daies study how to describe God, was in the latter end more remote from any resolution, then when he first began! See, here is Simonides, with theGen. 19.11. Sodomites struc­ken blind, so that he is wearie with seeking the doore of this knowledge. And might not that so much to be ad­mired Aristotle, withAct. 13.11. Elymas, goe about to seeke a man, to leade him by the hand! For to say as the truth is, the best Philosopher is in this regard [...],Juliam. in Caesa­ribus. as Iulian spoke of Traianus, vaunting of his Parthian tropheis before the gods; He is but as sounding brasse, or a tinkling Cymball. 1. Cor. 13.1. The most renowned Orator attempting this, Verborum minutiis rerum frangit pondera, as one speakes of Seneca: He should sooner want a world, a Sea of words, then a drop of worthy matter.

Exod. 33.23. Iob. 4.16.Yet hath the Lord in mercy manifested vnto vs postica eius, his Backeparts, Exod. 33. So that as that Tyrian — Caeteris in Orientem spe­ctantibus, solus Occidentis regio­nem intuebatur. Iustin. Histor. lib. 8. Stra­to proued in the end the wisest, who concluding with his consorts in the Euening, that hee who first could see the Sunne in the next ensuing morning should be King, loo­ked not toward the East, where first he ariseth, but to­ward the West where his radiant rayes did first display themselues: So we, not being able to looke God in the face, at the resplendent brightnesse of whose glory, the ve­ry Seraphims couered themselues,Esa. 6.2. Esa. 6. must behold him as he himselfe hath beene pleased to display himselfe vnto vs:Exod. 33.20. Ioh. 1.18. 1. Ioh. 4.12. Deut. 29.29. and 4.1. and 5.33. and 30.19. Further we may not see, & liue; neither need we [Page 31] see further, that we may liue.

This Name of God Iehouah est nomen essentiae, Essentia est qua per se, & ex se absoluté Deus est, & existit. Trelcat. Jnstitut. lib. 1. sayth Iuni­us, a title typing out the essence of God vnto vs; nothing hath a Beeing but hee, nothing in comparison of him. Excellently the Prophet Esay, All nations before him, are as nothing, and they are counted to him lesse then nothing, Esa. 40.17. Es. 40. Let not vs then poore wormes exalt our selues against this infinit Beeing: Let vs not dare to conceiue or speake any thing which is vnworthy of so great a Maiestie, seeing nothing can be spoken worthy of God, which is not there­fore vnworthy, because it may be spoken.

We are now almost come ashore ready to cast anchor,4. The Appli­cation of the Obiect. for there remaineth onely the Application of the Obiect, [His God] Nonne si fluctuat fides, inanis est & spes nostra? Bernard. in Epistol Cont. Abailard. sayth Bernard. It not that Academicall opinion of misera­ble doubting, a doctrine full of danger? the Forge of de­spaire? the Gulfe of hell? A poysoning Brazuto? a stab­bing Ioab? A perfidious Catilin, noting vs with the eye, and designing vs all to the infernall vault of pitchie Acheron? yet see and wonder, the Councill of Trent defines it,Concil. Trident. sess. 6. can. 12. Bellarm. lib. 3. de Iustif. cap. 3. Bellar­min defends it, to be an assertion, worthy to winne our wor­thiest reputation.

Here could I wound them with their owne weapons; Sed satis est potuisse. O my soule, surcease with setled reso­lution. If any of the Sonnes of the Prophets will here send to seeke Manasses, answere him with the tongue of men and Angels, quid quaeritis viuentem inter mortuos? Why seeke yee the liuing among the dead? Why seeke yee Manasses in the valley of Ben-hinnom? hee is ascended into heauen, the valley of Vision! Why seeke yee Manasses in the High-places? or rather why seeke yee not Manasses in the High-places? for surrexit, [...]; Hee is ascended into heauen, he is transported by the Angels into Abrahams bo­some. He is entred into that figuratiue and mysticall Pa­radise, that pearlesse place of endlesse pleasure, that sacred Sanctuarie of a sinner, that renowmed receptable of the soule, wherein he now enioyes eternall blisse.

Hee hath abridg'd the way to heauen, and made a short [Page 32] cutt to the land of Canaan, Canaan the Greekes call Phoenicia, of [...], which signifies a palmetree, which was the speciall cogni­sance of Phoeni­cia, as is appa­rent in many old coynes which now are extant. Ʋespati­an, for a memo­riall of his ta­king of Iudaea, stamped vpon his coyne a la­menting wo­man, sitting with her backe to a palmetree, which this In­scription, Iudaea Capta. that land of Palmetrees, where carying triumphant palmes in his hands after many con­flicts and tribulations, hee now keepes a continuall Sa­baoth, an endlesse Halleluiah, an eternall Iubile.

And as for you, my attentiue Auditors, let Manasses this day reade you a lecture, not of late but speedy repen­tance. Of all that we possesse onely time is ours, and of all times onely the time present. Austin for the gaine of ma­ny worlds, would not be an Atheist for halfe an houre. Basil to wade in wealth, would not presume for halfe a moment. Basiliscus the Martyr to saue his life, would not recant for halfe a minute.

Tempus senex est, Time is Older then Methushelah, Gen. 5.27. he liued nine hundred sixty and nine yeeres, yet then hee dy­ed; but time hath beene fiue thousand yeares and yet he hath still a being. Tempus senex est, Time is as ancient as the brightest Angel, yet is he like2 Sam. 2.18. Asahel, as light on foot as a wild Roe. Tempus senex est, Time is older then Natures fabricke, yet he weares a fore-top; but take heed, pòst est occatio calua, hee is bald behind, take hold in time, time present is onely ours.

Security, sinnes Circe, luls vs in the lappe of delight, and sings a requiem to our soules: withSuetonius. Suetoniusses Crow she stands vpon the Capitoll and proclaimes an Omne bene, all will be well, though you repent hereafter. But the Lord withGellius. Socrates, that Athenian Eagle, lookes vpon this Sun. With Zachary, Zach. 9.12. Hodie annuncians, to day he doth declare it, Turne you with Manasses. Psa. 95.7, 8. Heb. 3 8.9. To day then heare his voyce, and harden not your hearts as in the prouocation.

And thirty daies liberty he granted to ma­lefactors, to passe betwixt the sentence & the execution, Vt intermedio tempore, ira Im­perat [...]ris nonni­hil mitigaretur, et misericordia locus aperiatur. Sozomen. Hist. Eccles. li. 7. c. 24. Theodosius gaue his foes ten dayes liberty, before hee shewed the least extremity, but if these ten daies were tenne times multiplyed, there is not the least here but hath had them offered. The Lord hath giuen vs time to turne, and we must returne a reckoning how we spend it. Omne tēpus nobis impensū requiritur à nobis qualiter sit expensum. But we with the euil seruant haue hid this talent in the Earth, with Pericles we doe not thinke so much to make vp our Ac­counts, as how to make no reckoning vp at all. We say as [Page 33] Phocion sayd vnto the Athenians, If Alexander be dead to day, he will be dead to morrow; If wee haue time to turne to day we shall haue time to returne to morrow.

Thus is tempus duratio rerum, God doth giue vs time to turne, but wee are hardned in heart; wt will not turne. With Iulius Caesar, we weare the slow-sliding Snaile vpon our Ensigne, ancompast in a mocking motto, Lentè festinan­dum. With Callipedes in Suetonius, Suetonius. We spend our daies in mouing, but goe not forward one cubit. We slug in sloath, and languish in delight, wee giue our selues the raines of raging appetite; wee cut too fast the triple front of Time, and thinke to repent as seriously as Manasses when wee list. But alas, our liues are not our owne fee-simple: our bodies are houses, but of dust: our selues are all but liuing clay; Our soules are tenants but all will; wee may not, wee must not promise to our selues a day. The Lord indeed is our Landlord, but we haue no leases of our liues. We grow like grasse, in the morning we flourish, but in the euening fade away.Luk. 12.20. This night shall they fetch thy soule was Diuesses doome. Mihi hodie, cras tibi; to me to day, to thee to mor­row, is the dead mans dole.

Non potest in morte videre vitam, qui non vult in vita prae­uidere mortem: If Sion will not repent while she hath time, and England returne while grace is offered, Sion shall split her heart with griefe, England shall mourne and not bee comforted: Her Cities, shall be wasted without inhabi­tants, and her houses without a man.Esa. 13.21, 22. Zijm shall lodge within her Townes, her Temples shall be full of Ohim: Iim shall cry within her palaces, Dragons shall creep into her pleasant places. For Nebo and for Dibon shall Moab howle,Esa. 15.2. for Nebo and for Heshbon shall Medeba weepe: Ieremies head shall flow with water, Esayes eyes shall flood out teares, because their people will not turne, because they returne not in time with good Manasses.

With good Manasses seeing we returne not speedily to the Lord, the Lord hath made our heauen brass, & our earth as iron. The Elements are vp in armes, and all the creatures turne our foes. The Fire deuowreth many houses, and the [Page 34] flame consumeth many towns. The Aer hath beene infe­cted with the plague, pestilence afflicted many people. The Water hath roar'd, and swel'd, and ouerwhelm'd the fir­mest ground. The Earth hath quak't to view our vanity, and groanes to beare the burthen of our villany.

Turne therefore now ye house of Israel, turne you with Manasses from your euill wayes. Thinke not to conne the Psalme of mercy, when Christ the Iudge of all flesh, shall ride in circuit to put a period to thy daies, shall sit in iudgement to cut shorter thy thred of life; but now while thou hast time to turne, turne to God; turne to God à toto, à tanto, à tantillo; from all, from the least, from the greatest sinnes, turne speedily with Manasses.

Deut. 28.3. &c. Thus if thou doest turne, blessed shalt thou be in City, and blessed in the towne. Blessed shall be the seed of thy body, & the fruit of thy field. Blessed shall be the increase of thy kine, and the flocks of thy sheepe. Thy land shall flow with milk and honey, and thou shalt wash thy paths in butter. Thy rocks shall powre out oylie Riuers, and thou shalt wash thy cloake in Wine. Thou shalt be blessed here on earth with great feli­city, and triumph with Manasses for all Eternity. Then shalt thou reigne in Heauen, where is Voluptas sine moerore, tranquilitas sine tremore, amoenitas sine terrore: where is ioy without terrour, ease without dolour, health without hor­rour. Thou shalt reigne in Heauen, Cujus Rex est Veritas, Lex est Charitas, Pax est aequitas: Whose King is Verity, whose Law is Charity, whose Peace is Equity. To the which he bring vs, who, when we were lost in sinne with Manasses, so earely sought vs; who, when we were sold to sinne with Manasses, so dearely bought vs, Iesus, the Sonne of God, the Lambe of God, God and Man, the Man Christ Iesus, God blessed for euer. Amen.