The first obiect [God.]

THe reason of it is this, that all natu­rall effects haue recourse to their cau­ses when they stande in neede, and they become the stronger. The fish distressed slides into the water, and it is reléeued: the birde flies to the dam, and it is shrou­ded vnder her wings: the Childe runnes to his parents: the Shunamites Childe complained to his Father, hee sent him to his Mother, shée layde him vppon her Lappe, and forsooke him not in death. Strike the dogge, he runnes to his master: wounde the Souldiour, he flies to the ar­mie. The Antiperistasis of the cold makes the heate retyre into the fire, and the force thereof is greater. God is the first cause of all things, and all things haue recourse vnto him, Psalme, The eyes of all things doo looke vppe and trust in thee O Lorde.

If naturall causes, whose goodnesse is finite doo cherishe their effectes, howe much more shall God, whose goodnesse [Page] is infinite? Sometimes man lookes about him for the helpe of man, and finds none: Psal. 142. 4. Dauid sayth hee looked about vppon his right hand for helpe, and no bo­die would knowe him, and espying man to faile, hée turned him to God that ne­uer failes. The Prophet Hieremie blesses him that takes this course, he likens such a man to a trée, his trust to the roote, Gods fa­uour to the sap that lies continually at the roote to féede it and defend it. The diuell knowes this verie well, therefore hath it euer béene his practise to strip vs of this ob­iect. You may sée it in y ^e spéech of Rabsakeh, 2. Kings 18. 29. when the enemie lay be­fore Hierusalem. Let not Ezechia (saith he) deceiue you, neither let him make you to trust in the Lord, saying, the Lord wil sure­ly deliuer vs, and this Cittie shall not bee giuen ouer into the handes of the king of Assur. Uerily the people of Hierusalem were pitifully streightend when this was spoken, and their trouble so ineuitable in mans eye, that they sawe no present way to escape, nor conceiued any likeli­hood to auoyde them in time to come.

The successe of the ennemie many times is so great, that hee séemes to bée [Page] placed at the right hand of God, & to pro­sper in all his actions, such a matter it was Rabzakeh vaunted of in his speech, that God was on his side, in suffering him to come so neare as to whet his tuskes vppon the walles of Hierusalem. Gods own peo­ple in this case, appeare to be at his left hād Gen. 4. 8. miserable and vnregarded. Yet as Manas­ses and Ephraim standing one at the right hand of Iacob, the other at his left, both readie to receiue his blessing▪ Iacob so­dainely crossed his handes, laying his right hand vpon Ephraim, and his left vppon Manasles: so God sodainly shifts his hands in the daies of trouble, hee laies his right hand vppon his people, and deliuers them, and his left hand vpon his enemies, pow­ring an vnexpected contempt and confusi­on vppon them all. I will giue you twoo examples of it in the Scripture. Euen in one night, when Ezechiah stoode in feare of all, and Rabsakeh thought him­selfe sure of all, the whole armie of Sen­nacherib was defeated by an Angell. In one day, when the forces of Iehoshaphat were verie small, and the armie of the inuaders was verie great, the whole power of the enemie was sodainely bro­ken, [Page] they sell one vppon another, and Iehoshaphat founde their carcasses dead vppon the grounde, before hée could come at them.

It is a rule in Rhetorique, that if a man make choyse of a friende to flie vnto in time of néede, hée shoulde surueigh his power in him, whether he be able, and his kindnesse, whether hee bée willing to yéeld him any succor. In this maner when wée haue singled out God from all other things in heauen or in earth to trust vnto, it is good Rhetorike and good Diuinitie to take a viewe in him of his power, whe­ther hée bée able, of his knowledge, whe­ther hée bee skilfull, and of his goodnesse, whether hée be willing to releeue vs.

His power, without question is farre Gods power. aboue the power of man, for mans pow­er is finite, and Gods power is infinite, Psalme 89. O Lorde of hoastes who is like vnto thee which art a mightie Lorde. Dauid acknowledges him to haue such a power as cannot bee matched. Ephesi­ans 1. 19. Paul desires God te lighten the eyes of their vnderstanding, that they may knowe what the exceeding greatnesse of his power is towardes them that beleeue. [Page] [...] [Page] [...] [Page] In Arithmetike set one against tenne ten against a hundred, a hundred against a thousand, a thousand against tenne thou­sand, although there be great oddes, yet there is some comparison, but if you could set downe an infinite number, then there could be no comparison at all, because the one is finite, the other infinite: so is it betwéene the power of God and man: sette all the Princes of the earth in opposition against God, they shall neuer bee able to withstand him. Pompey was wont to say, that with one stampe of his foote hee could haue all Italy in armes. God may say that with one stampe of his foote hee can ouer­throw all Italy, and all the worlde beside when it is in armes, Psal. 68. 1. Let God but arise▪ his enemies shall bee scattered, and they that hate him shall flie before him. God is said Psa. 149. to bind kings in chaines, and their nobles in fetters of iron. if he once fal into fettring of princes, it shal be done so sure, that no flesh shal be able to knock off their bolts again. P [...]. 147. God is reported to make fast the bars of your gates. If he once make the barres of your gates fast, trust to it, they shall be so fast, y ^• no preparation of the inuader shall breake [Page] them open. We haue thrée rules in Philo­sophie, that will make this plaine vnto you.

The first is, that where there be two a­gents, a superiour, and an inferiour, the in­feriour can neuer ouercome the superiour, because the superiour is more actiue. Wée say in Philosophie, that that is most actiue which is most seperated from earthly parts, most eleuated à materia. The phisiti­on distilles his simples into waters, hee makes his extractions and quintessences, that the more they bee eleuated à materia, they might be the more actiue, and worke the better. Water is stronger then earth, because it is more actiue, and more eleua­ted à materia. Fire is stronger then water, because it is yet more actiue and eleuated à materia. You shall finde it in the sacrifice of the Prophet, where the fire lickt vp the wa­ter, burnt the wood, and consumed the sa­crifice: Angelles are stronger then men, because they are much more eleuated à materia. God is stronger then the An­gelles, because hee is most eleuated, hée is aboue earth, aboue water, aboue ayre, aboue fire, aboue men, aboue An­gels, aboue all, and ouer all Actus purus, [Page] so ful of actiuitie, that none is able to inflict any passion vpon him. The second rule is that variante materia, forma manet eadem, ac­cording to the change & alteration of your diet, according to the variation of the ayre, wherin you liue, your blood, your humors, your bodies, your complexions doe change and alter, but your soule is the same still. A mans ennemie may cutte off a péece of his bodye, a legge, or an arme, but hee cannot cutte off a péece of his soule. Looke what the soule is to the bodie, that is God vnto his church: all the prophets and apostles, thousands of holy and learned bi­shops and preachers haue béene cutte off, some by persecution, some by naturall death, yet religion stands, and the Church stands to this day, which is a signe that it is maintained by such a forme as can not varie. Séeing then that all worldly things be transitorie, men vary, the times varie, the pollicies of warre varie, the weapons varie, the squares and orders of fight vary, the places of aduantage and disaduantage varie, it is best trusting to such an obiect as cannot varie: such a one is God that hath esse quoddam magnum, such a great and in­uariable essence, that a man safely say vnto [Page] him Pone me iuxta te, & manus cuiusuis pugnet contra me, Lord set me by thee, & then let e­uery hand fight against me, I feare no va­riation. The third rule is this, Animalia multa agūt & patiuntur per phantasiam, liuing creatures here beneath, doe many things, and suffer many things, by reason of their apprehension of their obiect. The sheep at the first sight of the wolfe apprehends him for a terrible obiect, and naturally feares & flies him: the lion quite contrary apprehēds no terror in the wolfe at all, but passes by him, and by all the beastes of the forrest, with an honourable scorne and disdaine of all.

About mans apprehension of feare or courage, the situation of his eie either ma­keth all, or marreth all. When you stand here below vpon the ground, and looke vp to the top of Paules, they that stand vpon the stéeple, appéere small of stature to you, although they be tall & great, and they that are next to you séeme great, by reason of the distance of the one, and the néerenesse of the other: but if you stood vpō the top of Paules and looked downe, then they that are aboue woulde séeme great, and they that are be­neath woulde séeme little: So is it with [Page] men in the time of trouble, if their eyes be fastned vpon the earth, their enemies wil appeare vnto them to be great and migh­tie, and God which is so high will appeare little. Neuerthelesse, if their eyes be in hea­uen, as Iehoshaphats eyes were, 2. Chro. 20. 12. Our eyes are towardes thee, and looke downe from thence vppon their ene­mies, God will appeare strong and migh­tie, and the enemie weake and withe­red. I will giue you thrée instances of it in the scriptures. Numbers 13. Espialles were sent out to discouer the land of Pro­mise, some of them hadde a shéepes eye, they no sooner sawe the great stature of the Inhabitaunts, all Giants or Giants fellowes, the high wals of their citties rea­ching vp to heauen, but they were afraide, they tooke the people to be inuincible, & the towns impregnable. Caleb quite contrarie hauing his eie in heauen vppon Gods power and promise, and looking downe thence vpon the people, and the Cities, ap­prehended no terror in them at al: let vs go vp (saith he) without doubt we shall ouer­come them. Caleb had a Lions eye, he pas­sed by the people and their Cities with an honorable scorne of all. 2. King. 7. Samaria [Page] was in great distresse, a mighty enemie be­for it, a sore famine within it, there was a noble man vppon whome the king leaned, that had so base an eye, that looking vppon the present miseries, hée tooke them to bee greater then God, he perswaded himselfe that although God should raine vittailes out of heauen, the famine could not be spee­dily remooued: But E [...]a had his eyes in heauen, and looking downe from thence, di­spised the present calamities, in respect of the present helpe and hand of God, that by next day would make the price of corne to stoupe so lowe at the gates of Samaria, that it should be there at a very easie rate, and the siege remooued. 1. Esdras 4. there was a flattering courtier, that looking vpon the royall person of the King, helde a paradoxe that the King is the strongest thing in the worlde, because hée sendeth out his war­riours that slay and kill, and ouerthrow Castles, Townes, and Towers, and digge vp the mountaines as they go: but Esa. 40. 22. the man of God apprehendeth no such greatnes in kings & princes, when they be compared with God: and looking downe from heauen vpon the Kings of the earth he saieth they be crickets in respect of God. [Page] Euen then when they are in their chiefest ruffe, with their chariots, and horse, & men at armes marching to the battell, they are but as grashoppers trouping out, skipping and leaping vppe and downe the field. By these things you may perceue that as Mo­ses serpent did eate vp the serpents of the Inchanters, so Gods power deuoures and swallowes vp all the power and strength of man.

There may be power where there is no skil to vse it: If the Oxe knew his strength Gods knowledge. he woulde not suffer a childe to driue him: if the horse were priuie to his own force, he would not suffer a boy to ride him. But it is not so with God, as he hath might, so hée knowes when, and where, and how to vse it, Iob 12. 13. With him is wisedome and strength. The Schoole menne say that hée knowes non entia, thinges that are not. They take it out of the fourth chapter to the Romans 17 vers. He calles things that are not as if they were. These are of two sorts, either such as are not now in acte, but either haue béene in time passed, or shall be in time to come. A second sort of things that are not, is such, as neither are nowe in acte, nor euer were, nor euer shall be. [Page] Séeing then it is the cowardice of man, e­specially in the times of warres, to feare many things that neuer were, nor are, nor shalbe, it is good at such times to make God the onely obiect of our trust which sees and knowes, that many things which we feare shall neuer fall vpon vs.

Last of all there may be power and skill Gods goodnes. to helpe when there is no will to vse it: let vs search then whether God be as willing to succor his people as he is powerfull and skilfull. Surely if he were not, he might be saide to be lesse kinde vnto his children, than man and beast is vnto their young, they cherish their yong, they fight for them and defend them. Gods goodnesse towards his people can not be deliuerd vnto you by a better hand than by the doctrine of his prouidence which includes both his know­ledge and his wil. Concerning which, sée­ing there haue béene diuers errors, and I perceiue the dayes and times require they should be touched and opened, I wil deale with them as the venerable Judges of our Country deale (in care and compassion of the Quéenes liege people) with those attur­nies whom they find to be loose in the haft, and fitte for nothing but to disquiet a king­dom, [Page] I wil disgrace them, and disable them to do any more mischiefe, race them out of Errours about the prouidens of God. the rowle and let them go. There be 6 of thē in number. The first is, the error of the Stoikes, setting down a kind of prouidēce which they call Fate or Destiny, which runnes thorow a ranke of causes, & brings in an absolute and ineuitable necessity that pinions the armes and the actions of God and man. This error Theodoret discoue­reth in his sirt book of curing the affections of the Gréekes, and Alphonsus de Castro in his seuenth booke of Heresies, in two se­uerall Treatises, one of Fate, the other of Future contingent, beates the nose of this error flat to the face of the deuisers & amin­tainers of it. The second is y ^• error of Auer­roes Metaph. 12. tying Gods prouidence only to celestial things, al terrestrial & cor­ruptible things exempted. This is bewrai­ed by Cyril. Hierosol. catach. 8. Clemens Alexandr. li. 5. S [...]rom. and saint Hierome vpon the eight chapter of Ezechiel, and the twelfth verse (where the Jewes sayde, Dominus dereliquit terram, the Lord hath forsaken the earth) auowcheth that this errour was crept into the heartes of the Jewes, for which God threatned in the [Page] ninth chapter of Ezechiel that his eie shuld not spare them. The third is, the errour of some that helde, that Gods prouidence stretcheth it selfe to corruptible things, one­ly after a generall manner, and Ad rerum genera & species, non ad singularia. Nicenus sheweth it in his eight booke of Philosophy and the fourth chapter, this is against the doctrine of the holighost, that teacheth, that a sparrow lightes not on the ground, nor a haire falleth from our heads without his prouidence. The fourth is, the errour of Rabbi Moses the Jew, laide open by Tho. 1. p. q. 22. a. 2. Rabbi Moses thought, that among corruptible things, man onely ap­pertained to the prouidence of God, which the Prophet Hieremie confuteth in his two and thirtie chapter and the seuen and twentie verse, Ego Dominus Deus vniuersae carnis, I am the Lord of all flesh, both man and beast. The fift is the error of the Pla­tonists, which distinguish thrée kindes of prouidence, one of the supreame and high god, which stretches primarily to spirituall things, and secondarily to al the world: an­other of separated substaunces that mooue the heauens circulariter: a third of certaine daemones, which the Platonists place in the [Page] betwéene God and man. Of these I may say as the Prophet Esay saith, chapter 28. They haue made falshood their refuge, they haue shrouded vnder vanitie, and haue trusted vnto lies. The sixt is the er­ror of Atheists, which vtterlie denies anie God, any care or prouidence concerning the creatures, but will haue all things to be ruled by fortune and chaunce. This is disclosed by Lact li. 1. instit. ca. 2. Nicen, [...]. 8 Philos. ca. 3. and others. The best way to disgrace and disable this, is to sette a cocks-combe vpon the head of it, as Da­uid doth, The foole hath saide in his heart there is no God. Looke vppon all the crea­tures in the world, you shall find them all make vppe one great and glorious armie, whereof God (like a Monarch) is the high commaunder, they are all marshalde into their seuerall rankes and orders, wherein they march and mooue obedient to his becke. Looke vpon the actions & operations of insensible things, stones, plants, and hearbs, you shall sée them all tende to their peculiar ends for which they were created, of which endes they haue no knowledge thēselues, but are directed vnto them by the hand of God, as the arrow is directed to [Page] the marke by the eye, and the arme of the Archer. Our faith acknowledgeth him. I beleue in God.

The Scriptures discouer him. Ps. 70. 90. 1. O Lord thou hast bin our habitatiō from generation to generation.

Comparisons bewray him, Wisd. 7. Golde is but Grauell in respect of him: the creatures confesse him, Ipse fecit nos, et non ipsi nos, it is he that hath made vs, and not we our selues.

What a shame is it, that the younge, both of menne and beastes are no sooner borne into the world, but by & by nature teacheth them to turne their mouth to the breastes that brought them foorth, and men should liue in a religious kingdome vntill they come to the yéeres of discreti­on, and neyther by nature nor religion yet be taught to turne the mouth of con­fession vnto God to finde him out, that set his hande to the wombe to bring them foorth? I will leaue all other proofes and examples that may serue this purpose, to bring you néere to our owne times.

There was but few yéeres since a pro­phane company about this Cittie, which were called the damned Crewe, menne [Page] without feare, or feeling, eyther of Hell or Heauen, delighting in that title: It pleased God to drawe them all into one net. They were shipt all into one Bark, and passing downe the Riuer with sound of Trumpets, in a faire day, a faire tide, a faire winde, and a faire new bark, so­dainly about one of the Reaches a perry of winde came from the lande, & so filled the sailes, that they were all run vnder water before they came to Graues­ende, I coulde neuer heare to this day that any one of them escaped. Yf that the Bark did appertaine to any of this hono­rable city, you may remēber this great iudgment of God by your owne losse.

I doe but gather it vp as I goe, to put you in minde that if God did bles Laban, for Iacob, and Putifar for Ioseph, he shal blesse you and your affaires for receiuing of such as receiue him, and curse and crosse you and your affaires for enter­taining of such as doe not entertaine him. It is wel noted in Gregorie that the performance of things past bréeds an assurance of things to come. The experi­ence of Gods Judgments executed vpon his enemies, and of his fauors and deliue­rances [Page] extended to them that feare him, are sufficient arguments of the care he hath of vs, Tho. 1. 2. q 40. a. s. shewes y ^t experience makes a man cōfident two waies, the one is by making a matter easie, that which a man hath doone often he can easely doe againe, he hath no dis­trust at all to worke it; Eth. 3. ca. 8. He that hath often ouercome in war, trustes to ouercome againe. The other is the perswasion experience breeds, that the thing which we goe about may be com­passed. Both these are in Dauids experi­ence, and in Paules. Dauid hauing found deliuerance by Gods hand out of many trobles, saith: y ^t in the name of his God he wil leap ouer the wal. His experiēce had made the matter so easy to him that it was but a skippe or a iumpe in his con­ceipt. Paule confesseth. 2. Cor. 1. 8. of the troubles that hapned to him in Asia, wherwith he was pressed out of mesure, that they were cast vpon him to this end, that he might not trust in himselfe but in the Lord which hath deliuered him, and doth deliuer, and wil deliuer him hearaf­ter. Séeing then God hath a care to saue [Page] and defend his seruants, as it was a base feare of the Israelits, after so long experi­ence of his mighty hand, so many mira­cles wrought, signes and wonders shew­ed on their behalfe, in Egypt, in the red sea, and in the wildernesse, to distrust of their entrie into the land of promise: So after so many tryals of Gods fauour in the deliuerie of this kingdome from the hands of the enimy, it were a vilde and contemptible cowardize, to distrust of the like hereafter. And because in the time of warre the feare of one makes many fear, and the running of one makes many flie, I wil end the discourse of this obiect with the speach which Vitalis a souldier and a martyr, vsed to Vrsicinus a Phisitian which suffered many bitter torments for religion, but at last, Vitalis perceiuing that as his paines began to encrease, his corage & coūtenance began to be abated; Noli Vrsicine (saith he) quialios curare con­sueuistite Antonin 1. p. hist. cit. 6. c. 25. ipsū perdere, & post tot vulnera ac­cepta, corona frandari sempiterna. Do not now Vrsicinus which hast vsualy healed o­thers, destroy thy selfe, and after so many wounds receiued, loose an eternall crowne of glorie. Uerily the attempts of the eni­my [Page] vppon this land haue béen many, hi­therto your courage and forwardnes in the defence of your Country hath encora­ged others, if you chance at any time to espy the drifts of the enimy to encrease, or his rage grow greater and greater, be notnow apalled, & after so many and furi­ous brunts manfully withstood, loose an eternall crowne of glory.

The second obiect. [The Prophet.]

AMos. 3. 7. God will doe nothing but he reuealeth his secrets vnto his ser­uantes the Prophets. In this respect the Prophet is cald a seer. 1 kin. 9. He sees sai­eth Isidore many things that other men sée not. Sometimes he sées thinges be­longing to the Maiestie of God. Esa. 6. He sées God sitting vpon a high throne; som­times he sées thinges appertaining vnto the manners of men. Esay. 58. 7. He sées it necessarie to the fasts of the Jewes to ioine workes of mercy, in féeding the hungry, and releasing the handes of such as were oppressed; somtimes he sées things present. 2. king. 5. Elizeus sées Gehesi ta­king rewards althogh he were not with him: and 2. kin. 6. although he were not in the counsel chamber of the king of Sy­ria, yet he discouered all the plottes and practises of the king of Syria to the king of Israel, s [...] that the king of Syria wondered at it, and mistrusted that some of his own counsell had béene false vnto him, vntill [Page] they tolde him there was a Prophet in Israell which bewraid al to the king of Is­raell which the king of Syria spake in his priuy lodgings. Somtimes he sees things to come, Es. 47. 12. The prophet foresees the destruction of Babylon, and tels them of it, that two things shal com vpō them in one day, losse of children & widowhood. The light where with the prophhetes saw so much, was a light aboue nature, con­firmed with arguments aboue nature, it was confirmed by myracles. And as the doctrine of the prophets came down from heauen confirmed by myracles, so y ^e gos­pel which we preach to you came downe from heauen and was confirmed by my­racles. Mar. 16. it is said that the Lorde wronght with the Apost and confirmed the word with signes that followed: yea, there is a kind of myracle wrought by it vnto this day. What a wonder is it to sée a greeuous sinner that hath frozen in his wickednes many yeares suddenly cōuerted with one sermon, with one sentence in a sermon? Al the wisdom of the phylo­sophers could neuer do it without a moū ­tain of books, much time, much teaching, much practice ex frequentatis actibus, and [Page] when they had done their best, they could neuer attain vnto it. It may seem strāge that the office of the Prophets & Prea­chers being so excellent an office, & their doctrine so confirmed from time to time, that neither prophet nor preacher should in this declining age of ours be regarded, and we may say as the prophets did Quis credidit auditu nostro? Who hath beleeued our report? The people are grown like to springs in summer, the more heat with­out, the more cold within, the more prea­ching the lesse deuotion. They may be cō ­pared to the pinnacles of the belfry, begin to ring they beginne to quake, as if they were afraid, continue ringing, they stād still, their feare is past.

In the beginning of her Maiest. raign euery man began to tremble at the word of God and to giue heed to the preaching of the same: but the happy continuaunce Seauen reasons of [...]he con­tempt of [...]he Pro­phets and Preachers of Gods worde. thereof hath made it so familiar vnto you that you care not for it. Methinks I could yéeld som reasons of these euentes, 5 on your part, 1. of ours, & y ^e last on gods part

The 1. is the disposition y ^t is in men. As between the face of a mā & a glasse, so is it between y ^e precher & the hearer. The [Page] face of a man, is the same face, but acor­ding to the disposition of the glasses wheron it hath reflection it appeares different, in some it seemes smooth, in some wrinck­led, in some long, in some rounde, there be some preposterous glasses, that make that which is streight, appeare crooked. Some will inuert the partes of man, and set his head downe and his heels vp.

Such a glasse was Amasia to the pro­phet after the slaughter of the Edomits, the prophet reproued him for offering Incens to Idoles after the vctorie, he shooke him vp like a dishclout.

Art thon become the Kings counceller? such a glasse was Ahab to Michaia when hee fedde him with the bread of afflicti­on: such glasses were the people to Hie­remy lament Raita Iehoua gna uatati it is as much as if the Prophet said, Lord thou hast seene that that which is right in me they haue made crooked. Such a glasse was Harding to Iuel, the lerned Bishop complaind of it, that whatsoeuer he spak was to long or to short, or one way or o­ther it stoode awry. Such a glasse is the new Presbyterie couching downe at the gates of great personnes, with her bel­lie [Page] full of barcking libells to disgrace the persons of the best men, and the labours of the best learned in the Church of Eng­land. And to be plaine with you, because I trust you loue plaines, such glasses we that are preachers in the country meet withal. You may see it by the practisse the holy ghost discouers Hier. 18. 18.

Let vs smite Hieremie with the toong, and giue no heed to his worde.

The best way the diuell can finde to disgrace preaching, is to disgrace y ^t prea­cher. Concerning this practise, I assure my selfe that much water goes by the Mill, which the Miller knowes not of, therefore standing before the honorable Judges of our Cuntrey, I will open some thinges to this purpose as I passe along.

The last Assises in the Cuntrey where I dwell, there was a Minister, a bachi­ler of Diuinitie, that had a cause against one that held his benefice as farmor, and woulde kéepe from him both his liuing and his rent that shoulde maintaine him, and doe it by law. But there was a base generation then present, which belike haue some inferior seruices to courtes of iustice, whom I cannot beter liken than [Page] vnto Florus an idle fellow, that saide of Cesar, Ego nolo Caesar esse, I will not be Cae­sar to march vp and downe in armour a­mong the Britaines, and so leade a labori­ous and painfull life: to whom Cesar an­swered, ego nolo Florus esse, ambulare per po­pinas, &c. I will not be Florus to créep in­to euery kitchen, or to be shrouded vnder the roofes of victualing houses, woorried & and eaten vp at last with lice and lazi­nesse.

This generation is such as haue had ho­nest trades and occupations to get their liuing, but per aduenture by some euil ca­riage in their trades, hauing loste both credite and custome, and now scorning the sweat of their occupation, haue found out a new occupation, to liue by y ^e sweat of other mens browes: and to compasse this the better, haue ioyned themselues to some crackt Attourney, which since his disgrace and rasing out of the roll, hath wandered a while in France, vntill his face, or his fortune, or ill fashion of life might be forgotten, and so returns close­ly to his old byas. This kind of people es­pying but one minister to be drawn forth into sutes and quarels, gaue it out lusti­ly [Page] that they would haue the next assises better furnisht, they would haue three or foure of our brethren there. I will say to your Honors of these people, as Dauid said to Salomon concerning Semei. 1. kin. 2. 8. With thee is Semei that cursed mee with a horrible cursse. Although my hand be not vpon him, yet thou shalt not count him innocent, for thou art a wise manne and knowest what thou oughtest to doe vnto him. When any of these caterpil­lers and coosners of the Quéens léege peo­ple, shall hale any of the Clergie by vio­lence into the courts, as you are wise & learned in the lawes of our Countrey, mark well the nature of the action, and the qualitie of the persons, and doe accor­ding to the wisedome God hath put into your harts, you know what you ought to do in these cases better than I can teache you.

I dare be bold to say, that you shal find the Cleargy of England haunted at this day with thrée cumbers that troubled the Prophet Ieremy, Lament. 3. The first is, that his enemies chased him like a birde from tree to trée. The second was, they woulde not tarrie vntill hee was dead, [Page] but cast him quick into a pit, the third a­gainst all humanity, when they had him downe they threw stones vppon him pre­sently to kéep him down, a barbrous cru­elty passing the cruelty of the Italian, the heathen, and the spaniard. The I­talian hath a tricke in the art of the rapi­er & the dagger to teach his scholer with a trauace or two to get the pointe of his aduersaries weapon, and hauing that, to locke him vp so sure that he may turne a­way his face from him and runne him through, which he saith he doth Per non veder crudeltà because hee will behould no cruelty. The tragedies of the heathen poets are stuft full of murder, inhmanity and horrible actions, yet are they perfor­med with such a care and compassion of the people, that they are al conuayed frō the peoples eyes. The spanish inquisi­tion hath bene so kinde in some cruelties, that they haue of grace and fauor greas'd the halter for some that weare strangled for religion, that they might be dispatcht the sooner. Let vs craue any of these fauors at the hands of our enemies, let them turne away their faces from vs when they kill vs, that their eyes delight [Page] not, and their chéeks blush not at their owne cruelty: or conuey the horror and inhumanity of their▪ actions behinde the stage, that the people be not sxandald: or grease euery halter that stops our breath that the rope may ride, and make a quick riddance of vs al. Or if they be so gallant faulkners that they make it their pas­time and recreation to pursue vs like a quaile or a partridge from place to place, and such huntsmen as haueing once streightned their game be desirous to tumble it into a pit, let them tarry vntill we be colde in the mouth, and then throw Pelion and Ossa the Giants weight vpon vs, we know we shall rise againe. By these practises both you my Lords, and you good people may easily discerne, that this world is a very sea of trobles, wher­in there be two ships vnder saile, both men of warre. The one is the church, where Christ is the maister, his crosse the maste, his sanctimony the sailes, the tackle is his patience and perseuerance, the caste peeces are the Prophets, Apost­els, and preachers whose sound hath béen hard ouer all the world, the mariners be the Angels singing their Celeumata glo­rie [Page] be to God on high, the fraught is the soules of iust men, woemen, and children, And the rich gifts and deuotions bestowed vpon churches and colledges bound vp in baggs that shall neuer perish. The rudder is charitie, all the motions and actions of the church are wroght in loue, the ancor is hope, the flagge in the top of her is faith, the worde written in it, Pre­mimur non oprimimur. We are cast downe (saieth the Apostle) but wee perishe not. There is another ship at sea which hath this ship in rhace, that is the Pyracy of hel, a hot ship and full of wild-fire, where the Diuell is maister, pride the mast, im­purity the saile, the wisdome of flesh the Card, the mysterie of iniquity the com­passe, Diagoras the Atheist, Indas y ^e tray­tor, and the whole rabble of hel the Mar­riners: two tyre of Ordnance planted in her, one mixt of hereticks & schismatiks, another of persecuting heathen princes, that spit smoke & sulphur at the church of God. There belonges no anchor to this vessel, to stay it when the stormes of the wrath of God arise, for it is subiect to de­spaire. The flag in the top is infidelitie, the word written in it, Lu [...]rum est pietas. [Page] Gaine is godlinesse. You may sée it in the continuall chace of the Church, for the churches treasure, landes and leases gi­uen in Pios vsus. The daies haue béene, the question was, What shall we bring 1. Sa. 7. 9. to the man of God? The daies are now, the question is in euerie Court of iustice, in euery high court of Parliament, what shall we take from the man of God?

In the noble Shunamites daies, they deuised to build vp a chamber for the pro­phet, to set him vp a stoole, a table, and a candlesticke. In these noble daies, men deuise howe to pull downe the chambers of the prophets, to ouerthrow his stoole and his table, and break his candlestick in péeces. In the daies of the Leuites whē the portions of the priests were detained and the Leuites scattered, there was a good Nehemiah that reproued the Judges and Elders, and set the house of God in order, and brought the tythes barke a­gaine vnto the priest. In these daies, if God stirre vp a good Nehemia to deliuer vs our portion into our handes, the Kite catcheth it before wee can put it to our mouth. The Cleargie of Englande may nowe ioyne hande in hande in a [Page] faire roundelay and sing and record one to another, as little children do in the stréets, When shall we eat white bread? when the puttock is dead. Tobiah and Sanaballet perceiuing the walles of Hie­rusalem begin to rise, asked whether the walles were so high that a Foxe might not get ouer them: and in these daies of ours, if any tricke of a Fox may be foūd to crosse the Church, we shall bee sure to haue it put in practise.

To this purpose it may be you shal perceiue some broker belonging to the com­mon Law, or some iester hanging vpon the Court, or some Lyris Poet and com­mon Rimer houering about this Cittie, subborned and bolstered to deale in deri­sion of the Church in time of parliament as Italians do in their plaies, that come huffing in on a sudden with flights, shifts iugling, packing, tricks of legier de main, all cast and contriued to no other end but to intoxicate the whole Sceane, and to make game and laughter for the lookers on. But let the graue affaires of this church and kingdome be once turned in­to sport, and you shall quicklie sée by the multitude of iudicious eies fastened vpō [Page] the actions of all kingdomes, by y ^e bookes of intelligences daily printed, and by the innumerable company of learned heads and pens, working and walking day and night, that all Christendome shortly will ring of the pageants plaide among vs, & shortly all Christendome will abhor vs, as a people prophane and irreligious. A great part of this mischief being hatched by the presbyterie.

2 The second reason is, the mistaking of the physicke that should haue béen ad­ministred vnto the presbyterie. Confe­rence, conniuence, tolleration, disputati­on, printing of bookes, and preaching of sermons, haue béene applied vnto them, these are all wrong Apozems, one dram of Elleborus would haue purged this hu­mour. It was the iudgement of a verie learned Bishop many yeares agoe, that correction would amend it.

By fauour and support these Uermine that were long since, by the labours of learned bishoppes hewen in péeces, haue crept out of their holes, from Leidon and other places, and by continuall rolling recouered their taile, their torne papers and maimed pamphlets haue bin sticht [Page] [...] [Page] [...] [Page] togither againe with a skaine of Sisters thred, and wrought round with a white seluedge of reformation to grace them, whereby the eares of the Church haue béene filled with a newe hissing, to the very mockerie of religion, and the impu­dent slander of the church of Englande, which is by Gods great blessing at this day (euen in her ruines) the most famous church in Europe.

It is said of S. Antonie, that two yéers before the heresie of Arrius brake foorth, being in his deuotions and casting vppe his eies towards heauen, he had a vision, wherein he saw Gods altar compassed a­bout with a company of brute beasts, kic king and striking at it with their héeles, vntill they ouerthrew it, and trampled al the holy things vnder their féet. He wept when he beheld it, and perswading him­selfe that some troble in the church would follow, he praied vnto God to turn away the mischéefe. Were S. Anthony now aliue, he should not sée these matters by shaddows or representations in the ayre, but in liuely acts and déedes, Gods altar inuironed with a company of proude Mules, striking at it with their héeles, [Page] the altar it selfe battered by violence and beaten downe, holy things troden on and trampled with foule féet. Those things which in all religious ages haue béene counted Phobera cai phricodestata, feareful and terrible, are nowe of no reckoning nor reputation, religion scorned, y ^e préest derided, those conflictes betwéen the prea­chers and the people that Paule tasted at Ephesus, where he fought with beastes in the shape of men.

All these miseries springing from a wrangling humor of the Presbyterie, that hath broght religion into contempt. Ne­uer a good S. Antony weepes ouer it, ne­uer a good Mattathias rentes his clothes, no mans bowels work like the wine that hath no vent, to inueigh against it with that egernesse the cause requires. It is a signe that religion decaies, and deuotion growes cold among vs.

When the weather is hot euery man opens his mouth, but when it is colde hee shuttes it so close that his téethe chatter: where zeale is there is heate, and where heate is men will quest and open, Psal. 77. Aperiam os meum, I will open my mouth (saieth the Prophet Dauid.) We [Page] cannot (saith Peter) but speak the things that we haue seen and heard. Where no zeale is, there is no heat, where no heat, no spéeche but chattering and vnperfect soundes, hollow and minced between the téeth, as if men were afearde to speake: surely such are vnfit for Gods seruice, he cannot abide to see a quaking hand in his quarrell. As it is a signe of faintnesse to see this & to be silent, so it is a sign there is somthing in mē vnnaturall. For we say in Phylosophie, vnum quod que magis incli­nots in id cuius est. Euery thing is naturally inclined vnto that to which it apertaineth. If the body be in daunger, the arme is presentlie lifted vp to receiue the blowes comming vpon it selfe, that with the ha­zard of it selfe it may saue the body, be­cause it is a member of the body. This Honorable Citty is a body pollitike, eue­rie good cittizen which is a member of it, when he spies the Charters, priuileges, and immunities thereof graunted by the grace and fauour of our Princes, to be in danger, will with the hazzard of his own substance séeke to defend and kéep it.

The Church is a bodie mysticall, eue­ry one of you if you appertaine to God is [Page] a Citizen of this Jerusalem, & when you see the church in danger, if there be anie kinde or naturall affection in you at all, euery man when the daunger doeth ap­proch, will with the hazzard of his owne person, obiect and cast himselfe betwéen the church and it. But the want of this affection, and the neglect of this physick, is a reason of the contempt that growes vpon vs.

3 The third is, the difficultie of mans attaining to his ende, trées and plants, & all inferiour creatures, attaine their per­fection and end with fewe motions, with nourishment and augmentation. The holy Angels of god attained vnto their end with one motion, with one conuersi­on vnto god, in instanti, euen at the instāt of their creation became blessed. But Man is cōpared in the ps. to a watch, he hath a great many gimols appertaining to him to mooue him, hee mooues like a watch or a coatche with many whéeles. The act of his vnderstanding giues him one motion, presenting the obiect to him which he must embrace, his appetite sen­sitiue giues him another motion cōtrarie to the former, caro concupiscit aduersus spi­ritum [Page] the flesh lusteth against the spirite. His own will giues him another motion, God created it to moue it selfe ad opposita, the external obiect giues him another motion, The view of the forbidden fruit mo­ued Eue to taste and eate it. God himselfe which hath the hart of man in his hands and turnes it as the riuers in the South, giues him another motion: among all these, some mouing regular, some retro­grade, some forward, some backwarde, some towardes heauen, some towardes earth, It is no hard matter to tune an in­strument of musick, A paier of virginals or a payre of Organs when euery string and pipe is out of tune, but man being a creature so witty, so subtle, so proude, so surlie, so wedded to his own will & opini­ons, & rolling vpon so many whéeles, to set euery string & pipe of man in tune, to make al his motions concur and agrée to gither Hic labor hoc epus est, It is the har­dest professiō in y ^e world to be a preacher.

The 4. reason is a riddle. I pray you riddle me what is that, that is the high­est the lowest, the fairest the foulest, the strongest the weakest, the richest the po­rest, the happiest the vnhappiest, the sa­fest [Page] and the most in danger of any thing in the world? I will not promise euerie one of you as Samson did, a new sute of apparell to expound it. It may bee this age wil take order for the Cleargies libe­rality, yet I must tell you, that as Sam­sons riddle was not expounded but by ploughing with Samsons Heifer, so this cannot be declared but by ploughing w ^t Gods own Heifer. And that I may not hold you long in suspence, it is all but one thing, it is a good Christian. He is the highest thing in the world, his conuersa­tion is in heauen, Col. He is the lowest thing in the world, euery man treads vp­on him, he may say with Dauid, De pro­fundis ad te clamaui. From the deapthes haue I called vnto thee. This is very low. He is the fairest thing in the world, he is a member of the church of God, which for her beautie is compared in the Canticles to the Sunne and the Moone, and to an Armie well ordered and set in good aray, thrée things very beawtifull to looke vp­on. He is the fowlest thing in the world, so disguised with Watching, Weeping, Fasting, Pennaunce, and manie other voluntarie afflictions of bodie and mind, [Page] that he lookes like a bottle dried in the smoak, and tanned many times with the sun of persecution he growes as black as if he had lien among the pots. He is the strōgest thing in the world, he hath faith, he hath hope, he hath loue, thrée strong thinges; faith hath a force to remoue mountaines, hope is an ancor that staies the greatest ships in the greatest storms, loue is as strong as death, it enters the strongest holde, neither walles, nor bul­works, nor rampiers can keepe it out; what a strength had Dauid? Non timebo quid faciat mihi homo, I will not feare what man can do vnto me. What a strength had Eliah the Prophet that durst go to a king and face him and tell him that it was he that troubled all Israell. A good christian hath sometime a strength and a power in his eie passing the eie of Planti­anus. Herodian saith of Plantianus, Seue­rus the Emprors minion, that he had such a teror in his couetenance that men durst not looke him in the face, if they did, they were so dawnted that it droue them to cast their eies downe vnto the ground. For this cause when he went abrode he had certaine Anteambulones, some that [Page] ran before him to marshall the way and giue warning of his comming, that men might cast their eies to the earth as hee passed by; but this terror was vnto his inferiors. It is said of S. Benedictus, that he had such a power and terror in his eie, euen to his superiors, that casting but a look vpon Totylas the king of the Gothes, afurious & an audacious king, hee made him quake and tremble. Marke it when you wil in the persecutions of the church, you shall many times discouer such a glo­rie and maiestie in the countenaunce of them that are put to death, as was in the face of Stephē when he was stoned, their torments are more afraid of them, than they are of their torments. Yet are they againe so weake at another time, if God do but hide himselfe a while, that eyther they complaine with Dauid, Quare tristis incedo dum affligit me inimicus? Why goe I thus heauily while mine enemy oppresses me? Or couch down with Eliah vnder a Juniper trée, wearie of themselues, and desire God to take awaie their life. He is the richest thing in the worlde, hee hath Christ Jesus the very treasure & riches of God, and in him all thinges: he is the [Page] poorest thing againe, hee hath his good name and his goodes taken from him. Heb. 11. 37. He is destitute, afflicted, and tormented, euen to the losse of life it selfe at last.

He is the happiest thing in the world, he hath a good conscience, which is a continuall feast. Prou. 15. He is againe the vnhappiest, his handes be tied, hee may not be reuenged: his eies be muffled, he may sée no vanitie: his lips be sealed, hée may not render rebuke for rebuke, and liuing here in this world which is a kind of Paradice to carnall men, full of Ho­nour and wealth, and pleasures, which many other men embrace, while GOD hath set him (as the Poets fained of Tan­talus) vppe to the chinne in these thinges, and will not suffer him to taste them. Touch not, taste not, handle not. What a miserable life is this?

Last of all, he is the safest thing in the world, he is euer vnder the shadowe and protection of the winges of God: he is al­so the most in danger in soule and in body of any thing in the world, his soule is the very But against which Satan dischar­geth all his shot of temptations, his bodie [Page] manie times in perils by sea, by lande, among false brethren, compassed about with daunger, on the right hand and on the left. Being the office of the preacher to bring both these endes togither, and e­uerie man being desirous to be partaker of the heigth, the beautie, the strength, the riches, the happinesse, and the safety that accompanies religion, but fewe or none willing to tast of the basenesse, the deformitie, the weaknesse, the pouertie, the miserie, and the daunger that waites vpon religion, Many deale with vs as Demas did with Paule, that forsook Paule and be tooke himselfe to the present world.

The fift reason is, the combat of contra­ries: when fier and water méet, you shal heare a ratling and hissing in the water, which procéedes from the encounter of two contraries, the one striuing to de­stroy the other. The end of Gods word is to reforme mans iudgement, and his life: Gods worde is true, but Omnis ho­mo mendax, Euery man is a lyar, his iudgement erroneous and his life erroneous. When truth and falshood, the word of god and the word of man doe méet, there be­gins the conflict, the one striues to de­stroy [Page] the other. Gods word is a fier, mens affections are water, when fier and wa­ter ioine, they begin to rattle and bisse one at another. Paint a fier vpon a péece of cloth, and cast that into the water, you shall heare no hissing at all, because it is no true fier. Paule preaching at Ephesus against their idols, hee scatterd true fier among them, Demetrius startles at it and stirres vppe sedition among the people, there the contrarie roares and rattles: in comes the Towne-clarke with the magnificence of Diana, a false fier, a counterfait fier, there is no contradiction to him at all. It is the very case oftentimes, if the preacher come to you with a pain­ted fire, and stroake your spléene, and tell you that all is well, because you are pre­destinate you shall goe to Heauen slee­ping, as men carried in a Coatch with­out any action or motion of your owne, we shall neuer be gainsaide. But come to you with a true fire, and tell you▪you muste worke out your saluation with feare and trembling, you beginne to murmur, because you are contrarie vn­to vs.

[Page]The word in vs labours to destroy sin in you, sin in you labours to destroy the word in vs, and thus we become despised. These fiue reasons are on your part.

The next is on our part, and it is drawne from generation. Preaching is an acte of generation, it begettes faith. Among other things in the talke of Esdr as with God, 2. Esd. 5. 49. Gods tels him, that in generati­on, Infans non parit ea quae sunt senum, a childe cannot performe that which a man per­formes. Therfore Paul would not haue a preacher to be a yong scholler. A great part of y ^e troubles of the church of England hath sprung out of gréene heads, that haue much busied thēselues about the state of bishops, these are yong cockerels, that haue learned only to clap their féeblewings, & to crow vpon the roost in time of peace, but when religiō is in danger, they dare not come in­to the cockpit, to trie masteries for religion as M. Iewel and many other good bishops haue done that are gone to God. As prea­ching is an act of generation, that requires growth, so it is an exercise of artilery, that requireth strength and knowledge. The souls of men are the fairest marks that can be shotte at: and we must do as archers do [Page] The archer first takes a viewe of his marke, then considers the distance of the ground, after that he carries his eye ouer all the shafts in his quiuer, he pulles out, and puts in one after another, vntill hee haue made choyse of his arrow: then hee prooues it with his finger, and iudges by his eare whether it bee drie and fitte to flie vnto the marke: then he markes how the winde sittes, to helpe him or to hinder him: when he hath put his arrow into the bow, and begunne to draw, if there come a guske of contradiction in his way, he hath the discretion to pawse and to beare with it, vntill it haue spent it selfe: when the blast is ouer, he settes his foote to the grounde, lies close to his bowe, drawes his arrow vp to the head, and sticks it vp to the feathers. Either want of yeares for the act of generation, or want of growth to draw the bowe of the Prophets and Apo­stles, & want also of skill to shoote, and care to shoote when wee haue taken our aime, makes vs many times to misse the marke, and so we become despised.

The seuenth and last reason is on Gods part, and this is fearefull. When God is determined to destroy a people, he makes [Page] their harts fat, and their eares heauie, and they become carelesse of the word of God. It was it that the Prophets noted in A­ma [...]a [...]. By this I know (saith he) that God is determined to destroy thée, Quia non ac­quieuisti consilio meo, Because thou hast not followed my councell. I pray you thinke vpon it in this opposition of yours against the Church of England▪ it is verie omi­nous, a feareful signe that God is determi­ned to destroy you, Quia non acquieuistis consilio nostro, Because you haue bin taught the trueth euer since the beginning of the blessed raigne of her maiestie, and you haue not hearkened vnto our counsell. Lette vs yet obtaine the credit at your hands which you ought to yéeld vs, and you shall see what wilfoow of it, euen this consequent, which he, Iehoshaphat, speaketh of [You shall prosper.]