AN HOLY PANEGYRIC. A Sermon Preached at Paul's Cross upon the anniversary Solemnity of the happy Inauguration of our Dread Sovereign Lord King JAMES, Mar. 24. 1613. By J. H. D. D. LONDON Printed by john Pindley for SAMVEL MACHAM. 1613. TO THE RIGHT Honourable, Sir JOHN SWINERTON, Knight, Lord Mayor of the City of London, All grace and happiness. RIght Honourable, Mine own forwardness (whereof it repenteth me not) hath sent forth other of my labours unbidden; but this, your effectual importunity hath drawn forth into the common light. It is an holy desire that the eye may second the ear in any thing that may help the soul: and we, that are fishers of men, should be-wanting to ourselves, if we had not baits for both those senses. I plead not the disadvantage of a dead letter, in respect of that life which elocution puts into any discourse Such as it is, I make it both public and yours. I have caused my thoughts, so near as I could to go back to the very terms wherein I expressed them, as thinking it better to fetch those words I have let fall, then to follow those I must take up. That therefore which it pleased your Lo to hear with such patient attention, and with so good affection to desire, I not unwillingly suffer abroad; that these papers may speak that permanently to the eyes of all our countrymen, which in the passage found such favour in the ears of your citizens, and such room in so many heart's. Besides your first and vehement motion for the press, your known love to learning deserves a better acknowledgement, and no doubt finds it from more worthy hands. And if my gratulation would add any thing, those should envy you which will not imitate you. For the rest, God give your Lo. a wise, understanding, & courageous heart, that you may prudently & strongly menage these wild times, upon which you are fallen: and by your holy example and powerful endeavours, help to shorten these rains of licentiousness: That so this city, which is better taught then any under heaven, may teach all other places how to live; & may honour that profession which hath made it renowned, and all God's Church joyful: The welfare and happiness whereof, and your Lo. in it, is unfeignedly wished, by Your Lordships humbly devoted, jos. HALL.. AN HOLY Panegyric. 1. SAM. 12. 24, 25. Therefore fear you the Lord, and serve him in truth with all your hearts, and consider how great things he hath done for you. But if you do wickedly, ye shall perish both ye and your King. I Hold it no small favour of God (right Honourable & beloved) that he hath called me to the service 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 gives the opportunity, vouchsafe to give success to this business. That which the Jews sinned in but desiring, it is our happiness to enjoy. I need not call any other witness then this day, wherein we celebrate the blessing of a King, and (which is more) of a King higher than other Princes by the head and shoulders. And if other years had forgotten this tribute of their loyalty and thankfulness, yet the example of those ancient Roman Christians (as Eusebius and Sozomen reporr) Decimum quem que annum Imperatores Romani magna festivitate celebrant. Sozom. l 1. 24. Idem Euseb. de vita Const. would have taught us, that the tenth complete year of our Constantine, deserves to be solemn & jubilar. And if our ill nature could be content to smother this mercy in silence, the very Lepers: of Samaria should rise up against us & say, We do not well; this is a day of good tidings, & we hold our peace. My discourse yet shall not be altogether laudatory, but as samuel's, led in with exhortation, and carried out with threatening. For this Text is a composition of duties, favours, dangers: of duties which we o●●e, of favours received, of dangers threatened. The duties that God Idokes for of us, come before the mention of the favours we have received from him, (though after their receipt) to teach us, that as his mercy, so our obedience should be absolute: and the danger follows both, to make us more careful to hold the favours, and perform the duties; And me thinks there cannot be a more excellent mixture. If we should hear only of the favours of God, nothing of our duties, we should fall into conceitedness: if only of our duties without recognition of his savours, we should prove uncheerfull; and if both of these, without mention of any danger, we should presume on our favours, and be slack in our duties. prepare therefore your Christian ears 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 favours to further thankfulness. The goodness of these outward things is not such as that it can privilege every desire of them from sin Monarchy is the best of governments, & likest to his rule, that sits in the assembly of Gods. One God, Juxta Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. one King, was the acclamation of those ancient Christians: and yet it was mis-desired of the Israelites: We may not ever desire that which is better in itself, but that which is better for us; Neither must we follow our conceit in this judgement, but the appointment of God: Now, though God had appointed in time, both a Sceptre and a Law giver to juda, yet they sinned in mending the pace of God, and spurring on his decree. And if they had stayed his leisure; so that they had desired that which was best in itself, best for them, appointed by God, and now appointed, yet the manner and ground offended: For out of an humour of innovation, out of discontent, out of distrust, out of an itch of conformity to other Nations, to ask a King, it was not only a sin as they confess: verse. 29. but (ragnah rabbah) a great wickedness as Samuel tells them. verse. 17. and (as oftentimes we may read God's displeasure in the face of the heaven) he shows it in the weather. God thunders and reins in the midst of wheat harvest. The thunder was fearful, the rain in that hot climate and season strangely unseasonable: both to be in the instant upon samuel's speech, was justly miraculous. The heathen Poets bring in their feigned God thundering in applause; I never find the true God did so. This voice of God broke Psal. 29. these Cedars of Lebanon, and made these Hinds to calf: and now they cry Peccavimus, ver. 19 If ever we will stoop, the judgements of God will bring us on our knees. Samuel takes vantage of their humiliation, and according to the golden sentence of that Samian Jnter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagorae Oneratis superponendum onus; id est, ad virtutem incedentibus augmentanda praecepta; Tradentes se otio relinquendos. Hier. adverse. Ruffin. wiseman, that bids us lay weight upon the laden, (how ever Hierom take it in another sense) he jades them with these three duties; Fear, service, consideration. Fear and service go still together. Serve the Lord in Psal. 2. fear, saith David. Fear the Lord and serve him, saith joshua; Josh. 24. 14. And, fear ever before service, for that unless our service proceed from fear, it is hollow and worthless. One says well, that these inward dispositions are as the kernel; outward acts are as the shell; he is but a deaf nut therefore, that hath outward service, without inward fear; Fear God (saith Solomon) first, and Eccl. ult. then, keep his commandments. Behold, the same tongue that bade them not fear, verse. 20. now bids them fear; and the same spirit that tells us they feared exceedingly (verse. 18.) now enjoins them to fear more. What shall we make of this? Their other fear was at the best Initial; for now they began to repent; and as one says of this kind of fear, that job. de Combis Compend. Theol. it hath two eyes fixed on two divers objects, so had this of theirs. One eye looked upon the rain and thunder; the other looked up to the God that sent it; The one of these it borrowed of the slavish or hostile fear (as Basil calls it,) the other of the filial; for the slavish fear casts both eyes upon the punishment; the filial looks with both eyes on the party offended. Now than Samuel would rectify and perfect this affection, and would bring them from the fear of slaves, through the fear of penitents, to the fear of sons: and indeed one of these makes way for another. It is true that perfect love thrusts out fear: but it is as true, that fear brings in that perfect love, which is joined with the reverence of sons. Like as the needle or bristle (so one compares it) draws in the thread after it, or as the potion brings health. The compunction of fear (saith Gregory) Greg. 3. Dial. c. 34. Compunctio formidinis tradit animum compunctioni dilectionis. fits the mind for the compunction of love. We shall never rejoice truly in God, except it be with trembling: Except we have quaked at his thunder, we shall never joy in his sun shine. How seasonably therefore doth Samuel, when he saw them smitten with that guilty and servile fear, call them to the: reverential fear of God; Therefore fear ye the Lord? It is good striking, when God hath stricken; 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 meddling with it. Tell one of our gallants in the midst of all his jollity and revels, of devotion, of piety, of judgements; he hath the Athenian question ready, What will his babbler say? Let that man alone till God have touched his soul with some terror, till he have cast his body on the bed of sickness, when his feather is turned to a kerchief, when his face is pale, his eyes sunk, his hands shaking, his breath short, his flesh consumed, now he may be talked with, now he hath learned of Eli to say, speak Lord for thy servant heareth. The convexe or out-bowed side of a vessel will hold nothing; it must be the hollow and depressed part that is capable of any liquor. Oh, if we were so humbled with the varieties of God's judgements as we might, how savoury should his counsels be, how precious & welcome would his fear be to our trembling hearts? whereas now, our stubborn senselessness frustrates (in respect of our success, though not of his decree) all the threatenings and executions of God. There are two main affections, Love, and Fear, which as they take up the soul where they are, and as they never go a sunder, (for every love hath in it a fear of offending and foregoing; and every fear implies a love of that, which we suspect may miscarry) so each of them fulfils the whole law of God. That love is the abridgement of the Decalogue both our Saviour, and his blessed Apostle have taught us: It is as plain of Fear; The title of job is, A just man, and one that feared God; justice is expressed by Fear. For what is justice, but a freedom from sin? And the fear of the Lord hates evil, saith Solomon. Pro. 8. 13. Hence Moses his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt Deut. 6. 13. fear, is turned by our Saviour (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Thou shalt worship, Mat. 4. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adore. And that which Esay saith, In vain they fear me, Isay 29. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15. 9 our Saviour renders, In vain they worship me; as if all worship consisted in Fear. Hence it is probable that God hath his name in two languages from (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Fear, and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Caesare. Act. 23. 10. Heb. 5. 9 word in the Greek signifies both Fear & Religion. And Solomon when he says The fear of the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning (as we turn it,) of wisdom, says more than we are a ware of; for the word signifies as well Caput or Principatum; the head or top of wisdom; yea (saith Siracides) it is the crown upon the head; it is the root of the same wisdom, whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 stoop down so low as to vouchsafe to be loved of men, yet that infinite inequality, which there is between him and us, may seem not to allow so perfect a fitness of that affection, as of this other, which suits so well betwixt our vileness, and his glory, that the more disproportion there is betwixt us, the more due & proper is our fear. Neither is it less necessary than proper, for we can be no Christians without it; whether it be (as Hemingius distinguishes it well) timor cultus, Hem. in Ps. 25. or culpae, either our fear in worshipping, or our fear of offending; the one is a devout fear, the other a careful fear. The latter was the Corinthians fear, whose godly 2. Cor. 7. 11. sorrow when the Apostle had mentioned, he adds, Yea what indignation, yea what fear, 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 master, as a benefactor, as a God infinite in all that he is. Let me be bold to speak to you, with the Psalmist, Come ye children, hearken to me, and I will teach Psal. 34. 11. you the fear of the Lord. What is it therefore to fear God; but to acknowledge the glorious (the invisible) presence of God in all our ways, with Moses his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to be 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 (quam tremendus?) to make an humble resignation of ourselves to the holy will of God with Eli, It is the Lord; and to attend reverently upon his disposing with David, Here I am, let him do to me, as seemeth good in his eyes. 2. Sam. 15. 26. This is the fear of the Lord. There is nothing more talked of, nothing less felt. I appeal from the tongues of men to their hands; the wise heathen taught me to do so, Uerbarebus proba. The voice of wickedness Senec. Epist. Psal. 36. 1. is actual, saith the Psalmist, wickedness saith there is no fear of God before his eyes. Behold wheresoever is wickedness, there can be no fear of God; these two cannot lodge under one roof, for the fear of God drives out evil (saith Ecclesiasticus.) As therefore Abraham Ecclus. 1. 26. argues well from the cause to the effect; Because the fear of God is not in this place, therefore they will kill me: So David argues back from the effect to the cause, They imagine wickedness on their bed, etc. therefore the fear of God is not before them. I would to God this argument were not too demonstrative. Brethren, our lives shame us. If we feared the Lord, durst we dally with his name, durst we tear it in pieces? Surely we contemn his person, whose name we contemn. The jews have a conceit, that the sin of that Israelite which was stoned for blasphemy, was only this, that he named that ineffable name of four letters jehovah. Shall their fear keep them from once mentioning the dreadful name of God, and shall not our fear keep us from abusing it? Durst we so boldly sin God in the face, if we feared him? Durst we mock God with a formal flourish of that, which our heart tells us we are not, if we feared him? Durst we be Christians at Church, Mammonists at home, if we feared him? Pardon me, if in a day of gratulation, I hardly temper my tongue from reproof; for as the jews had ever some malefactor brought forth to them in their great feast; so it shall be the happiest piece of our triumph and solemnity, if we can bring forth that wicked profaneness, wherewith we have dishonoured God, & blemished his Gospel, to be scourged, and dismissed with all holy indignity. From this fear, let us pass as briefly, through that which we must dwell in all our lives, the service of God. This is the subject 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. Divine Philosophy teaches us to refer, not only our speculations, but our affections to action. As therefore our service must be grounded upon fear, so our fear must be reduced to service. What strength can these Masculine dispositions of the soul yield us, if with the Israelites brood they be smothered in the birth? Indeed the worst kind of fear is that we call servile; but the best fear, is the fear of servants. For there is no servant of God, but fears filially. And again God hath no son but he serves. Even the natural son of God, was so in the form of a servant, that he served indeed; and so did he serve that he endured all sorrow, and fulfilled all righteousness. So every Christian is a son and heir to the King of heaven, and his word must be, I serve. We all know what service means. For we all are, or were (I imagine) either servants of masters, or servants of the public, or masters of servants, or all these. We cannot therefore be ignorant either what we require of ours, or what our superiors require of us. If service consisted only in wearing of liveries, in taking of wages, in making of courtesies, and kissing of hands, there were nothing more easy, or more common. Al of us wear the cognizance of our christianity in our baptism, all live upon God's trencher in our maintenance, all give him the compliments of a fashionable profession. But, be not deceived, the life of service is work; the work of a Christian is obedience to the Law of God. The Centurion when he would describe his good servant in the Gospel, needed say no more but this; I bid him do this, and he doth it. Service then briefly is, nothing but a readiness to do as we are bidden; and therefore both Solomon, and he that was greater than Solomon, describes it by keeping the commandments; and the chosen vessel gives an everlasting rule: His servants ye are to whom Rom. 6. 16. ye obey. Now I might distinguish this service into habitual, and actual. Habitual; for as the servant, while he eats or sleeps, is in service still; so are we to God: Actual, whether universal in the whole carriage of our lives (which Zacharie tells us is in holiness, and righteousness, holiness Luke 1. 75. to God, righteousness to men) or particular, either in the duties which are proper to GOD, Invocation and Attendance on his ordinance (which by an excellence is termed his service) or in those which are proper to us, as we are pieces of a Family, Church, commonwealth; the stations whereof GOD hath so disposed, that we may serve him in serving one another. And thus you see I might make way for an endless discourse; but it shall content me (passing over this world of matter) to glance only at the generality of this infinite theme. As every obedience serves God, so every sin makes God serve us. One said wittily, that the angry man made himself the judge, and God the executioner. There is no sin that doth not the like. The glutton makes God his cator, and himself the guest, and his belly his god, especially in the newfound feasts of this age, wherein profuseness and profaneness strive for the table's end. The lascivious man makes himself the lover, and (as Vives says of Mahumet) God the Pander. The covetous Lud. vives de verit. Relig. l. 4 man makes himself the Usurer, and God the broker. The ambitious makes God his state, and Honour his God. Of every sinner doth God say justly, servire me fecisti. Thou hast made me to serve with thy Esay 43. 24. sins. There cannot be a greater honour for us then to serve such a master, as commands heaven, earth, & hell: Whom Non reputes magnum quod Deo servis, sed maximum reputa, quod ipse dignatur te in servum assumere sibi. Bernard. it is both dishonour and baseness not to serve. The highest style that King David could devise to give himself (not in the phrase of a frivolous French complement, but in the plain speech of a true Israelite) was, Behold I am thy servant; Psal. 116. and he that is Lord of many servants of the Devil, delights to call himself the servant of the servants of God. The Angels of heaven Revel. ult. rejoice to be our fellows in this service. But there cannot be a greater shame then to see Eccles. 10. 7. servants ride on horseback, and Princes walking as servants on the ground. I mean to see the GOD of heaven made a lackey to our vile affections, and in the lives of men, to see God attend upon the world, Brethren, there is service enough in the world, but it is to a wrong master. In mea patria Deus venture, (as In mea n. patria Deus venter est, & in diem vivitur & sanctior est ille qui ditior est. Hierome said;) Every worldling is a Papist in this, that he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service, to the creature, which is the lowest Hier. ad Chrematium. respect that can be; Yea so much more humble than (latria) as it is more absolute, and without respect of recompense. Yea, I would it were uncharitable to say, that many besides the savages of calicut, place Satan in the throne, and God on the footstool. For as Witches and Sorcerers converse with evil spirits in plausible and familiar forms, which in ugly shapes they would abhor; so many a man serves Satan under the forms of gold and silver, under the images of Saints and lightsome Angels; under glittering coats, or glorious titles, or beauteous faces, whom they would defy as himself. And as the freeborn Israelite might become a servant, either by forfeiture upon trespass, or by sale, or by spoil in war; so this accursed servitude is incurred the same ways, by them which should be Christians. By forfeiture: for though the debt and trespass be to God, yet (tradet lictori) he shall deliver Mat. 18. 34. the debtor to the jailor. By sale, as Ahab sold himself to 1. Kin. 21. 20. work wickedness: sold under sin, saith the Apostle. By spoil. Beware lest any man make a spoil of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul to his Colossians. Col. 2. 8. Alas what a miserable change do these men make, to leave the living God, which is so bountiful, that he rewards a cup of cold water with eternal glory, to serve him that hath nothing to give but his bare wages; and what wages? The wages of sin is death; And what death? not the death of the body, in the severing of the soul, but the death of the soul, 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 woeful wages of a desperate work. Well were these men, if they might go unpaid, and serve for nothing; but as the mercy of God will not let any of our poor services to him go unrewarded; so will not his justice suffer the contrary service go unpaid; in flaming fire rendering vengeance to them 1. Thes. 1. 8. that know not God, and those that obey not the Gospel of our Lord jesus. Beloved, as that worthy Bishop said on his Ambrose. deathbed, we are happy in this, that we serve a good Master; how happy shall it be for us if we shall do him good service, that in the day of our account we may hear, Euge serve bone, well done good servant, enter into thy masters joy. Now he that prescribes the act (service,) must also prescribe the manner; (Truly, totally.) God cannot abide we should serve him with a double heart (an heart & an heart) that is hypocritically. Neither that we should serve him with a false heart, that is, niggardly and unwillingly: but against doubling, he will be served in truth, and against halving, he will be served with all the heart. To serve God and not in truth is mockery. To serve him truly and not with the whole heart is a base dodging with God. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-service is a fault with men: but let us serve God, but while he sees us, it is enough. Behold he sees us every where. If he did not see our heart, it were enough to serve him in the face; and if the heart were not his, it were too much to give him a part of it; but now that he made this whole heart of outs, it is reason he should be served with it; and now that he sees the inside of the heart, it is madness not to serve him In truth. Those serve God, not in truth, which Ep. 108. Quidam veniunt ut audiant non ut discant, Aliqui cum pugillaribus veniunt non ut res excipiant sed verba. as Seneca says of some auditors, come to hear, not to learn: which bring their tablets to write words, not their hearts for the finger of God to write in. Whose eyes are on their Bible, whiles their heart is on their Count-book; which can play the Saints in the Church, Ruffians in the Tavern, Tyrants in their houses, Cheators in their shops; those Dames which under a cloak of modesty and devotion hide nothing but pride, and fiendishnesse. Those serve God, not with all their heart; whose bosom is like Rachel's tent, that hath (Teraphim) Idols hid in the straw; or rather like a Philistims Temple, that hath the Ark and Dagon under one roof; That come in ever with Naamans' exceptives, Only in this: Those that have let down the world like the spies into the bottom of the well of their heart, and cover the mouth of it with where: I mean, that hide great oppressions, with the show of small beneficences: Those which like Salomon's false Courtesan, cry (Diutdatur) and are willing to share themselves betwixt God and the world. And certainly, this is a noble policy of the Devil, because he knows he hath no right to the heart, he can be glad of any corner; but with all he knows, that if he have any, he hath all; for where he hath any part, God will have none. This base-mindedness is fit for that evil one. God will have all, or nothing. It was an heroical answer, that Theodoret Theod. l. 4. c. 4. reports of Valentinian, whom when the soldiers had chosen to be Emperor, they were consulting to have another joined with him. No (my soldiers) said he, it was in your power to give me the Empire, while I had it not: but now when I have it, it is not in your power to give me a partner. We ourselves say, the bed and the throne can abide no rivals. May we not well say of the heart, as Lot of Zoar, Is it not a little one? Alas it is even too little for God; what do we think of taking an Inmate into this cottage? It is a favour and happiness, that the God of glory will vouchsafe to dwell in it alone. Even so (O God) take thou up these rooms for thyself; and enlarge them for the entertainment of thy spirit: Have thou us wholly, and let us have thee. Let the world serve itself. O let us serve thee, with all our hearts. God hath set the heart on work to fear, the hands on work to serve him, now (that nothing may be wanting) he sets the head on work to consider; and that, not so much the judgements of God, (yet those are of singular use, and may not be forgotten) as his mercies, What great things he hath done for you, not against you. He that looked upon his own works, and saw they were good, and delighted in them, delights that we should look upon them too, and applaud his wisdom, power, and mercy, that shines in them. Even the least of God's works are worthy of the observation of the greatest Angel in heaven, but (the magnalia dei) the great things he hath done, are more worthy of our wonder, of our astonishment. Great things indeed that he did for Israel; he meant to make that Nation a precedent of mercy; that all the world might see what he could do for a people. Heaven and earth conspired to bless them. What should I speak of the wonders of Egypt? Surely I know not whether their preservation in it, or deliverance out of it, were more miraculous. Did they want a guide? himself goes before them in fire. Did they want a shelter? his cloud is spread over them for a covering. Did they want way? The sea itself shall make it; and be at once a street, and a wall to them. Did they want bread? Heaven itself shall power down food of Angels. Did they want meat to their bread? The wind shall bring them whole drifts of quails into their tents. Do they want drink to both? The very Rock shall yield it them. Do they want suits of apparel? Their very clothes shall not wax old on their backs. Do they want advise? God himself shall give his vocal Oracle between the Cherubins. Do they want a law? God shall come down upon Sinai, and deliver it in fire, thundering, smoke, earthquakes, and write it with his own finger, in tables of stone. Do they want habitations? God shall provide them a land that flows with milk and honey. Are they persecuted? God stands in fire between them & their harms. Are they stung to death? The brazen serpent shall cure them. Are they resisted? The walls of jericho shall fall down alone; hailstones brain their enemies. The Sun shall stand still in heaven, to see joshuahs' revenge and victory. Oh great and mighty things that God did for Israel! And if any Nation under heaven could either parallel or second Israel in the favours of God, this poor little Island of ours is it. The cloud of his protection hath covered us. The blood-red sea of persecution hath given way to us, and we are passed it dry-shod. The true Manna from heaven is reigned down abundantly about our tents. The water of Life gusheth forth plenteously to us: The better law of the Gospel is given us from heaven by the hands of his Son: The walls of the spiritual jerocho are fallen down before us, at the blast of the trumpets of God; and cursed be he that goes about to build them up again. Now therefore, that we may come more close to the task of this day; Let me say to you, as Samuel to his Israelites, Consider with me what great things the Lord hath done for us: and as one wished that the envious had eyes in every place, so could I seriously wish, that all which have ill will at our Zion, had their ears with me but one hour, that if they belong not to God, they might burst with judas, which repine with judas at this seasonable cost of the precious ointment of our praises. If I should look back to the ancient mercies of God, and show you that this kingdom (though divided from the world) was one of the first that received the Gospel: That it yielded the first Christian Emperor that gave 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 kingdom that shook Antichrist fully out of the saddle. I might find just matter of praise and exultation, but I will turn over no other Chronicles but your memory. This day alone hath matter enough of an eternal gratulation. For this is the communis terminus, wherein Gods favours meet upon our heads; which therefore represents to us, both what we had, and what we have. The one to our sense, the other to our remembrance. This day was both Queen Elizabeth's 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 show us happiness enough to take up our hearts and tongues for ever. And first, why should it not be our perpetual glory and rejoicing, that we were her subjects? Oh blessed Queen, the mother of this Nation, the nurse of this Church, the glory of womanhood, the envy and example of foreign Nations, the wonder of times, how sweet and sacred shall thy memory be to all posterities? how is thy name not Parables of the dust as job 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jews speak; not written in the earth as Jeremy speaks, but in the living earth of all loyal hearts, never to be razed. And though the foul mouths of our Adversaries stick not to call her miseram foeminam, as Pope Clement did; nor to say of her, as Euagrius says uncharitably of justinian evagr. l. 5. c. 1. the great lawgiver (ad supplicia justo dei judicio apud inferos luenda profecta est;) and those that durst bring her on the stage living, bring her now dead (as I have heard by those that have seen it) into their processions, like a tormented Ghost, attended with fiends and firebrands, to the terror of their ignorant beholders: Yet, as we saw she never prospered so well, as when she was most cursed by their Pius. 5. so now we hope she is rather so much more glorious in heaven, by how much they are more malicious on earth. These arrogant wretches, that can at their pleasure fetch Solomon from heaven to hell, and trajan and Falconella from hell to heaven; Campian and Garnet from earth to heaven, Queen Elizabeth from earth to hell, shall find one day that they have mistaken the keys, and shall know, what it is to judge, by being judged. In the mean time, in spite of the gates of Rome, Memoria iustae in benedictionibus. To omit those virtues which were proper to her sex, by which she deserved to be the Queen of women, how excellent were her Masculine graces of learning, valour, wisdom, by which she might justly challenge to be the Queen of men. So learned was she, that she could give present answers, to Ambassadors in their own tongues, or if they listed to borrow of their neighbours, she paid them in that they borrowed. So valiant, that her name like zisca's drum, made the proudest Romanists to quake. So wise that whatsoever fell out happily against the common Adversary in France, Netherlands, Ireland, Didymus veridicus. it was by themselves ascribed to her policy. What should I speak of her long and successful government, of her miraculous preservations, of her famous victories, Onimiùm dilecta Deo cui militat aether: & coniurati veniunt ad classica venti. Claud. wherein the waters, winds, fire and earth fought for us, as if they had been in pay under her, of her excellent laws, of her careful executions. Many daughters have done worthily, but thou Pro. 31. 29. surmountest them all. Such was the sweetness of her government, and such the fear of misery in her loss, that many worthy Christians desired their eyes might be closed before hers; and how many thousands therefore welcomed their own death, because it prevented hers. Every one pointed to her white hairs, & said with that peaceable Leontius, When this snow melts there will be a flood. Never Soz l. 3. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. day except always the fifth of November, was like to be so bloody as this; not for any doubt of Title (which never any loyal heart could question, nor any disloyal ever did, besides Dolman) but for that our Esauites comforted Dolm. p. 1. p. 216 p. 2. p. 117. themselves against us, 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 upon our land; and that honest Politician (which wanted nothing but a gibbet to have made him a Saint) Father Parsons, took pains to set down an order, how all English affairs should be marshaled, when they should come to be theirs. Consider now the great things that the Lord hath done for us. Behold this day, which should have been most dismal to the whole Christian world, he turned to the most happy day, that ever shone forth to this Island. That now we may justly insult with those Christians of Antioch (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Where are your prophecies, O ye fond Papists? Our snow lies here melted, where are those floods of blood that you threatened? Yea, as that blessed soul of hers gained by this change of an immortal crown, for a corruptible; so (blessed be the name of our God) this land of ours hath not lost by that loss. Many think that this evening the world had his beginning. Surely a new and golden world began this day to us, and (which it could not have done by her loins) promises continuance (if our sins interrupt it not) to our posterities. I would the flattery of a Prince were treason; in effect it is so: (for the flatterer is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a kind murderer.) I would it were so in punishment. If I were to speak before my sovereign King and master, I would praise God for him, not praise him to himself. A preacher in Constantine's 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 he went away with a check; such speed may any parasite have, which shall speak, as if he would make Princes proud, & not thankful. A small praise to the face may be adulation, (though it be within the bounds:) a great praise in absence, may be but justice. If we see not the worth of our King, how shall we be thankful to God that gave him? Give me leave therefore freely to bring forth the Lords Anointed 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 happiness to Mauritius evagr. l. 5. 6. 21 the Emperor, that an (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a familiar Devil removing him from place to place in his swathing bands, yet had no power to hurt him; So, that those early conspiracies, wherewith Satan assaulted the very cradle of our dear Sovereign, prevailed not, it was a just bodement of his future greatness and beneficial use to the world. And he that gave him life and crown together, and miraculously preserved them both: gave him graces fit for his Deputy on earth, to wield that crown, and improve that life to the behoof of Christendom. Let me begin with that (which the heathen man required to the happiness of any state) his learning & knowledge, wherein I may safely say he exceedeth all his 105. predecessors. Our Conqueror King Malmesbur. William (as our Chronicler reports) by a blunt proverb that he was wont to use against unlearned Princes made his son Henry a Beau-clerc to those times. But a candle in the dark will make more show, than a bonfire by day. In these days so lightsome for knowledge to excel (even for a professed student) is hard, and rare. Never had England more learned Bishops, and Doctors; which of them ever returned from his majesties discourse without admiration? What King christened hath written so learned volumes? To omit the rest, his last (of this kind) wherein he hath so held up Cardinal Bellarmine, and his master Pope Paulus, is such, that Plessis and Mouline (the two great lights of France) profess to receive their light in this discourse, from his beams; and the learned jesuit Salkeild, could not but be converted with the necessity of those demonstrations; and I may boldly say, Popery (since it was) never received so deep a wound from any work, as from that of His. What King ever moderated the solemn acts of an University in all professions, and had so many hands clapped in the applause of his acute, and learned determinations? Briefly, such is his entire acquaintance with all sciences, and with the Queen of all, Divinity, that he might well dispute with the infallible Pope Paulus 5 for his triple crown; and I would all Christian quarrels lay upon this duel. His justice in governing matcheth his knowledge how to govern; for as one that knows the commonwealth cannot be unhappy, wherein (according to the wise heathens rule) law is Plato. a Queen, and will a subject, he hath ever endeavoured to frame the proceedings of his government to the laws, not the laws to them. Witness that memorable example, whereof your eyes were witnesses. I mean the unpartial execution of one of the ancientest Barons of those parts, for the murder of a mean Subject. Wherein not the favour of the block might be yielded, that the dishonour of the death might be no less than the pain of the death. Yet who will not grant his Mercy to be eminent amongst his virtues, when Parsons himself yields it? And if a virtue so continuing, could be capable of excess, this might seem so in him. For, that which was said of Anastasius the Emperor, that he would evagr. l. 3. c. 34 attempt no exploit (though never so famous) if it might cost the price of Christian blood, and that which was said of Mauricius, that by his evagr. l 6. c. 1 goodwill he would not have so much as a Traitor die; and that of Vespasian, Sueton. Vesp. that he wept even for just executions; and lastly that of Theodosius, Socr. l. 7. c. 22 that he wished he could recall those to life again that had wronged him; may in some sense, be justly verified of our merciful Sovereign. I pray GOD the measure of this virtue may never hurt himself, I am sure the want of it shall never give cause of complaint to his adversaries. But among all his Heroical Graces, which commend him as a man, as a Christian, as a King; Piety and firmness in Religion calls me to it, and will not suffer me to defer the mention of it any longer. A private man unsettled in opinion, is like a loose tooth in the head, troublesome and useless, but a public person unstaid, is dangerous. Resolution for the truth is so much better than knowledge, by how much the possessing of a treasure, is better than knowing where it is. With what zeal did his Majesty fly upon the blasphemous novelties of Vorstius? How many solicitations, threats, promises, proffers hath he trampled under his feet in former times, for but a promise of an indifferent connivency at the Romish religion? Was it not an answer worthy of a King, worthy of marble and brass, that he made unto their agent for this purpose, in the times of the greatest peril of resistance. That all the Watson. B. Barl. answer to Parsons. p 115. E. Com. Northamp. lib. crowns and kingdoms in this world should not endure him to change any jot of his profession? Hath he not so engaged himself in this holy quarrel, that the world confesses Rome had never such an Adversary? and all Christian Princes rejoice to follow him as their worthy leader, in all the battles of God; and all Christian churches in their prayers and acclamations, style him, in a double right, Defender of the faith, more by desert, than inheritance. But because as the Sunbeams, so praises are more kindly, when they are cast oblique upon their objects then when they fall directly; let me show you him rather in the blessings we receive from him, then in the graces which are in him. And not to insist upon his extinguishing of those hellish feudes in Scotland, & the reducing of those barbarous borderers to civility and order, (two acts worthy of eternity, and which no hand but his could do) Consider how great things the Lord hath done for us, by him, in our Peace, in our freedom of the Gospel, in our Deliverance. Continuance detracts from 1 the value of any favour. Little do we know the price of peace. If we had been in the coats of our forefathers, or our neighbours, we should have known how to esteem this dear blessing of God. Oh, my dear brethren, we never knew what it was to hear the murdering pieces about our ears; to see our churches and houses flaming over our heads; to hear the fearful cracks of their falls mixed with the confused outcries of men, killing, encouraging to kill, or resist, dying; and the shriekings of women and children; we never saw tender babes snached from the breasts of their mothers, now bleeding upon the stones, or sprawling upon the pikes; and the distracted mother ravished, ere she may have leave to die. We never saw men and horses lie wallowing in Tum vero & genitus morientum & sanguine in alto. Armaque corporaque & permisti caede virorli Semianimes voluuntur equi. Virg. Aen. 11. their mingled blood, and the ghastly visages of death deformed with wounds. The impotent wife hanging with tears on her armed husband, as desirous to die with him, with whom she may not live. The amazed run to and fro of those that would fain escape, if they knew how, and the furious pace of a bloody victor; The rifling of houses for spoil, and every soldier running with his load, and ready to fight with other for our booty; Themiserable captive driven manacled before the usulting enemy. Never did we know how cruel an Adversary is, and how burdensome an helper is in war. Look round about you. All your neighbours have seen and tasted these calamities. All the rest of the world have been whirled about in these woeful tumults: only this Island, hath like the centre stood unmovable. Only this Isle hath Nam cum trisiis hyems alias produxerit undas, Tum Nilum retinent ripae. Claud. Epigr. been like Nilus, which when all other waters overflow, keeps within the banks. That we are free from these & a thousand other miseries of war, Whether should we ascribe it, but next under God, to his Anointed, as a King, as a King of Peace? For both Anarchy is the mother of division, as we see in the state of Italy, wherein, when they wanted their King, all ran into civil broils; The Venetians with them of Ravenna, 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 beside; every King is not a Peacemaker: Ours is made of Peace. There have been Princes, which, as the Antiochians Socr. l. 7. c. 22 said of julian, (taking occasion by the Bull which he stamped in his coin) have gored the world to death. The breasts of some Princes have been like a Thunder-cloud, whose vapours would never leave working till they have vented themselves with terror to the world; Ours, hath nothing in it, but a gracious rain to water the inheritance of God. Behold He, even He alone, like to Noah's Dove, brought an Olive of peace to the tossed Ark of Christendom; He like another Augustus, before the second coming of CHRIST hath becalmed the world, and shut the iron gates of war; and is the bond of that peace he hath made. And if the Peacemaker both doth bless and is blessed; how should we bless him, and bless God for him, and hold ourselves blessed in him? Now what were peace 2 without religion, but like a Nabals sheep-shearing; like the fatting of an Epicurian hog; the very festival revels of the Devil. But for us; we have Gloria in excelsis Deo, sung before our Pax in terris; in a word, we have Peace with the Gospel. Machiavelli himself could Discors. l. 1. c. 20 Due continuove successions di principi virtuosos fanno grandi effetti. say in his Discourses, that two continued successions of virtuous Princes (fanno grandi effetti) cannot but do great matters. We prove it so this day; wherein religion is not only warmed but locked in her seat so fast, that the gates of hell shall never prevail against it. There have been Princes, and that Plato 8. de Repub. in this land, which (as the heathen Politician compared his Tyrant) have been like to ill Physicians, that have purged away the good humours, and left the bad behind them; with whom any thing hath been lawful, but to be religious. Some of your grey hairs can be my witnesses. Behold, the evils we have escaped, show us our blessings. Here hath been no dragging out of houses, no hiding of Bibles, no creeping into woods, no Bonnering or Butchering of God's Saints, no rotting in dungeons, no casting of infants out of the mother's belly into the mother's flames; nothing but God's truth abundantly preached, cheerfully professed, encouraged, rewarded. What Nation under heaven yields so many learned Divines? What times ever yielded so many preaching Bishops? When was this City (the City of our joy) ever so happy this way, as in these late successions? Whither can we ascribe this health of the Church, and life of the Gospel, but, next to GOD, to His example, His countenance, His endeavours. Wherein I may not omit how right he hath trod in the steps of that blessed Constantine, in all his religious proceedings. Let us in one word parallel them. Constantine caused fifty Volumes of the Scriptures Euseb. de vitae Const. l. 4. c. 36. to be fair written out in parchment, for the use of the Church. King james hath caused the books of Scriptures to be accurately translated, and published by thousands. Constantine made a zealous edict against Novatians, Lib 3. 61. 62. Valentinians, Marcionites. King james, besides his powerful proclamations and sovereign laws hath effectually written against Popery, and Vorstianisme. Constantine took Lib. 3. 63. away the liberty of the meetings of heretics: King james hath by wholesome laws inhibited the assemblies of Papists and seismatickes. Constantine Lib. 1. c. 37. In media istorum frequentia accongressu adesse & una consider non dedignatus. sat in the midst of his Bishops, as if he had been one of them. King james besides his solemn conferences, vouchsaves (not seldom) to spend his meals in discourse with his Bishops, and other worthy Divines. Constantine charged his sons (ut planè & sine fuco Christiani essent) that they should be Christians in earnest. King james Basil. dor. hath done the same in learned and Divine precepts which shall live till time be no more. Yea, in their very coins is a resemblance. Constantine had his picture stamped upon his Lib. 4. 15. metals, praying. King james hath his picture with a prayer about it. O Lord protect the Kingdoms which thou hast united. Lastly, Constantine built Churches; one in Jerusalem, Lib. 3. 43. & 24 another in Nicomedia. King James hath founded one College, which shall help to build and confirm the whole Church of God, upon earth. Ye wealthy Citizens that love jerusalem, cast in your store after this royal example, into the sanctuary of God, and whiles you make the Church of God happy, make yourselves so. Brethren, if we have any relish of Christ, any sense of heaven, let us bless God for the life of our soul, the Gospel, and for the spirit of this life, his Anointed. But where had been our peace, or this freedom of the 3 Gospel, without our Deliverance? & where had our deliverance been without him? As it was reported of the Oak of Mamre, that all religions rendered their yearly worship there. Socr. l. 2. c. 3. The jews, because of Abraham their Patriarch, the Gentiles because of the Angels that appeared there to Abraham. The christians because of Christ that was there seen of Abraham, with the Angels; So was there to King james 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 subjects of Theodosius. Ribera in prophet. min. ex joseph. Antiq. lib. 9 ult. Samaritani judaeos cognatos appellare soliti quamdivillis bene erat. At ubi contra, etc. But our cousins of Samaria, when they saw that Salomon's yoke would not be lightened, soon flew off in a rage. What portion have we in David? And now those, 1. King. 12. which had so soft looked up to heaven in vain, resolve to Flectere si nequeo, etc. dig down to hell for aid. Satan himself met them, and offered (for saving of their labour) to bring hell up to them. What a world of Sulphur had he provided against that day? What a brewing of death was tuned up in those vessels? The murderous pioneers laughed at the close felicity of their project; and now beforehand seemed in conceit to have heard the crack of this hellish thunder, and to see the mangled carcases of the heretics flying up so suddenly, that their souls must needs go upward towards their perdition; the streets strawed with legs and arms; and the stones braining as many in their fall, as they blew up in their rise. Remember the children of Edom, O Lord, in Psal 137. 7. the day of jerusalem, which said, Down with it, down with it, even to the ground. O daughter of Babel, worthy to be destroyed, blessed shall he be that serveth thee, as thou wouldst have served us. But he that sits in heaven laughed as fast at them; to see their presumption that would be sending up bodies to heaven before the resurrection, and preferring companions to Elias in a fiery Chariot; and said (ut quid fremuerunt?) Consider now how great things the Lord hath done for us; The snare is broken, and we are delivered. But how? As that learned Bishop well applied Solomon to this purpose, Divinatio in labijs regis. Pro. 16 10. B. Barlow pag. 350. If there had not been a a divination in the lips of the King, we had been all in jaws of death. Under his shadow we are preserved alive, as jeremy speaketh. It is true, God could have done it by other means, but he would do it by this, that we might owe the being of our lives to him, of whom we held our well-being before. Oh praised be the God of heaven for our deliverance! Praised be God for his Anointed, by whom we were delivered. Yea how should we call to our fellow creatures; The Angels, Saints, heavens, elements, meteors, mountains, beasts, trees, to help us praise the Lord for this mercy. And (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suet. addit neque me liberosque meos cariores habebo quam Caium & eius sorores. Oath of the Roman soldiers ran) how dear and precious should the life of our Caesar be to us, above all earthly things? How should we have the base unthankfulness of those men, which can say of him, as one said of his Saint Martin, Martinus Clodoveus Otho Firs. l. 4. c. 32. bonus in auxilio, charus in negotio; who whiles they owe him all grudge him any thing. Away with the mention of outward things: all the blood in our body is due to him, all the prayers & well-wishes of our souls are due to him, How solemnly Festival should this day be to us, and to our posterities for ever? How cheerfully, for our peace, our religion, our Deliverance, should we take up that acclamation which the people of Rome used in the Coronation of Charles the great, Carolo jacobo a Deo Fris. l. 5. c. 31. coronato, magno & pacifico Britannorum Imperatori, vita & victoria. To Charles james crowned of God, the great and peaceable Emperor of Brittany, Life and Victory. And let GOD, and his people say Amen. These were great things indeed, that God did for Israel; great that he hath done for us; Great for the present, not certain for the future. They had not, no more have we, the blessings of God by entail, or by lease. Only at the good will of the Lord; and that is, during our good behaviour. Sin is a forfeiture of all favours. If you do wickedly, you shall perish. It was not for nothing, that the same word in the original signifies both sin and punishment; These two are inseparable. There is nothing but a little priority in time between them. The Angels did wickedly, they perished by their fall from heaven. The old world did wickedly, they perished by waters from heaven. The Sodomites did wickedly, they perished by fire from heaven. Corah and his company did wickedly, they perished by the earth. The Egyptians did wickedly, they perished by the Sea. The Canaanites did wickedly, they perished by the sword of Israel. The Israelites did wickedly, they perished by pestilence, serpents, Philistims. What should I run myself out of breath, in this endless course of examples? There was never sin but it had a punishment, either in the Actor, or in the Redeemer. There was never punishment, but was for sin. Heaven should have no quarrel against us; Hell could have no power over us, but for our sins. Those aye they that have plagued us, those are they that threaten us. But what shall be the judgement? Perishing. To whom? To you and your King. He doth not say, If your King do wickedly you shall perish, as sometimes he hath done. Nor if your King do wickedly he shall perish, although Kings are neither privileged from sins, nor from judgements. Nor if you do wickedly, you only shall perish; but if ye do wickedly, ye and your King shall perish. So near a relation is there betwixt the King and Subject, that the sin of the one reaches to the judgement of the other, and the judgement of the one, is the smart of both. The King is the head; the Commons the stomach; if the head be sick, the stomach is affected. David sins, the people die. If the stomach be sick, the head complains. For the transgression of the people are many Princes. What could have snatched from our Head that sweet Prince, of fresh and bleeding memory, (that might justly have challenged Otho's name, Mirabilia mundi) Otho. 3. Fris. 6. 26. now in the prime of all the world's expectation, but our traitorous wickednesses? His Christian modesty upon his deathbed could charge himself. (No, no, I have sins enough of mine own to do this:) But this very accusation did clear him, and burden us. O glorious Prince, they are our sins that are guilty of thy death, and our loss. We have done wickedly, thou perishedst. An harsh word for thy glorified condition. But such a perishing, as is incident to Saints; (for there is a Perire de medio, as well as a Perire a fancy,) a perishing from the earth, as well as a perishing from God. It was a joyful perishing to thee. Our sins have advantaged thy soul, which is partly therefore happy, because we were unworthy of thee; but they have robbed us of our happiness in thee. Oh our treacherous sins, that have offered this violence to that sweet hopeful sacred person! And do they not yet still conspire against him that is yet dearer to us, the root of these goodly branches, the breath of our nostrils, the Anointed of God? Brethren, let me speak it confidently. As every sin is a Traitor to a man's own soul, so every wicked man is a Traitor to his King. Yea every one of his crying sins is a false hearted rebel that hides ponder and pocket-dags for the precious life of his Sovereign. Any state's man may learn this even of Machiavelli himself, which I confess when I red, I thought of the Devil confessing Christ. That Ossernanza del culto diviao ecagione della grandezza delle. Cosi il dispregio diqua, etc. Discorsd. 1. c. 11 the giving of God his due is the cause of the greatness of any state; and contrarily, the neglect of his service the cause of ruin; and if any profane Zosimus shall doubt of this point, I would but turn him to Euagrius his Discourse to evagr. l. 3. c. 41. this purpose, where he shall find instances of enough particulars. What ever politic Philosophers have distinguished, betwixt bonus vir, and civis, I say, that as a good man cannot be an ill Subject, so a lewd man can no more be a good Subject, then evil can be good. Let him sooth, and swear what he will, his sins are so many treasons against the Prince and State, for Ruin is from iniquity, saith Ezechiel. Alas, what Ezec. 7. 19 safety can we be in, when such miscreants lurk in our houses, jet in our streets; when the Country, City, Court, is so full of these spiritual conspiracies? Ye that are Magistrates; not for God's sake only, but for your King's sake, whose deputies ye are, as he is Gods; not for religion only, but for very policy, as you tender the dear life of our gracious sovereign; as you regard the sweet peace of this State, and Kingdom; the welfare of this Church; Yea, as ye love your own life, peace, welfare, Rouse up your spirits, awaken your Christian courage, and set yourselves heartily against the traitorly sins of these times, which threaten the bane of all these. Cleanse ye these augean stables of our drunken Taverns, of our profane stages, and of those blind Vaults of professed filthiness, whose steps go down to the Chambers of Death; yea, to the deep of Pro. 7. 27. 9 18 Hell. And ye, my holy brethren, the messengers of God, if there be any sons of thunder amongst you, if ever ye rattled from heaven the terrible judgements of God against sinners, now do it; for (contrary to the natural) the deep winter of iniquity is most seasonable for this spiritual thunder. Be heard above, be seen beneath. Outface sin, outpreach it, outlive it. We are stars in the right hand of God, let us be like any stars save the Moon, that hath blots in her face; or the star wormwood, Reu. 8. 11. whose fall made bitter waters; or Saint judes planets, that wander in irregularities. jud. 13. Let the light of our lives shine in the faces of the world; and dazzle them whom it shall not guide. Then shall we with authority speak Cum imperio doceiur quod prius agitur quam dicatur. Greg. 23. in job. what we do, when we do that which we speak. We can never better testify our thankful and loyal respects to so good a King, in whose favour is our life, and by whose grace we are upheld against the unworthy affronts of this sacrilegious age, then by crying down, by living down those sins which threaten our happiness in him. And ye, beloved Christians, whose faces seem worthily to congratulate the joy of this day, if ye would approve yourselves good subjects to our King, labour to be good subjects to His King, the King of heaven. Away with those rebellious wickednesses which may be prejudicial to our peace. In vain shall we testify our loyalty by these outward ceremonies of rejoicing, if we be faulty in the substance. To what purpose shall we ring our bells, if in the mean time we hold fast Salomon's (funes peccatorum) cords of sin; yea the Prophet's Pro. 5. 22. cartropes of iniquity; and thereby pull down judgement upon our heads? To what purpose shall we kindle Bonfiérs in our streets, if we kindle the flames of God's displeasure against us by our sins? To what purpose shall ye feast one another in your houses, if you shall feast the fiends of hell with your wilful sins? Daemonum cibus ebrietas, Hierome saith well, Drunkenness, luxury, fornication, Hier. de filio prodigo. Daemonum cibus ebrietas, luxuria, fornicatio & universa vitia. and every sin is the very diet and dainties of the Devil. For God's sake therefore, for your King's sake, for your own soul's sake, Be good, that you may be loyal. Oh my brethren, let us not with old Toby suffer our eyes to be blinded with the Swallows dung of this world. Let us not dare to make a willing shipwreck of conscience, for the venture of a little ballast of gain. Away with our pride, usury, oppression, false weights, false oaths, false faces; Do no more wickedly, that we perish not. They are our sins which as they threaten to lose us our best friend above, (the God of our salvation) so they hearten our adversaries against us on earth. Their hopes, their designs, their wickedness to us, hath been professed to be built upon ours to God. If they did not see we did evil, they durst not hope we could perish. Authority hath wisely and seasonably taken order for disarming of wilful Recusants. What should weapons do in the hands of disloyalty? Oh that it could take order to strip us of our sins, which will else arm God and his creatures against us! The gates of Rome, the gates of hell, could not hurt us, if we did not hurt ourselves. Oh that we could so love ourselves, as to part with all our plausible and gainful evils, that we would this day renew our holy covenants with God, and keep them for ever! How would he still feed us with the finest of the wheat? How would he that (as this day) when we feared a tempest, gave us an happy calm, prevent a tempest Dum nontiniet in sereno patitur tempestatem. Hier. dial. adverse. Pelag. in our calm when we fear not? How safely should our children play, & we feast in our streets? How memorable a pattern of mercy should this Hand be to all posterities? What famous Trophies of victory would he erect over all Antichristianisme amongst us? How freely and loud should the Gospel of God ring every where in the ears of the generations yet unborn? How sure should we be, long and long to enjoy so gracious, and dear a Sovereign, so comfortable a peace, so happy a government? even till this Eve of the Annunciation of the first coming of Christ, overtake the Day of the Annunciation of his second coming, for our redemption. Which God for his mercy's sake, for his Christ's sake vouchsafe to grant to us▪ Amen. FINIS.