I Hold it no ſmall fauor of God (right Honourable & beloued) that he hath called me to the ſeruice of this day; both in the name of ſuch a people, to praiſe him for his Anointed, and in his name to praiſe his Anointed to his people. The ſame hand that giues the oportunite, vouchſafe to giue ſucceſſe to this buſineſſe. That which the lewes ſinned in but deſiring, it is our happineſſe to inioy. I need not call any other witneſſe then this day, wherin we celebrate the bleſſing of a King, and (which is more) of a King higher then other Princes by the head and ſhoulders. And if other yeeres had forgotten this tribute of their loyaltie and thankfulneſſe, yet the example of thoſe ancient Roman Chriſtians (as Euſebius and Sozomen reporr) Decimum quem que annum Imperatores Romani magna feſtiuitate celebrant. Sozom. l 1. 24. Idem Euſeb. de vita Conſt. would haue taught vs, that the tenth complete yeere of our Conſtantine, deſerues to be ſolemne & Iubilar. And if our ill nature could bee content to ſmother this mercie in ſilence, the very Lepers: of Samaria ſhold riſe vp againſt vs & ſay, Wee doe not well; this is a day of good tidings, & we hold our peace. My diſcourſe yet ſhall not bee altogether laudatory, but as Samuels, led in with exhortation, and caried out with threatning. For this Text is a compoſition of duties, fauors, dangers: of duties which we o •• e, of fauours receiued, of dangers threatned. The duties that God Idokes for of vs, come before the mention of the fauors wee haue receiued from him, (though after their receit) to teach vs, that as his mercy, ſo our obediēce ſhould be abſolute: and the danger followes both, to make vs more carefull to hold the fauors, and performe the duties; And me thinks there cannot be a more excellent mixture. If we ſhould heare only of the fauors of God, nothing of our duties, wee ſhould fall into conceitedneſſe: if only of our duties without recognition of his ſauours, we ſhould proue vncheerfull; and if both of theſe, without mention of any danger, wee ſhould preſume on our fauours, and bee ſlacke in our duties. prepare therfore your Chriſtian eares and hearts for this threefold cord of God, that (through his bleſſing) theſe duties may draw you to obedience, the dangers to a greater awe, and the fauours to further thankefulneſſe.

The goodneſſe of theſe outward things is not ſuch as that it can priuiledge euery deſire of them from ſinne Monarchy is the beſt of gouernments, & likeſt to his rule, that ſits in the aſſembly of Gods. One God, Juxta Homer. 〈 in non-Latin alphabet 〉 &c. one King, was the acclamation of thoſe ancient Chriſtians: and yet it was miſ-deſired of the Iſraelites: We may not euer deſire that which is better in it ſelfe, but that which is better for vs; Neither muſt we follow our conceit in this iudgement, but the appointment of God: Now, though God had appointed in time, both a Scepter and a Law giuer to Iuda, yet they ſinned in mending the pace of God, and ſpurring on his decree. And if they had ſtaid his leaſure; ſo that they had deſired that which was beſt in it ſelfe, beſt for them, appointed by God, and now appointed, yet the manner and ground offended: For out of an humour of innouation, out of diſcontent, out of diſtruſt, out of an itch of conformitie to other Nations, to aske a King, it was not onely a ſinne as they confeſſe: verſ. 29. but (ragnah rabbah) a great wickedneſſe as Samuel tels them. verſ. 17. and (as oftentimes we may reade Gods diſpleaſure in the face of the heauen) he ſhowes it in the weather. God thunders and raynes in the middeſt of wheat harueſt. The thunder was fearefull, the raine in that hote climate and ſeaſon ſtrangely vnſeaſonable: both to be in the inſtant vpon Samuels ſpeech, was iuſtly miraculous. The heathen Poets bring in their fained God thundering in applauſe; I neuer finde the true God did ſo. This voice of God brake Pſal. 29. theſe Cedars of Lebanon, and made theſe Hindes to calue: and now they cry Peccauimus, ver. 19 If euer we will ſtoope, the iudgements of God will bring vs on our knees. Samuel takes vantage of their humiliation, and according to the golden ſentence of that Samian Jnter 〈 in non-Latin alphabet 〉 Pythagorae Oneratis ſuperponendum onus; id eſt, ad virtutem incedentibus augmentanda praecepta; Tradentes ſe otio relinquendos. Hier. aduerſ. Ruffin. wiſe-man, that bids vs lay waight vpon the loden, (how euer Hierom take it in another ſenſe) he lades them with theſe three duties; Feare, ſeruice, conſideration.

Feare and ſeruice goe ſtill together. Serue the Lord in Pſal. 2. feare, ſaith Dauid. Feare the Lord and ſerue him, ſaith Ioſhua; Ioſh. 24. 14. And, feare euer before ſeruice, for that vnleſſe our ſeruice proceede from feare, it is hollow and worthleſſe. One ſaies well, that theſe inward diſpoſitions are as the kernell; outward acts are as the ſhell; he is but a deafe nut therfore, that hath outward ſeruice, without inward feare; Feare God (ſaith Salomon) firſt, and Eccl. vlt. then, keepe his commandements. Behold, the ſame tongue that bad them not feare, verſ. 20. now bids them feare; and the ſame ſpirit that tels vs they feared exceedingly (verſ. 18.) now enioynes them to feare more. What ſhall we make of this? Their other feare was at the beſt Initiall; for now they began to repent; and as one ſaies of this kinde of feare, that Iob. de Combis Compend. Theol. it hath two eyes fixed on two diuers obiects, ſo had this of theirs. One eye looked vpon the raine and thunder; the other looked vp to the God that ſent it; The one of theſe it borrowed of the ſlauiſh or hoſtile feare (as Baſil calls it,) the other of the filiall; for the ſlauiſh feare caſts both eyes vpon the puniſhment; the filiall lookes with both eyes on the partie offended. Now then Samuel would rectifie and perfect this affection, and would bring them from the feare of ſlaues, through the feare of penitents, to the feare of ſons: and indeed one of theſe makes way for another. It is true that perfect loue thruſts out feare: but it is as true, that feare brings in that perfect loue, which is ioined with the reuerence of ſonnes. Like as the needle or briſtle (ſo one compares it) drawes in the thred after it, or as the potion brings health. The compunction of feare (ſaith Gregorie) Greg. 3. Dial. c. 34. Compunctio formidinis tradit animum compunctioni dilectionis. fits the minde for the compunction of loue. Wee ſhall neuer reioyce truely in God, except it bee with trembling: Except we haue quaked at his thunder, we ſhall neuer ioy in his ſunne ſhine. How ſeaſonably therefore doth Samuel, when hee ſaw them ſmitten with that guiltie and ſeruile feare, call them to the: reuerentiall feare of God; Therefore feare yee the Lord? It is good ſtriking, when God hath ſtriken; there is no fiſhing ſo good as in troubled waters. The conſcience of man is a nice and ſullen thing, and if it be not taken at fit times, there is no medling with it. Tell one of our gallants in the midſt of all his iollity and reuells, of deuotion, of piety, of iudgements; he hath the Athenian queſtion ready, What will his babler ſay? Let that man alone till God haue touch't his ſoule with ſome terrour, till hee haue caſt his body on the bed of ſickneſſe, when his fether is turned to a kerchiefe, when his face is pale, his eyes ſunke, his hands ſhaking, his breath ſhort, his fleſh conſumed, now hee may bee talk't with, now he hath learned of Eli to ſay, ſpeake Lord for thy ſeruant heareth. The conuexe or out-bowed ſide of a veſſell will hold nothing; it muſt be the hollow and depreſſed part that is capable of any liquor. Oh, if wee were ſo humbled with the varieties of Gods iudgements as wee might, how ſauoury ſhould his counſels be, how precious & welcome would his feare bee to our trembling hearts? whereas now, our ſtubborne ſenceleſneſſe fruſtrates (in reſpect of our ſucceſſe, though not of his decree) all the threatnings and executions of God.

There are two maine affections, Loue, and Feare, which as they take vp the ſoule where they are, and as they neuer go a ſunder, (for euery loue hath in it a feare of offending and forgoing; and euery feare implyes a loue of that, which we ſuſpect may miſ-carry) ſo ech of them fulfils the whole law of God. That loue is the abridgement of the Decalogue both our Sauiour, and his bleſſed Apoſtle haue taught vs: It is as plaine of Feare; The title of Iob is, A iuſt man, and one that feared God; iuſtice is expreſſed by Feare. For what is iuſtice, but a freedome from ſinne? And the feare of the Lord hates euil, ſaith Salomon. Pro. 8. 13. Hence Moſes his 〈 in non-Latin alphabet 〉 Thou ſhalt Deut. 6. 13. feare, is turned by our Sauiour ( 〈 in non-Latin alphabet 〉 ) Thou ſhalt worſhip, Mat. 4. 11 〈 in non-Latin alphabet 〉 or adore. And that which Eſay ſaith, In vaine they feare me, Iſay 29. 13. 〈 in non-Latin alphabet 〉 Mat. 15. 9. our Sauiour renders, In vaine they worſhip mee; as if all worſhip conſiſted in Feare. Hence it is probable that God hath his name in two languages from ( 〈 in non-Latin alphabet 〉 ,) Feare, and the ſame 〈 in non-Latin alphabet 〉 Plut. Caeſare. Act. 23. 10. Heb. 5. 9. word in the Greeke ſignifies both Feare & Religion. And Salomon when he ſaies The feare of the Lord is 〈 in non-Latin alphabet 〉 the beginning (as we turne it,) of wiſedome, ſaies more then we are a ware of; for the word ſignifies as well Caput or Principatum; the head or top of wiſedome; yea (ſaith Siracides) it is the crown vpon the head; it is the roote of the ſame wiſedome, whereof 〈 in non-Latin alphabet 〉 Eccleſ. 1. 23. 〈 in non-Latin alphabet 〉 Eccl. 1. 6. 〈 in non-Latin alphabet 〉 . v. 20. it is the top-branch, ſaith the ſame Author. And ſurely this is the moſt proper diſpoſition of men towards God; for though God ſtoope down ſo low as to vouchſafe to bee loued of men, yet that infinite inequalitie, which there is betweene him and vs, may ſeeme not to allow ſo perfect a fitneſſe of that affection, as of this other, which ſuites ſo well betwixt our vileneſſe, and his glory, that the more diſproportion there is betwixt vs, the more due & proper is our feare. Neither is it leſſe neceſſarie then proper, for wee can be no Chriſtians without it; whether it be (as Hemingius diſtinguiſhes it well) timor cultus, Hem. in Pſ. 25. or culpae, either our feare in worſhipping, or our feare of offending; the one is a deuout feare, the other a carefull feare. The latter was the Corinthians feare, whoſe godly 2. Cor. 7. 11. ſorrow when the Apoſtle had mentioned, he addes, Yea what indignation, yea what feare, yea what deſire? The former is that of the Angels, who hide their faces with their wings; yea of the Son of God, as man, who fell on his face to his father. And this is due to God, as a father, as a maiſter, as a benefactor, as a God infinite in all that he is. Let me be bold to ſpeake to you, with the Pſalmiſt, Come ye children, hearken to mee, and I will teach Pſal. 34. 11. you the feare of the Lord. What is it therefore to feare God; but to acknowledge the glorious (the inuiſible) preſence of God in all our wayes, with Moſes his eyes 〈 in non-Latin alphabet 〉 : to bee Heb. 11. Sic ſemper Deum praeſentem intelligit ac ſi ipſum qui praeſens eſt in ſua eſſentia vide. rit. Bern. form. bon. vitae. awefully affected at his preſence with Jacob (quàm tremendus?) to make an humble reſignation of our ſelues to the holy will of God with Eli, It is the Lord; and to attend reuerently vpon his diſpoſing with Dauid, Here I am, let him doe to me, as ſeemeth good in his eyes. 2. Sam. 15. 26. This is the feare of the Lord. There is nothing more talk't of, nothing leſſe felt. I appeale from the tongues of men to their hands; the wiſe heathen taught me to doe ſo, Uerbarebus proba. The voice of wickedneſſe Senec. Epiſt. Pſal. 36. 1. is actuall, ſaith the Pſalmiſt, wickedneſſe ſaith there is no feare of God before his eyes. Behold whereſoeuer is wickedneſſe, there can be no feare of God; theſe two cannot lodge vnder one roofe, for the feare of God driues out euill (ſaith Eccleſiaſticus.) As therefore Abraham Eccluſ. 1. 26. argues well from the cauſe to the effect; Becauſe the feare of God is not in this place, therfore they will kill me: So Dauid argues back from the effect to the cauſe, They imagine wickedneſſe on their bed, &c. therefore the feare of God is not before them. I would to God this argument were not too demonſtratiue. Brethren, our liues ſhame vs. If wee fear'd the Lord, durſt we dally with his name, durſt wee teare it in pieces? Surely we contemn his perſon, whoſe name we contemne. The Iewes haue a conceit, that the ſinne of that Iſraelite which was ſtoned for blaſphemie, was onely this, that hee named that ineffable name of foure letters Iehouah. Shall their feare keepe them from once mentioning the dreadfull name of God, and ſhall not our feare keepe vs from abuſing it? Durſt we ſo boldly ſinne God in the face, if wee feared him? Durſt wee mocke God with a formall flouriſh of that, which our heart tels vs wee are not, if wee feared him? Durſt wee be Chriſtians at Church, Mammoniſts at home, if we feared him? Pardon mee, if in a day of gratulation, I hardly temper my tongue from reproof; for as the Iewes had euer ſome malefactour brought forth to them in their great feaſt; ſo it ſhall bee the happieſt peece of our triumph and ſolemnitie, if wee can bring forth that wicked profaneneſſe, wherewith wee haue diſhonor'd God, & blemiſht his Goſpell, to bee ſcourged, and diſmiſſed with all holy indignitie. From this feare, let vs paſſe as briefly, through that which we muſt dwel in all our liues, the ſeruice of God. This is the ſubiect of all ſermons, mine ſhall but touch at it. You ſhall ſee how I haſten to that diſcourſe, which this day & your expectation calls me to.

Diuine Philoſophy teaches vs to referre, not onely our ſpeculations, but our affections to action. As therefore our ſeruice muſt be grounded vpon feare, ſo our feare muſt be reduced to ſeruice. What ſtrength can theſe Maſculine diſpoſitions of the ſoule yeild vs, if with the Iſraelites brood they bee ſmoothered in the birth? Indeed the worſt kinde of feare is that we call ſeruile; but the beſt feare, is the feare of ſeruants. For there is no ſeruant of God, but feares filially. And againe God hath no ſonne but he ſerues. Euen the natural ſonne of God, was ſo in the forme of a ſeruant, that hee ſerued indeed; and ſo did hee ſerue that he indured all ſorrow, and fulfilled all righteouſneſſe. So euery Chriſtian is a ſonne and heyre to the King of heauen, and his word muſt be, I ſerue. Wee all know what ſeruice meanes. For wee all are, or were (I imagine) either ſeruants of maiſters, or ſeruants of the publique, or maiſters of ſeruants, or all theſe. Wee cannot therefore be ignorant either what we require of ours, or what our ſuperiors require of vs. If ſeruice conſiſted onely in wearing of liueries, in taking of wages, in making of curteſies, and kiſſing of hands, there were nothing more eaſie, or more common. Al of vs weare the cognizance of our chriſtianity in our baptiſme, all liue vpon Gods trencher in our maintenance, all giue him the complements of a faſhionable profeſſion. But, be not deceiued, the life of ſeruice is worke; the worke of a Chriſtian is obedience to the Law of God. The Centurion when hee would deſcribe his good ſeruant in the Goſpell, needed ſay no more but this; I bid him doe this, and he doth it. Seruice then briefely is, nothing but a readineſſe to doe as wee are bidden; and therefore both Salomon, and he that was greater then Salomon, deſcribes it by keeping the commandements; and the choſen veſſell giues an euerlaſting rule: His ſeruants ye are to whom Rom. 6. 16. yee obey. Now I might diſtinguiſh this ſeruice into habituall, and actuall. Habituall; for as the ſeruant, while hee eates or ſleepes, is in ſeruice ſtill; ſo are wee to God: Actuall, whether vniuerſal in the whole carriage of our liues (which Zacharie tels vs is in holineſſe, and righteouſneſſe, holineſſe Luke 1. 75. to God, righteouſneſſe to men) or particular, either in the duties which are proper to GOD, Inuocation and Attendance on his ordinance (which by an excellence is termed his ſeruice) or in thoſe which are proper to vs, as wee are peeces of a Family, Church, common-wealth; the ſtations whereof GOD hath ſo diſpoſed, that wee may ſerue him in ſeruing one another. And thus you ſee I might make way for an endleſſe diſcourſe; but it ſhal content me (paſſing ouer this world of matter) to glance onely at the generalitie of this infinite theme.

As euery obedience ſerues God, ſo euery ſin makes God ſerue vs. One ſaid wittily, that the angry man made himſelfe the iudge, and God the executioner. There is no ſin that doth not the like. The glutton makes God his cator, and himſelfe the gueſt, and his belly his god, eſpecially in the new-found feaſts of this age, wherin profuſeneſſe and profaneneſſe ſtriue for the tables end. The laſciuious man makes himſelfe the louer, and (as Viues ſaies of Mahumet) God the Pandar. The couetous Lud. viues de verit. Relig. l. 4 man makes himſelfe the Vſurer, and God the broker. The ambitious makes God his ſtate, and Honor his God. Of euery ſinner doth God ſay iuſtly, ſeruire me feciſti. Thou haſt made mee to ſerue with thy Eſay 43. 24. ſinnes. There cannot be a greater honor for vs then to ſerue ſuch a maiſter, as commands heauen, earth, & hell: Whom Non reputes magnum quod Deo ſeruis, ſed maximum reputa, quod ipſe dignatur te in ſeruum aſſumere ſibi. Bernard. it is both diſhonour and baſeneſſe not to ſerue. The hyeſt ſtile that King Dauid could deuiſe to giue himſelfe (not in the phraſe of a friuolous French complement, but in the plaine ſpeech of a true Iſraelite) was, Behold I am thy ſeruant; Pſal. 116. and he that is Lord of many ſeruants of the Diuell, delights to call himſelfe the ſeruant of the ſeruants of God. The Angels of heauen Reuel. vlt. reioyce to be our fellowes in this ſeruice. But there cannot be a greater ſhame then to ſee Eccleſ. 10. 7. ſeruants ride on horſebacke, and Princes walking as ſeruants on the ground. I meane to ſee the GOD of heauen made a lacquey to our vile affections, and in the liues of men, to ſee God attend vpon the world, Brethren, there is ſeruice enough in the world, but it is to a wrong maiſter. In mea patria Deus venter, (as In mea n. patria Deus venter eſt, & in diem viuitur & ſanctior eſt ille qui ditior eſt. Hierome ſaid;) Euery worldling is a Papiſt in this, that he giues 〈 in non-Latin alphabet 〉 ſeruice, to the creature, which is the loweſt Hier. ad Chrematium. reſpect that can bee; Yea ſo much more humble then (latria) as it is more abſolute, and without reſpect of recompence. Yea, I would it were vncharitable to ſay, that many beſides the ſauages of Calecut, place Satan in the throne, and God on the footeſtoole. For as Witches and Sorcerers conuerſe with euill ſpirits in plauſible and familiar formes, which in vgly ſhapes they would abhorre; ſo many a man ſerues Satan vnder the formes of gold and ſiluer, vnder the images of Saints and lightſome Angels; vnder glittering cotes, or glorious titles, or beauteous faces, whom they would defie as himſelfe. And as the freeborn Iſraelite might become a ſeruant, either by forfaiture vpon treſpaſſe, or by ſale, or by ſpoile in warre; ſo this accurſed ſeruitude is incurred the ſame waies, by them which ſhould be Chriſtians. By forfaiture: for though the debt and treſpaſſe bee to God, yet (tradet lictori) he ſhall deliuer Mat. 18. 34. the debtor to the Iaylor. By ſale, as Ahab ſold himſelfe to 1. Kin. 21. 20. worke wickedneſſe: ſold vnder ſinne, ſaith the Apoſtle. By ſpoile. Beware leaſt any man make a ſpoile of you 〈 in non-Latin alphabet 〉 ſaith Paul to his Coloſſians. Col. 2. 8. Alas what a miſerable change doe theſe men make, to leaue the liuing God, which is ſo bountifull, that hee rewards a cup of cold water with eternall glorie, to ſerue him that hath nothing to giue but his bare wages; and what wages? The wages of ſinne is death; And what death? not the death of the body, in the ſeuering of the ſoule, but the death of the ſoule, in the ſeparation from God; there is not ſo much difference betwixt life and death, as there is betwixt the firſt death and the ſecond. Oh wofull wages of a deſperate worke. Well were theſe men, if they might goe vnpaide, and ſerue for nothing; but as the mercie of God will not let any of our poore ſeruices to him goe vnrewarded; ſo will not his iuſtice ſuffer the contrarie ſeruice goe vnpaid; in flaming fire rendring vengeance to them 1. Theſ. 1. 8. that know not God, and thoſe that obey not the Goſpell of our Lord Ieſus. Beloued, as that worthy Biſhop ſaid on his Ambroſe. death-bed, we are happie in this, that wee ſerue a good Maiſter; how happie ſhall it bee for vs if wee ſhall doe him good ſeruice, that in the day of our account we may heare, Euge ſerue bone, well done good ſeruant, enter into thy maiſters ioy.

Now hee that preſcribes the act (ſeruice,) muſt alſo preſcribe the manner; (Truely, totally.) God cannot abide wee ſhould ſerue him with a double heart (an heart & an heart) that is hypocritically. Neither that we ſhould ſerue him with a falſe heart, that is, niggardly and vnwillingly: but againſt doubling, he will be ſeru'd in truth, and againſt haluing, hee will bee ſeru'd with all the heart. To ſerue God and not in truth is mockerie. To ſerue him truely and not with the whole heart is a baſe dodging with God. This 〈 in non-Latin alphabet 〉 eye-ſeruice is a fault with men: but let vs ſerue God, but while he ſees vs, it is enough. Behold he ſees vs euery where. If hee did not ſee our heart, it were enough to ſerue him in the face; and if the heart were not his, it were too much to giue him a part of it; but now that he made this whole heart of outs, it is reaſon he ſhould bee ſeru'd with it; and now that hee ſees the inſide of the heart, it is madneſſe not to ſerue him In truth. Thoſe ſerue God, not in truth, which Ep. 108. Quidam veniunt vt audiant non vt diſcant, Aliqui cum pugillaribus veniunt non vt res excipiant ſed verba. as Seneca ſaies of ſome auditors, come to heare, not to learne: which bring their tablets to write words, not their hearts for the finger of God to write in. Whoſe eies are on their Bible, whiles their heart is on their Countbooke; which can play the Saints in the Church, Ruffians in the Tauerne, Tyrants in their houſes, Cheators in their ſhops; thoſe Dames which vnder a cloke of modeſtie and deuotion hide nothing but pride, and fiendiſhneſſe. Thoſe ſerue God, not with all their heart; whoſe boſome is like Rachels tent, that hath (Teraphim) Idols hid in the ſtraw; or rather like a Philiſtims Temple, that hath the Arke and Dagon vnder one roofe; That come in euer with Naamans exceptiues, Onely in this: Thoſe that haue let downe the world like the ſpies into the bottome of the well of their heart, and couer the mouth of it with wheare: I meane, that hide great oppreſſions, with the ſhow of ſmall beneficences: Thoſe which like Salomons falſe Curtizan, cry (Diutdatur) and are willing to ſhare themſelues betwixt God and the world. And certainely, this is a noble policie of the Diuell, becauſe he knowes he hath no right to the heart, he can bee glad of any corner; but with all he knowes, that if hee haue any, hee hath all; for where hee hath any part, God will haue none. This baſe-mindedneſſe is fit for that euill one. God will haue all, or nothing. It was an heroicall anſwere, that Theodoret Theod. l. 4. c. 4. reports of Valentinian, whom when the ſouldiers had choſen to be Emperour, they were conſulting to haue another ioyned with him. No (my ſouldiours) ſaid hee, it was in your power to giue mee the Empire, while I had it not: but now when I haue it, it is not in your power to giue me a partner. Wee our ſelues ſay, the bed and the throne can abide no riualls. May wee not well ſay of the heart, as Lot of Zoar, Is it not a little one? Alas it is euen too little for God; what doe wee thinke of taking an Inmate into this cottage? It is a fauour and happineſſe, that the God of glorie will vouchſafe to dwell in it alone. Euen ſo (O God) take thou vp theſe roomes for thy ſelfe; and inlarge them for the entertainment of thy ſpirit: Haue thou vs wholly, and let vs haue thee. Let the world ſerue it ſelfe. O let vs ſerue thee, with all our hearts.

God hath ſet the heart on worke to feare, the hands on worke to ſerue him, now (that nothing may be wanting) he ſets the head on worke to conſider; and that, not ſo much the Iudgements of God, (yet thoſe are of ſingular vſe, and may not bee forgotten) as his mercies, What great things hee hath done for you, not againſt you. He that looked vpon his owne workes, and ſaw they were good, and delighted in them, delights that wee ſhould looke vpon them too, and applaud his wiſedome, power, and mercy, that ſhines in them. Euen the leaſt of Gods works are worthy of the obſeruation of the greateſt Angell in heauen, but (the magnalia dei) the great things he hath done, are more worthy of our wonder, of our aſtoniſhmēt. Great things indeed that he did for Iſrael; hee meant to make that Nation a precedent of mercie; that all the world might ſee what he could doe for a people. Heauen and earth conſpir'd to bleſſe them. What ſhould I ſpeake of the wonders of Egypt? Surely I know not whether their preſeruation in it, or deliuerance out of it, were more miraculous. Did they want a guide? himſelfe goes before them in fire. Did they want a ſhelter? his cloud is ſpread ouer them for a couering. Did they want way? The ſea it ſelfe ſhall make it; and bee at once a ſtreet, and a wall to them. Did they want bread? Heauen it ſelfe ſhall powre downe foode of Angels. Did they want meate to their bread? The winde ſhall bring them whole driftes of quailes into their tents. Doe they want drinke to both? The verie Rocke ſhall yeeld it them. Doe they want ſuites of apparell? Their very clothes ſhall not waxe old on their backes. Doe they want aduiſe? God himſelfe ſhall giue his vocall Oracle between the Cherubins. Doe they want a law? God ſhall come downe vpon Sinai, and deliuer it in fire, thundring, ſmoke, earthquakes, and write it with his own finger, in tables of ſtone. Doe they want habitations? God ſhall prouide them a land that flowes with milke and hony. Are they perſecuted? God ſtands in fire betweene them & their harmes. Are they ſtung to death? The brazen ſerpent ſhal cure them. Are they reſiſted? The walles of Iericho ſhall fall downe alone; haileſtones braine their enemies. The Sunne ſhal ſtand ſtill in heauen, to ſee Ioſhuahs reuenge and victory. Oh great and mighty things that God did for Iſrael!

And if any Nation vnder heauen could either parallel or ſecond Iſrael in the fauours of God, this poore little Iland of ours is it. The cloud of his protection hath couer'd vs. The bloud-red ſea of perſecution hath giuen way to vs, and wee are paſſed it dryſhod. The true Manna from heauen is rained downe abundantly about our tents. The water of Life guſheth forth plenteouſly to vs: The better law of the Goſpell is giuen vs from heauen by the hands of his Sonne: The walles of the ſpirituall Ierocho are fallen downe before vs, at the blaſt of the trumpets of God; and curſed be hee that goes about to build them vp againe. Now therefore, that we may come more cloſe to the taske of this day; Let mee ſay to you, as Samuel to his Iſraelites, Conſider with mee what great things the Lord hath done for vs: and as one wiſh't that the enuious had eyes in euery place, ſo could I ſeriouſly wiſh, that all which haue ill will at our Sion, had their eares with mee but one houre, that if they belong not to God, they might burſt with Iudas, which repine with Iudas at this ſeaſonable coſt of the precious ointment of our praiſes.

If I ſhould looke back to the ancient mercies of God, and ſhew you that this kingdome (though diuided from the world) was one of the firſt that receiued the Goſpel: That it yeelded the firſt Chriſtian Emperour that gaue peace and honour to the Church: The firſt and greateſt lights that ſhone forth in the darkeſt of Popery, to all the world; and that it was the firſt kingdome that ſhooke Antichriſt fully out of the ſaddle. I might finde iuſt matter of praiſe and exultation, but I will turne ouer no other Chronicles but your memory. This day alone hath matter enough of an eternall gratulation. For this is the communis terminus, wherein Gods fauours meete vpon our heads; which therefore repreſents to vs, both what wee had, and what wee haue. The one to our ſenſe, the other to our remembrance. This day was both Queene Elizabeths Initium gloriae, and King James his Initium regni. To her Natalitium ſalutis, as the paſſion-dayes of the Martyrs were called of old; and Natalis Imperij to him. Theſe two names ſhew vs happineſſe enough to take vp our hearts and tongues for euer. And firſt, why ſhould it not be our perpetuall glorie and reioicing, that we were her ſubiects? Oh bleſſed Queene, the mother of this Nation, the nurſe of this Church, the glorie of womanhood, the enuie and example of forraine Nations, the wonder of times, how ſweet and ſacred ſhall thy memory bee to all poſterities? how is thy name not Parables of the duſt as Iob 13. 4. 〈 in non-Latin alphabet 〉 the Iewes ſpeake; not written in the earth as Jeremie ſpeaks, but in the liuing earth of all loyal hearts, neuer to be razed. And though the foule mouthes of our Aduerſaries ſtick not to call her miſeram foeminam, as Pope Clement did; nor to ſay of her, as Euagrius ſaies vncharitably of Iuſtinian Euagr. l. 5. c. 1. the great law-giuer (ad ſupplicia iuſto dei iudicio apud inferos luenda profecta eſt;) and thoſe that durſt bring her on the ſtage liuing, bring her now dead (as I haue heard by thoſe that haue ſeene it) into their proceſſions, like a tormented Ghoſt, attended with fiends and firebrands, to the terrour of their ignorant beholders: Yet, as wee ſaw ſhe neuer proſpered ſo well, as when ſhe was moſt curſed by their Pius. 5. ſo now wee hope ſhee is rather ſo much more glorious in heauen, by how much they are more malicious on earth. Theſe arrogant wretches, that can at their pleaſure fetch Salomon from heauen to hell, and Traian and Falconella from hell to heauen; Campian and Garnet from earth to heauen, Queene Elizabeth from earth to hell, ſhall finde one day that they haue miſtaken the keyes, and ſhall know, what it is to iudge, by being iudged. In the meane time, in ſpight of the gates of Rome, Memoria iuſtae in benedictionibus. To omit thoſe vertues which were proper to her ſexe, by which ſhe deſerued to be the Queene of women, how excellent were her Maſculine graces of learning, valour, wiſedome, by which ſhe might iuſtly challenge to bee the Queene of men. So learned was ſhee, that ſhee could giue preſent anſweres, to Embaſſadours in their own tongues, or if they liſted to borrow of their neighbours, ſhee paid them in that they borrowed. So valiant, that her name like Ziſcaes drum, made the proudeſt Romaniſts to quake. So wiſe that whatſoeuer fell out happily againſt the common Aduerſarie in France, Netherlands, Ireland, Didymus veridicus. it was by themſelues aſcribed to her policy. What ſhould I ſpeake of her long and ſucceſſefull gouernment, of her miraculous preſeruations, of her famous victories, Onimiùm dilecta Deo cui militat aether: & coniurati veniunt ad claſsica venti. Claud. wherein the waters, windes, fire and earth fought for vs, as if they had beene in pay vnder her, of her excellent lawes, of her carefull executions. Many daughters haue done worthily, but thou Pro. 31. 29. ſurmounteſt them all. Such was the ſweetneſſe of her gouernement, and ſuch the feare of miſerie in her loſſe, that many worthy Chriſtians deſired their eyes might be cloſed before hers; and how many thouſands therefore welcomed their owne death, becauſe it preuented hers. Euery one pointed to her white haires, & ſaid with that peaceable Leontius, When this ſnow melts there wil be a floud. Neuer Soz l. 3. c. 19. 〈 in non-Latin alphabet 〉 ; &c. day except alwaies the fift of Nouember, was like to be ſo bloudy as this; not for any doubt of Title (which neuer any loyall heart could queſtion, nor any diſloyall euer did, beſides Dolman) but for that our Eſauites comforted Dolm. p. 1. p. 216 p. 2. p. 117. themſelues againſt vs, and ſaid, The day of mourning for our mother will come ſhortly, then will we ſlay our brethren. What ſhould I ſay more? lots were caſt vpon our land; and that honeſt Polititian (which wanted nothing but a gibbet to haue made him a Saint) Father Parſons, tooke paines to ſet downe an order, how all Engliſh affayres ſhould bee marſhalled, when they ſhould come to bee theirs. Conſider now the great things that the Lord hath done for vs. Behold this day, which ſhould haue beene moſt diſmall to the whole Chriſtian world, hee turned to the moſt happie day, that euer ſhone forth to this Iland. That now we may iuſtly inſult with thoſe Chriſtians of Antioch ( 〈 in non-Latin alphabet 〉 Theod. 3. 15. 〈 in non-Latin alphabet 〉 ) Where are your propheſies, O yee fond Papiſts? Our ſnow lyes here melted, where are thoſe flouds of bloud that you threatned? Yea, as that bleſſed ſoule of hers gained by this change of an immortall crowne, for a corruptible; ſo (bleſſed bee the name of our God) this land of ours hath not loſt by that loſſe. Many thinke that this euening the world had his beginning. Surely a new and golden world began this day to vs, and (which it could not haue done by her loynes) promiſes continuance (if our ſins interrupt it not) to our poſterities. I would the flatterie of a Prince were treaſon; in effect it is ſo: (for the flatterer is ( 〈 in non-Latin alphabet 〉 ) a kinde murtherer.) I would it were ſo in puniſhment. If I were to ſpeake before my ſoueraigne King and maiſter, I would praiſe God for him, not praiſe him to himſelf. A preacher in Conſtantines Euſeb. de vitae Conſt. l. 4. c. 4. time ſaith Euſebius (auſus eſt imperatorem in os beatum dicere) preſumed to call Conſtantine an happy Emperor to his face; but hee went away with a checke; ſuch ſpeed may any paraſite haue, which ſhall ſpeake, as if hee would make Princes proud, & not thankefull. A ſmall praiſe to the face may be adulation, (though it be within the bounds:) a great praiſe in abſence, may be but iuſtice. If we ſee not the worth of our King, how ſhall we be thankefull to God that gaue him? Giue me leaue therefore freely to bring forth the Lords Annointed before you, and to ſay with Samuel, See you 1. Sam. 10. 24. him whom the Lord hath choſen.

As it was a great preſage of happineſſe to Mauritius Euagr. l. 5. 6. 21 the Emperor, that an ( 〈 in non-Latin alphabet 〉 ) a familiar Diuell remouing him from place to place in his ſwathing bands, yet had no power to hurt him; So, that thoſe early conſpiracies, wherwith Satan aſſaulted the very cradle of our dear Soueraine, preuailed not, it was a iuſt bodement of his future greatneſſe and beneficiall vſe to the world. And hee that gaue him life and crowne together, and miraculouſly preſerued them both: gaue him graces fit for his Deputy on earth, to weild that crowne, and improoue that life to the behoofe of Chriſtendome. Let me begin with that (which the heathen man required to the happineſſe of any ſtate) his learning & knowledge, wherein I may ſafely ſay hee exceedeth all his 105. predeceſſors. Our Conquerour King Malmeſbur. William (as our Chronicler reports) by a blunt prouerbe that hee was wont to vſe againſt vnlearned Princes made his ſonne Henry a Beau-clerc to thoſe times. But a candle in the darke will make more ſhow, then a bonefire by day. In theſe dayes ſo lightſome for knowledge to excell (euen for a profeſſed ſtudent) is hard, and rare. Neuer had England more learned Biſhops, and Doctors; which of them euer returned from his Maieſties diſcourſe without admiration? What King chriſtned hath written ſo learned volumes? To omit the reſt, his laſt (of this kinde) wherein hee hath ſo held vp Cardinall Bellarmine, and his maiſter Pope Paulus, is ſuch, that Pleſsis and Mouline (the two great lights of France) profeſſe to receiue their light in this diſcourſe, from his beames; and the learned Ieſuite Salkeild, could not but bee conuerted with the neceſſitie of thoſe demonſtrations; and I may boldly ſay, Poperie (ſince it was) neuer receiued ſo deepe a wound from any worke, as from that of His. What King euer moderated the ſolemne acts of an Vniuerſitie in all profeſſions, and had ſo many hands clapt in the applauſe of his acute, and learned determinations? Briefely, ſuch is his intire acquaintance with all ſciences, and with the Queene of all, Diuinitie, that hee might well diſpute with the infallible Pope Paulus 5us. for his triple crowne; and I would all Chriſtian quarrels lay vpon this duell. His iuſtice in gouerning matcheth his knowledge how to gouerne; for as one that knowes the common-wealth cannot bee vnhappie, wherein (according to the wiſe heathens rule) law is Plato. a Queene, and will a ſubiect, he hath euer indeauoured to frame the proceedings of his gouernement to the lawes, not the lawes to them. Witneſſe that memorable example, whereof your eyes were witneſſes. I meane the vnpartiall execution of one of the ancienteſt Barons of thoſe parts, for the murder of a meane Subiect. Wherein not the fauour of the block might bee yeelded, that the diſhonour of the death might bee no leſſe then the paine of the death. Yet who will not grant his Mercy to bee eminent amongſt his vertues, when Parſons himſelfe yeelds it? And if a vertue ſo continuing, could bee capable of exceſſe, this might ſeeme ſo in him. For, that which was ſaid of Anaſtaſius the Emperour, that he would Euagr. l. 3. c. 34 attempt no exploit (though neuer ſo famous) if it might coſt the price of Chriſtian blood, and that which was ſaid of Mauricius, that by his Euagr. l 6. c. 1 good-will hee would not haue ſo much as a Traitour dye; and that of Veſpaſian, Sueton. Veſp. that hee wept euen for iuſt executions; and laſtly that of Theodoſius, Socr. l. 7. c. 22 that hee wiſh't hee could recall thoſe to life againe that had wronged him; may in ſome ſence, bee iuſtly verified of our mercifull Soueraigne. I pray GOD the meaſure of this vertue may neuer hurt himſelfe, I am ſure the want of it ſhall neuer giue cauſe of complaint to his aduerſaries. But among all his Heroicall Graces, which commend him as a man, as a Chriſtian, as a King; Pietie and firmeneſſe in Religion cals mee to it, and will not ſuffer me to defer the mention of it any longer. A priuate man vnſetled in opinion, is like a looſe tooth in the head, troubleſome and vſe-leſſe, but a publique perſon vnſtayed, is dangerous. Reſolution for the truth is ſo much better then knowledge, by how much the poſſeſſing of a treaſure, is better then knowing where it is. With what zeale did his Maieſtie fly vpon the blaſphemous nouelties of Vorſtius? How many ſollicitations, threats, promiſes, profers hath he trampled vnder his feete in former times, for but a promiſe of an indifferent conniuencie at the Romiſh religion? Was it not an anſwere worthy of a King, worthy of marble and braſſe, that he made vnto their agent for this purpoſe, in the times of the greateſt perill of reſiſtance. That all the Watſon. B. Barl. anſwer to Parſons. p 115. E. Com. Northamp. lib. crownes and kingdomes in this world ſhould not indure him to change any iot of his profeſsion? Hath hee not ſo ingaged himſelfe in this holie quarrell, that the world confeſſes Rome had neuer ſuch an Aduerſarie? and all Chriſtian Princes reioice to follow him as their worthy leader, in all the battels of God; and all Chriſtian churches in their prayers and acclamations, ſtile him, in a double right, Defender of the faith, more by deſert, then inheritance.

But becauſe as the Sunnebeames, ſo praiſes are more kindly, when they are caſt oblique vpon their obiects then when they fall directly; let mee ſhew you him rather in the bleſſings we receiue from him, then in the graces which are in him. And not to inſiſt vpon his extinguiſhing of thoſe helliſh feudes in Scotland, & the reducing of thoſe barbarous borderers to ciuilitie and order, (two acts worthy of eternitie, and which no hand but his could doe) Conſider how great things the Lord hath done for vs, by him, in our Peace, in our freedome of the Goſpell, in our Deliuerance.

Continuance detracts from 1 the value of any fauour. Little doe wee know the price of peace. If wee had beene in the cotes of our forefathers, or our neighbours, we ſhould haue knowne how to eſteeme this deare bleſſing of GOD. Oh, my deare brethren, we neuer knew what it was to heare the murdering peeces about our eares; to ſee our churches and houſes flaming ouer our heads; to heare the fearefull cracks of their fals mixed with the confuſed out-cries of men, killing, encouraging to kill, or reſiſt, dying; and the ſhriekings of women and children; wee neuer ſaw tender babes ſnach't from the breaſts of their mothers, now bleeding vpon the ſtones, or ſprauling vpon the pikes; and the diſtracted mother rauiſhed, ere ſhe may haue leaue to dye. Wee neuer ſaw men and horſes lye wallowing in Tum vero & genitus morientum & ſanguine in alto. Armaque corporaque & permiſti caede virorli Semianimes voluuntur equi. Virg. Aen. 11. their mingled bloud, and the gaſtly viſages of death deformed with wounds. The impotent wife hanging with teares on her armed huſband, as deſirous to dye with him, with whom ſhee may not liue. The amazed runnings to and fro of thoſe that would faine eſcape, if they knew how, and the furious pace of a bloudy victor; The rifling of houſes for ſpoile, and euery ſouldiour running with his load, and readie to fight with other for our bootie; Themiſerable captiue driuen manicled before the uſulting enemie. Neuer did wee know how cruell an Aduerſarie is, and how burdenſome an helper is in warre. Looke round about you. All your neighbours haue ſeene and taſted theſe calamities. All the reſt of the world haue been whirled about in theſe wofull tumults: onely this Iland, hath like the center ſtood vnmoueable. Onely this Iſle hath Nam cum triſiis hyems alias produxerit vndas, Tum Nilum retinent ripae. Claud. Epigr. beene like Nilus, which when all other waters ouer-flow, keepes within the banks. That we are free frō theſe & a thouſand other miſeries of warre, Whether ſhould wee aſcribe it, but next vnder God, to his Anointed, as a King, as a King of Peace? For both Anarchy is the mother of diuiſion, as wee ſee in the ſtate of Italy, wherein, when they wanted their King, all ranne into ciuill broiles; The Venetians with them of Rauenna, Otho. Friſ. l. 7. c. 29. Verona and Vincentia, with the Paduans and Taruiſians; The Piſans and Florentines, with them of Luca and Sienna; and beſides; euery King is not a Peace-maker: Ours is made of Peace. There haue been Princes, which, as the Antiochians Socr. l. 7. c. 22 ſaid of Iulian, (taking occaſion by the Bull which he ſtamp't in his coine) haue gored the world to death. The breaſts of ſome Princes haue beene like a Thunder-cloud, whoſe vapours would neuer leaue working till they haue vented themſelues with terrour to the world; Ours, hath nothing in it, but a gracious rayne to water the inheritance of God. Behold Hee, euen He alone, like to Noahs Doue, brought an Oliue of peace to the toſſed Arke of Chriſtendome; Hee like another Auguſtus, before the ſecond comming of CHRIST hath becalmed the world, and ſhut the iron gates of warre; and is the bond of that peace hee hath made. And if the Peace-maker both doth bleſſe and is bleſſed; how ſhould we bleſſe him, and bleſſe God for him, and hold our ſelues bleſſed in him?

Now what were peace 2 without religion, but like a Nabals ſheepe-ſhearing; like the fatting of an Epicurian hogge; the very feſtiuall reuels of the Diuell. But for vs; wee haue Gloria in excelſis Deo, ſung before our Pax in terris; in a word, wee haue Peace with the Goſpell. Machiauell himſelfe could Diſcorſ. l. 1. c. 20 Due continuoue ſucceſsions di principi virtuoſi fanno grandi effetti. ſay in his Diſcourſes, that two continued ſucceſſions of vertuous Princes (fanno grandi effetti) cannot but doe great matters. We proue it ſo this day; wherein religion is not onely warmed but locked in her ſeat ſo faſt, that the gates of hell ſhall neuer preuaile againſt it. There haue beene Princes, and that Plato 8. de Repub. in this land, which (as the heathen Politician compared his Tyrant) haue beene like to ill Phyſitians, that haue purged away the good humours, and left the bad behinde them; with whom any thing hath beene lawfull, but to be religious. Some of your gray hayres can bee my witneſſes. Behold, the euils wee haue eſcaped, ſhow vs our bleſſings. Here hath been no dragging out of houſes, no hiding of Bibles, no creeping into woods, no Bonnering or Butchering of Gods Saints, no rotting in dungeons, no caſting of infants out of the mothers belly into the mothers flames; nothing but Gods truth aboundantly preached, cheerefully profeſſed, incouraged, rewarded. What Nation vnder heauen yeeldes ſo many learned Diuines? What times euer yeelded ſo many preaching Biſhops? When was this Citie (the Citie of our ioy) euer ſo happy this way, as in theſe late ſucceſsions? Whither can wee aſcribe this health of the Church, and life of the Goſpell, but, next to GOD, to His example, His countenance, His indeuours. Wherein I may not omit how right he hath trod in the ſteps of that bleſſed Conſtantine, in all his religious proceedings. Let vs in one word parrallel them. Conſtantine cauſed fiftie Volumes of the Scriptures Euſeb. de vitae Conſt. l. 4. c. 36. to be fayre written out in parchment, for the vſe of the Church. King Iames hath cauſed the bookes of Scriptures to bee accurately tranſlated, and publiſhed by thouſands. Conſtantine made a zealous edict againſt Nouatians, Lib 3. 61. 62. Valentinians, Marcionites. King Iames, beſides his powerfull proclamations and ſoueraine lawes hath effectually written againſt Popery, and Vorſtianiſme. Conſtantine tooke Lib. 3. 63. away the liberty of the meetings of heretickes: King Iames hath by wholeſome laws inhibited the aſſemblies of Papiſts and ſeiſmatickes. Conſtantine Lib. 1. c. 37. In media iſtorū frequentia accongreſsu adeſſe & vna conſidere non dedignatus. ſate in the midſt of his Biſhops, as if hee had been one of them. King Iames beſides his ſolemne conferences, vouchſaues (not ſeldome) to ſpend his meales in diſcourſe with his Biſhops, and other worthy Diuines. Conſtantine charged his ſonnes (vt planè & ſine fuco Chriſtiani eſſent) that they ſhould be Chriſtians in earneſt. King Iames Baſil. dor. hath done the ſame in learned and Diuine precepts which ſhall liue till time be no more. Yea, in their very coines is a reſemblance. Conſtantine had his picture ſtampt vpon his Lib. 4. 15. mettals, praying. King Iames hath his picture with a prayer about it. O Lord protect the Kingdomes which thou haſt vnited. Laſtly, Conſtantine built Churches; one in Hieruſalem, Lib. 3. 43. & 24 another in Nicomedia. King James hath founded one Colledge, which ſhall help to build and confirme the whole Church of God, vpon earth. Yee wealthy Citizens that loue Ieruſalem, caſt in your ſtore after this royall example, into the ſanctuary of God, and whiles you make the Church of God happie, make your ſelues ſo. Brethren, if we haue any relliſh of Chriſt, any ſenſe of heauen, let vs bleſſe God for the life of our ſoule, the Goſpel, and for the ſpirit of this life, his Anointed.

But where had beene our peace, or this freedome of the 3 Goſpell, without our Deliuerance? & where had our deliuerance bin without him? As it was reported of the Oke of Mamre, that al religions rendred their yearly worſhip there. Socr. l. 2. c. 3. The Iewes, becauſe of Abraham their Patriarch, the Gentiles becauſe of the Angels that appeared there to Abraham. The chriſtians becauſe of Chriſt that was there ſeene of Abraham, with the Angels; So was there to King Iames in his firſt beginnings, a confluence of all ſects, with papers in their hands, and (as it was beſt for them) with a Rogamus domine, non pugnamus, like the ſubiects of Theodoſius. Ribera in prophet. min. ex Ioſeph. Antiq. lib. 9 vlt. Samaritani Iudaeos cognatos appellare ſoliti quamdiuillis bene erat. At vbi contra, &c. But our cozens of Samaria, when they ſaw that Salomons yoke would not bee lightened, ſoone flew off in a rage. What portion haue we in Dauid? And now thoſe, 1. King. 12. which had ſo ſoft look't vp to heauen in vaine, reſolue to Flectere ſi nequeo, &c. digge downe to hell for aide. Satan himſelfe met them, and offred (for ſauing of their labour) to bring hell vp to them. What a world of Sulphur had hee prouided againſt that day? What a brewing of death was tun'd vp in thoſe veſſels? The murderous Pioners laugh't at the cloſe felicitie of their proiect; and now before-hand ſeemed in conceit to haue heard the cracke of this helliſh thunder, and to ſee the mangled carkaſſes of the heretickes flying vp ſo ſuddenly, that their ſoules muſt needes goe vpward towards their perdition; the ſtreetes ſtrawed with legges and armes; and the ſtones braining as many in their fall, as they blew vp in their riſe. Remember the children of Edom, O Lord, in Pſal 137. 7. the day of Ieruſalem, which ſaid, Downe with it, downe with it, euen to the ground. O daughter of Babel, worthy to be deſtroyed, bleſſed ſhall hee bee that ſerueth thee, as thou wouldeſt haue ſerued vs. But hee that ſits in heauen laugh't as faſt at them; to ſee their preſumption that would be ſending vp bodies to heauen before the reſurrection, and preferring companions to Elias in a fiery Chariot; and ſaid (vt quid fremuerunt?) Conſider now how great things the Lord hath done for vs; The ſnare is broken, and wee are deliuered. But how? As that learned Biſhop well applyed Salomon to this purpoſe, Diuinatio in labijs regis. Pro. 16 10. B. Barlow pag. 350. If there had not been a a diuination in the lips of the King, wee had beene all in iawes of death. Vnder his ſhadow wee are preſerued aliue, as Ieremie ſpeaketh. It is true, God could haue done it by other meanes, but hee would doe it by this, that wee might owe the being of our liues to him, of whom wee held our well-being before. Oh praiſed be the God of heauen for our deliuerance! Praiſed bee God for his Anointed, by whom we were deliuered. Yea how ſhould wee call to our fellow creatures; The Angels, Saints, heauens, elements, meteors, mountaines, beaſts, trees, to help vs praiſe the Lord for this mercie. And (as the

〈 in non-Latin alphabet 〉 .

Suet. addit neque me liberoſque meos cariores habebo quam Caium & eius ſorores.