A SERMON PREACHED AT BROCKET HALL., BEFORE the Right Worshipful, Sir John Brocket, and other Gentlemen there assembled for the training of Soldiers.  
January 2 and 3.  
By Edmond Harris.  
AT LONDON, Printed by Thomas Orwin, for john Daldern and William Haw. 1588.   

To the right Worshipful Sir john Brocket Knight.  
IT was no part of my meaning (right Worshipful) to have communicated to any that which I spoke by way of exhortation and encouragement to the Soldiers that showed themselves before you the 2. and 3. of january. Notwithstanding, I could not resist the daily importunity of my friends, desiring to be partakers of such matter as the Lord of his mercy did at that sudden minister unto me for the comfort of the which heard. Wherefore giving myself to remember what I had spoken, I delivered them in writing so much as I could call to mind again; which they finding means (I know not how) to bring unto the print and certifying me thereof, that duty, which for your goodness to me ward I own unto your worship, caused me to present it unto you; and so much the rather because you were the only man; which when the Soldiers were readiero come before you, admonished me to employ my speech to such end and purpose. Wherefore I beseech your worship to accept of this my small present, being a testimony rather of my well meaning, than a reward of your benefits. The Lord increase in you and yours his spiritual graces, and preserve you by faith working through love unto the kingdom of his son.  
Your worships to command in the Lord, Edmond Harris.   

Dread not, neither be afraid of them. The Lord your God which goeth before you he shall fight for you, according to all that he did in Egypt before your eyes.  Deut. 1. 
IT was my purpose (right worshipful) to have gone forward in the exposition of S. Peter wherewith I began: but considering how the occasion of this days meeting required other exhortations than the words which were next to be expounded would minister unto us, I thought good to choose out an other portion of Scripture, agreeable to the present matter: especially considering how some evil disposed persons go about to weaken the hearts and hands of our countrymen, as though we were not able to encounter with our Popish & Spanish adversaries that now threaten us with encumbrance of war in our own land. The Scripture which I have selected and chosen for this purpose is found written in the first of Deuteronomie: The words whereof are these, Dread not, etc. which contain in them a prophetical exhortation, wherewith Moses the conductor of Israel encouraged the people of the Lord, what time they seemed to faint for fear of their enemies. For having beard sat, how they should encounter with the sons of Anake men of giantlike stature, who did eat by the Inhabitants of the land, and in comparison of whom the valiant men of Israel were but as grasshoppers to look too, they took so sudden discomfiture at these ridings, that they rather desired never to see the promised land, than to join battle with so strong and mighty adversaries. This Moses perceiving comforted them with these words, saying: Dread not, etc. In which speech we are to observe these two branches, whereinto the Scripture divideth itself. First, an exhortation. Secondly, the reasons of that exhortation. The exhortation is this, Dread not, neither be afraid of them. The reasons are two in number. The first taken from the saving presence of God among his people. The Lord your God which goeth before you, he shall fight for you. The second taken from their former experience and trial of God's mighty protection to themwarde in the land of Egypt. According to all etc.  
Concerning the exhortation, let us observe who are exhorted not to fear, and whom they are exhorted not to fear: where the holy ghost saith, Dread not, neither be afraid of them, he speaketh to the people of God, to them that were sanctified and set apart to be a peculiar people unto himself, to such as were the true professors of God's word, thereby teaching us, how Christians should not be faint hearted in a good cause, but courageous and bold as Lions, especially when they are to encounter with the enemies of true religion, Neither doth Moses alone teach us this, but Christ himself also is of the same mind, as may appear Math. 24. 6. For speaking of those troubles which should come upon the world in the latter age thereof, he saith, how They should hear of wars and rumours of wars, but see that ye be not troubled, saith he to the faithful and believing, as who should say, that fear of the adversary were not comely in them that make profession of the true faith. Mark this I beseech you brethren as many of you as fear the Lord; Moses commandeth such not dread, neither to be afraid: Christ commandeth such not to be troubled though they hear of wars, etc. Now therefore as men that profess the Lord to be your only stay and trust, lift up your hearts, that it may be known how you have not professed in vain, and that you are the true Soldiers of Christ Jesus, whom no force nor furniture of the enemy can fear, no rumours of war can dismay, no hosts of armed men can once abash or terrify. If your hearts be weakened at any time with the reports of our enemy's preparation against us, know this for a surety that whensoever you are dismayed therewith, that day ye begin to proclaim and show yourselves men void of true faith. For why, such as are the true people of God, by the judgement both of Moses and also of Christ hims●●●●●ould not be afraid of these things. Nay mar 〈…〉 one thing more. Moses saith to his brethren 〈◊〉 Israelites: Be not afraid of them. Of whom doth he mean: It is manifest by the former verse he understandeth the Anakins, that is to say, the Giants which inhabited the land of Canaan, whom he chargeth the people of God not to fear, though they were men greater and taller than themselves. Might not the scholars of Moses fear Giants, and shall the scholars of Christ fear Spaniards? far be it of from the least of us (brethren) ever to fear these enemies of the Lord.  
To the intent that we may be the more courageous; let us consider of the reasons which Moses adjoineth to his exhortation. The first reason is taken from the saving presence of God among his people, or from his effectual power and strong hand which he stretcheth over his Church to defend his inheritance and to destroy the enemies thereof. The Lord your God (saith Moses) he shall fight for you, therefore be not afraid of them. As if he had said, They are sure to overthrow their enemies in battle, whose part the Lord taketh, and for whom he fighteth: The Lord himself be fighteth for you my brethren the sons of Israel, therefore fear not but ye shall have the victory over them. This is a notable reason (dearly beloved) and much used in the Scripture.  
In the 14. of Nomb. there is a notable place pertaining to the same matter which is here spoken of. For when the people seemed to take discomfiture by the tidings which the spies brought them concerning the inhabitants of Canaan, the spirit of the Lord came upon josua, and he comforted them on this wise. Fear not the people of the land (saith josua) for they are but bread for us. And he addeth the same reason which Moses used. Their shield (saith he) is departed from them, and the Lord is with us, therefore fear them not.  
With the like words doth the good King Ezechia encourage the Captains and Soldiers in his time, which were ready to fight the lords battle against the blasphemous boast of the proud Senacherib: as we may read 2. Chron. 32. Be strong and courageous (saith Ezechia) fear not, neither be afraid for the King of Ashur, neither for the multitude that is with him. This reason he adjoineth, There be more (saith he) with us the are with the: with him is an arm of flesh, but with us is the Lord our God for to help us, & to fight our battles. Consider these things, my brethren; the Lord will fight for them that profess his truth, and whom he fighteth for they shall undoubtedly prevail and triumph over their enemies be they never so well prepared to the battle. Let us then cleave truly and vufainedly to the Lord our God, so shall he fight for us, and our enemies shall not be able to stand before us. He that is a consuming fire shall go forth on our behalf, and the stubble of Spain shall be consumed to ashes. The whitle wind of his presence shall scatter them as chaff, and his vengeance shall follow after and pursue them till they be utterly destroyed.  
Ye will desire peradventure more special reasons and proofs in this case, such as may make us see, that the Lord will fight for his Church in England (if it depart not from him) against all it Popish and Spanish adversaries. Hearken then to the word of our God which is true and infallible.  
The Lord himself threateneth to shed their blood which have shed the blood of his Saints, as appeareth Deut. 32.41.42. I will execute vengeance on mine enemies (saith the Lord) and will reward them that hate me, I will make mine arrows drunk with their blood, and my sword shall eat their flesh, for the blood of the slain and of the captive. But he will be merciful (saith Moses in the same place) to his land and to his people. here you see plainly declared unto you (my brethren) how the Lord threateneth to destroy them, which have spilled the blood of his Christian people. This is the word of the Lord, and therefore so sure and certain, that albeit heaven and earth do pass, yet no one jot of this shall pass, till it be all accomplished and fulsilled. Consiber then of our enemies which threaten us at this time, and for resistance of whom we are assembled this day. Are they such as have spared the innocent and harmless members of Christ Jesus? No verily. For it is notably known how much innocet blood the Pope our chief adversary, and his Lieutenant the Catholic King have shed in Christendom. The earth which greedily drinketh in every such thing, is weary with drinking by the blood of Christ his sheep, which the wolvish in quisitonrs of Spain, and bloodthirsty tormentors sent out of the Roman sea have spilled. The histories are full of most lamentable tragedies, declaring the savage, pea & more than beastly cruelty of these our adversaries toward innumerable christian people which never lift up weapon against them, but were lead as silly Lambs to the slaughter, not once opening their mouths against their bloodsuckers. What then remaineth but that the Lord now repay them again, according to all that they have done to his Saints and children, and that the word of the almighty be fulfilled on them, which saith, that he will make his arrows drunk with their blood: which kind of speech (beside other things) would not be lightly overpassed by us, considering the bow and the arrow are weapons of defence, wherewith the Lord hath armed our nation above the reft. Let us therefore be assured, if we consecrate ourselves wholly to God, and rejoice in this to continue the people of the Lord, he will per for me his promise in saving this his land, and us his people; but destroying our enemies with most fearful destruction, causing the arrows of us English men to drink the blood, and our sword to devour the flesh of these persons, who have powered forth the blood of his Saints without compassion as water upon the ground in great aboun, dance. This the Lord will do (if we go for ward to serve him) though not for our sakes, which are but miserable sinners, yet for his promise-sake, and for his Christ's sake, whose name is called upon us.  
This for their acts: Let us yet come nearer unto these our enemies, and see what the Lord in his word hath determined against them. If we look unto the profession of those which bend themselves against us, we may find great matter to encourage us withal. I stand not now to consider and show unto you, how the Lord threateneth generally all Idolaters and such as provoke him with strange Gods (as they do) that He will spend plagues upon them; that he will bestow his arrows upon them, the sword shall kill them with out, and fear shall kill them in their chambers. Deut. 32. Only that I would have you to note which is written by S. john, Revel. 14.8.9. The holy ghost having noted in the 6.7. & 8. verses the breaking forth of the light of the gospel, and there upon the fall of Babylon or the Romish sea ensuing and following, to declare how grievously the Lord would be offended with such, as after the decay of that Babylonish sea by the gospel of Christ, would not yield themselves obedient to the truth, but go forward in committing idolatry or spiritual fornication with that whore of Babylon, whose shame full abominations the Lord had detected before their faces by the plain preaching of the word, he uttereth this most fearful judgement against them: If any man (saith an Angeli from heaven) worship the beast and his image, and receive the mark in his forehead or on his hand, (that is, either openly show himself a maintainer of that Romish sea, or secretly subscribe to the abominations thereof) The same shall drink of the wine of the wrath of God, yea of the pure wine which is powered into the cup of his wrath; & he shall be tormented in fire & brimstone before the holy Angels & before the Lamb. Weigh this advisedly with yourselves my brethren for to encourage you with all. Ye know that the gospel hath now along time been preached a fresh in the world, & Babylon that is the Roman sea hath taken a great fall thereby, notwithstanding we see that they which now threaten us with war and trouble, stick still to that whore of Babylon, they still worship the beast and his Image the Popedom, they delight to she we themselves and write themselves Papists, they will not be drawn from the breasts of that harlot, which the rest of Christendom abhorreth as a most ●…thie strumpet, and as the mother of all Idolatry and spiritual fornication, they delight still more in her painted falsehood than in the true and glorious beauty of the spoase of Christ jesus: what remaineth therefore (dearly beloved) for these popish adversaries of ours, but that they shall drink of the wine of the wrath of God: that is to say, God will take bengeaunce on them in most terrible manner. Yea, but shall we be the instruments of the lords wrath against them, shall they be destroyed by us, will some say: Although it skilleth not whether they be destroyed by us or for us, yet mark what is written Revel. 17. 16. 17. The Kings which first gave their kingdom to the beast, but after ward fell to hate the whore, they shall make her desolate and naked. They shall deprine her both of pourpe and power, and shall leave her succourless and friendless in comparison. Have not we (brethren) sometimes committed fornication with that Romish harlot, but do we not now hate her as much as ever we loved her; it is then greatly to be hoped, that if we continue to hate her still withal her whorish trumperies and superstitions, we shall be the means of the Lord to make her utterly desolate, by overthrowing these her only defendants, or by helping thereto.  
This comfort and hope to prevasle we have by our enemies that threaten to assail us; let us see whether any comfort and courage be ministered, by reason of those which are means to set them on and exhort them to this assault. We do all of us know (dearly beloved) how the Ambassadors which provoke and stir up these and other Prinres against us are those roving Jesuits, which sent from the Pope of Rome, creep every where into King's courts, exhorting both them and their Nobility against us. Hath the Scripture then determined what event their counsels shall have, to what end the Princes which are ruled by them shall come unto: Yea verily: look Revel. 16. and you shall find it set down there. Saint john verse 12. of that chapter having (under the figure of Euphrates dried up, by which means the old Babylon was destroyed) prophesied the destruction of the Romish Babylon, he saith in the 13. verse, that He saw three unclean spirits like frogs come out of the mouth of that drakon, and out of the mouth of that beast, & out of the mouth of that false Prophet: The office of these frogs be describeth to be this, to gather the Kings of the earth to the battle of that great day of God almighty. Meaning that their purpose should be to stir up the Kings against the destroyers of their Babylonian tower, and to bring them to build it again, if it might be, but the Lord should otherwise dispose their labours, and himself take the cause of his children in hand, making battle with them, etc. The whole difficulty of this place lieth in knowing who are meant by these frogs. Some understand the Popish schoolmen: but that cannot be. First, because the Prophet noteth how these frogs should not come forth till the decay and way made to the overthrow of their Babylon; as for the schoolmen they were in the flourishing state of the Romish Monarchy. Secondly, it was not the office of the Popish schoolmen to go from one country to an other, from one Prince to an other, and to stir them up against the people of the Lord: but these properties both of them agree to the Jesuits and to them only. For after the decay of the Romish supremacy they were invented for this intent, that they might go from one King and Kingdom to an other, stirring them to battle against the decayers of their Babylon; And we see that they have not been sluggish nor negligent in doing this. It is then out of all doubt and controversy, that the Jesuits are meant by those frogs. What then shallbe the event of the labours of these Jesuits: They shall gather the Kings (to battle against the Lord) to aplace, saith S. john, called in Debrew Har Mageddon, the mountain of Mageddo or Megiddo, a place famous by reason of great slaughter there committed, meaning that they shall gather them to their own destruction as the whole text manifestly declareth. This serveth greatly for our encouragement (dearly beloved). The Princes which threaten us are gathered by these Jesuits, not so much against us as against the Lord himself, whose word we truly profess: therefore (if our iniquities and lack of following our profession do not make separation betwixt us and the helping hand of God) the end of those Jesuitish ambassadors council shall come upon them: that is, their gathering together shall be to their own destruction: for the Lord will fight against them.  
I will add but this one reason for the particular persons, and I beseech you be are with me, if I be the longer in it, considering it pointeth out the very time wherein we live, and containeth our adversaries by name. The place is written Revel. 20. where it is said, that Gog and Magog shall gather themselves to battle, and shall compass the tents of the Saints about and the beloved city, etc. For the more plain understanding where, of, I must needs declare the meaning of that which goeth before in that chapter, and also of somewhat in the 12. which hath relation to the 20. In the 12 chapter of the Revelation, after that Christ was ascended verse the 5. and the woman which is the Church, delivered by flight from the Dragon, the Dragon went and made war with the remnant of her seed which keep the commandments of GOD and have the testimony of Jesus Christ: whereby is signified that Satan should raise persecution against the true Christians, which was fulfilled in those ten persecutions under the Roman Empire, which ended Anno domini 367. Here S. john leaveth to speak of the dragon, and speaketh no more of him all the 20. chapter, where be beginneth at the time whereat he left before. As if one should demand of S. john what became of the drakon after those persecutions, he answereth from the end of those persecutions to the term of a thousand years more the devil shall be bound up, meaning that be should not raise any such open persecution against the Church for the faith, it might ye demanded then what should become of such as were stain in those persecutions. S. john answereth verse 4. they shall line and reign with Christ all that thousand years. Some might ask again: what shall be the state of the people from that year 367. to the end of those thousand years. S. john answereth, They shallbe dead in sins and trespasses every day more & more through the ignorance of the truth of God's word, but at the end of those thousand yerrs they shall revive again. With what resurrection shall they revive? shall their bodies then rise out of the grave. No, saith S. john, they shall live again by the first resurruction, or rising of the man from sin: for at the end of those thousand years. 1. Anno domini 1367. the gospel shall break forth again, (and in do de than Wickleiffe began to preach) and men shall revive again by the means of the true preaching of the word that then shall be.  
Some might further ask, what shall Satan then be bound up still after this time of one thousand years expired, that is after the year 1367: S. john answereth, no; but he shall be loosed again, and shall fall to persecuting of the truth then preached, which persecution shall last for a little season. verse 3. After all this (to come now unto ourselves) it might be demanded by whom Satan should persecute the professors of the truth that short time, Saint john answereth by Gog and Magog, whom he should at the last stir up to make war against the Saints. Ye see now we are come (dearly beloved) unto our own time. The Gospel which lay hid as it were till the year 1367. than began to shine forth again by the preaching of Wickleife, since that time which is but a short space in comparison the professors of the Gospel have been persecuted: now Gog and Magog make war against the true professors of Christianity. Who are meant, will some say, by Gog and Magog. Concerning Gog, look Ezech. 38. and 39 and there you shall see that Gog is called the Prince of Mesech and Tubal: by which Tubal are understood the Italians and Spaniards (as the learned may see in john Funcius his division of the world in his chronicle) by Mesech the Turks, by Magog the Tartarians, and we do all of us know, that these are they which at this time do persecute Christianity, the Turks in the Cast Church, the Spaniards and Italians in the West and North parts of Christendom. We see then who are God and Magog, as also that our enemies which war against us, that is to say, the Italians and Spaniards are a part of them; what comfort have we by this, or how doth this put us out of fear by showing that the Lord will fight for us; that which followeth in the text will strengthen us in the Lord. For the holy ghost telleth us plainly, that Gog Magog shall compass the tents of the Saints about, but fire (saith he) came down from GOD out of heaven and devoured them. verse. 9 Whereby is meant either that God will plague, punish and destroy them with most terrible judgements from heaven, according to the phrase of the. Scripture, Psal. 18.12.13.14. Psal. 11.6. Or else that the last judgement shall come upon them, and take them in their wickedness, & whilst they are warring against the Saints and people of God: both which are of force and sufficient to encourage us. For if the Lord will fight for us with vengeance from heaven against our enemies, against the Popish Italians and Spaniards by name (which are a part of Gog.) what more available to encourage us against them. Or else if the Lord will hasten his judgement, and for the salvation and delivetance of his people, whom Gog and Magog hath compassed his Saints about to destroy them, will oppress them with that revenging fire which shall accompany that last judgement of his: what can be a greater consolation than this, that our brethren wheresoever and we shall not long fight and strive against these enemics of ours, before the day of judgement shall come and utterly destroy them. O my brethren, I beseech you in the name of Christ jesus, let us not once faint nor be afraid, ye see the times agree, the enemies are named, the trouble is begun (in some places a good while since (let us not doubt but the Lord which never deceiveth will perform his promise in due time, & take vengeance on our enemics. In y mean season let us be courageous for our people, for our true religion, & for the cities of our God, & let the Lord do that which is good in his eyes. 2. Sam. 10.12.  
For the persons hitherto, let us now weigh the comfort and consolation which we have by the causes for which they assail us, and in confidence whereof we prepare and address ourselves against them. It appeareth (dearly beloved) by that which is written jud. 20. how they which set upon any to destroy them should have a good cause, otherwise they cannot hope and look for the help and assistance of the almighty: The rest of the Tribes when they make themselves ready to battle against the Behiamites, it is for want of reformation and punishing of men which had committed most shameful and detestable filthiness with a Levites wife, neither that alone but moreover had murdered her by that means. Have our enemies any such cause of warring against us: verily no. Wherefore then are they gathered together, wherefore do they threaten Fire and Sword? There is no doubt whatsoever be pretended; the setting up again of their Romish religion, the suppressing of the Gospel now preached among us, the satisfying of the bloodthirsty mind of their proud Pops is altogether intended by this war of theirs. This aught then to turn unto our comfort, and setting all fear a part to cause us under hope of the Lord his help and assistance, to go with courageous hearts against them.  
They assault to drive us from the the Lord, we defend that we may not be separated from him: they fight to bereave us of the true preathing of the word the only comfort of our souls, we strive to keep, continue, and entrease it amongst us: they bend themselves to fulfil the mind of Antichrist, we withstand to accompish the mind of Christ: They war to bring Popery the stuck of all sedition and ungodliness amongst us, we resist to keep it out, and to retain truth the mother of peace and godliness still in the land: Thus they fight for an evil, we for a good cause. Then let us boldly fight this battle of the Lord. For seeing they do not come out against our Sovereign and against our Country for any Evil that they have found in them, but only rise up to persecute us and to seek our souls for professing the truth, and doing after that which is right and equal, let us not doubt but The souls of our Sovereign and of her people are bound up in the bundle of life with the Lord their God, and that GOD will cast out the souls of our enemies as out of the middle of a Sling. 1. Sam. 25.  
Remember that worthic exhortation of Jesus the son of Sirach chap. 4. of his book. Strive (saith he) for the truth unto death, and defend justice for thy life, and the Lord God shall fight for thee against thine enemies. For why his delight is to defend his truth, and he taketh pleasure in maintaining the good cause of his children and chosen people.  
These things being so: Consider I beseech you (dearly beloved) the most comfortable examples of the holy Scripture, written for this intent and purpose, that we being pressed in like case might have hope to prevail and overcome in like manner. Although the Lord in great mercy hath sown our land both with men and cattle, he hath taught our hands to war and our fingers to fight: he hath not been to us as an heath or a dry unfruitful ground, but hath blessed us plentifully with all things necessary for our defence and the withstanding of our enemies. Yet suppose that it were not so. Let it be that we were but few and our adversaries many in number, should that dismay us which profess the truth: God forbidden. Did not Abraham with 318. men of his own house and no more, follow after and pursue four wicked Kings with their whole retinue, and came home again from the slaughter of them with safety? Gene. 14. Did not josua with a small host in comparison subdue and utterly destroy 31. Kings and all their people? josua. 12. Did not Barake having at his feet but ten thousand men overthrow Sisera, his nine hundred Charets of iron, and all his host with the edge of the sword? judg. 4. Did not David with four hundred men alone set upon the host of the Amalakites, and smote them from the twilight even unto the evening of the next morrow, so that there escaped not a man of them save four hundred young men which rod upon Camels and fied? 1. Sam. 30.27. Did not Adino a counsellor to King David stay himself eight hundred at one time? Did not Eleazar the son of Dodo, one of the three worthies of David defy the Philistines his own self, did he not arise and finite the Philistines till his hand was weary and clave unto the sword, by whose means the Lord gave so great victory that same day that the people returned after him not to fight but only to spoil? Did not three of the Captains of the same David when he longed to drink of the water of the well of Bethelem, break into the host of the Philistines that was there, and drew water out of the well and brought it to David? 2. Sam. 23. Let it be that there were amongst us neither spear nor shield, nor any weapon of war, should we therefore shrink back at the fight and assaulting of these our Popish adversaries? GOD forbidden? Did not Shamgar with no better weapon than an Ox goad destroy 600. of the uncircumcised Philistines and so deliver Israel? judg. 3. Did not three hundred persans and no more under the conducting of Gedeon, by blowing the trumpets which they held in one hand and breaking the flaming pitchers which they held in the other, discomfit the host of the Midianites? judg. 7. Did not the Lord with the sound of Rams horns and the shout of men's voices overthrow the high and huge walls of Hiericho? josua. 6. Did not jonathan with his armour bearer alone (what time the people of Israel had neither sword nor spear among them to help withal) set upon the mighty host of the Philistines and overthrew them? 1. Sam. 14. Let us not fear then, a small company of the house of faithful Abraham will screw to put four Antichristian Kings to flight: one josua will be enough to subdue 31. Princes of Canaan: Every Adino will kill his eight hundred: One Eleazar will overcome the whole host himself, etc. An Ox goad were weapon enough in the hand of one faithful Shamgar to kill 600. popish Philistines withal: An Ass jaw will serve the Nazarite of the Lord to stay a thousand of them. Neither think (dearly beloved) that these are such extraordinary examples as we may not hope in some measure to match them in ourselves. For the promise of the Lord is general to the godly and faithful which war in defence of his truth. Fine of you (saith he) shall chase an hundred, and an hundred of you shall put ten thousand to flight. levit. 26.  
Though we fail in these outward things, yet there is a notable place in the second of Daniel serving to the great comfort of Christian men, and such as have renounced the trust and confidence in man to follow Christ Jesus alone. The Prophet expounding the vision of Nebuchadnezar, showeth how by the four form Image were understood sour Monartchies of the world: as by the head of gold, the Chaldean Empire: by the breast and arms of silver, the Persian kingdom: by the belly and thighs of brass, the Maccdonian Monarchy: by the legs of iron with feet partly of iron and partly of clay, the Empire of the Romans: which, as iron breaketh in pieces and subdueth all things, so should that overcome and subdue all other Monarchies of the world, and be the last of the sour. After this, saith Daniel, where as a stone cut out of the mountain without hands smote the Image upon his feet and broke them to pieces and destroyed all, the meaning is (saith the Prophet) that the kingdom of Christ shall subdue the last or Roman Monarchy, and in that all the rest: as for the kingdom of Christ it shall endure and stand for ever, by the kingdom of Christ not understanding the person of Christ alone, but referring that word to the whole body of his Church also. Brethren, let us meditate on this to our comfort: we make no question nor doubt but that we are of the Church and kingdom of Christ, after whose name we desire to be called (not Catholics) but Christians, and we assuredly trust that we are so, as many of us as do faithfully believe the Gospel now truly preached among us. What then remaineth (dearly beloved) but that we assure ourselves how the kingdom of Christ, whereof we are, shall never be destroyed, but shall become a great mountain, and fill the whole earth, as Daniel faith. We see (brethren) the most part of this prophesy fulfilled, the 4. Monarchies destroyed, the gospel set up and prevailing every day more & more, the núber of true Christians every where increasing even under the Cross; let us not then doubt of the end of these beginnings, to wit, that Christ shall prevail more gloriously every day by his Church, till it hath brought the remnants of that last and Roman Empire (whereof our enemies that threaten us are in a manner the sum) to utter and perpetual desolation. For Christ in his Church and kingdom (that the Scripture may be fulfilled) must needs triumph over the Roman Monarchy and the adherents thereof. Some will say peradventure: why, the Papists also and our enemies say as much for themselves, they boast how they are the Church of Christ, and Popedom Christ's kingdom, wherefore nothing letteth but that this may serve their turns as well as ours. The answer is easy (dearly beloved) Papists are not of Christ's kingdom. The reason is manifest, Christ's kingdom is appointed to subdue as all other, so the Roman Monarchy and Empire whether the beast or image of the beast: do the Papists fulfil this? Nay clean contrary they with their Pope and Catholic King do all that they can to restore it, and to bring again that Roman supremacy, which Christ by his Church hath overthrown, into every corner of the world. Will the kingdom of Christ labour to build up that which the kingdom of Christ hath destroyed? No verily; but whatsoevuer they be which go about that (as out Popish and Spanish adversaries do) they are out of all question of the kingdom of Antichrist. To conclude therefore and to make an end of this reason; the kingdom of Christ (whereof are as many as profess and practise the substance of our religion truly, and whereof no Papists are) shall bruise the Roman Monarchy in pieces, till it become like the chaff of the summer flowers, and the wind carry it away, that no place be found for it any more, saith the Prophet Daniel; whereupon it must needs follow that they and all the eudevours of them which labour to restore and set up again that Roman suprematic shall come to nought. I reason not of the manner how these things shall be done; it is enough for us, to know that God will set up Christ's kingdom, and make that it shall triumph, especially over the Roman Monarchy and defenders thereof, or any that labour to restore it, as these our adversaries do.  
Thus ye see (dearly beloved) how the Lord will fight for his servants and by them; that he will fight against them that have shed the blood of his children, as these our enemies have done; that he will power his vengeance upon the adherents of the whore of Babylon, by the hand of those which hate her, as I trust all true English men do; that he will fight against them that are gathered against his Church at the provocation of those croaking Jesuits; that he will fight from heaven with fire and most terrible judgements against Gog & Magog, whereof these our enemies are a part, as I showed you. Wherefore all these things considered and thought upon cry unto us; fear them not, because the Lord which goeth before us he will fight for us, especially so manifold causes, wherein he hath promised to help his, being added,  
Some Papists will object peradventure: Nay, but the Lord he goeth before your enemies, and therefore ye cannot stand. Let us therefore see what that phrase employeth, to the intent we may be assured whether the Lord go before them or us: and so cousequently may be far of from fearing them as becometh the true children of God.  
When Mofes saith, The Lord goeth before them, he meaneth that he was their guide by whom they were conducted, their Captain whom they followed, and under whose banner they warred, which therefore would save and defend his faith full Soldiers. Doth this agree to the religion of these our enemies: No verily. Why so: Consider the reason (dearly beloved) and you will easily find it.  
1 They which will in no wise be content, unless they may have a mortal man go before them in the person of Christ, and as his pretended vicar in their Church, they show that the Lord himself goeth not before them: for what absurdity were it to have a Lieutenant or vicar where the Prince himself is not only in presence, but moleover supplieth the office of going before his people. Pet this do our adversaries: for albeit Christ continually go before his Church and people in his own person, yet they will not be content unless they may have an idolatrous person under the name of his vicar be their guide and go before them in their Church: which declareth that the Lord Jesus Christ himself goeth not before them. For than what needed a vicar exercising such authority, if the Lord himself fulfil the office and go before them in his own person.  
Add hercuuto that they pray unto Saints, deûring them to pray unto the Lord for them; which were both needless and foolish, if it were so that the same Lord which calleth all his saith full unto himself and not to the Saints, were present and went before their Church and every member thereof, as we deleeve be doth his true Church and every member of it.  
For what a strange matter were it to desire a Saint, which is far of, and whereof one hath no sureite that he hears him, to speak in his behalf unto the Lord, who standeth by him and goeth immediately before him that prayeth, hearing his suit.  
2 Moreover, the Scripture is plain which teacheth us that there is no agreement between God and belial, with Christ and an idol, so that there is no doubt but he withdraweth his presence where the idol is adummced, and goeth not before them before whom the idol goeth. Consider than of out enemies (deetely veloved) do not they carric before them the idolatrous host or masse-cake, yea as the Israelites said to their golden calf, These are thy Gods, O Israel, which brought thee up out of the land of Egypt, do not they say in like manner to their breaden God, This is our very Saviour O ye Catholics, which died for us and delivered us from hell and damnation? forasmuch then as that filthy Idol goeth before them, it is apparent that Christ our Lord, who can not agree nor will not join with Idols, goeth not before them; that he conducteth them not, and that they fight not under his banner.  
As for us (brethren) we know and feel the effectual presence of Christ our Lord to be such to us ward, so mighty, so available, that we neither desire a visible vicar general, nor fly to invisible Saints; we abhor and detest their idolatrous Pass, withal the whorish attire thereof; and therefore trust that our Lord he goeth before us (especially if we fly from all other things which may prounke him to forsake us) and that he will fight for us, in such fort that we shall not need to fear our enemies.  
Let us come to the second reason of Moses erbortation, which (as I showed you before) is taken from their former trial of God's protection in the land and deliverance out of the land of AEgipt; or is grounded upon the right use of God's benefits and deliverances, which his children afore time have received. for verily, God therefore delivered his people at one time, that they having thereby experience of his good will and power, might by faith resort unto him another time, and trust to his help and assistance, and receiving help praise him therefore. That I may not ye tedious unto you in this point, I will bring one example and proof, which for the clear evidence thereof may serve in stead of many.  
In the 1. Sam. 17. there was a notable combat toward between David and Goliath; the holy Ghost describeth both the champions (that men seeing how great a Giant was vanquished by so weak a person, might not trust in force of man but in the Lord) as for example, Goliath was a man of great stature, David but a little one; Goliath was grim and rough, David ruddy and tender; Goliath had armour and boots of brass, David could not bear any; Goliath was armed with a mighty shield and a spear like a weavers beam, David had nothing but a sling and a stone at the brook in it. When Saul same this unequalness in the match, he goeth about to withdraw David from the combat, as one that in his judgement was sure to fall before his enemy. David with an invincible courage aunsweteth again in the presence of the King, & to prove that the Lord would fight for him and give him the victory ours his adversary; he proveth it by the former trial which he had of God's defence and protection to him ward, on this wise: Thy servant, O King (saith David) kept his father's sheep, and there came a Lion and likewise a Bear and took a sheep out of the flock, and I went out after him & smote him, & took it out of his mouth, and when he rose against me, I caught him by the beard and smote him and slew him, so thy servant slew both the Lion & the Bear, what doth he conclude hereupon. verily, from this experience and trial he reasoneth in this sort. The Lord (saith he) which delivered me from the paw of the Lion and from the paw of the Bear, he shall deliver me from the hand of this Philistin. By the former protection of God against the Lion and the Bear, he assureth himself and prcoveth that be would also deliver him from the uncircumrised Philistine. So in like manner (dearly beloved) the trial which we have had heretofore of God's delinering of us from these & such like enemies ought to be so many assurances to all them that fear God, that the Lord will now also deliver us and vestroy them, if we humble ourselves under the mighty hand of the Lord, and ovey him. Let us therefore consider what the Lord of late hath done for us.  
First, when the Spaniard was here in the days of Queen Mary, and had both occasion given them to work upon, knowing that our gracious Sovereign, the enemy of their popish religion, should succeed her sister, and also had friends enough to further their purpose, the most of the Realm at that time being Popishly inclined and given; did not the Lord even then deliver us from these enemies of ours when they were in this Realm and had more friends, and shall he not now deliver us when they are out of the Realm, and have less friends by hundred thousands amongst us.  
Secondly, in the 12. year of her majesties reign, when the Guisians of France & Spaniards together wrought a commotion here in our own land, making thereby a way to their devilish purpose against this realm & country of ours, did not the Lord suppress their endeavours, & disappoint them, saving us from their hands, who thought to have imbrued them in our blood? The Lord which saved us from these enemies at that time, he shall likewise preserve us now & at all times hereafter from the same, so long as we return not to the Romish & heathenish abhommations, but have care to follow that truth which we profess.  
Last of all, when Campion & his complices of late days practised the bringing in of for rain power, the destruction of our Prince & country, did not the Lord overthrow all their practices & save us! why should we then distrust of our deliverance at this time also, if we continue and go forward to walk with the Lord. Let us therefore conclude: The Lord which goeth before us he will save us from these our enemies, according to all that he hath done for us against them heretofore of his mercy and goodness.  
To these consolations, there is somewhat that being cast in and muttered by Popish spitites or such like, may seem to have some force and ability to discourage weaklings, whereunto for that purpose some answer is necessary.  
First, they put in men's heads that our enemies are politic, and therefore must needs prevail. I answer, so was ahitophel the counsellor of David, yea so politic, that when one had asked council of ahitophel, it was as if he had asked council at the Dracle of God himself, in such estimation was that man for his policy both with David and all the people: notwithstanding, when he employed his policy to work ungodliness, and to set up the ambitious and wicked Absalon and to put down the godly David, the Lord turned his council into foolishness. 2. Sam. 17. So brethren, let us assure ourselves, that for as much as their whole policy tendeth to the advancement of some wicked Absalon, the deposing of our faithful Sovereign, and the working of wickedness, the Lord will turn it into foolishness and destroy it, according to that which is said job. 5.12.13.15. The Lord scattereth the devices of the crafty, so that their hands cannot accomplish that which they do enterprise: He taketh the wise in their craftiness, and the council of the wicked is made foolish. But he saveth the poor from the sword, from their mouth, and from the hand of the violent man. Moreover, for as much (dearly beloved) as they bend their whole policy to the overthrowing of our profession and religion, let us not be any whit afraid of their politic heads. For why, to use policy against the truth is to use it against the Lord himself, against whom no council can prosper, as it is said, Proverb. 21. There is no council, there is no wisdom, there is no understanding against the Lord.  
another thing there is which somewhat moveth those that put not their confidence in the Lord, which is this, because they see our enemies so forward to mischief, that they address themselves to meet us and come unto us in our own country. For answer hereunto, it is a most notable history and most fit in this case, which we find written 2. Reg. 9 Declaring how the Lord is wont many times to render blood again in that place where blood hath been shed: As for example, Ahab and jesebell his wife shed the blood of Naboth in the field of the same Naboth, it was therefore the ordinance of the Lord that there the blood of jesebell and of Ahab's son should be shed again. This was jehu appointed to execute, who when he went about it, jehoram by the secret work of God, being at the first in another place, met him in the field, & there was slain: consider then with yourselves (dearly beloved) who are now said to come out against us; are they not men sent from the Pope and King of Spain? Were not the Spaniards in this Realm, in the days of Queen Mary, partakers in the shedding of the blood of God's children: for might not their Catholic King have wrought the preservation of these Martyrs, was not his consent and theirs in the making and playing of that tragedy, was not the Italian Nimrod the chief causer of that bloodshed: What then may we think (dearly beloved) concerning their intent of assaulting us here in this land: verily (if we go forward to fear the Lord) there is great hope that the Lord hath hardened their hearts, and put in their minds to come hither, to the intent he might here requite them with blood again, who were in this place partakers in the shedding of the blood of his saints.  
Thus I have shortly (my brethren) showed you, according as this portion of Scripture gave occasion, with what comfort and courage; with what hope and expectation of victory we ought to prepare ourselves against these enemies of the Lord, abuse not (I beseech you) neither misconstrue mine exbortations. You will ask peradventure, how that may be done. verily, what I have said, whatsoever I have brought for your encouragement, as I have done it in simplicity and single meaning, grounding on the word of our God: so if any do think that hue they well or ill, seek they to know God aright or abide they in ignorance, they shall enjoy the promises of the Scripture which I have alleged, let such know that these comforts pertain not to them. For I have said nothing, but that which containing promise of help to them that are the true Church, both so far appertain to us, as by embracing that true interpretation and profession of God's word (which our enemies are voyde of, and without which none are the chosen people of God) we declare ourselves to be the true Church of Christ, as out of all question our popish adversaries are not. To the intent therefore that we may not glory in our profession alone, crying the Temple of the Lord, the Temple of the Lord is amongst us, and therefore to us simply both all belong, observe (that as our profession doth minister hope unto us, so that we may be assured to prevail) 3. things necessarily to be performed of us.  
1 The first is, that we trust not in our own valiantness or furniture to the battle but only in the Lord. In this confidence little David did set upon the great Giant Goliath and prevailed. Thou comest to me (saith David) with spear & shield, but I come to thee in the name of the Lord of hosts, that is to say, trusting in him are not in worldly weapons or defence. My heart trusted in the Lord (saith the same David) and I was helped. Psal. 28.9. Likewise the Prophet Hanani. 2. Chron. 16. teacheth us the same lesson. For speaking unto Asa the King, he saith on this fort: Because thou hast rested on the king of Aram and not trusted in the Lord thy God, therefore is the host of the king of Aram escaped out of thy hand. The Aethiopians and the Lutims were they not a great host with charets and horsemen, yet because thou didst trust in the Lord he delivered them into thine hand. By all which we may perceive how the Lord is ready to help them which trust in him: as for such as trust in the arm of flesh he giveth them over to the pray, or disappointeth them of the victory which they hoped for, lest they might say, how they prevailed by the strength of their own hand. Wherefore let us so prepare ourselves to the battle, let us so exercise the weapons of this earthly warfare that we trust not in them but in the Lord, and no doubt our enemies shall fall before us.  
2 A second thing required of us in this case, is that we put away ungodliness far from us, that we repent us of our sins, and give ourselves to holiness of life, and a diligent following of the commandments of God. This rule the Lord teacheth us, Deut. 32.9. When thou goest our with the host against thine enemies (saith the Lord) keep thee then from all wickedness. So Leuit. 26. he promiseth victory to his people on this condition if they serve him. Keep my Sabbaths (saith he) reverence my sanctuary, walk in mine ordinances, keep my commandments, then shall ye chase your enemies, and they shall fall before you upon the sword. A. game, Deut. 11. If ye keep diligently these commandments no man shall stand against you. Moreover, Deut. 28.7. If thou shalt obey diligently the voice of the Lord, and do all his commandments, the Lord shall cause thine enemies that rise against thee to fall before thy face. Consider this (dearly beloved) for this purpose and intent, that ye which fear the Lord may have confidence in the day of battle, and that such as being appointed in the behalf of our country to go against our enemies knowing this, may labour to reform themselves in knowledge and behaviour, before they set foot into the battle, lest there the vengeance of the Lord overthrow them. It is thought of some wicked persons, that to have a pair of Dice in the one hand and a whore in the other, this is Soldierlike; but woe unto such, for these are points of ungodliness, which must by all of them be put away which will be assured to prosper in battle against their enemies. We read in the seventh of josua how Achan sinned against the Lord in the excommunicate thing, for which cause three thousand men of the host of Israel (though they were the only true professors of the world at that time) fled before the men of Ay, and the men of Ay smote of them upon a thirty and six men: beware therefore that ye purge yourselves before the fight, for the battle is the lords place of execution, and the enemies are his axe which he holdeth in his hand, therewith to destroy all those that with a stiff neck and a rebellious heart go on in breaking the commandments of the Lord. Some will say, what is this a rule for Soldiers only? No verily, but for all generally as well as for them. It standeth every one of us upon to amend that which is amiss in us. The oppressor of the lords Prophets, under what colour soever he doth it, must take heed that he leave; the blasphemer of God's name must now begin to hallow it; the perverters of judgement must now give upright sentence; the robbers of the church must now live of their own labours; the proud must now be humble; the liar must now speak truth; the adulterer must now keep his vessel in holiness; the contemner of the word must now begin to embrace it; the lukewarm gospeler must now become zealous; yea every Magistrate in his place, so far as his authority will stretch in godliness, must effectually look to it, that sin be suppressed, so shall we prosper against these adversaries of ours.  
3 The last thing which is required of us in this case, is that according to the present occasion ministered, we resort daily and diligently unto the Lord in humble and hearty prayer, desiring the assistance of his mighty hand in the tune of need and necessity. This if we do (brethren) let us not think that the Lord will send us back without comfort. For why his promise is, That if we call upon him in the time of trouble he will hear us and deliver us. Psal. 50.15. and hereunto the manifold examples of God's word give testimony. When josua was gone out to fight against Amaleck, Moses prayed earnestly unto the Lord in the behalf of his people, and by this means the Lord gave victory to Israel, so that josua discomfited Amaleck and his people with the edge of the sword Exod. 17. When jehoshaphat in battle at Ramoth Gilead against the Aramites was in danger to be stain, he cried in prayer to the Lord, and the Lord caused the men of war to depart from him. 1 Reg. 22. 32. When jetur and Naphish cried unto God in battle he heard them, because they trusted in him. 1. Chron. 5.19. When jerusalem was besieged of the host of Senacherib, Ezekiah then King of judah and Isaiah the Prophet joined together in prayer unto the Lord, at whose petition, the Lord sent an Angel which destroyed all the valiant men and the Princes & Captains of the host of the King of Ashur, to the number of an hundred fourscore & five thousand. 2. Chron. 32.  
Among other, that is a most comfortable place which we find written Luc. 18. where the wicked judge which neither feared God nor reverented man, though of long time he would not do the poor widow justice against her adversary, yet at the last because of her importunity he did her right: Whereupon our Saviour concludeth, saying: And shall not God avenge his elect which cry unto him day and night, yea though he suffer long for them, I tell you he will avenge them quickly. You see (dearly beloved) how much the Lord regardeth the earnest prayers of his children crying for help unto him against their wicked adversaries. Let us therefore never cease, let us put before God every day the humble supplication of our hearts for the revenging of the blood of our brethren, which these popish Aramites have stain here, in Flanders, or else where; let us be importunate with the poor widow and never give over, till we have answer of comfort from the throne of the Lord. He is not an hard hearted or unkind, but a most merciful father to them that lift up pure hearts and hands before him: he will not laugh at the tears of his children, but his compassion will be moved, and the fire of his jealousy will burn and break forth against these our adversaries, who assault his spouse and Church in England to enforce her to commit fornication with them, and to forsake that faithful covenant which she made with the Lord. Thus ye see (dearly beloved) what comforts the Lord hath laid up for them that profess his truth sincerely, and that we also shall assuredly enjoy them, if as we she we ourselves by our profession to be of that kingdom of Christ, which shall subdue all the kingdoms of the world, of the number of those Saints which God hath promised to deliver from the hands of Gog and Magog; so we trust not in our own strength but in the Lord only; forsake our iniquities from the bottom of our hearts, and pray earnestly to our heavenly father (not in the name of Saints, as our adversaries do) but in the name of Christ his only son our Saviour, to be a tower of defence and a merciful protector unto us. God of his mercy grant. etc.  
FINIS.  
Laus soli deo.