A GODLY SERMON preached at Paul's Cross the 31. day of October 1591.  
By William Fisher, Master and Keeper of the Hospital of Ilford in Essex.  Proverbs. 22. verse. 3. A wise man foreseeth the plague, and hideth himself: But the foolish run on still, and are punished. 
Seen and allowed.  
¶ Imprinted at London 〈◊〉 Edward Allde, for Edward Agg●…●●92.   
Malachi 3. verse 16, 17. 16 Then spoke they that feared the Lord, every one to his Neighbour, and the Lord hearkened and heard it, and a book of Remembrance was written before him, for them that feared the Lord, and thought upon his name. 17 And they shall be to me saith the Lord of Hosts, in that day that I shall do this, for a flock, and I will spare them, as a man spareth his own son that serveth him. 
THis Scripture was denounced by that Prophet whom the Lord sent to give a farewell to his people, for Malachi was the last Prophet in Israel, and after him there was no more, until john baptist came. It is thought of some, that the Lord in his wrath, and in a just Judgement against Israel, would not vouchsafe them any more Prophets after Malachi, either to 〈…〉 forte them in their distresses, or to call upon them for the amendment of their lives. But of other some, it is supposed, that there was not so great a misery meant against them, as a mystery for their good, which was this, that they should the more instantly and fervently look for & long after the King of Prophets, Jesus Christ himself. But howsoever it was, of this I am well assured, Malachi performed his function, so fully and so faithfully, that he was reputed generally to have been an Angel sent down from Heaven, rather than a man borne and bred upon the earth. Not so much because Malachi doth signify an Angel, as that his doctrine did show an Angelic spirit, and did work an Angelic effect.  
Gregory 1. being Bishop of Rome, when he saw certain English children brought thither to be sold, asked of what country they were, it was answered Angli. English children, where upon the alluded thus, Immo Angeli qui vultu nitent ut Angeli, Nay rather they are Angels, for that in countenaunee they shine, and show themselves to be Angels.  
So we may say of Malachi he was no question a man, and his name being Malachi, & not Malach doth import no less by the termination thereof. And Epiphanius by good proof, ●●es warrantise thereof: yet look we upon the performance of his office & function, and then we shall find that non solum vultu▪ sedctiam spiritu nitet ut Angelus, not only in countenance, but also in spirit, he doth shine like an Angel. For therein he bewrayed an Angelic part, far passing human operation. otherwise he would never have wrought such a sudden and strange conversion in such a senseless and general corruption, wherein both Priest and Prophet were far from all signs of grace, and not near any hope of remorse. But sicut populus sic Sacerdos, Imo sicut populus, sic Sacerdos, as the people were, so were the priests.  
For the priest, they despised the name of the Lord, and yet they said wherein have we despised thy name. ver. 6. Chap. 1. They offered unclean bread upon the Altar of the Lord, and yet they said, wherein have we polluted it? Verse. 7. Chapter. 1. they sacrificed the corrupt, the blind, the lame, the sick, such as they durst not present to a mortal Prince, yet they thought them good enough for the Lord of Hosts who is a great King. ver. 14. chap. 1. They were out of the way, they caused many to fall by the law, they broke the covenant of Levi, ver. 8. chap. 2. They defiled the holiness of the Lord, and married the daughters of a strange God, ver. 11. chap. 2. To be short they said that every one that doth evil, is good in the sight of the Lord, and he delighteth in them. ver. 17. chap. 2.  
And now for the people, did not the Lord himself charge & accuse them, that they were soothsayers, adulterers, false swearers, detainers of the hirelings wages, oppressors of the widows and the fatherless, ver. 5. chap. 3. such Atheists that they said, it is in vain to serve God. ver. 14. chap. 3. Such Mammonistes that they would needs know what profit they should have by keeping his Commandments ver. 14. ibi. And such rakehells, that they counted the proud, blessed: and the tempters of God worthy to be advanced. ver. 15. chap. 3.  
In which ripeness and outrageousness of their sins, Malachi was presently sent to denounce Gods heavy Judgements, and Indignation against them, which he so throughly executed, that thereby he not only ripped up & ransacked their consciences, but also pierced their souls, and divided their spirits, with the two edged sword, which came out of his mouth, in somuch that they spoke etc.  
Now in this scripture we have chéefelye to note two points.  
1 A blessed conference, and mutual provocation of the people, for the amendment of their lives. Then spoke they. etc.  
Secondly, a threefold comfort and encouragement which the Lord gave them, to proceed in their Repentance. 1. Because he harkened and heard them. 2. For that he caused a book of Remembrance to be written etc.  
3. Because he gave them the promise of his merciful protection, And they shall be to me in the day etc.  

1. Pars.  
THen spoke they which feared the Lord, etc. So mighty and effectual were the Prophet's words, in the hearts of as many as feared the Lord, that by and by thereupon, they conferred about the reformation of their lives, and spoke every one to his Neighbour, (as by the circumstance we gather) to this effect. Dear Neighbours we have often and desperately provoked the Lords wrath against us, and needs must we grant ourselves guilty of all the crimes whereof Malachi doth accuse us. What shall we do then? We are now called to repentance. both by the voice of God's vengeance, saying, I will come now to you in judgement, and I will be a just witness against you. ver. 5. chap. 3. and also by the voice of his mercy: saying, Return to me, and I will return to you. ver. 7. chap. 3. All this notwithstanding shall we still run on with remorse? Why then the wrath of God, must needs come upon the children of disobedience. Therefore let us humble ourselves upon the lowest pavement of unfeigned repentance, that it may repent him of his purposed vengeance. To this end and in this sense, they spoke every one to another.  
Whereby (right Honourable, and dearly beloved) we may s●e and observe, not only that the fear of the Lord is a wellspring of life, to avoid the snares of death, for so saith the wise man, Pro. 14. But also that the word of God is sharper than any two edged sword, and pierceth, & cutteth, wheresoever it cometh, even to the hard bones and marrow, for so saith the Apostle Hebrews. 4. And therefore so it prevailed with this people, that it wrought in them a resolute conference for their conversion, and bettering of their conversations.  
And so it prevailed with josias and his people: for at the reading of the book of the law by Shaphan, there was renting of clothes, and melting of hearts, and shedding of tears, in all humility, 2. King. 22.  
And so it prevailed with the King of Niniveh, and his People, for at the preaching of jonas, there was proclaiming of fasts, and putting on of sackcloth, and sitting down in ashes, and crying mightily unto God, from the greatest to the least: john. 3. And so it prevailed with the Israelites, at the preaching of Esay, for they letted not to invite one another saying: Come ye house of jacob, let us walk in the light of the Lord, Esay. 2. And so it prevailed with the people which heard Peter's heavenly sermon: for they were thereby even pricked in their hearts▪ and said, men and brethren what shall we do? Act. 2.  
But I do not see beloved in the Lord, that it hath so prevailed with us, and yet how mightilythe Lord hath called upon us, both Judgelike, & Fatherlike in punishing, and in favours, I know & you can not be ignorant.  
Have not the mountains trembled, & the foundations of the earth been shaken in your days Have not bloodthirsty conspirators swarmed like grasshoppers, here at home in our own bosoms? Have not the furious executioners of God's vengeance covered our seas, with their ships, and attempted to invade us? Have not the messengers of the Lord: like so many trumpets sounded daily in your ears, that tribulation & anguish, weeping & gnashing of teeth, unquenchable fire, utter darkness, the worm that never dieth, even the portion of hypocrites, is prepared for all hard hearted & stiff-necked sinners: surely even these were the voices of God's vengeance, and in every one of them he hath said, I will come near to England in Judgement, and will be a swift witness against you.  
And on the otherside, wherhence is it, that we have received such gracious government, for such bloody tyrannies: such sunshine of the Gospel, for such darkness of Idolatry: such daily preaching for such damnable Massing: such plenty for such scarsety, such peace for such war: such health for such sickness, such fatherly blessings, for such Pharaolik persecutions, as is marvelous in our eyes, & manifest to all the world: As this is the Lords doings, and in every one of these, his good graces he hath engraven the voice of his mercy: saying Return to me, and I will return to you?  
But I know not how, we make no more account thereof, then of a blast of wind, nay as there was never that good or grace wrought to reclaim these Israelites, but the Lord hath vouchsafed the like or greater to us. So what evil was there committed by them in Malachies' time, but it is doubled and tripled by us in these days? and that in such measure, both in Priest and People, begin where you will, that it can not but irk our hearts to think of it, alas then why should it not urdge our tongues to speak against it, as the Israelites did, every man to his Neighbour?  
For first, as their Priests polluted the Altar of the Lord in many a foul abuse, so do we, I may not conceal it, cure it as I may. For some of us are idle bellies, & do the work of the Lord negligently, for we labour not, but loiter in the lords Vineyard: & what is this, but with the Priests of Israel to offer unclean bread, and to present our worst gifts and to sacrifice the halt and maimed unto him who is a great King.  
Some of us are men pleasers, and such placebos, that we lay pillows under the ears, and cushions under the elbows of sinners, and what is this, but to say with the Priests of ●uda, that every one that doth evil, is good in the sight of the Lord? Some of us are brainsick and fantastical, and even like Narcissus, are not only in love with our own shadows, but wedded to our own pestilent conceits? so that no reason can persuade us, or assuage them: and what is this but with the tribe of Levi, to marry with the daughter's of a strange God.  
Some of us are bitter & contentious, making ruptures in the Church, our tender mother, like so many vipers, devouring one another, more like wolves then shéepherdes: and dividing the unsemed coat of Christian unity, not unlike arrant thieves, & what is this, but the misery whereof Basile complaineth, Hoc omnium miseratione, vel maxime dignum est, cum ea pars quae sana visa est, in se devisa est: This is a most lamentable thing, when that part which seemeth to be sound, is divided in itself. And the misery whereof Lactantius complaineth, Gladium quisque habet, quo hostem feriat, sed nemo clypeum, quo sedefendat, every one hath a sword whereby he may strike his enemy, but no man hath a shield whereby he may defend himself. And the misery whereof Barnard complaineth, Omnes amici, & omnes inimici: omnes necessarij, & omnes adversarii: omnes domestici, & nulli pacifici: All are friends▪ and all are enemies: all are neighbours, and all are adversaries: all are home-dwellers, and none are peacemakers.  
Now then (beloved in the Lord) is it possible for us of the ministery to find and know these evils in ourselves, and yet to be mute and silent? surely these outrages are able to make him speak that is not wilfully tonguefyed. Atys, Croesus' son was dumb, & never spoke in all his life (as Herodotus reports) & yet when he saw Cyrus about to cut his father's throat, he burst out into these speeches, & said, O homo ne interficias patrem, O man kill not my father. We see what we see, and I do not see, how we can say less to them which entreat our spiritual and Ghostly Fathers as they do, that is, even cut the throat of their honourable reputation through spiteful slander, of their goodly revenues through private lucre, and of their lawful authority through proud insolency: I do not see I say how we can say less than this: O homo ne interficias patrem, O man kill not my father.  
Thus then is the Altar of the Lord at this day in the Church of England polluted in many a foul abuse by us of the ministery, and therefore great cause there is to lay our heads and hearts together, and to lay aside all bitterness and cursed speaking one against another, and to speak every man unto his neighbour, as Israel did, for repentance, and against sin.  
But now let us leave the Altar of the Lord, & come Ad Atria where the people use to stand: Alas if such iniquity dwell in the midst of the Sanctuary, and amongst the Priests, what marvel is it, if it be far worse in the streets, and among the people? Surely beloved in the Lord, you have not done well, & your sin lieth before the door, as well as ours: you have ploughed wickedness, and how should you but reap the reward of iniquity? For what cursed thing is there, but you have reached your hands unto it, and delighted your hearts in it, as well, nay ill as Israel? Is it sorcery? Is it adultery? Is it falseswearing? Alas if there were no other sorcery, but the subtle enchanting of their circumventing tongues, it were too much: for thereby as with the sin of witchcraft, you abuse the wise, and defraud the simple, yea thereby you reap as much profit as by patrimony or frée-land: & the bread of such deceit is the sweetest morsel that cometh into some of your mealy mouths. And then for Adultery, it is the disease that cleaveth fast to your bones, and lieth festering in your bowels, and hath rooted itself between your breasts: insomuch that the father deflowereth a woman, and to make her amends marrieth her to his own son, Amos. 2. 7. And so may I say of perjury: For affection, malice, fear, and lucre, do at will suppress and smother all truth, and supply and suggest all falsehood, when you come to speak upon your oath. And I do not see, to what end there should be any, either admission or toleration of them whom you call knights of the Post, and surely not amiss, for it is thought they have no more conscience what they swear many times, than a very post, and I pray God that such Posts ●● post to pleasure men with their false oaths have not firebrands another day in hell: for burning, is a fit end for all such rotten blasphemous Posts.  
And the damnable wretchedness of our time wherein is it not suitable with the wickedness of Israel? Never pride more disdainful, never ambition more presumptuous, never covetousness more insatiable.  
For there are some such merciless oppressors among you, that build fair houses, with the bloody sobs and sighs of their poor neighbours, whose livings they have taken over their heads, and whose livelyhoode, they have wringed out of their hands.  
There are some such devouring Usurers among you, that purchase stately manners, and sell the poor for old shoes, to make up their sums, and even strip the skins of the needy over head & ears, to fit their purposes.  
There are some such pilling extorsioners, that if it were possible they could find in their hearts with Flavius Vespasianus, vectigal ex urina capere.  
There are some such insatiable and intolerable Church leeches, or rather sponges, that suck and soaken up, both the blood of the Mother, and the milk of the children, yea with Achilles, they can find in their hearts, to set on sale the dead body of Hector, ●ay rather the dear bought souls of God's saints. They are not ashamed with Cirus in hope of gain to dig up the very graves of the dead▪ nor with Dionysius to deface the most ancient▪ & goodly monuments that are, nor with julian to ransack churches, colleges, hospital & hospitals? yea hospitality, to the utter ruin, and wrack of all Religion, learning, and christian relief.  
To be short, there are some, and the most part of you all grown to such cursed Atheism and infidelity with these Israelites, that no Religion hath any relish in your hearts, but that which savoureth of gain to your purses.  
And albeit your tongues be mute & silent for very shame, yet your deeds speak without sound of word, & say with this People, It is in vain to serve God▪ & what profit is it, that we have kept his commandment, & that we have walked humbly before the Lord of Hosts.  
O strange infidelity, the root and branches of all misery, alas how hath this hellish bramble overgrown and overspread the lords vineyard here in England? O the plague of all plagues, our unbelieving hearts, this makes you that ye will not be warned, but do as you do, or rather that you care not what you do, this hath made you more incredulus than the devils in hell, Qui credunt et contremiscun●, which believe and tremble. And by reason hereof, are you not at this point? If a mere stranger, or a common liar, or a stark Idiot, should but bring you tidings that you and all other magistrates, you and all other lawyers, you and all other merchants, you and all other rich men, you and all other Artificers, you and all other Husbandmen, are what? in a flat praemunire, you would then look about you, and lay your heads together, and speak every one to his Neighbour, and finding it true, would never eat meat that should do you good nor take any good night's rest, until you had found means to obtain your pardon, and were quite out of danger,  
Hereby then may you measure the misthiefe of infidelity, for all our preaching & teaching (as very fools and idiots as you account us) is to no other end, but to tell you, and give you notice of a dangerous and a most damnable praemunire whereinto you are fallen, all the sort of you, yea every mother's son▪ thorough your desperate and rebellious sins against the almighty, and yet you do not once offer to sue for your pardon, or to seek for mercy at his hands, whose Majesty you have so highly offended.  
Now then beloved in the Lord (all this considered) is it not high time, or rather more than time for us to grow to such a gracious conference as Israel did, for the amendment of all that is amiss? The wise man seeing the plague coming, hideth himself: but the fool goeth on forward, and is snared, Pro. 22. Let us be wise now at the length, and learn to hide ourselves in time under the sackcloth, and in the ashes of repentance. Let us discharge that duty which the Apostle requireth Heb. 3 which is to exhort one another, and to edify one another, whiles it is called to day. Let us be advised by Saint Jude, even to edify ourselves in our most holy faith, knowing this, for an assured truth, that they which turn many to righteousness, shall shine as the stars for ever. Daniel. 12. 3. And that he that converteth a sinner from going astray, shall saué a soul from death, and shall hide a multitude of sins. james. 5. ver. 20. This duty therefore as we own one to another, and every man to his Neighbour, so the Lord make us careful to perform it, that we may be partakers with Israel, of such grace and favour as doth belong unto it.   

Pars. 2.  
ANd the Lord hearkened and heard it & ●. Here you are to consider, of a threefold comfort and encouragement, which they received from the Lord. Whereof this is the first, because he vouchsafed to hear them. A marvelous grace, they no sooner began to repent, but the Lord gave ear and heard them: Who would not frame himself to the like conference, and penitent conformity? No no, dearly beloved, our God is not like to Baal, he can hear you be sure, for as Hillary sayeth, Qui naturam audiendi humano generi impertit, ipse extra auditus non potest esse naturam. He that made the ear, can hear, and he can answer you aswell by fire from Heaven, as ever he did First, by sending down the holy Ghost to comfort you. There is not the softest misereri which you breathe out of your mouths, nor the least penitent thought in your hearts, but it is in his ears like the shirlest noise of a trumpet.  
For he is non vocis, sed cordis auditor, not the hearer of the voice only, but of the heart to. And he can hear before men speak, for he said to Moses, quid clamas ad me? why criest thou to me? And yet he spoke not a word, only he sighed and groaned. Exod. 14. No more did Anna, when the tears came down her cheeks, and her lips were seen to move, her voice was not heard. 1. Sam. 1. Loquebatur non voce, sed cord: praece occulta, sed manifest a fide, saith Cyprian.  
She spoke not with her voice, but with her heart: her prayer was hid, but her faith was manifest: hereby than ye may be bold that the Lord is near to all them that call upon him, I mean faithfully.  
There is one kind of voice which the Lord will not hear: But there are three kind of voices, which he is most forward to hear, and I beseech you let us consider of it, & you which are the Gods of the earth, I mean Judges, and Maiestrats, have regard and care to season and temper your ears thereafter, for he is the best Justicer, and you can not better his precedent.  
That one voice, which the Lord will not hear, is theirs which contemn his word and despise their own salvation, as all wilful and malicious sinners. And this very Judgement is laid down expressly against them, by the Prophet, though they cry unto me, yet I will not hear them, jer. 11. and the Israelites felt the misery of it. Deut. 1. and so did David's enemies, for they cried out for aid, and were not heard, 2. Sam. 22. and it was meant of such miscreants, where it is said, that God heareth not sinners. I0. 9 Therefore judge you what a marvelous peevishness it is, yea worse than madness itself, to desire to wax old in sin, and to carry it to the graves, and to say you will repent at your last end: for it is a memorandum to man, that sin will bring the Lord so far out of conceit with you, that he will not hear you.  
And now the three voices which the Lord, will hear, and that both willingly & speedily, are these. First the voice of innocent blood, and he doth so hear it, that it is always to their cost which shed it: for still it beggeth vengeance at God's hands, and is therein so importunate, as that same poor widow which followed the unrighteous Judge, & would have no nay, but still cried Revenge me on my adversary, Luke. 18. or it is like that same sorrowful woman of Canaan which followed our Saviour Christ, craving the health of her daughter so instantly, that the disciples said, Demitte eam quia clamat post nos, Dismiss her for she crieth after us, Mat. 15. Did not the Lord tell Cain, that the voice of his brother's blood cried unto him from the earth? and what a fearful Judgement had he? Gen. 4. And the blood of all the Priests whom Saul slew so butcherlike for affecting David, never ceased crying out for due vengeance, until Saul with his own hands, sheathed his own sword in his own bowels, 1. Sam. 31. And what an outcry made▪ the innocent blood of Naboth, shed by the practice of jezabel, and was not her reward thereafter? when her pride had a fall, her neck was broken, and the dogs devoured her flesh & gnawed her bones. 2. Kin. 9 The innocency of Zachary the priest (murdered by joas King of juda) cried so loud for vengeance, that the Lord brought the Kings own blood upon his own head, and suffered his own servants to cut him off in his nest, 2. Kings▪ 12.  
And here-hence it is, that you shall never lightly see a murderer prosper or thrive upon the earth: no, albeit the parties be agreed withal, albeit the Princes pardon be obtained, and every thing be thoroughly salved: and why? because the Lord heareth the voice and revengeth the villainy of innocent bloodshedding.  
Beware than you desperate imps, how ye seek by blood to revenge your drunken quarrels: and take heed ye cunning deep wits how with false accusation and subtle packing, you lie in wait to ease your dogged stomachs, by shedding your neighbour's blood. And you (right Honourable) which are deputies and substitutes to our dread Sovereign, God's Lieutenant here in England, be wise, and let no intercession of friends, no corruptions of bribes, no affection of parties, stop your ears or make you deaf, when the causes of blood are in question before you, for the cry thereof will then be as loud against you for accessaries, as against the very actors, for principals: and all the water in Pilat's Basin shall not wash away God's vengeance from you and yours.  
another voice which the Lord will hear and that very quickly, is the cry of the poor or oppressed, be they widows or fatherless, be they fréendles or succourless: And this is apparent by his own promise. Exod. 22. If thou vex or trouble any such, that is, widow or fatherless child, and so he call and cry unto me, I will surely hear his cry. so saith Eccle. 38. he heareth the prayer of the oppressed. And mark it when you will, the tears of the widow run not so fast down her cheeks, but they arise up as fast into Heaven: and the Lord which heareth them, in due time pitieth them.  
So that our merciful God is not like those Lacedaemonian Ephori, certain reckless magistrates, which herd men's petitions they cared not how, belike with their harvest ears. Nor to that careless Emperor Adrianus, who, having received into his hands many bills of supplication: in the very sight of the suitors themselves, threw them all into the water. But he is like himself, id est, is full of compassion, and tender in affection toward the distressed, to whom all good Magisstrats and Justices ought in this respect to be like.  
You may read in Xenophon, what authority and favour, the Persian Kings obtained, by suffering the people to have easy access unto them, when they came with complaints for redress of their wrongs: and you may read in Samuel how strangely Absalon stolen away the hearts of the men of Israel from David his Father, by complaint that there was none to hear them, and by promise of speedy dispatch, if he himself might rule the roast. I grant you Ad penitentiam properat, qui cito judicat. He hasteneth to Repentance, which maketh haste to give Judgement. But it is meant of him qui preiudicat, which giveth rash Judgement. For otherwise, as nothing else brought Philippe to his death's wound, but because he would not hear the complaint of Pausanias. And as nothing wrought that main confusion upon the Lacedaemonian estate, that never could be recovered, but only their slackness in hearing poor men's causes. So indeed nothing more fretteth the hearts or astraungeth the minds of poor men, then delaying of their causes from hearing.  
Which is doubtless a great fault in our Courts in England, both ecclesiastical & civil, that it is so long before poor men's causes can come to hearing. Indeed some times (I know) they are the longer, by means of their careless and covetous Lawyers, careless of their cause and covetous of their money: for they can tell, how to spin or rather to spill a cause, & to draw it out like a thread, from term, to term, until their clients coats be thread bare, and their purses money bare. And therefore to be plain, I like not this same Ad idem in proximum, which is so much used among the Civilians, nor these same needless and trifling Demurrars, which are so ordinary, among the common Lawyers: for both these prove many times to be the very bane and murrain of many a good man's right.  
But let a man's cause run thorough all the delays and pikes, that the cunning of any drawlatch can devise, yet unless he make earnest and great means to have it heard, it shall never be heard, until doomsday. Be wise than ye Judges of the earth, and learn to be forward & ready to hear of him, which one day shall Judge you all, and suffer not good men to be discouraged, or poor men to be eaten out of all they have, thorough your delays. If you do, you shall find that the Grand Judge himself will make no delay, to reward you thereafter, & to measure his vengeance accordingly.  
Lastly, the Lord heareth the voice of the penitent, nay, the very breath and the least thought in his heart, tending to repentance. And therefore it is said: If any man be a worshipper of God and doth his will, him doth he hear. joh. 9 Now this is his will, even your holiness. 1. Thes. 4. And he willeth not the death of a sinner, but that he should be converted and live. And beside, this very thing is warranted unto us in this Scripture, why, they did no sooner wish well in there hearts but the Lord heard it. We cannot so say of any mortal Prince, his subjects may speak and cry and call long enough, and yet if they be not, within his hearing they are never y● near. And therefore this is a flat dash to that peevish reason of the papists which tell us that as a mortal Prince must be laboured unto by means and mediators, so must the Lord our God be solicited by Saints and Angels: Alas there is no proportion in this comparison: for God only is himself Scrutator Cordis the searcher of our hearts: & we cannot do it but by means: And what injury or rather villainy is it to make him in his hearing of no more capasity or excellency then a mortal creature? And so let this suffice, for our first encouragement to draw us on to repentance, for that the Lord vouchsafeth to hearken and hear all them, which have but any motion of so happy a purpose.   

Of the second Comfort.  
ANd a book of remembrance was written before him. etc. Let us now in these words consider of that which was a second comfort & encouragement for this people to proceed in their repentance. That it was acceptable to the Lord, we perceive by his attentive favour in hearing them. But now you shall understand that it was very honourable beside. And that he doth vouchsafe them the rarest welcome home to his mercy and grace, that ever was heard of, for he caused a book of remembrance. etc. And to what end? Surely that it might for ever be remembered, how much he delighteth in all penitent sinners, which assoon as ever they forsake sin, he will embrace & honour in his bottomless and abundant mercy. Also that it might never be forgotten, that how great and how general soever the corruption was, yet they were the people which became penitent, and turned unto the Lord, at the preaching of Malachi, & therefore some cause why all posterity should be encouraged, not only to follow their example, but also to have them in Admiration. It shall be expedient, that here we consider first, what is meant by the book of remembrance, & then to whom it doth appertain. For this book of remembrance it is very strange  
We read of certain stones of remembrance, which being engraven with the names of the children of Israel, and set in gold, Aron was to wear that he might remember them to Godwards.  
And we find that there was a sacrifice of Remembrance, made by fire, for a sweet savour unto the Lord, to signify that God will not forget him that offereth it, Levit. 2. And we understand of a Saboth of Remembrance to be observed, and celebrated, for a memorial of the blowing of Trumpets, and of the Jubilee. Levit. 23.  
And who can be ignorant of Absalon's pillar of remembrance, which he erected, because he had no son to keep his name in memory? But what this book of Remembrance should import, that we do not so easily perceive. Surely some learned writers are of opinion that hereby we are to understand, this book of Malachies' prophecy. Which because it was written at the Lord's appointment, was doubtless written before his face: and because it can not be red openly in the congregation, without recital of this their conference, therefore it may be termed justly a book of remembrance. Even as the gospel itself, is a book of Remembrance, in respect of that which Marie Magdalen did to our Saviour Christ: for wheresoever this gospel shall be preached, through out all the world, there shall this also that she hath done be spoken of, for a memorial of her, saith Christ Jesus himself. Math. 26. And in this sense it doth marvelously approve and confirm the authority of this book of Malachies' Prophecy, as being written in his presence, and at his appointment.  
But by the censure, and in the Judgement of the most learned and godly writers that I have red; there is another meaning to be understood, by the book of remembrance. For thereby is signified the book of life, wherein the righteous are written, and whereof we read. Exod. 32. Psal. 69. Apoc. 3. And it is meant, that therein the Lord did write their names presently upon their repentance, for a memorial thereof.  
And that you may see in what steed it will stand you, to be written in the book of the lords Remembrance, and to be remembered in the book of life, consider first of that which is set down Daniel. 12. ver. 1.  
And thereby may you perseive that albeit there fall out such a time of trouble, as never was since the world began, yet every one that shallbe found written in the book of life shall be delivered, and to the same effect it is, that this book was ordained for this people▪ to be as it were their Passeover, to avoid and escape the days of misery, which the Lord did threaten, to bring upon them. Provide that the door posts of your consciences may be sprinkled with the blood of the Lamb, or that your repentance may be recorded in the book of life, and you are sure of an everlasting Passeover to escape Gods most dreadful vengeance.  
But if you will see that prerogative, which is, Instar omnium: in steed of all other. Then consider again and again, of that which is written, in 20. Apoc. ver, 12. Wherein the glorious majesty of our Saviour Jesus Christ, is most truly described, even as he shall come to Judge the quick and the dead, for it is said, And I saw the dead both great and small stand before God: and the books were opened, & another book was opened, which is the book of life, & the dead were judged of those things which were written in the books, according to their works.  
But now what are these books that shall be opened before the book of life be opened? doubtless these three, the book of the Law, the book of the Gospel, and the book of Conscience.  
First the book of the Law shall be opened, and laid before us, that it may appear what duty we ought to have done towards God and man through love. And even as Moses commanded the Levites to put this book in the side of the Ark, that it might be for a witness against them, when they disobeyed the same. Deu. 31. So shall all the workers of iniquity in the fearful day of the Lord, find this book a swift witness against them. And if josias rend his clothes and wept for woe, when he heard the law red, and thereby saw how much duty was required, and how little he had performed: what sorrow and heaviness shall compass us about, and if it were possible, dissolve our tears, and turn them into drops of blood?  
When in the presence of this our severe Judge we shall both hear and see, not only what we have left undone, in that book commanded, but also what we have done therein forbidden. In the mean time therefore, let us not only be hearers of the Law, but doers also, lest then we find God's favour unrecoverable, and our repentance unprofitable.  
Secondly the book of the Gospel shall be opened, that thereby it may appear what mercy, what grace, what free pardon, what remission of sin, what imputation of righteousness, and what assurance of life and Salvation, you might have had in Christ Jesus.  
If you had been so happy to have sought it by repentance, and to have laid hold upon it by faith.  
At the opening of this book, shall you see before your eyes all the sweet promises, and tender invitations which our Saviour Christ offered unto you through preaching of the gospel, to have drawn you to repentance, Then shall all the benefits of his bitter passion be laid open before your eyes, and you shall see that he was debased himself, to have brought you to honour: that he was wounded himself to have healed your wounds of sin: and that he died himself, to have saved his enemies from death, and to have purchased eternal life to all penitent sinners. And as the book of the law shall show what we ought to have done, so the book of the Gospel shall show, what we ought to have believed: and both to one end (Christ knoweth) that so much more Just and dreadful may be our Judgement.  
O ye proud contemners of the word of truth, consider of this; you which think the Gospel to base for your deep wits have regard unto it, lest the time come that you repent it, and feel the smart of it. And as the rich man begged of Abraham, that poor Lazarus might dip but the tip of his finger in water, to cool his tormented tongue, so the day may come, that you will be glad●● 〈…〉 e in your hearts, that the 〈…〉 rascal a●d ab●●ct minister among us all (as you 〈…〉 ●● us) might be suffered to bring y●u even the least all drop of the water of life, ye a the least comfort of the Gospel to refresh your 〈…〉 〈…〉 les, but it will be to late, to late.  
thirdly the book of Conscience shall be opened, and show what abominable sins we have done and committed▪ Conscientia Codex est; in quo quotidiana conscrib 〈…〉 r peccata▪ ●aith Chrisost. in Psa. 50. The conscience is a book where in a man's daily sins are written. Therefore keep this book well & clear from the blots and blemishes of sin, and then the reward thereof will be so strong and substantial on thy side, that it is called mill testes, a thousand witnesses: Sillogismus practicus, a conclusion of Experience: Cordis scientia, the knowledge of a man's own heart: It is murus Aeneus; as Horace saith a brazen wall, It is maxima consolatio rerum incommodarum. The greatest comfort in adversity; saith Tully, nay it is▪ her Benedictionis, the field of blessing, Hort is delitiarum. The garden of pleasures. Gaudium An 〈…〉 m, The joy of Angels. Habit 〈…〉 m Spiritus sancti, The habitation of the holy Ghost, saith Hugo de Anima▪ Lib. 2. Cap. 9  
But suffer this book to be 〈…〉 and polluted with sin: and what is it then? It is formidinis matter, saith Chrisostome, the Mother of all fear. It is confusionis tabula. saith August. It is the table of confusion. And of all other books in the world, you can not abide to look into the book of your guilty consciences.  
This made the Father (I mean Adam) a cr●ep●ish in Paradise, and this made him say Abscondi me, Gen. 3. This made, the son I mean, Cain a runagate, and so restless that he durst abide no where, for fear his throat should be cut,▪ Gen. 4. This made jonas convey himself into the bottom of the ship, thinking there to hide himself from the book of his own Gauled conscience.  
This made judas betake himself to the halter, because he could not abide to see the abominable treachery he had committed against the innocent blood of Jesus.  
This made Ecebolus that turn cote heretic to cast himself down before the Church and to detest himself, saying Calcate me in sipidum salem, Trample upon me unsavorye salt that I am.  
Now than if it be such a fearful & horrible thing to look into the book of a guilty conscience in this life, what shame and confusion shall overwhelm us, in the life to come? when nothing shall be concealed, when all pleates and wrinkles shall be unfolded, when all counsels and secrets shall be discovered, when there is not an idle word of our tongues, or a wicked thought of our hearts, that shall escape our account, and when all our faults shall appear upon record against us, even in the books which we ourselves have carried in our own bosoms: Alas, alas who shall endure it, and not desire that the deep may swallow him up, or that the mountains may cover him, or that the hills may fall upon him? Have a ●are then good people, and an eye to your bosom book, I mean the conscience, the very register of all your secrets.  
Now all these books being opened, the book of the Law, to show what we ought to have done: The book of the Gospel, to show what we ought to have believed: and the book of our own consciences, to show what abominable sins we have committed: & that we have neither by love satisfied the Law, nor thorough faith relied upon the gospel: what followeth? Then shall the book of life, which is here called the book of Remembrance be opened, wherein the Lord, hath set down upon record whatsoever good thing we have done, for the obtaining of the crown of life, and the avoiding of the snares of death, and namely these four things.  
First, the Names of all God's Saints and servants, and this is apparent by the words of Moses, Exod. 32. 32. If thou wilt not forgive them, I pray thee race my name out of the book of life, which thou hast written. And Daniel prayeth, that the wicked may be razed out of the book of life, and that they may not be written with the righteous. Psal. 69. So that as Assuerus had his book of remembrance, wherein the names of such, as had done him high service at any time, were usually written, and as he finding that Mardocheus had discovered two traitors which sought to lay violent hands upon the King, caused him to be honoured, by putting on his own rich apparel, and by wearing his royal crown upon his head, Ester. 6. In like manner our heavenly King, seeing the good that we have done, for the supplanting and subverting of the enemies of his truth will he not record our names in his book? will he not give us the rich robes of his innocency? and the royal crown of his everlasting glory? Read you the 2. of the Re▪ and you shall see, that the Lord doth profess this favour: Very notably he told the Church of Ephesus that heknew her works, her labour and her patience etc. And so he told the church of Smirna, the Church of Pergamus, and the Church of Thyatyra, that he knew not only what yet they had done, but also did remember and recite in particular their good, reckoning with them for the one, and promising to reward them for the other.  
Secondly in this book of Remembrance we shall find written the tears of our affliction, and therefore David saith: Thou haste counted my wanderings, & put my tears into thy bottle, are they not in thy register? Ps. 56. 8. Can there, be a greater comfort than this when we are brought to the stake to be burnt, or to the sword to be cut as flesh to the pot, or to the wild horses to be torn in a thousand pieces? Let the butcherlike tyrants glut their hearts by making ashes of our bodies, or fowls meat, or dog's meat of our flesh, what care we? They can not scrape our tears out of the book of Remembrance, nor race our blood out of the register of life.  
Thirdly, In this book of Remembrance we shall find written the works of our compassion, for so much doth the words of our Saviour Christ import, Math. 25. Who shall say to them on the right hand, Come ye blessed of my Father inherit ye the kingdom prepared for you from the foundation of the world, for I was an hungered & ye gave me meat▪ etc. Then shall the righteous answer him, and say, Lord When saw we thee anhongred, etc. Then shall he answer and say, Verily, in asmuch as you have done it to one of the least of these my brethren, ye have done it unto me.  
And so much doth the words of job import, Cap. 31. ver. 35. Where he saith, that the Almighty will witness his pity towards the poor, albeit his enemy should write a book against him. And so will he do for us: If we give but a cup of cold water for his name's sake, we shall not lose our reward.  
We see that Princes have their books of Subsidies, of Benevolence, of privy Seals, wherein they set down whatsoever good they receive at the hands of their Subjects, by free gift or upon lone or lending. And so it is with our heavenly potentat: I warrant you, if you relieve the poor, he sets it down in his book for a subsidy, or a benevolence done to him: & if you lend to the poor & needy, he sets it down for a privy seal lent to him: & he will become your debtor, and see it discharged to the uttermost.  
Therefore ye rich men, out with your subsidy, extend your benevolences, and send abroad your privy seal money, the Lord will not forget it, he will not fail but set it down in his book of Remembrance.  
And here, right Honourable, and beloved in the Lord, I cannot but put you in mind of a necessary Benevolence, and a Christian subsidy, to be supplied in respect of the Godly preachers, called, and appointed for this place: which as you know is usually and best furnished with learned men, from both the universities: But how hardly, and unwillinglye they are drawn hither, it is but to well known. And why? because they are feign to come at their own great cost and charge, which can not stand with their poor and small ability: For I speak not for myself, and other● my brethren, which thanks be to God are provided for sufficiently to do any service appliable to our calling, without being chargeable to you: But for fellows in Colleges, and other poor students in the universities, men of rare knowledge and singular gifts, which being enjoined to supply this place, are not more often sent for, then commonly they refuse to come: And for my part, I cannot greatly blame them: for why should they labour and have no hire? Or tread out your corn with the Ox, and have their mouths musted? No man is hound proprijs stipendiis militare to make war at his own charge. Why should not he that preacheth the Gospel, live of the gospel? Or why should not they which sow spiritual things, reap your temporal things?  
Might it therefore please you, the right honourable the Lord Maior▪ and the read● the right wor●●●●full your brethren, and Maie●●trats of th● famous city of London, ●● impar●●●ou 〈…〉 berality and yearly contribution, in 〈…〉 〈…〉▪ I know●●●o●e learned 〈…〉 godly B●shop, which in my hearing▪ hath not only promised before▪ 〈…〉▪ but 〈…〉ed before God to give a good portion for●●er towards thi● so good a purpose▪ 〈…〉 I am sure it will be a● freely and thoroughly performed▪ make trial when you please▪  
And albeit perhaps you will not pre●ent him yet the cause being so reasonable and important, I hope God will stir up your hearts, not to be long or much behind him▪  
And in truth I ●●●●der that this noble City of London hath not heretofore▪ looked into this want, and had ●are to supply it, 〈…〉 in there is no charitable w●●ke almost vndo●● or at the least unprovided for.  
You have sundry not able fr●e schools founded in this City, where by you give ●u●ture to the rude, and learning to the ignorant▪ You have many goodly hospitals endued, wherein yo●●e●e me and allow Physic to the 〈…〉▪ ●●rger● to the sore, meat to the hungry, drink to the thirsty, clothes to the naked houseroom for the h〈…〉 ourles▪ and good and godly education to Orphans and infants. And you have store of fair and sweet Conduits, whereby you spare not for any cost, to convey water into every place almost of this populus city: Yea there cannot be a fountain heard of, or a devise thought of, to yield store of water, but like good and careful governors, your hands are in your purses to lay out what so ever it will cost. And will you bestow nothing upon the blessed Pipes, and sugared Conduits which bring you the water of life? You cannot bring water a quarter of a mile, to the City, without your own great charges. And do you think it reason that the water of life should be brought you, 40▪ or 50. miles at other men's charges? Consider but of the excellency thereof, and think but of the happiness of these our days, wherein we may have it either for love or money.  
The waters of Sylaris in Lucania▪ maketh soft things hard as a wand laid in it all night, will be as hard as a stone by the morning: But the water of life will make hard things soft, as your hard stony hearts it will turn into tender fleshy hearts.  
The water of Sinnesana in Campania, maketh mad men wise and sober, and so this water changeth worldly folly into Heavenly wisdom.  
The water of Clytumnus, if O●enor sheep being never so black, use to drink of it, it will make them as white as the driven snow: So this water albeit sin hath made you as black in soul as any Ethiopian is in body, yet it will wash you, and purge you, and make you clean and white.  
And as the water of Bethesda when it was moved by the Angel, cured them which stepped into it, whatsoever disease they had: So this water will cure and recover all the infirmities of your sick souls, if ye step into it, and embrace it, when Gods ministers move it, and pour it out before you.  
To be short, as Varro writeth of Same, a fountain in Africa, that it runneth with such sweet singing noise, that thereby both men and beasts are alured to drink of it: So the waters of life, running and falling in this public and famous place, through such learned pipes, and gracious Conduits as comes from the Universities▪ are most pleasant and of marvelous force, to allure all men, both clean and unclean, to taste of them, and to hath their sinful souls in them.  
Wherefore the virtue and excellency of this water, being so singular, and sovereign as you have heard▪ I hope it will not grudge you with all speed to provide that it may have most free and plentiful passage to this City, thorough your Christian relief and liberality.  
I am not the first that hath moved this suit, but you may be the first that ever tendered it, or provided for it: two and fifty pounds a year, would bountifully perform it, a good part whereof (as I have told you) a Reverend and most learned Bishop meaneth to yield: And if you would vouchsafe to join with him, and to lay out the rest, and so make up the some, out of your common treasury for the city, you should not only be thankfully remembered in this place unto the world's end, but also this good work of your compassion shall be recorded in the book of the Lords Remembrance, and at the last day, you shall reap the fruit of your well doing, & find that with such sacrifice God is highly pleased,  
Lastly in this book of Remembrance shall be written the sorrow and remorse▪ of our penitent and broken hearts. And hereof what better testimony, than this present Scripture, The Lord caused a book of Remembrance to be written, etc. It is doubtless a great and gracious favour when the Lord sayeth, At what time soever a sinner shall repent, I will blot his wickedness out of my Remembrance, Ezech. 18.  
But this passeth and is with out all comparison, that he will make a memorial of it, and write a book of Remembrance of our repentance, and record it in the book of life, So that with Israel, we shall not only escape all evil, or the greatest evil in this life, but also at the last and most de●adfull time, be tide what shall, come the day of the Lord never so glowmingly, sound the trumpet never so fear fully, arise the dead never so sinfully, approach the devils never so fiearsly smoke the mountains melt the hills, tremble the earth, vanish the sea, flash and flame the whole universal world, never so furiously, yet this shall be our comfort and refuge▪ that we have repent us of our sins, and that our Repentance is of record, and written in the book of the Judge's remembrance▪  
And so to come to the next observation in this comfort: Seing the Prophet in plain terms saith that this book was written for them that feared the Lord, and thought upon his name, let all the workers of Iniquity which forget God, and put far from the● the evil day, which saith in their hearts▪ tush▪ God hath forgotten, he will not see it, which are at their leagues with death, and at their bargains with hell, let them all stand back and know, that there is no place for their names in this book: And why? the Lord himself yields the reason, Whosoever sinneth against me, I will put his name out of my book. Ex. 32. And again. I will make their remembrance to cease from among men: No, No, jeremy telleth them plain enough where they shall be written, even in the dust or in the earth jer. 17. and why? because they have forsaken the Lord, the fountain of living waters.  
Therefore let them write their names upon their own stately houses, and upon their sumptuous tombs and sepulchres, no man will control them. But it is their Judgement to be scattered like the chaff before the wind: Psal. 1. To be withered like grass before the Son. Psal. 37. and to melt or consume like wax before the fire. Psal. 68 that is: to be forgotten, and to be raked up and buried in the forlorn ashes of all obscurity and oblivion.  
And yet their punishment shall not be forgotten, I warrant you: for that is written and set down in another kind of book than we have yet spoken off, I mean the black book of Gods most bitter vengeance, whereof Ezechel speaketh Chap. 2. Which indeed is written within and without, and there is nothing written in it, but lamentation, & mourning, and woe. For alas how should they lament and mourn and bewail their cursed condition, when because they are not found written in the book of life, therefore their own consciences shall accuse them: all creatures shall be suffered to exclaim upon them: The Judge himself shall condemn them to be cast into the lake of fire: the blessed Angels shall thrust them out of God's presence: and the ugly devils shall thereupon arrest them, for firebrands of hell.  
And so to conclude this point I can say no more but only wish with job. cap. 19 That my words were written in a book, and Engraven with an Iron pen in lead or in stone, for ever, id est, in the hearts and minds of you all, so many as are here present, whether they be like unto a book, id est, learned and wise, and well able to instruct others: or like unto lead, id est, dui through gross ignorance, or like unto stone, id est, obdurate, and hard, even through sin and wickedness: yet the Lord grant that the Iron pen of his engraving Spirit, may imprint deep in your hearts, and souls, the some and effect of all that I have spoken touching the book of Remembrance, and that you may esteem with yourselves, how fearful a thing it will be to fall into the hands of the Lord at the last day, because your Repentance is not of Record, nor written in the book of his gracious Remembrance.   

Of the third Comfort.  
ANd they shall be unto me saith the Lord for a flock. etc. In these words the Israelites are mightily encouraged to proceed in their repentance, with a merciful promise of the Lords protection, wherein most graciously he gives them warrantise of two things.  
First that they shallbe to him for a flock, etc.  
Who would not repent, and be obedient to the voice of the messengers of the Lord, that might thereby become so happy, as to be his flock▪ yea or a sheep of his flock? A rare encouragement exceeding far the royalty of all Princes, and the Majesty of all Emperors. For as the Lord hath freely chosen to himself of all the trees in the wood one Vine: of all the flowers in the garden one Lyllie: of all the depths of the sea, one River: of all the buildings on the earth, one Zion: of all the fowls of the air, one Dove: of all the cattle of the earth, one sheep: and of all the Nations of the world, one people: So this people is his flock: and this flock is his church, and this Church is not Synagoga, id est, qualiscunque Congregatio, any kind of assembly, yea common riff-raff, or disordered: but it is more properly and worthily termed E●●le 〈…〉 id est, Coetus ordinatus, a Goodly assembly.  
Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evocare, for the manner of the Athenians was, when they would have the people assembled to hear the sentence of the Senate, to send forth a crier to call upon them and so to ●u●l them out from the rascal sort of the people: And here upon the Apostle translated the word to their purpose, and gave the Church itself that term: because it is Caetus Dei praeconio verbi a regno sa●hanae ad gratiam & salutem in Christo jesu e●ocatus. An assembly or flock of God with the voice of his word called or c●lled from the kingdom of saith 〈…〉 to grace and Salvation in Christ Jesus. This is the way then, beloved in the Lord▪ ●● become the sheep of Christ his flock, & so to be reputed and taken: to do as Israel did, id▪ est, obey his voice, and hear his word. My sheep know my voice, joh. 10. And Moses had incharge to tell the Israelites thus much from the Lord, that if they would here his voice in deed, & keep his covenant, than they should be his flock or chief treasure above all people, Ex. 19 let this then stand ●or one of the most happiest prerogatives of the flock of Christ, that it is & will be assembled at the sound of his heavenly word, from the rascal heard of goats.  
The voice of God's word makes his people flock and through together; like sheep to the fold.  
Another prerogative of this flock is, that as it is convented and assembled by the call of the word, so it is continued and kept together thorough unity and christian love, which is the bond of perfection▪ This is like the fold that coops up the sheep together, and keeps them from wandering and straggling▪ It is like the band that preserves the shese or faggot from shattering unus Pastor, unum Ouile. There is one shepherd and one flock or sheepfold.  
And therefore in the behalf of Jesus Christ our head shepherd, I beseech you, and for your own salvations sake, I require you and charge you all to take heed how by schisms and sects ye seek to scatter the flock of Christ, lest you bring it from Ouile to Hedile, and from Hedile to Canile, from a sheepfold to a heard of Goats, and from a heard of Goats, to a kennel of dogs.  
Alas, alas, it was not lawful to break a bone of Christ's natural body, but he that breaketh the peace of the Church, breaketh the very backbone of his mystical body.  
And it was as unlawful to part or divide so much as his unseamed cote: But they which practise to divide the Church, what do they else, but tear his cote off his back? and rend in sunder his tender heart? Wherefore as nature forced the right mother to abhor the dividing of her own child. 1. King. 3. So the Lord grant, that grace may make us all forbear to divide the sweet Spouse of Jesus Christ, the common mother of us all: Nature I say made the mother to abhor to divide the child, and can not grace make the child aborre to divide the mother?  
A third prerogative of the Lords flock is, that it is sustained and fostered after the best manner that may be possible. For David saith The Lord is my shepherd, therefore I shall want nothing. Psal. 23. And again, He shall feed me in a green pasture, and lead me besides the waters of comfort. By the green pasture we are to understand, the word of truth, Quod manet in aeternum: Esay. 40. For this always flourisheth, and neither the heat of Summer can scorch it, nor the cold of winter freeze it. And by the waters of comfort, he meaneth the graces of the holy Ghost according to that which is written. Io. 7. He that believeth in me, out of his belly shall flow rivers of the water of life.  
fourthly, this flock is sure to be guided, and directed by the Lords own hand, He shall lead me in the paths of righteousness, saith David. Psa, 23. And again, Thou art with me: thy rod and thy staff comfort me.  
By his rod he meaneth such correction as it shall please him to give the sheep of his pasture: And by his staff, he understandeth ●he strength and power whereby he will drive back his enemies.  
And to this very end was the ministry of the Angels ordained, to guard the flock of Christ in all safety. The Angel of the Lord pitcheth round about them that fear him, & delivereth them. Psal. 34. And again, He shall give his Angels charge over thee, to keep thee in all thy ways: They shall bear thee in their hands, that thou dash not thy foot against a stone. Psal. 91. And have not the patriarchs, and the Prophets, & the people of Israel, and the Apostles, and the Saints of God found it so in their disiresses?  
Was not jacob comforted against Esau, by an host of Angels? Gen. 32. Was not Elizeus savegarded by an army of Angels from the Assyrians? 2. King. 6. Was not our blessed Saviour Christ himself ministered unto by Angels? Math. 4.  
Most wonderful is the protection, and most tender is the care which the Lord hath over his flock.  
It were a great favour to allow unto his flock a guard of men, and to allow it a band of Princes, were exceeding and surpassing and incredible love: But to make the Angels guard us, and to pitch round about us for our safety, what an unspeakable prerogative is it of his incomparable mercy and bottomless compassion towards the sheep of his pasture?  
And lastly, this flock shall escape and go scotfree in the day of vengeance. In the day that I shall do this. But what is it the near, or wherein are we the better? when in the mean time our Saviour Christ telleth his disciples, that their estate in this life shall be Tanquam Oues in medio Luporum, As sheep in the midst of Wolves, Math. 10. Is this all the care he hath of his flock? to leave it in such a case in the mids of Wolves? Tush, take we no care, for the Lords care over his: For as the very hear of our heads are numbered, and not one of them shall miscarry: So right dear in the sight of the Lord, is the death of his Saints. And if they be but in danger once, he will do as that same good shepherd did, whereof we read in the Gospel. Luk. 15. Who having but 100 sheep in all his flock, when one of them went astray, left the rest in the wilderness, and sought it out, and brought it home into safety.  
But what if the Lords flock be left in the mids of Wolves, id est, Heretics, or tytantes? yet the Lord hath no such purpose there to leave them, because they should be devoured of them, but a contrary drift there is, which you would little think. That is, that this flock should overcome and devour the Wolves themselves. And so much Chrisostome saith, Plurimos morsus ab us accipientes non solum non consumuntur, sed et illos convertunt, receiving many bitings of them, they are not only not devoured, but they even convert them.  
And this is surely miraculous. It were strange to see a sheep overcome or kill a wolf But it is not strange to see one of Christ's sheep overcome or kill one of Satan's Wolves.  
It were a wonder to hear that a sheep should turn a Wolf into a sheep (I warrant you that Ovid in all his Metamorphosis hath none such) But it is not unlikelye nor unpossible that one of the lords sheep may of an Heretic make a good Christian, and of a tyrant a good Magistrate, which is all one in effect. And therefore Chrisostome saith, multo mirabilius est et maius, transmutare mentes eorum, quam interficere eos. It is a thing much more wonderful & greater, to change the minds of Heretics & tyrants then to kill them.  
Taking these Wolves for Heretics, you shall find that the sheep of the Lords flock have converted them, and turned them into sheep.  
The Apostle Andrew reclaiming Maximilla from Idolatry to Christianity, notwithstanding the displeasure and fury of her Husband Ageas, did he not turn a Wolf into a sheep?  
The Apostle james by his wonderful constancy, wrought a wonderful feat, that is overcame and ravished the wretch that accused him before the magistrates▪ into so much that he knew no better way to make him amends, but to confess that he himself was a Christian as well as the Apostle, and asked him forgiveness for his treatcherye, and was willing to drink of the same cup of torments with him Now what was this but to turn a wolf into a sheep?  
But taking wolves for tyrants, you may see and consider how the lords flock hath overcome them.  
In that S. Steven prayed for them that stoned him to death.  
In that ●. Andrew being fastened to the Cross, rejoiced thereat, and told Ageas the tyrant to his teeth Sicrucem horruissem, maiestatem et gloriam crucis Christi nunquam predicassem. Had I feared the Cross, I would never have preached the Majesty and glory of the Cross of Christ.  
In that S. Laurence being broiled upon a gridiron took it in so good part, that he could find in his heart to say to Decius the tyrant, Assum est satis, versa, et manduca: One side is broiled enough, turn it and then eat part.  
And in that Ignatius being cast to wild beasts to be devoured, spoke no worse words than these to Trajan the tyrant, Frumentum Dei sum, et per dentes bestiarum commolor▪ ut mundus panis inveniar, I am become God's Wheat, and I am to be ground in the teeth of these wild beasts, that I may prove clean bread.  
In that I say in all these bloody persecutions, the patience of God's saints and servants was so invincible, how intolerable so ever were their torments. Who had the victory the wolves or the sheep?  
The like conquest had our English martyrs in Queen Mary's days over Bonner, Gardener, and Story, the bloudethirsty wolves of Antichrist, for they did not let to confess that they thought the Heretics (meaning the Martyrs) took great pleasure in burning, they went to it so willingly: they endured it so constantly: and they yielded themselves weary with tormenting them. The Wolves were weary with devouring: But the Lambs were not weary with suffering, a foil, a foil.  
No marvel then if Hillary said, Hoc Ecclesiae proprium est, dum persequitur, floret, dum opprimitur crescit; dum contemnitur, proficit: dum leditur vincit, dum arguitur intelligit, tunc stat cum superari videtur▪ de Trinitat. Lib. 4. This is the manner of the Church, when it is persecuted it flourisheth: when it is oppressed, it groweth: when it is contemned, it profiteth: when it is hurt it vanquisheth: when it is reproved it understandeth: and then it standeth when it seemeth to be overcome.  
No marvel if Augustine said, Occidebantu●, v●ebantur, ●orquebantur, Cruciebantur, et multiplicaban●ur, Gods Prophets were slain, burned, tormented, crucified, and yet they were multiplied.  
And no marvel if the Church itself be compared to a Palm tree, psal. 92. Which for all the frost of Winter, and scorching of Summer, and blustering of winds, and pressing down of weights, yet it will still be green, and flourish, and rise up against and above the burtheng, and therefore was given to Conquerors in token of victory.  
If you would know the reason hereof, go no further thento the first promise, The sedè of the woman shall bruise the Serpent's head: This is done by virtue of that seed. Or go no further than the words of Elizeus: They that are with us, be more than they that be against us, 2. Reg. 6. And because Michael and his Angels have been, be, and shallbe to good for the Dragon and his Angels for ever. Appo. 12. Therefore it sufficeth to resolve us that it shall be so.  
And here as I have spoken of the estate and condition of the Lords flock as it is in this life present: So if the time did not exclude me, I had thought to have laid before you the blessed prerogatives thereof▪ which it shall have in the life to come. As first that it shall be separated from all the noisome goats of this world. secondly, that it shall be situate on the right hand of the Judge. Thirdly that it shall be leased, and possessed of that kingdom which was prepared for them before the foundations of the world. Math. 25.  
But I come to the other thing, which is graciously warranted in this promise of the Lords protection, which is specified in these words.  
And I will spare them, etc. The like promise is made generally to all them that fear God. Psal. 103. Even as a Father hath pity on his children: So hath the Lord compassion on them that fear him.  
Indeed many Fathers have been unkind & unnatural to their children. Saul made an odlawe, & when jonathas his son was within the lurch of it, he would have cut him off, had not the people stood him in stead and rescued him. 1. Sam. 14. Herode having but only two sons, Alexander and Aristobolus, upon a false surmise strangled them both. Whereupon Augustus said, Melius est Herodis esse porcum, quam filium: It is better to be Herodes hog, than his son,  
Plutarch saith, that in Rome rich men used to carry whelps and young apes up and down the streets in their arms: which when Caesar saw, he would needs know, Ecquid apud ipsos mulieres liberos non parerent? Whether women did not bring forth children with them?  
But to let these monsters go, which either praeter & contra naturam, have thus rebelled & repined against their own bowels: do you but measure the tender affection of parents toward their children by old Elie, who hearing of the death of Hofni & Phinehas his sons, with very woe fell down backward & broke his neck. 1 Sam. 4. Or by David, who at the death of that one son which was begotten in adultery: and after the death of that other son, which letted not to commit adultery with his father's concubines, I mean Absalon: did so take on, that very sorrow had almost broken his very heart insunder. 2. Sa. 12. 2. Sam. 18. 33. And to read in histories, that Gordianus when he heard of the death of his son, strangled himself. Or that Orodes king of Parthia, hearing that his son Pacorus was slain in war, through extreme sorrow fell mad. Or that Pythias king of Bithynia, when Xerxes had slain his son, left his kingdom to his wife, and went to his sons grave, and there ended his life with mourning. Or that A●geus surmising that Theseus his son had been slain of Minotaurus, leapt into the sea & drowned himself. To read of all these, & infinite other the like examples, how doth it demonstrate the dear and tender affection of fathers towards their sons: therefore in that the Lord promiseth to fill, and to pour out his compassion after this rate and measure, what a comfort is this?  
But indeed our heavenly Father doth so entirely tender his children, that there is no end or comparison thereof to be made. And therefore as Esay saith, he is our Father. cap. 63.  
And as jeremy saith, He will be called our Father. jer. 3. So why our Saviour Christ should forbid us to call any other by the name of Father here in earth, saying For one is your Father in heaven, Math. 23. I know no reason but this, for that no father on earth doth so tenderly love his own children, as our heavenly Father doth affect and like of us, being but his adopted children.  
He spareth us in three respects, in two of them much like a natural Father, but in the third there is no comparison, I am sure, and so you will say.  
First, as a natural Father will not Kill or destroy his child when he is sick, and feeble, and cannot eat his meat, or abhorreth such things thorough infirmity, as should be a mean to recover his health: So our heavenly Father will spare us, and not condemn us, or confound us for ever, although we be sick in spirit, and weak in faith, & do even loath often times his heavenly word, which is the health and salvation of our souls.  
Secondly, like a natural father he spareth us in respect of our wilful prodigalities, and wastinges of his blessings and graces: not unlike that same loving Father in the gospel who forgave his son, which had so leudlye consumed his father's substance, and his own portion.  
Our race we have as wilfully run. Our time we have as vainly spent. His favours we have as ilfau●●rdly bestowed, and his displeasure we have as desperately incurred. But yet come home to his mercy by repentance, and say, father we have sinned against thee▪ etc. and then you shall find that he will spare you, and embrace you in the arms of his merciful compassion. etc.  
But now to speak of that respect of the Lords gracious favour which is without comparison. What natural Father ever did as he hath done▪ to spare us which were but his adopted children, he hath not spared his only begotten Son Christ Jesus. So that to us ward he was worth his promise here made, but he hath laid it upon his natural son with a witness 〈◊〉 our sakes. He was feign to resign a royal kingdom to come to an Ass' crib: to relinquish the sweet society of Angels, to live among malicious rakehells, the Scribes and Pharisees: to surrender a throne of glory, for a cursed cross of wood: to yield up a crown of bliss, for a crown of thorns: to lose the favour of his heavenly father, to pleasure his deadly foes: and to suffer death, that miserable wretches might be spared and saved alive. O kind and tender Saviuiour, to spare and to save us, thou hast suffered thyself to become a very spoil for the malice of Satan.  
I grant you Fabius Maximus was very desirous to spare and save the Roman Captives, when he sold all his patrimony to redeem them. But our Saviour Christ hath suffered himself to be sold, to redeem us his very enemies in respect.  
Mithridates was wondered at for his tender affection toward Leonicus his dear friend, because he gave all the Rhodian captives to redeem him: but yet he gave his enemies to redeem his friend. But Christ Jesus our blessed Saviour, hath given himself to redeem his enemies.  
To be short, when there was in Rome a sudden gaping gulf which they could by no means fill up, and the Oracle had signified, that except the chiefest thing, and that which the commons loved best, were cast into it, it could not be stopped: Curtius understanding that he himself was their only Jewel, without any more ado threw himself into it, and so it was filled up presently. Yet this was done for his country, that loved him so well, that they accounted nothing better or more worthy than he. But when the gaping gulf of Gods most dreadful vengeance was to be stopped, our blessed saviour cast himself into the midst of it, and died a most bitter death, & this he did for the people, which thought they had nothing worse or more vile than he, no not Barrabas that arrant cutthroat.  
What shall I say then of this so rare, so royal, so unspeakable, and so incomparable love of his towards us? I can say no less than Barnard said, Opus sine exemplo, gratia sine merito, charitas sine modo: Such a work as hath no example, a favour without desert, and love without measure.  
The Lord therefore grant that such bottomless compassion in him may presently work some thankful compunction in you. And that as the vail of the temple rend in sunder from the top to the bottom, when these things were performed: So the consideration of the extreme misery which he endured, that he might spare and save our forlorn souls, may ransack every vain in our hearts in all due remorse. And y● as the very earth did quake in horror of so great violence wrongfully offered to him, and meekly suffered for you: So our hearts and consciences may quake and tremble, considered that an innocent person hath endured the same to spare our guilty and damned souls.  
To him therefore, which hath so entirely oved us, that he hath not spared his only begotten Son to save us: and to him which hath so dearly bought us, that he hath laid down his life to redeem us: and to him that hath so wonderfully purged and sanctified us through the Laver of regeneration, that he hath thereby sealed us until the day of Redemption: id est, to God the Father, God the Son, and God the holy Ghost three distict persons and one everlasting God, be all praise, power and dominion, world without end.  
Amen.   
FINIS.