THE DANGER OF Discontentment, Entreated of in a Sermon preached at Crow-hurst in Surrey the ninth of july 1598. By Simon Harward. Imprinted at London by W.W. for R. johnes. 1. jan. 1599 TO THE RIGHT Worshipful M. Edmund Bowyer Esquire, and M. john Bowyer his brother, mercy and peace be multiplied in Christ jesus. FOr as much as some years since (Right Worshipful) it pleased you so courteously to accept that Sermon, which at your request I then published, as concerning The fruits of our repentance towards God; Wherein David Psal. 1. doth place The chiefest blessedness and felicity of man: I have thought good to add thereunto this Sermon, which I made at the same Church (where you, and others, justices & Gentlemen were assembled on the ninth of july last passed) upon a part of the first Lesson, by the order of our Church appointed for that Sabbath, as concerning that dutiful contentment of mind, which (as good subjects) we own all to our Prince and Country; that as in the first we are put in remembrance of our duty towards the Lord of Lords, and Prince of Princes: so in this other, as well we which uttered and heard it, as others into whose hands it shall come to be read, may be admonished of those loyal affections which we ought continually to bear to our most gracious Sovereign, and our established Commonwealth. As I am well assured that these affections are, and have always been thoroughly settled in your faithful hearts; so I doubt not, but ye are also as fully desirous, that by this slender labour, and by all means possible, others may be alured & drawn to the like disposition. Thus hoping that you will as lovingly accept the reading and publishing, as you have already done the hearing, I commit this my short Discourse to your worships, and you and it to the blessing of the Almighty. From Tondridge this twelve of july. 1598. Your Worships assured in the Lord, Simon Harward. 1. Sam. 12.19. We have added a wickedness to all our other sins, in ask us a King. WHen Nachash the King of the Ammonites (Right Worshipful and beloved in Christ) had now brought the inhabitants of jabesh Gilead into so great distress, that only upon seven days respite they were to yield up their City into the enemy's hands upon a very hard condition (which was, that every one of the Citizens should have his right eye plucked out.) The people of Israel, partly because they saw Samuel their judge to be old and feeble, and partly, because they perceived the sons of Samuel, joel and Abiah, though ruling in the place and stead of their Father; yet not walking in the ways and steps of their Father, as despairing to have any aid or deliverance by their judges, (in which state of government, God had for many years so happily preserved them) They come (with one consent) to their judge, and desire that they may have a King. 1. Sam. 11.12 Samuel when he had used many means, and many forcible arguments to dissuade them from this their malcontented and despairing mind, and seeing evidently that no persuasions could take any place in their wilful hearts, doth now at the last, call upon the Lord in the time of Wheate-haruest, for a sudden and miraculous thunder and storm of rain, that thereby, as it were by an other voice of God, the people might be further certified, both how grievously they had offended, and how for their offence the Lord was highly displeased with them. When the Israelites saw apparently that Samuel had no sooner called unto the Lord for that thunder and rain, but that presently his request was heard, and that in terrible manner, in the sight and hearing of the whole people, they were astonished: and being wonderfully stricken with sudden fear, They desire Samuel to pray to the Lord for them, that they die not, adding these words (which now I have read) as a reason of their petition, and a confession of their desert: For (say they) we have sinned, besides all our other sins, in ask us a King. What this offence was which the Prophet doth seek so many ways to lay open unto them, it shall the better appear if we consider these two especial observations. First, the mighty providence, and infinite goodness of God extended towards that people, so many years together, during the time of the government of the judges. And secondly how small & weak the occasions were for the which they desire to shake off that blessed government: as also on the other side, what great and weighty causes they had to have been contented with that estate wherein God had so long and so miraculously protected them. How long the people had lived, delivered, defended, and governed by judges, S. Augustine doth record it in his .18. book de Civitate Dei, where he affirmeth, Aug. de Civitate dei, lib 18. Cap. 22: that at that time wherein Rome was built (which was by Romulus, in the time of josias king of juda) the Hebrews had been seven hundred and eighteen years in the land of Canaan; whereof (saith he) seven & twenty appertain to josua, three hundred twenty and nine to the judges, and three hundred sixty and two to the Kings: where he maketh three several estates of Government, under which it pleased God that his people Israel should live. The first was under Dukes, as in the days of Moses and josua. The second was by judges, which differed from josua, for he was appointed a governor in the time of prosperity, when Sehon the King of the Amorits and Ogge the King of Basan were overthrown and vanquished: but the judges were first inaugurated and invested into their callings in some great distresses, by the affecting of some notable deliverance. Neither were they like the Dictator's, advanced amongst the Heathen; for they were chosen by the voices of men, but these by the voice of God himself. They were chosen out of men of greatest account, and best furnished for the undergoing of such a charge: but these were raised up miraculously out of the inferior sort, and lowest degrees of people, and enabled extraordinarily by the gifts and presence of the Almighty, as it is said in the second Chapter of the judges: The Lord raised up judges, judg. 2.16.18. which delivered them out of the hands of their oppressors: And when the Lord did raise up any judges, the Lord (as it is said there) was with that judge, and did deliver the people out of the hands of the enemies all the days of that judges life. There were also many differences betwixt them and the Kings which followed. In the Kings, succession of blood took place: in the judges it took no place. The Kings, had a greater authority in ruling and commanding then the judges would challenge. The affairs having good success against the Madianites, the people offered to Gedeon, judge 8.22. that he should Reign as king over them: But Gedeon answered, Neither will I reign over you, neither shall my child reign over you; but the Lord shall still reign over you. The Kings were some of them holy, and some wicked: Heb. 11.32. judg. 2.18. the judges were all the faithful servants of God, though some times erring, yet always rising again by repentance. The Kings did some of them save the people from invasions, and some not: but the judges did ever deliver them from the hands of their oppressors: And therefore they have the Hebrew name Moshegrim, Iud 3 9 saviours, given unto them, as in the third Chapter of the judges it is said of Othoniel, that the Lord did stir up a Saviour unto the children of Israel. And in the ninth of Nehemias, Nehe 9.27. where there is mention made of the former mercies of God during the time of the judges: it is added, that God of his mercy gave his people saviours, who saved them out of the hands of their adversaries. Some do add hereunto, that the judges more than any other, were the most evident types and figures of that deliverance which we have by Christ, from the tyranny of sin, death, and Satan. A fourth kind of government, under which the people afterward lived, is mentioned by josephus in the twenty chapter of his Antiquities, joseph Antiq. lib. 20. Cap. penult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After the death of these (to wit) Herod and Archelaus, their government was aristocraty, wherein the chief authority of the nation was committed to the high-priests. joseph Antiq. lib. 14. cap. 10. Of that government he maketh mention before, when he declareth how Gabinius had divided the Kingdom into five parts; and ordained five Counsels, called Synedriv: he showeth what ensued of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They altering the government, lived in aristocraty. They had then, and long before, three several orders of their counsels: one was an authority given to three chosen Men, who should decide all causes in money matters. The second was a council of twenty three judges: they were to hear the causes of life and death. The third was a council of seventy one: their office was to determine of most weighty matters, of the high Priesthood, or of a whole Tribe, or of a false Prophet. Concerning the excellency of every one of these four governments, and which of them ought to have the pre-eminence to be most to be desired amongst Christians, I hold with Caluin, Valdè otiosum est, Caluin institut. lib. 4 cap. 20. sect. 8. quis potissimus sit politiae status a privatis hominibus disputari, quibus de constituenda aliqua republica deliberare nen licet. It is a very idle thing, that about the best estate of government, a disputation should be had amongst private men, who have no authority to consult of the ordering of any Commonwealth. It is a most singular token of the mighty power and providence of God, that so many several Nations over the face of the whole world, are upholden and maintained by so many several sorts of governements, That Quemadmodum non nisi inaequali temperatura elementa inter se coherent, ita hae regiones sua quadam inaequalitate optimè continentur: As in bodily essences, the four elements do cleave together by unequal temperaturs, so as it were by a certain inequality, all these several countries are holden together: But for every particular Nation, he very well requireth, that Voluntas Domini satisfacial: The will of God ought to suffice every man. Si illi Visum est reges, regnis praeficere, liberis civitatibus senatus aut decuriones, quoscunque locis praefecerit in quibus degimus, nostrum est ijs nos morigeros ac obedientes praestare: Whether it please God to place Kings over kingdoms; or to set Senators, Counsellors, and Aldermen, over free Cities, whom soever the Lord shall establish in those places wherein we live, we ought to yield submission and obedience to them. Some do highly advance the government of many, because many are not so soon corrupted as one may be; even as a great quantity of water will not so soon putrefy, as will a small portion: But these must on the other side consider, that it is a great deal more hard to find many good, than one: and it is most likely, that such a one will prove best, whom the Nobility of Royal blood, and Princely ensamples of predecessors, do invite unto virtue. They rest much upon the liberty which ought to be in man, and whereunto (they say) man is horn: But we see, that (by nature) as some are framed fit to command, so others are made fit to obey. It is an excellent kind of liberty, when men being set free from the thraldom of their own lusts, do under the rule of superiors, Tul. parad. penult. obey godly and wholesome laws. As the Orator doth well describe a Freeman, Qui legibus non propter metum paret, sed eas sequitur atque colit quia id salutare maxime esse judicat, Which doth not obey the Laws for fear, but doth follow them and embrace them, because he doth judge it a thing wholesome and necessary for the safeguard of man. For better it is to dwell where nothing is lawful, then to dwell where all things are lawful. judg. 2.16. The judges which were approved in a kind of aristocraty, are said to be raised up of God. Psal. 21.3. So also the same is said in other places of Kings. Prou. 8.15. The wisdom of God doth pronounce it: By me Kings do reign: Dan. 2.21. and Princes decree justice. Daniel saith, that the Lord doth change times & seasons: jere. 27.6. he taketh away Kings, and setteth up Kings. Nabuchadnezzar in respect of his kingdom, is called The Servant of God: and a judgement is threatened against all people which will not submit their neck under his yoke. There is no power, Rom. 13.1. but of God: and whosoever doth resist power, doth resist the ordinance of God. 1. Pet. 2.13. Of all powers, the authority of the King (who is named by the Apostle Peter such a chief or supreme power as for the lords sake, is to be obeyed) doth seem first to be most agreeable to nature, Hieron. epist. 4. ad Rusticum. as S. Jerome doth witness in his. 4. Epistle: In apibus principes sunt, grues unam sequuntur ordine literato, Imperator unus, judex unus provinciae, in navi unus gubernator, in domo unus dominus, in quamuis grandi exercitu unius signum expectatur. Bees have their chief governor. The Cranes do follow one in exquisite order. There is one chief commander, one chief judge of a Province, one governor of all in the Ship, one Master in a house: In an army be it never so great, the ensign of one is especially regarded and attended on. In the body of man, though the limbs and parts be many, yet they all obey one head. Secondly, most fit for the cutting off of seditions and rebellions: and therefore the Romans in all their extremest dangers had recourse unto this Tanquam ad anchoram sacram, as to their shoot anchor, as to their last & best refuge, as Livy witnesseth, Liu. lib. 6. Trepidi patres ad summum auxilium decurrunt, dictatorem dici placet, The fearful Senators did fly to their chiefest succour, (which was, to choose out one to have supreme authority) whom it pleased them to call a Dictator. Liu. lib. 22. And when Hannibal pressed the Romans Add dictatorem dicendum remedium iamdiu desideratum civitas confugit, The City went to the choosing and pronouncing of the Dictator, 〈…〉 lib. 6. which was the remedy they long expected: Because, as in an other place he writeth, Dictatoris edictum pro numine semper obseruatum est, The commandment and proclamation of the Dictator, was esteemed to be as the voice of God: there was no appealing from him. 〈…〉 lib. 2. Agedum dictatorem à quo provecatio non est creemus: Come (said the Consul Appius) let us make a Dictator, 〈…〉 lib. 6. from whom it shall not be lawful for any man to appeal. Tantus erat Dictatoris terror apud hostes ut eo creato statim à moenibus discesserint. So great was the terror of the Dictator, even amongst the enemies, that as soon as he was created, they raised their siege and departed. Whereby appeareth plainly, that the ancient Romans as well in war as in peace, found this as a sure anchor hold against all seditions and dangers, to enjoy one, such a Magistrate, as from whom there should be no appeal, and whose authority should possess, as it were, the room of God upon the earth. The Carians were once a wealthy and flourishing people: but by seditions, which came by the having of many heads & governors, they were brought to ruin and utter desolation: whereupon there arose a proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Multi duces disperdidere Cariam, Homer. Too many Guides undid the country Caria. When many Soldiers were mutinous, prudent Ulysses did repress them with these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Multos imperitare malum est, rex unicus esto. 'tis not good too many to rule, let only be one King. Which verse (as Aemilius Probus doth testify) Dion did also use when Heraclides began his faction. Thirdly, the government of one Monarch doth seem to resemble most lively the image of God's power & majesty: For as in the firmament, the Sun, Moon, and Stars, do as it were represent some image of the glory of the Eternal: So the rule of monarchs, in their several kingdoms upon earth, doth call to our considerations the government and high majesty of the omnipotent God. And most certainly at this time of the alteration of the estate of the jewish commonwealth, the will and purpose of God is in his servant king David, Psal. 22, 3. Psal. 2, 6. to erect an Image & type of the kingdom of Christ. But here (may some say) If the will of God were now in David and his posterity, to set forth a figure of the kingdom of Christ, how can the Israelites be said to sin so great a sin, in ask a king, when they asked only that, which was determined in the purpose of God? Why doth the Lord so punish their request, in sending them so wicked a king as was Saul, ●. Sam. 13 11 ●. Sam. 15, 9 who besides his often and wilful difobedience against the commandment of God, did most cruelly murder the priests of God, ●. Sam. 22, 18, causing to be slain at one time fourscore and five, which ware the linen Ephod, if in desiring a king, their will did concur with the will of God? Ye are here to observe, that the Israelites had no respect to the purpose of God, but only they showed forth the fruits of despairing and malcontented affections. In the spoil of the goods of job, ●ob. 1.15, 17, 21. the Chaldeans and Sabeans had no regard to the will and purpose of God, which was most just and holy to examine sharply one of his servants, and to make him a schoolmaster of patience to all posterity: their desire was only injuriously to enrich themselves with the spoil of job. In the death of our saviour Christ, the high Priests, Scribes, & Pharisees had no respect to the will of God, Act. 2.23. which was most merciful and just, by that all sufficient ransom for sin, to save all believers: their intent was only to be revenged of him, whom they hated with deadly malice, Even so, these Israelites have no desire here to obey the secret decree of God, in the kingdom of David and of his offspring, to set out a resemblance of the kingdom of Christ, but only their purpose is, with a desperate discontentment to shake off the government of their good judges Samuel, contrary to the revealed will of God, which had before decreed, jud. 2.18. that Whosoever was approved to be raised up of God for their deliverer, he should afterward judge Israel all the days of his life. And therefore they worthily receive a punishment of their obstinate disobedience against the express commandment of God. And yet notwithstanding this history doth show us that the appointment of God was performed in Samuel, 1. Sam 7, 41. who is said, To have judged Israel all the days of his life. Seven and twenty years and seven months he had judged, ●. Sam. 13, 2. when Saul began to reign. Two years was Saul king: for although he lived above twelve years after that he was elected king, yet forasmuch as in the second year he was denounced to be rejected of God, ●. Sam. 11, 7. his kingdom is named to be but of two years in continuance. And during that time also, the authority of Samuel is not abolished, for even in these affairs against Nachash the Ammonite, a punishment was in a public Proclamation threatened against every one which would not follow Saul and Samuel, Act. 13.21. although in the Acts of the Apostles, because the kingdom is the more excellent state of government, the whole forty years be attributed to Saul, as the greater power and majesty, swallowing up the less. As concerning the miraculous providence of God extended towards the Israelites during the time that Samuel was their judge, there need no further testimonies, but that only place in the seventh chapter of this book, 1. Sam. 7, 13. where it is said, That the hand of the Lord was against the Philistines all the days of Samuel. The Philistines were the deadliest and fiercest enemies that ever molested the Israelits. Seeing then that God overthrew their cruelest & mightiest enemies, & that not once or twice, but even all the days of Samuel: what a wretched ingratitude was this, that because a few adversaries had gotten advantage against one of their Cities, they should therefore unthankfully shake off that happy government, under which God had granted them so many triumphant victories? But what were the causes of this their unkind & froward desire of alteration? First they would be liked to other nations round about them, as they say: 1. Sam. 8, 5.20. Make us a King to govern us, like all other nations. And afterward again: We will be like all other Countries, a King shall judge us, and go out before us, and fight our battles. Foreign governements, although they be in themselves most excellent (as no doubt those were which were established under kings) are not to be drawn as ensamples to other nations wherein another estate of government hath already taken place. We cannot affirm that because this or that is now done in the common wealth of Geneva, ●oh. 12, 42.1. or because this or that was once done in the Elderships and Counsels of the jews, therefore the same aught to be done in other signories and assemblies where there is not that Ius gladij, that civil authority & power, which we see plainly was in them. Their Synagogues had the ordering of civil punishments, Math. 10, 17. to condemn to be scourged, those whom they judged to offend: Math. 26, 47, ●7. they could send out officers with swords and staves to apprehend Christ, they could examine witnesses against him, and bind him and deliver him to Pilate. And whereas when Pilate bade them take him and judge him after their own law: ●oh. 18, 31. they answered, That it was not lawful for them to put any man to death. Chrysostome doth one way expound it, that it may well be meant of that kind of death, which (to aggravate the shame) they sought especially to have executed on Christ. For otherwise they had authority to stone to death, as it may seem that Steven was condemned by them, because as the law was, that the witnesses should cast the first stone, Deut. 17, 7. so the witnesses in the stoning of Stephen, Act. 7, 58. do orderly lay down their clothes at the feet of Saul. In the Chapter following, their power doth extend to draw out men, Act. 8, 3. women and children, and to thrust them into prison: which authority Saul could put in execution at Damascus, Act. 9, 1. much more at the city Jerusalem. Tertullus their Orator doth acknowledge this before the governor Faelix when he saith of Paul, We took him, Act. 24.6. & would have judged him according to our law, but that the chief captain Lysias came upon us, and with great violence took him out of our hands. The ensamples of those which are chief governors in aristocraty, ought not to be drawn unto them which are subjects under a Monarchy. There is in every dominion a supreme power, which the Greeks do call call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins Maiestatem, the Italians Signoria, and we in England do name it by the French word sovereignty. Wheresoever that chief authority doth remain, whether it be in one or in many, from thence must be derived the ordering of all things, both in Church and Commonwealth. ●. Sam. 8.20 These Israelites here desire that they might have a King to go before them, & to fight their battles. Their request had not displeased God, had there not been before an other form of government established amongst them: for otherwise of a Monarchy, that may well be said which S. Augustine doth write against Faustus the Manichee, Aug. contra Fastum Manichaeum lib. 22 cap. 75. Ordo ille naturalis mortalium paci accommodatus hoc poscit ut suscipiendi belli auctoritas atque consilium sit penes principem, exequendi autem jussa bellica ministerium milites debeant paci salutique communi. The natural order most fit for the peace of mankind, doth require this; that the authority and counsel of taking War in hand, be in the power of the Prince: and the duty of executing the commandments of War, is a thing that the Soldiers do owe, for the maynteinance of the peace of the Commonwealth. And a little after, Vir justus si forte sub rege etiam sacrilego militet, rectè possit illo iubente bellare, civicae pacis ordinem seruans, cui quod iubetur vel non esse contra dei praeceptum certum est, vel utrum sit certum non est, ita ut fortasse reum regem faciat iniquitas imperandi, innocentem autem militem ostendat ordo seruiendi. A just man, if he be a Soldier under his King being wicked, may at his commandment fight, keeping the order of civil peace with his fellow subjects, when that which is commanded is not directly against the word of God: or whether it be or no, it is not certainly known; so that perhaps a sin in commanding may make the king guilty, and yet the order of obeying may declare the Soldier innocent. Num. 13.3. josu. 11. josu. 6, 6. When God ruled his people by Moses and josua, they as Dukes and Magistrates, disposed all things both in war and peace, in ordering both Church & Commonwealth, in causing the people to be circumcised, in building Altars, and every way governing the charge committed to them. When afterward he raised up judges, he endued them not only with warlike virtue, but that they might better also reform abuses in the Church, judg. 4, 4. he gave sometimes to the Women, as unto Deborah: sometimes to Men, as unto Samuel, 1. Sam. 3, 20 the spirit of prophesying. When after, he established Kings, the Scriptures do plentifully declare unto us what supremacy was granted to them over all persons, 1. Chro. 13. 1. Chro. 23, 4. and in all causes, as well ecclesiastical as civil. David armed his people with the authority of the sword, against all their public enemies: he caused the Ark to be removed from a private man's house: he placed the orders of the Priests and Levites, Psal. 132.5. and had a principal care to find out a seat for the lords service, an habitation for the mighty God of jacob. Solomon deposed the wicked Priest Abiathar, and placed Sadoc a better in his room. 1. Reg. 2, 35. 2. Chro. 8, 14. He established the orders of the Levites and other officers: and (lest any man should think that Solomon did herein more than he might) it is said by express words that this his charge of the Church was the commandment of David the man of God. Asia armed his people against the enemies of God's Church, 2. Chro. 14. 2. Chro. 15.13, 16. 2. Chro. 20.3. he made a decree, that they should be slain which would not seek and worship the Lord God of Israel, he deposed Maacha from her regency, because of her idolatry. jehosaphat ordered the wars of the house of juda: he sent forth Elisham and jehoram Priests to instruct the people: 2. Chro. 17, 8. 2. Chro. 19.8. 2. Chro. 29.1. 2. Chro. 31.4. he placed in authority the Priests and chief nobles for the judgement of the cause of the lord Ezechias by lawful war withstood Sennacheribs' unlawful oppressions. He repaired the temple, rooted out idolatry, and appointed the courses of the Priests and Levites. josias took order for the pulling down of idolatry, 2. Reg. 23.4 and the execution of the priests of Baal. Afterward when the Romans had conquered jury, for as much as there is no power but of God, S. Peter doth also to them attribute this supremacy, 1. Pet. 2.13. Rom. 13, 4. calling the king a chief and supreme governor: and showing also what manner of supremacy he hath: to wit, such a chief power as doth extend itself generally to the punishment of evil doers, and to the praise of them that do well. As largely then as goeth good or evil, that is, through the observation and breach of every commandment of either of the two tables, & throughout all nations that can be either in the Church or common wealth: so far goeth the supremacy of Princes in their dominions, to show forth their justice in punishing, their mercy in favouring, and their love in rewarding. Saint Paul speaketh as well of the Roman Emperors of his time, Rom. 3, 4. as also of all other higher powers which are to ensue in any other age or place, that they bear not the sword for nought, but are the ministers of God, to take vengeance of evil doers. 1. Sam. 8, 3, The second cause why these people desire to shake off the government of Samuel, was, 1. Sam. 2, 3, 4. because his sons ruling in his steed, did receive bribes, and pervert judgement. Samuel doth in this twelfth Chapter expostulate this matter at large with them, & is cleared sufficiently in the conscience, & testimony of them all. The iniquities which his sons committed, 1. Sam. 8, 2. were not because he did not prescribe good ways unto them, but because they did not walk in the ways and steps of their father. If a man have but a small family, he shall yet be abused by some: What then must we think of those higher powers, who have so many under officers in so infinite places, deriving their authority from them? 1 Reg 2, 22 Solomon when he commanded joab to be put to death for those wilful murders which he had before committed, saith, that he did then Patre suo Davide inscio, His father David not knowing of it. So herein Samuel his children, and in all ages under Christian Princes, many things are done by inferior Magistrates, which come not to the knowledge of superior powers, and whereof no fault is to be imputed to them, seeing the offences proceed not of want of good and wholesome laws: but, for that there is not due obedience yielded unto them. The third cause, 1. Sam. 8, 1. why they so greedily gape for alteration, was, because they disinherited in the power and providence of God. They thought that the weakness of aged Samuel, was not sufficient to deliver them from the oppression of Nachash the Ammonite. The punishment which God laid upon their distrustful forefathers, might have been a sufficient warning to them, Num. 13, 3. to have showed them the grievousness and horror of this sin. When Moses had sent of every Tribe one, to view the land of Canaan (amongst whom, were josua, of the tribe of Ephraim; and Caleb, of the tribe of juda:) at their return, many of them gave great reports of the power and strength of the Canaanites, Num. 13, 34. that they were mighty men, Num. 14.2, 9 like Giants, and the sons of Enachim: and that the Israelites were but as Grasshoppers in respect of them. The people began by and by to murmur & despair, and to prepare a return into Egypt. josua and Caleb did what they could to encourage the people, bidding them not to fear, Psal. 78, 18. for (say they) they are but bread for us: the Shield is departed from them: the Lord is on our side: But the Israelites were so far from receiving comfort, that they cried out one to an other, to fling stones against their comforters. This distrusting mind did so highly displease God, Num. 26, 64. that they were cut off and destroyed with many fearful plagues, so that of above six hundred thousand of them, there came but two into the land of Promise. The Lord had let that people see by sundry ensamples, that there is no power so small, but that he is able sufficiently to strengthen it against the enemies of his truth. Abraham having but three hundred and eighteen men, Gen. 14, 14 overthrew the power of five Kings. Samson with a jaw bone slew a thousand. Sisera the captain of the host of jabin king of Canaan, judg. 15, 19 was of great strength, he had .900. charets of iron, judge 4, 13. & 22. yet was he slain at the last by the hand of a silly woman. And to Samuel, 1. Sam. 7, 13. though he were old, yet the Lord gave him power to his dying day, to subdue and keep under the haughty Philistines. By this continual experience of the power of God, they might have evidently seen, that there is no strength so feeble, but God can plentifully enable it, for the fight of the lords battles: and thereupon they should have gathered courage and comfort, & not with such reckless unthankfulness, started back from the living God. What a most ingrateful part was this, 1. Sam. 3, 20 when Samuel had so long time propounded unto them the heavenly truth of God, and for the space of above xxvii years, as a most careful Magistrate defended them from all invasions & oppressions, now in old age to forsake him, & as weighed of his government, to desire a King to be placed over them? These Israelites do deal with Samuel, as afterward the subjects of David did with their king, at the time of the rebellion of Absolom. David had then reigned xxx years, & therefore was about lx. years of age (for he was about xxx years old at the death of Saul. Psal. 3.1. ) How his people did carry themselves in Absoloms conspiracy, he declareth himself in his .3. Psalm, wherein he complaineth that in that his time of need, he found many so to become his enemies, that in most despiteful manner they objected unto him, that there was no help for him in his God. But these unfaithful Subjects, were like unto the Swallows which tarry with us in the Spring and Summer, but in the cold of Winter do wholly forsake us: they were like the Doves, which sit upon the house in fair weather: but if once a storm do come, they are presently gone: or rather they were like that currish kind of lazy Dogs, that will fawn upon their masters by the fires side, but if they see him go abroad in foul weather, they are content to let him go alone: or like unto cursed Vipers, seeing that as much as in them lied, they sought to rend the bowels of him of whom next under God they had their being, their strength, & wealth, and whatsoever they possessed. The sin of many in these our days, is by many degrees more heinous and detestable, then was the offence of the Israelites in the days either of David or of Samuel. They desired an exchange of their governor: but yet they desired to have a King erected out of the midst of their brethren, according to the law in deuteronomy. Deut. 17.15. Out of thy brethren shalt thou appoint thyself a King: thou mayst not set over thee a stranger, which is not thy brother. How grievously then do they offend, which desire to have brought in upon their Prince a foreign power, the power of a Priest of Rome? How horrible is their sin (if there be any such monster in nature) that do gape for the invasion of a foreign Prince, to weaken or abrogate that authority, which right, and blood, and the law, hath placed over them? What measure we should look for of Strangers, the dealings of the Spaniards in the Low-countries may be a sufficient warning unto us. Their Nobles have been murdered, their ancient inhabitants spoiled, or dryuch to fly their native soil. Their famous and flourishing Cities so oppressed and dispeopled, that the grass doth grow in those streets, which have been heretofore by wealthy Citizens and Merchants so notably frequented and replenished. Naples may likewise serve for instruction herein: where, when the Spaniards prevailed, they were presently most miserably plagued with many new taxes & tributes, whereof before, they never had mention. No man could have a fire, but he must first pay six shillings for the chimney: none permitted to eat sundry kinds of meats, but first he must fine for them: none to kill a Fowl, but first stick up a feather to give warning for the Impost: so that the farmer of the Butchery & Poultry, received daily the sum of three hundred Ducats. None fared the better because he bore the name of a Catholic. Religion was not the thing which the hungry Soldiers respected: Protestant or Papist, if he were rich, and had a fleece, all was one. 1. San. 8, 3.11. The Israelites found themselves grieved, that samuel's children received some things of them: But by samuel's answer it may appear, that the receipts of his sons, were nothing to those infinite taxes & oppressions which a Tyrant should bring upon them. It was well said of the Poet, Temporibus diris igitur iussuque Neronis Juvenal. satire. 10. Longinun, & magnos Senecae praedivitis hortos, clausit et egregias Lateranorum obsidet aedes tota cohors. etc. In bloody times, and in rage of Nero the tyrant Longinus great substance, gardens of Seneca, buildings of Lateran's serve for fit spoilings for the men armed. Quintus Aurilius, when he (having a fair house in Alba) was drawn to execution in the tyranny of Sylla, cried out, O house at Alba, thou wast the cause of my death! In civil uproars, and in invasions of strangers, no man can challenge any privilege for his integrity or profession. Be they Catholics in name (as are now the Romanistes) or Catholics in deed (as are true faithful Christians) be they Ministers, be they Merchants, be they Recusants, be they Reformers, if they be wealthy, & have any thing to lose, all is one. The most fearful punishment of all, is that which Samuel doth warn them off, that when the Lord shall lay oppression and bondage upon them, as a plague for their discontentment, they shall cry unto the Lord for help, and not be heard: 1. Sam. 8.18. Ye shall cry out (saith he) at that day, because of the King which you have chosen to yourselves, and the Lord at that day will not hearken unto you. There are three especial duties required in all good Subjects in any established Commonwealth, whereof every one is wanting in these inconstant Israelites. The first is in heart to be loyal to the supreme Governor. Eccl. 10.20. Curse not the King (saith the Wise man) no not in thy heart, lest the birds of the air do carry the voice, and the feathered fowls bewray thee. Whatsoever is amiss in superior powers, seeing that (as Solomon witnesseth) The heart of the King is in the hand of the Lord: Pro 21.1. it is the part of us that are inferiors, to pray to God to renew and guide their hearts with his principal spirit: but in the mean time, in no case, either to take up or move against them, or once in heart to wish for the subversion of their estate. When Nero, Caligula, or such Heathen tyrants possessed the Sceptre and Empire, yet did the Apostles of Christ Exhort every soul to be subject to them: Rom. 3.1. 1. Tim. 2.2. and all prayers and supplications to be made to God for them. Baruch. 1 11 Pray for the life of Nabuchadnezzar king of Babylon, and for Balthasar his son, that their days upon earth may be as the days of heaven, that ye may long do them service, and find favour in their sight. The second duty of a faithful Subject, is in the ordering of his life, to abandon sin and iniquity: for (as Solomon declareth) For the iniquity of the people, Pro. 28, 2. the Prince is often changed. These Israelites say, That they have added this, desiring of a King, to all their other wickedness, as their own conscience accusing them of many other enormities. Look how odious the name traitor is to the ears; and so grievous in deed should sin be to the soul and spirit: for whosoever do by heaping sin upon sin, draw down a vengeance upon the place where they inhabit, are by the sentence of the Wise man, found guilty of high treason against Prince and Country. Hose, 4 1. There is (saith the Prophet) no truth, no mercy, no knowledge of God in the land: but by swearing, lying, murdering, stealing, & whoring, they break out; and blood toucheth blood: therefore shall the land mourn, and the inhabitants thereof shall utterly be destroyed. The third duty is in tongue also to carry himself loyal and dutiful. The Law of God is, Exod 22 28 Thou shalt not rail upon the Iudge●, neither speak evil of the Ruler of the people▪ 〈◊〉. 12.2. 〈◊〉 21 6. The old Israelites were some schaen with Leprosies, some destroyed with Pestilence, with fiery Serpents, & many fearful kinds of death, because they murmured against the Lords anointed. These Israelites here, 1. Sam. 12.2 do tread in their steps, when because jabesh Gilead their city was in great distress, do therefore impute the fault to the government under Samuel. Such is the wickedness of many in our age, which because some troubles, dearth, and scarcity, are for a time befallen unto, do therefore murmur either against the word now preached, or the Government now established: whereas in deed the occasion ought chief to be ascribed to their own ungodly lives, and to there wilful disobedience against the laws both of God and Sovereign. O (saith God by the psalmist) that my people would have hearkened unto my voice: Psal. 81.13. For if Israel would have walked in my ways, I should soon have humbled their enemies, & turned my hand against their adversaries: I should have fed them with the flower of Wheat, & with Honey, out of the stony Rock would I have satisfied them. jer. 44.17. When the jews (as it is in jeremy) cried out that things were not so cheap and plentiful amongst them since they gave over baking cakes to the Queen of heaven, as they were before, when they worshipped the host of the Skies: where, I pray you, was then the fault? Not in the word taught by jeremy, but in the want of due obedience in the people to the voice of God uttered by the Prophet. Even so in these our days, the cause of the dearth and scarcity which doth remain amongst us, is not in the word now preached, or the laws now confirmed, but in the disobedience of the people both to the one and to the other. As (not to use many instances) the word of God, and the Statutes of our most gracious Sovereign, do condemn pride and excess, as well in apparel as diet, with all unthrifty gaming, and prodigality of life. Now where there is no regard to avoid these sins, but that so many run wilfully headlong to exceed their calling, and to live at a greater rate than their maynteinance doth extend unto, How is it possible, but that thereby many must needs be brought to great distress, want, and penury. A late writer speaking of a dearth in Germany, did yield this as the cause thereof, Hulric. Hutten in aula. Omnes ferè per Germaniam principes egent propter luxum et vanitatem, quibus dediti plurima inutiliter absumunt. Vide sue enim ut multa scurris, ludionibus, mimis, parasitis ac musicis largiuntur? Vides ne ut in aulis noctu diuque edatur et bibatur? ut pavimenta vino madeant? ut plus ebrij isti profundant quàm ingurgitent, plus ingurgitent quàm ferre possint? Tum ad aemulationem quoque dantur vestes, atque is est principum tumor ut quanto magis egent tanto minus egere videri velint, et idcirco nihil de pompa, nihil de apparatibus remittunt. What want we have, must be imputed to our own abuse of God's blessings, when for the prodigal wasting of them, God doth shorten them, & make the heaven as iron, Levit. 26.19. and the earth as brass. It must be laid upon our haughty disobedience of the Law, and not upon such decrees, statutes, and proclamations whereby the said abuses have been so often and so justly prohibited. And yet if we would duly call to mind how wonderfully people are now multiplied in every part of this our realm of England (by reason that although by war we have sometime lost some men, & by plagues also the Lord hath eftsoons corrected us gently, and as it were shaken the rod at us, and beaten us with a soft hand: yet we have had no such civil wars, and universal plagues of Pestilence, Sweats, or other consuming diseases, which heretofore have made waste over our whole land) if I say, we would duly consider the great increase of people now, in respect of that they have been in times past; and how notwithstanding, the Lord of his bountiful goodness hath from year to year, either mercifully provided for us within the land granting us sufficient not only to sustain ourselves, but also to be helpful and comfortable unto others; or else plentifully supplied our necessities out of other countries, sending us, though peradventure not so much as we have desired, yet infinite times more than we have deserved: we should rather be enforced to admire and reverence the great mercies of God, then with unthankful minds to repine and grudge against him. Gen. 12.10. Gen. 26.2. Abraham was compelled by famine to fly out of Canaan into Egypt. Isaak driven to fly to Abimilec king of the Philistines, and to dwell in Gerar. Gen. 45.2, jacob forced to send his Family and Asses again and again to buy Corn of Pharaoes' servants. And although now through want of grain, we have in many places endured some punishment, yet hath it been nothing so heavily laid on, as heretofore it hath been upon many of our forefathers. In the year of our Lord God a thousand sixty and nine, men were constrained to eat Cats, Dogs; yea, and men's flesh, in sundry parts of this land. In the year one thousand three hundred and fifteen, some did eat Horseflesh, some their own children: and in divers places, when Prisoners came to be committed which had any flesh upon them, they were welcomed with plucking in pieces, and devoured half alive. Of late time, in the days of Queen Marie, many yet can remember how many thousands in this land, for want of their accustomed corn, were glad that they could feed upon their bread of Acorns. But we (although our people be now in a manner doubled or trebled above the number that were then) yet the Lord of his everlasting mercy, doth still vouchsafe to continue his goodness towards us: Whose providence in thus sustaining us is as mighty and powerful, and in a manner the very same that was in the time of the Flood in the Ark of Noah: which though it were but a small vessel, Gen 6.15. the length but three hundred Cubits, the breadth but fifty, the depth but thirty; Gen. 7.11. yet did the Lord in the same for the space of about a whole year together (for so long were they tossed upon the waters) provide not for Noah only and his family, but also for all beasts, birds, Gen. 8.13. and creeping things, two and two of every kind. How was it possible to any judgement of man, that so small a vessel should contain room, relief and succour, for so many, and that for the space of so large a time? And how could it be that those beasts and birds which do commonly one live of the spoil of an other, should yet be all both wild and tame together, so long a time in the Ark, and not one devour an other. Hear the omnipotent power of God did wonderfully show forth itself. God multiplied their food. God held his holy hand over them. God preserved them one from praying upon another, and one from hurting an other. And▪ so miraculous in a manner hath been, and is the providence of God to this our Realm of England. It is but a small Ark, but a handful in respect of other nations: it is with inhabiters mightily replenished: yet the Lord not one year (as in the Ark) but from year to year, and many years hath favourably preserved us. And though there be many wild beasts, amongst which with malcontented minds do gape for an alteration, that they may wreak their malice on the Saints of God, which have their wills inwardly prove, and as it were the knives in their hands ready drawn, to cut the throats of God's children: yet the Lord doth so with his power put a snaffle in their mouth, and a hook in their nostrils, that they have not their purpose: The lords name be blessed therefore, and the Lord so bridle them ever hereafter, even for his mercy's sake, in his son Christ jesus. If these brutish natures had eyes to behold, and hearts to remember, what singular blessings the Lord hath bestowed on this small Island, 1. Sam. 12.24. that they could (as Samuel speakeeh here to the Isralites) consider what great things the Lord hath done for them, they could not but be touched with remorse and grief for this their viperous and heinous unkindness: whereas many other Countries about us, either have not the word of God truly taught, 1. Cro. 14.15. or if they have it, they have it either with war or bloodshed, or (which is as ill) with joining together Christ and Belial. We may in all peace and quietness freely resort to the Temple to hear the word of God and public prayer in a known language, whereby both heart and tongue may go together; in which respect every little Village in this realm of England hath a greater blessing, than all that large and ample region of Spain. And whereas other Nations about us have continual broils and troubles within the land, we stand as it were in a gallery, as the Greek proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Extra telorum iuctum, Lucian. in votis. where we may behold them (though to our grief) baiting and renting one an others bowels: but we are free ourselves from those outrageous mischiefs. We feel those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristoph. in ambus. Plin. lib. 10 cap. 32. Plant. in paenulo. Halcyonios' dies, as the ancient Writers have observed, that when the little bird Halcyon, otherwise called Alcedo, doth build her nest in the Sea banks, be the Sea never so rigorous and stormy before, yet there followeth then a great calm and quietness, which continueth till she have hatched her young: detering all which time, the Shipmen in the Sicilian Seas, do fear no dangers of tempest. This calm time, this mild, quiet, and peaceable time, the Lord hath granted to us, not for a few days, but for many happy years together. We enjoy that sweet blessing which was in jury and Israel in the time of Solomon, 1. Reg 4.25 To dwell safely every man under his own Vine, and under his own Figtree, from Dan to Beersheba: from one end of the land to the other, Deut. 8.14. even all the days of Solomon. O that we were not become so drunken with this our prosperity as to forget that good Lord, which hath given this good Land unto us! Deut 32 15. O that we were not like jeshurun, spoken of in deuteronomy, like the Horse, which being fat and well fed, fed, doth spurn and fling against his keeper, & nourisher! O that we were not like the untamed Heifer, by reason of our long running in plentiful pastures, jer. 31.18. to forget to carry the sweet yoke of obedience! O that we could make true use of all the benefits and blessings of our heavenly Father! that the loving kindness of God might lead us to repentance: Rom. 2 4. that we could (as Samuel speaketh here to the Israelites) Fear the Lord, and serve him in truth with all our hearts, 1. Sam. 12.24. and consider what great things he hath done for us: Psal. 107.8. that we could Praise the Lord for his goodness, and declare the wonders which he daily doth for this realm of England: 2. Sam. 12.14. Then should the blessing of God still remain upon us, both upon Prince and people. Pro. 16.7. Then should the Lord continue his mercies in going in and out with our Armies. Psal. 8.13. Then should the Lord either make our enemies become our friends, or thoroughly turn his hand against our adversaries. Rom. 13.1. Then should there be amongst us every soul dutifully subject to the higher powers. Then should we in all distresses, with contented minds, cast all our care on God, for he careth for us. 1. Pet. 5.7. Then should we in heart conceive that assured confidence & trust in the goodness of God, that we should faithfully say with David, Psal. 118.6. If the Lord be on our side, we need not care what man can do unto us. Then should the Lord long prosper, Psam. 21.4. and even for ever preserve that happy Monarchy under which we are here so peaceably governed, and grant us a Kingdom of everlasting peace in the world to come: Which gifts & graces, the Lord of Lords, and King of all Kings, vouchsafe to give unto us, for the merits of our saviour Christ jesus. To whom with the Father and the holy Ghost, one true and everliving God, for all his inestimable benefits bestowed upon us, be all honour, glory, thanksegeving, and praise, now & for ever. Amen. FINIS.