A BRAND, TITIO EREPTA. On the fifth day of November last, before the Honourable Lords of his majesties Privy Council, and the grave judges of the Law, etc. this Sermon PREACHED By the Reverend Father in Christ, William, Lord Bishop of Rochester. Nigra sum, sed formosa filiae jerusalem. Cant. 1. 4. LONDON Imprinted by john Windet for Matthew Law. 1607. To the Kings most Sacred MAJESTY. GReat Kings have vouchsafed poor presentsfrom mean persons: a poorer or more base than TITIO, a Brand, a Cole-Brand, never King accepted, because no stayed Subject durst ever offer it; and yet I must. Not for that I dare do it, yea, I dare not but do it. For what am I, that I should either gainsay, or delay to execute the command of so great a Monarch, and my most gracious Master? Perhaps my obedience in performing your pleasure, will not counterbalance this presumption, in fronting it with your highness Name; because, published it might have been, and yet not aspired to so glorious a PATRONAGE. If that be the offence, I humbly crave pardon, (only of your Majesty). For this being a BRAND, fit matter for fire to work upon, and my case as the prophets, jaceo inter wentes, I live among men, that are Psa. 37. set on fire, whose teeth are darts, even those Ignea tela, Ephe. 6: for the tongue Eph. 6 is inflamed by Hell, saith Saint james): to whose protection, should I rather submit it, then to HIS, whose gracious countenance, like unto that Angels roscidus flatus, in the midst of the furnace, shall so keep it, that the most Dan. 3. fiery spirit shall not touch it to scorch it: Since therefore it pleased your Majesty, (most dread Sovereign) to command the divulging thereof, I here in the duty of a Subject, and in all humility, as becometh a Christian, offer it to your Highness, wishing that it may answer the report, which those worthy Personages of great Honour and Wisdom, who were present and heard it, vouchsafed to afford it. If your Majesty in the depth of your judgement approve it, it need not fear the censure of any. For why? I never yet heard▪ But I must stay myself, least that your majesties due prasyes (such is some man's hap) be as they are, by many, accounted for undueflatteries. My prayers I trust shall not so be; namely, that seeing the Highest King hath granted unto your Majesty, as unto Solomon, a LARGE HEART, replenished with all, capable of more than Royal Endowmentes, it would please him to increase his Graces in you, to prolong your days among us, and to give us thankful hearts for the fruition and affections loyally serviceable to the pleasure of so Wise, so Learned, so Gracious, so Religious a King, whose unworthy servant I am, even. Your majesties poor chaplain, W. ROFFENS. Non omne quod nigrum est, continuô deform est. Bern. in Cant. Zach. 3. 2. Nun Iste, Titio, ereptus ex igne? Is not This, a Brand, snatched out of the fire? GReat deliverances to have perpetual remembrances, both Heather in their Stories show it usual, and God in Scripture enjoins it necessary. (cave ne obliviscaris, is thrice repeated Deut. 4. in one Chapter, concerning the deliverance from Egypt.) And those memorial were of two sorts, both Mute and Vocal: for Mute, first, those which the Scripture calleth Libros Monumentorum, Hest. 6. 1. as Chronicles, Hest. 6. 1. Annals, Ephemerideses, and books of record (for Books are dumb Schoolmasters, say Gellius and Plutarch) secondly, those which the Scripture calleth A●. Gel. Plutarch. Acervum testem, or Cumulum testimonij, Gen 31 47. Trophaes and Pillars erected for posterity; whereon Gen. 31. 47. oftentimes they fastened the name, or manner of their deliverance, as David straightly environed by Saul, who by an unexpected message was suddenly pulled from him, erected a Pillar and called it Petram dividentem, a stone of separation, or division, 1. Sa. 23. 28. Thirdly, special days selected for assemblies, 1. Sam. 23. 28. either for extraordinary cheer, which the Scripture Deut. 16. 14. calleth Epulas festivitatum; or exempt from ordinary work and trade, which the Deut. 16. 14 Heathen termed Ferias, vacant and idle days; or spent in religious services, sacrifices, and killing of beasts, such as S. jac. 5. 6. calleth Diem mactationis: upon which, oftentimes they imposed the Name of jac. 5. 6. the Deliverance, as Esa. 9 4. the day of Madian, signifying the overthrow of Madian, and the rescue of Esa. 9 4. Israel, from their intended spoil. Nor did they use only these dumb remembrances, but Vocal also: and they were both Artificial, as Amos 6. 5, Vox psalterij, the voice of the Organ, and all instruments of Amos 6. 5. Music, which David 2. Sam. 6 5, in one general term calleth Ligna abietum, the wood of fir trees. 2. Sam. 6. 5. (for even things without life have a voice, saith S. Paul, 1. Cor. 14. 7.) and Natural also, as Psal. 47. 1. 1. Cor. 14. 7 Psal. 47. 1. Vox melodia, which S. Paul expresseth by particulars, Coll. 3. 16. Psalms and Hymns and spiritual songs. For with all these, were solemnized the Scripture Col. 3. 16. Festivals, as Psal. 81. Sing we merrily unto God our strength, make a cheerful noise to the God of jacob, take Psal. 81. the Psalm, there is Vox melodiae, the voice Natural vers. 1. Bring hither the Tabret, the merry harp, with the Vers. 1. lute, blow up the trumpet, there is the voice Instrumental, ver. 2. But these, though they have in them, as S. Paul speaketh, virtutem vocis, the strength of voice, Vers. 2. 1. Cor. 14. 11. working strongly for the time, not upon the senses only, but even the affections also: 1. Cor. 14. 11 yet because they have not vocem virtutis, a voice of power, (for that God reserves to his own voice only, Ps. 68 34. Dabit voci suae vocem virtutis) therefore, in Psal. 68 34. their feasts they enjoined God's voice also to be heard, by the mouths of his Ministers; who in those solemnities, not only like the Angel in this Story, Chap. 1. 13. should utter Debarim tobim, Debarim Zach. 1. 13. Nehummim, Good words and comfortable: but, being masters of the Assemblies, so Solomon calleth them, Eccles. 12. 11. their speech should have in it, especially at Eccl. 12. 11 such times, both Clavos and Stimulos; nails, fastening in the most obdurate and forgetful minds, a deep impression, with an horror of the enuyroning danger: and goads, exciting and provoking the dullest affections to praise and thanksgiving for the danger escaped, for the rescue made. Which very course our Church and State hath continued, point devise, for this dates Memorial, more than any other (it being more extraordinary than any other) even that, which Psal. 81, is for that solemn Psal. 81. feast ordained and performed; both statum diem, a set day whereon to meet, vers. 3. and statutam legem a statute Law, which enjoineth the meeting vers. 4. Vers. 3. With us an Act of Parliament for this day, prescribing Vers. 4. in some sort, the manner of the celebration (suitable to the custom of each several place) both with mute and dumb Memorials, as ringing, firing, feasting, etc. and with vocal also, singing of Psalms, sounding of Organs, winding of Cornets, with other instruments: and, which is the chief of all, God's voice to be heard by the preaching of his word, that so in the Assemblies of the righteous, there may concur that which David commendeth in the Tabernacles of the righteous Psal. 118. 15, Vox jubilationis, & vox salutis, The voice of melody, to express our joy and Psal. 118. 15 thankfulness: but withal, Vox salutis, a vioce which may describe both our Temporal safety from the deadly blow in this life: and vox salutis, which may help also to the furtherance of our Eternal safety for a better life. To the effecting of both which, I have chosen this scripture, Is not This, a Brand, snatched out of the fire? A base subject, ye may think, and a dry matter to Zach. 3. 2. work upon [a Brand, a coal brand] yet as base as it is, most of the ancient Fathers make our Saviour Christ this Brand (represented here in the person of Ichoshua) scorched with malicious reproaches, and such devilish pursuits followed, which in the end wrought his death; yet was raised again, as snatched out of his grave, and the fiery jaws of Satan, when he thought he had him surest, to have devoured him. And the best of the latter Divines, make the Church of Christ this Brand, described in the Canticles to be Black, persecuted and in the world's sight Cant. 1. 4. burnt up; yet unexpectedly rid from them all, and raised by the Christian Emperors, beyond all hope. But if by Theological application to our spiritual Danger, who were by nature and sin Brandes, ready for Hell fire: and our spiritual Redemption by Christ, dispatching us so strangely from that fire, I should discourse hereupon, it might so be made vox salutis, and meditations framed for our souls good. But by Moral resemblance of the literal story to this Days occasion, I could choose, as I thought none more fit. First, for the vicinity to the danger 1 intended, in the word Titio; We that were appointed to that massacre, as fit for it, as near to it, as the Brand for, or to the fire. 2. For the matter and nature of the designed murder, in the word [ignis] 2 a flagrant, a speedy, an unpartial combustion (only the quality of the fire here wanteth: but that is no marvel, for in Scripture we read of God's fire and thunder, but these Divel-thunder-claps of fire, and powder, the Holy Ghost never heard of, for if the Devil in the Bible raged with thunder, it was ignis de Coelo, as in jobs case we see, job. 1. But this underground fire, job. 1. this Barrel-thunder, the Scripture-divels had no skill of.) 3. The manner of the rescue, that is in the 3 word [Ereptus] a powerful and an incredible deliverance. 4. Nun? The memorial or Sermon 4 made upon it (for every period of Gods own speech, (as this here is) is a well furnished Sermon) wherein 3. things are observable. 1. A commiseration that Iste should be Titio, such Great and Excellent men should be Brandes, the Objects, the Subjects of such fiery designments. 2. An Increpation of Satan and his complices, that is, in the word Ignis; their malice such, as not content till Titio be Torris, the Brand be set on fire to be brent to ashes. 3. A Vine description of the strange both Danger and Delivery, with a word, as well of deep Impression, Nun ignis? was it not a fearful danger? as of high admiration, Nun ereptus? was not the deliverance strange? So that every way it fits our case, upon this day, in the chief circumstances: 1. For the time, the fury of Satan enraged, this combustion engined, (Satan à dextris, ver. 1.) here, when the message was returned Chap. 1. 11. Ecce omnis terra habitatur & quiescit: with Vers. 1. us, when our Land was multiplied, and we had peace Zach. 1. 11. aswell within our own borders, as with foreign nations. 2. Forth persons; here Zerobabel the Prince of the people, and jehoshua the head of the Priests: and ver. 8. Socij utriusque, the chief States men (So Ezra calleth them) and assistants to them both: with us, Vers. 8. the head of our Nation, the hope of his succession, the chief of our Priests, and the most principal of Choice for Honour and Worship in the whole body of the Realm. 3. Their Escape here, so strange, that they are entitled vers. 8. Viri prodigiosi, or portendentes, Monsters rather than men: Ours, so miraculous, Vers. 8. that it was portenti simile, rather to be wondered at, then credited: In so much, that ourselves were affected, as they here at their rescue from Babylon, Ps. 126. 1. Facti sumus sicut somniantes, we were like men in a Dream, we could not tell whether we had Psal. 126. 1. escaped or no, the Plot was so fearful, the Rescue so strange. 4. Their danger escaped, Fornax Ignea, a fiery furnace (so is this Captivity of Babylon called, Ezech. 22.) Ours, Fornixigneus, a fiery Vault, which Ezech. 22. would have caused both a present Orbity, & a future Captivity. Behold, saith S. james, 3. 5. how great a thing a jac. 3. 5. little fire kindleth: and here you may behold, how much and fit matter Titio, a Colebrand affordeth. But because this scripture is a piece of a Dialogue, between jehovah and Satan, who were the principal Actors in this encounter. I will observe first, jehovah his wisdom, in permitting that Isti, such great men as jehoshua here, should be Brandes, a matter so combustible, fit fuel for fire. 2. Satan his malice, that he would have these Titiones in igne, these Brandes set on fire. 3. jehovah both his mercy and power, 1. in the Delivery: 2. in the manner thereof, Eripiendo, even at the very pinch, and in the extremest hazard to deliver. Of these parts that I may speak to God's glory, and to the furtherance of our thankfulness unto his The prayer. Divine Majesty, I shall desire you to join with me in humble and hearty prayers unto our God so glorious, unto our Father so gracious. In which Prayer, etc. IT is a Soloecophanes an appearance of ill construction in Grammar, that [Iste] should be joined with [Titio,] and as great an incongruity in common sense, that Men should be Brandes: yet he which called himself Ashes (and he was no less man than Abraham, Gen. 18. 27.) aiming at Gen. 18. 27. the element whereunto his grave should reduce him, argued that the whole course of his life to his grave, was but a Brand burning, flaming, in the end to be consumed to Ashes. And no other it is in the opinion of David, for my days (saith he) vanish like smoke, and my bones are dried up, sicut Cremium, as it were a Brand, Psal. 102. 4. Neither is this any disparagement Psal. 102. 4. for man to be thus meanly resembled; for a Brand is a thing substantial, and of it there is some use: but, as if there were neither substance, nor profit in man, David asketh, Psal. 8. 5. Lord, quid Ps. 8. 5. est homo? What is man? and answereth himself in his own voice, Psal. 144. 5. Homo est nihilum quid, Ps. 144. 5. Man verily is a thing of nought; and therefore the holy Ghost vouchsafeth not every ordinary man the honour to be called Titio a Brand, which is in scripture attributed to none, but either to whole States (as unto jerusalem, Amos, 4. 11.) or unto great Princes, Amos. 4. 11. (as Esa: 7, 4. and in this place [Iste] Such as in this Es. 7. 4. next Chap. ver. 14 are called Filii Olei, Zerobabel & jehoshua, Princes and Priests anointed: & qui Dominatoriterrae Zach. 4. 14 assistunt, Counsellors and Statesmen which supply God's place, execute his laws, and promote his cause ' For what is in Man, as he is a Man, that can procure an other man's envy or treachery? Have they not all one father, saith the Prophet, Mich. 2. 11? If there be a general equality, there Mich. 2. 11. is no matter for Envy to work upon. Were all the Trees in the forest figtrees, or O lives, or Vines, the Cedars of Lebanon need not fear that same ignem de Rhamno, jud. 9 15. that fire out of the Bramble to devour them. Therefore as a Brand, by reason jud. 9 15. of the composure thereof, being partim ignea, partim lignea, is more attractive of flame, more capable of fire, then either a green stick never scorched or a perfect coal through burnt: So men, which never were eminent either in place, or quality; or having been, have lost both: are not so subject either to Satan's rage, or the malignity of his instruments, as they which are excellent in either. It is not every stone that procures offence, but if it be Lapis angularis, Psal. 118. 21. a corner stone, In quo tota domus Psal. 118. 21 inclinata recumbit, that is lapis offendiculs, the stone that causeth offence, Rom. 9 22. Dig out that Rom. 9 22. stone, at least dig at it. Not every mother's child is so narrowly watched by the Devil, but if the Woman clothed with the Sun, travel with a Child, that shall govern the whole earth with his sceptre, him Rufus Draco, the red fiery Dragon, will eye at a pinch, that he may devour him, Apoc. 12. 4. To keep ourselves Apoc. 12. 4. to this Metaphor, if it be Vdh, an ordinary Brand, that is good for nothing but smoke, God almighty himself will say, it is not worthy regarding, Esa. 7. 4. Esa. 7. 4. Ari. Mont. in Zach. But if it be Audh, as Arias Montanus reads it here, (the letters all one in both, but this uttered in a diphthong) a master Brand, such an one, as it seems by him they use in Spain, and we here, (where there wanteth an iron fork) for ordering the fire, to stir it if it burn not fresh, to lay up the wood if it be fain, to remove that which is superfluous, to remble the oven to try whether it be hot or no, etc. As such a Brand is very subject to catch a flame, by reason of the oft employments in the fire: So great Men, who by their place are to order both Church and State, and by their office must dissipare Mala, Prou. 20. 26. reprove, censure, direct, execute, etc. are more obnoxious Pro. 20. 26. to be traduced and scorched by the fiery spirits of Satan and his Imps, than those whom Prou. 22. 29. Solomon calleth Chashukkim, Men of mean Prou. 22. 29 birth, of obscure place, of no imploymentes. As he that walketh in the sun, cannot shun a black shadow to accompany him, whereas he thatsits in the dark, yields no reflection for encounter. We may see in the chief Branch (for so our Saviour is called vers. 8.) how it was made a Brand: so long as Zach. 3. 8. he was at his supposed Father's occupation, Marc. 6. 3. Nun hic Faber? and was a Carpenter employed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as justin Martyr describes him, just. Mart. making of Bedsteads and Ploughs, on he went without any impeachment: but no sooner was he baptised, crowned with the Holy Ghost, and testified from heaven to be his father's delightful son, which was Mat. 3. 17, but presently in the very next words Mat, 3. 17. Tunc ductus est, he was even then carried into the wilderness to he tempted by the Devil. And this is the case in private persons (as true Christians by experience find in themselves) so long as a man giveth his members over to unrighteousness, to serve sin, on he shall go without any encounter of Conscience, either monendo to forewarn him before he commit sin, to say to himself with joseph, Gen. 39 9 Quo-modo hoc faciam? How should I commit so Gen. 39 9 great a sin? or mordendo to reprove him when he hath done it, with the Prophets, Quid feci? jer. 8. 6, What have I done? But on he shall go, as a man without jer. 8. 6. sense, to commit sin even with greediness. But Eph. 4. 19 if once the spirit of God strike at his heart, as that voice to S. Paul Act. 9, Quid me persequeris? Why Act. 9 dost thou crucify afresh the son of God, with thy wicked and unrepentant life? If the fire of the Holy Ghost, the spirit of Regeneration be effectual in him, & make him to renounce sin, and to reform his life; then goes the Devil to work (Satan erit a dextris) both without & within▪ without, setting upon him those whom S. Peter caleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 4. 4. that shall 1. Pet. 4. 4. howte at him as a strange thing: What, th' eluxurious branch thus scorched? that young gallant a mortified convert? Within, that which S. Paul calleth Legem Rom. 7. 22. membrorum, Rom. 7. 22, his Lust and concupiscence rebelling, and boiling, and provoking him more than before, making him as a man distraught: insomuch that v. 19, what he would he cannot do, & what he would not, that he shall do: yea, which is worse, if Satan see Ver. 19 him to be Titio a Brand, indeed capable of flame, inclinable to sorrow, he will put fire to the coal, and a sorrowing he will set him, till he be burnt up and devoured with sorrow, 2. Cor. 2. 7. These are Satan's ethics in the private course of particular men, and 2. Cor. 2. 7. such as are his Politics also in the public government of States: for who are his Brandes there, whom he endeavoureth to set on fire? We will go no further than this Story. 1. Zorobabel the Head of the people, Chap. 4. 6, Kings and Princes: Zach. 4. 6. 2. jehoshúa, ver. 1, of this Chap. the chief Priest, Ca 3. 1. Vers. 8. Church Governors: 3. Socii utriusque, ver. 8. Counsellors of State, Chief Officers both of Church & Realm; these are the Brandes thus fitted for the fire. But what is the attractive, to draw on the flame of Satan's envy, of Satanical treachery, to consume these more than others? we shall find them here also, two in number, 1. inward in themselves, their purpose and endeavour to build the Temple, to restore God's worship, Cap. 4. 10: Establishment of true Religion, Zach. 4. 10. a violent attractive of Treasonable plots. 2. Outward in God, both that Murus igneus, Cap. 2. 5, in Zach. 2. 5. that he is a wall of fire, to environ the State from Tatnai and Sanballat, Nehem. 4. the dangerous counterplotters and disturbers of the work: as also Nahem. 4. 1 that same pupilla oculi, verse 8. God's loving favour, [He that toucheth you, toucheth the apple of mine eye:] Zach. 2. 8. Nothing so enrageth Satan and his coraplices, as Gods special protection of a Nation, and his tender care over the Governors thereof. So ye see who are the Brands, and the causes, which so expose them to the flame. A word of each of these for explanation, and so forward. First, for Zorobabel, the King and Sovereign: It is no marvel, that to whom God hath given the Principality of our Estates, to them S. Paul would have us give the Principality of our Prayers, 1. Tim. 2. 2: [Pray for all men, first, for Kings, etc.] For if S. james rule be good, jam. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Is 1. Tim. 2. 2. jac. 5. 13. a man disquiet in mind? Let him pray; Surely, Kings have need both continually to pray, and to be prayed for, sithence that even to be a King, is the minds continual disquietness. I speak not of evil Kings, either usurpers or impious, who have their torment within them, an affrighting, and an affrighted conscience, which like a cursed wife, (as Plutarch out of the Poet compares it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, burns without Plutarch ex Hesiod. a Brand, inwardly and invisibly, or, which is the Prophets' Metaphor, Esa 57 20. Quasi mare seruens, Esa. 57 20. like the boiling sea, worketh & rageth, though there be no wind stirring; that is, sayeth Solomon, are in a continual fear, though there be no cause emergent, Prou. 28. 1: But even of good Kings, and they most rightfully possessed: not Heathen only, Pro 28. who having felt the hazards of a Crown, made this their conclusion, Simulista posuit Conditor Mundi Deus, Seneca. Odium & regnum- That hatred and fear, are unseparable attendants upon a Diadem, which make it no happy (though a beautiful) attire, as Philip of Macedon said: But Philip Maced. scripture Kings, and the best of them, David, at least one in his person and place, Psal. 89. 39 Posuisti Psal. 89. 39 firmamentum formidinem, the place I thought surest, there I find most fear. And this is one misery, saith Solomon. Eccles: 10. 9, which I have seen, Quod homo Eccles. 10, 9 homini dominatur in malum suum, that a man's soverainety procures his own misery. Particulars will demonstrate this. Is a King prosperous in his reign, and are his Territories enlarged? it will be salomon's 1. Reg. 11 21. case, 1. King. 11. 21, Hadad and Rezan his neighbour Princes will envy and malign it; and so there is fear of an Invasion. admits he to his secrets, some not popularly applauded; or discontents his subjects with some boon denied? there is Rehoboams' case, 1. Reg. 12, jeroboam one of his great Lords will make 1 Reg. 12. a great head against him, either to surprise his person, till his favourites be removed, or rend the State by a division, till the request be satisfied, and there is fear of a Rebellion. Is there an heir apparent to succeed? It may then be David's case, that his own dear Absalon shall steal the hearts of his subjects from him, 2. Sam. 15. 6, (for many love to adore the 2. Sam. 15. 6. Sun rising) and then is there fear of a strong conspiracy, (so it is there called verse 12,) for no insurrection so dangerous, as where the next of blood is chief: at Vers. 12. least, it may be Isaac his case (for he had within his limits, a regal authority, as a Patriarch) that the elder son shall think his father lives to long, Gen. 27. 41. and then every fit of a fever must be Gen. 27. 41. a proclamation of death. Is the Successor uncertain, either through orbity, as in the case of Ochoziah, 2. c Chro. 22. 9 Non spes ultra de stirpe: or non apparane 2. Chro. 22. 9 in a Multiplicity? There is an other case of David's, 1 Reg. 1. 5. Some Adoniah or other will band for the crown, before the breath be out of the old 1. Reg. 1. 3. man's body. Yea, even in the best estate, and when he is most at ease, if he mean to sit sure, his gravest Counsellors will tell him, that he must be servus populo huic, 1, Reg. 12. 7. First, Servus a servant, 1. Reg. 12. 7 and that is no glorious estate; than servus populo, a servant to the people, and that is no stately service; thirdly, populo huic, to this querulous people, and in that service can be no contentment: for then, let him conclude a peace with a Prince of an other Religion, it will prove jehosophat's case, 2. Chro. 19 2. and be said, as unto him, wouldst thou help the wicked, and love them that hate the Lord? Doth he, upon just 2. Chro. 19 2. reasons, either break the peace, with whom he had concluded it; or be at enmity, upon great injuries offered, with a King whom the people approve, or trade withal, whereby, either charges for war are levied, or their traffic hindered? then it will be Moses case, Exod. 5. 21, Videat Dominus & judicet, Exod. 5. 21. The Lord look upon you and judge, for you have made our savour to stink before Pharaoh, and before his servants, and ye have put a sword in their hands to slay us. To these fires, to these fears and disasters, is this master-Brand exposed; in somuch, that some Kings have avowed it, if Men knew the hazards annexed to a Crown, they would not stoop to take it up, if it lay upon the ground. We now come to jehoshua, the second Brand, men of government in the Church. As the case standeth now, neither their eminences, nor their pre-eminence such, as it need fear any danger of riddance by death: and yet jerem. 11. 19, there is a plot laid to jer. 11. 19 poison the Prophet; and Act. 23. 12, there was a Conspiracy, with a vow, to kill S. Paul. But there is a twofold Act. 23. 12. fire, which hazzardeth this Brand; the first, that jud. 9 20. Ignis Shechemiticus, the fiery spirits of Divi jud. 9 20. Vers. 23. sion and separation, which vers. 23. the Holy Ghost saith, is laid to, and kindled by an evil spirit: the other, that in the 2. Sam. 16. 3. Ignis Shemeiticus, fiery tongues 2. Sam. 26. 3 & reproachful contumelies, which David Psal. 120. 4 for the scorching heat thereof, calleth carbones juniperi, Psal. 120. 4 the coals of juniper; the vulgar translates it Carbones desolatorios, a fire which layeth waste a man's good name. But what is in these Brands, that makes them, as Solomon speaketh, Carbones ad prunas, Prou. Pro. 26, 21. 25. 21? thus combustible, thus attractive of these flames? for aught I can learn in scripture, two. Scientia Prou. 26. 21 and prelatura. we will go no further than the first verse of this Chapter; jehoshua is first a priest, and secondly an High priest: for the first, the priests lips must preserve knowledge, Malach. 2. 7. Et in multa scientia, multa est indignatio, saith Solomon, Eccles. 1. 18. Much Malach. 2. 7 Eccles. 1. 18. knowledge breeds much indignation. Now Indignation is a fire, saith the Prophet, it will vex the party whom it maligns, as fire vexeth the raw flesh in the Psal. 58. 9 roasting or boiling. Si aut fiscellam iunco texerem, aut palmarum folia complicarem, aut sudore vultus panem comederem; were I a Basketmaker, or a garland window, or of any base trade that should make me sweat for the bread I eat, saith S. Hierom, Nemo me morderet, Hieron. nemo invideret, No man would malign me, no man would traduce me; but now, that I give myself to the study and interpretation of the Scriptures, I am a Divine, a Writer, a Preacher, Me obelescis notant, I am scorched coal-black with their oblisques, & obloquys. And certainly so it is, the meanest mechanical tradesman amongst us, enjoys his vocation, with less envy and regret, than the Minister doth (for, even to be a priest, is reproach enough itself, in our times.) Secondly he is an High priest; his superiority and Degree draws on the first fire, for thither issueth the fiery blast of Corah and his complices, You take too much upon you, Moses and Aaron, ought there not to be a parity in the priestbood? Nomb. 16. And this fire as you know, and we feel, hath set Rotam nostra generationis, as S. james speaketh, into a Combustion. This S. Paul himself seemeth to jac. 3. 6. acknowledge, for no sooner had the Apostle, 2. Cor. 2. Cor. 11. 28 11. 28. declared his Prelacy, namely, that he was encumbered with the care of all the Churches; but presently, in the next verse, as if he had been in the fire already, he crieth out, Quis scandalizatur et ego non uror? Who is offended and I burn not? which, because it cannot be understood of scandals active, (for S. Paul was very wary of them, as appear, 1. Cor. 8. 13.) 1. Cor. 8. 14 must be meant of scandals passive, offences unjustly taken, for which S. Paul must smart, by the scorching calumnies of false brethren: and doubtless so it is, all the errors and abuses in the Church are laid upon the Prelates and Governors of the same. Is the Clergy ignorant or dissolute? surely, the Bishops are too blame; for like old Elie 1. Sam. 2, through want 1. Sam. 2. 17 of executing discipline, they suffer Ophni and Phineas, the inferior priests, to make the Lords service & Religion abominable. Are they severe in punishing the refractory & disobedient? the Bishop's fault, it is the tyranny of Diotrephes, 3. joh. ver. 10. Who loves to have the pre-eminence, & thrust the godly brethren out 3. joh. ve. 10 of the Church. Discharge they any public service imposed by authority? they are Carnalists, time-servers, Men-pleasers, Balamists, preaching for Preferments. 2. Pet. 2. 15. Thus are we scorched as black as any coal, and as the Apostle speaketh 1. Cor. 4. 9, as men appointed to death (that is, as Brandes prepared for the fire) 1. Cor. 4. 9 Spectaculum facti sumus, we are made a blazing spectacle unto the world: and though, saith the Prophet, we neither offer, nor do wrong, jer. 15. 10, Omnes tamen maledicunt nobis, every contumelious mouth jer. 15. 10. is open against us. Neither may the third sort, [Sacij utriusque] escape this branding fire. For, seeing it is God's prerogative above all earthly Kings, to manage his affairs without the advise of others; Quis enim Consiliarius eius? saith the Prophet, Esa. 40. 13, And that even the wisest Kings (unless they Esa. 40. 13. will, as Pliny said of Domitian, have elinguem Curiam, Plin. jun. a Senate for pomp not for direction, but do all alone) will and must have some to communicate their secrets of state withal: let these look to it; for if the counsels they give, whether in spiritu vertiginis, as the Counsellors of Zoan, Esa. 19 14, misled Esa. 19 14. by error; or in spiritu veritatis, upon good grounds and to very good purpose, as Achitophel's to David, whose counsels were as the Oracles of God: 2. Sam. 16. 23: If, I say, they have not success to the general expectation and wish, upon them must the 2 Sa, 16. 23. whole burden of the event alight; All errors in the state, either personal for the King, or general for the Realm, heaped upon them to their reproach, because it is supposed, and the spirit of God seems to imply it, 2. Chro. 22. 4, that the Sovereign's actions, 2 Chro. 22. 4 are according to his Counsellors directions. If therefore in that honourable rank, there be either a Maecenas or an Agrippa, some one or two, to whom the Prince imparteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most inward, weighty, and secret affairs of the State, as Augustus to them two, they are sure (of all the rest) to be most Dion. Branded and traduced, (for Plutarches reason, of statesmen's jeopardies, I will not mention, Plutaer. because I am persuaded, and know there are none such with us. uz. that men of great employment in State matters, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instructors and maintainers of disloyalties and treacheries, by their Otacousts and Intelligencers in other king. domes, are themselves hazarded with the same instructions from other States. Thus much of the word Titio; wherein ye see, how men of place and Quality become Brandes. We now come ad Ignem, to the fire; But in the passage betwixt the Brand and the Fire, these 2. words give me occasion to observe out of the first verse, the difference of affection towards these parties, between jehovam ostendentem, and Satanam Zach. 3. 1. stantem. God showeth them Titiones, scorched & made black; but Satan telleth jehovah, that a Brand is made to be burnt, and therefore to the fire with them. Sed increpet te jehovah, saith God himself, verse Vers. 2. 2. The Lord rebuke thee Satan: which makes good the distinction between God's temptation and the Devils. jehovah is content that men (especially of such high place and worth) should pass through the fire, and be tried with hazards of danger and obloquys of speech: but it shall be jobs fire, job. 30. 30. ignis denigrans, not denorans, like the making job. 30. 30. of a Brand, blacked in the outward part, but the inside scarce touched: For though Is quisoris est, saith S. Paul. 2. Cor. 14. 16, our outside be scorched, yet 2. Cor. 14. 16. qui intus est, our inward man is renewed day by day. which is a point of high wisdom in God, because these, either proditorious devices, or prodigious plots, or malignant contumelies and imputations should be unto them, as that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be it what it was, unto S. Paul, 2. Cor. 12. 7. the Angel of Satan 2. Cor, 12. 7 to keep them, least, as his high Revelations, so their sublime and commanding places, should hoave them up to a surquedry in themselves, a forgetfulness of God, an oppression to their underlings. For first, if all Kings could record the last part of the Queen of Saba her acclamation, 1. Reg. 10. 9, and remember that God hath placed them in their thrones, to do equity 1. Reg. 10. 9 and righteousness, as well as the first part of her admiration, verse 4. 5, the state of their Courts, the stateliness of their palaces, the multitude and order of Vers. 4. 5. their servants, the choice and charge of their diet: this schooling or rather scorching them by mallalents, and disastrous fears, were not so necessary. But seeing that some of them can too readily proclaim with the King of Egypt, Esa 19 11, Filius Sapientum Esa. 19, 11, Ego, ego filius Regum antiquorum their Regal descent, their Royal endowments; And that of Salomon's, Eccles 8. 3: Omne quod volverit faciet Rex, their unlimited authority and prerogatives, and that, verse 4: Nec Eccles, 1, 3. Vers. 4. potest quisquam dicere quare ita facis? their uncontrollable commands, their power paramount; And that of Nebuchednezar, Dan. 4. 27, Is not this Great Babel? etc. The extension of their territories, the magnificence Dan, 4. 27. of their buildings, and the affluence of their wealth: It pleaseth therefore this our jehovah to hazard them, either in their persons, or in their States, with some dangers, that they may acknowledge with the Prophet, Psal. 82. 7, Though they be Gods in Ps. 81. 7. dignity and place, yet that Princes may fall and die like other men. He was a King (and a famous one) Psa. 30. 6 that said and sung it, Psal. 30, 6. Ego dixi in abundantia mea non movebor in aeternum, I said in my prosperity, I shall never be removed, thou Lord of thy goodness hast made my mountain so strong; uz. given me victory over mine enemies, establishment in my throne, peace within mine own borders, fidelity of my Subjects, and children of my loins for succession: but presently ver. 7. avertisti faciem tuam, some extremity or other attached him, and then he changes Vers. 7. his tune, Et factus sum conturbatus, and what profit is there in my blood [in sanguinibus] to be borne a King, or to be a father of Kings, being thus continually exposed, and subject to such fears and dangers? The like is jehovah his trial of Governors, subordinate to Princes, but chief both in Church and State: for the first, there is a fear, it seemeth by S. Paul, 1. Tim. 3. 6, That Church-prefermentes will 1. Tim. 3. 6. make men proud for knowledge, as a quill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 8. 1, blows up the cheeks, and makes some 1. Cor. 8. 1 men look, and speak big: & Authority joined withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puffs up their minds, 1. Tim. 6. 4, and like 1. Tim. 6. 4. that ventus Typhonicus, Act: 27. 14, makes them bluster, and carry themselves like a tempest, that whereas Act. 27. 14. they are set over their Ministers to be Fathers unto them, by advise to direct them, with love to censure them, they do, which is S. Peter's word, 1. Pet. 1. Pet. 5. 3 5. 3, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, domineer like Tyrants over their Clergy; yea, which is S. Paul's, Coloss. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lead them in triumph, as if Collos 2. 18 they had gotten them in conquest, and for a spoil, keeping them rather in awe, than order, and in a servile fear, rather than a reverent awe: but if to knowledge and authority wealth accrueth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Cor. 4. 6. blinds them, either lulling them 2. Cor. 4. 6. Mat. 15. 14. in idleness, that they become blind guides through ignorance: or hoodwinkes them to be blind Censurers, not willing to see offences for gifts and rewards. Deu. 19 14. And therefore it pleaseth God, to let them pass through the fire, either of some reproachful Shemei (for the tongue is a fire, saith S. jac. 5. 6.) to revile their persons: or some unnatural Cham, to reveal jac. 3. 9 their turpitudes, or some Yelping Rhetorculists, to cry Mart. Mar in Epist. Mar. jun. 2. Cor. 12. 21 them down into Premuniries; or which was S. Paul's fear in himself, 2 Cor. 12. 21, God himself will abase them among the people, that it shall break their hearts to see that, which S. Paul complained of in the same Chapter, verse 15, their much care returned Vers. 15. with little love, their labours many, but fruitless and unprofitable. And if Socii Zorobabel, Kings attendants, and Officers of State, had not some fiery trials to pass, perhaps, as they have the Queen of saba's blessing, 1. Reg. 10. 8. Happy are thy servants which stand ever 1. Reg. 10. 8. before thee (for it is a blessing of God to stand before princes in daily attendance and service, and was wont to be the reward of diligence, Prou. 22. 29, not a gift of favour) Pro. 22. 29. So, their behaviour may be such, that (as the taskmasters under Pharaoh, not caring how they vex the subject, so the Prince may be enriched, Exod. 5. 10,) the people shall curse them: for when Exo. 5. 10. the wicked are in authority, populus gemit, Prou: 29. 2. and their groans oft times break out into execrations. Many therefore, saith Solomon, do affect Pro. 19 2. the face of the Ruler, that is, to be his favourites & officers, Sed judicium à Domino egreditur singulorum, Pro. 29. 26, but God hath aiudgement for every one of them, Ibid. ver. 29 either to restrain them from oppressing, or punish them for oppressing. Thus far goeth jehovah with his fire. Now we come to Satan's, for they both use fire in their executions: but as the Greek Fathers elegantly distinguish upon 1. Pet. 1. 7: God's fire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 1. 7. Zach. 139 ignis adprobationem. In the 13. of this Prophesi e, 9 ver: Vram eos sicut uritur argentum, I will try them in the fire like as silver is tried. The devils is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignis ad perditionem, a consuming, a devouring fire: for it is well observed by Gregory, that nihil Satanam satiat, nisi animam sauciet, nay, nisi animam tollat: the Greg. in job, 1 Devil is not satisfied, unless he wound the soul, nay unless he take away the life. The ground thereof S. Barnard telleth us, is Envy, bonis quae nos facere, quae nos habere videt, invidet. His envy of Adam's Bern. in Cant. happiness in Paradise, made him tempt Eve to sin, but his end was to have killed them both; for taking hold of that threat, Morte morieris, it he wrought upon, and at that he aimed, which made our Saviour, john 8. 44. to term him a murderer from the beginning. In which case he useth joh. 8. 44. a shrewd policy: for though he would not care, if all the men in the world were on a light fire, yet, if he espy that there be Titiones, some whom God (for best reasons known to himself) doth afflict, hazard, or endanger, he will not be quiet, but as in this place, stare á dextris, and still be Ver. 1. urging God to set these Brands a flaming, to consume them: you see his course in jobs case, if God give leave for impoverishing of him, he will add for killing him. and skin for skin, and all that a man hath will he give for his life, saith the Devil, job, 2, 4: job. 2. 4. yea, God himself in this very story did see it, and acknowledge Zach. 1. 15. it, Cap. 1. 15? Ego iratus sum parum, ipsi veró adiwerunt in malum, I was angry but a little, & they helped forward the affliction, that is, I made them Brandes; suffered them to be scorched in the fire, brought them into captivity, but Satan and his instruments the Babylonians, not content with their thraldom, would have kept them in, utterly to have consumed them. Marry of all other, these Brandes, Zerobabel, jehoshua and their friends he maligneth even to death, because they are the mainest enemies unto him, and his: and therefore for Kings, he and they are affected like them, who in the 19 of Luke verse 14: said, Nolumus hunc regnare, we will not have this man to reign over us. first, if they might Luc. 19 14. have their minds, it should be nolumus regnari, they would have no King at all, because ubi non est gubernator, saith Solomon, where there is none to govern, Prou. 11. 14, the licence to sin is general; Anarchy Pro. 11. 14. letteth lose the reins to all impiety; and men shall do whatsoever is good in their own eyes, as in jud. 17. 1. And that is it which Satan intendeth, for licence jud. 17, 1. enlargeth his territory. 2. Nolumus hunc regnare, if he be such a King as that parable describes, Luc. 19 24. austerus home, a severe man, taking a strict account of his subjects, such a one as joins David's practice to Salemons judgement, whose opinion is, that wicked men are an abomination unto the King, Prou. 16. 12: and that, therefore, a wise King will either banish them, or put them to the wheel, Prou. 20 Pro. 16. 12 Pro. 20. 26. 26: And David made it good by his practice, Psal. 101. Io In matutino, speedily will I destroy all the wicked Psal. 101. io. of the land, and root them out from the city of the Lord: then no marvel, if Satan's Soldiers say unto such a King as their Captain spoke unto the King of Kings, Quid nobis & ttibi? Mat. 8. 29. What have we to do with thee? or do as he did, never Mat. 8. 29, lin plotting and engining, till he had brought him to death. A good King must expect to be destroyed before his time, if he seek to destroy the wicked in their time, especially, if he be as Zorobabel here, A temple-builder, a religious King, one that endeavours to restore and retain Religion in her first purity. Who so reads the books of Ezra and Nehemiah, shall see Ezra. Nehem. how these very parties were encountered, and endangered. But, put case it be a Monarchy, and there must be a King, and he which is, no severe exactor: yet Nolumus hunc regnare, if Satan and his, may have their will. One shall not hold long; because, as in the change of the Person, there may be a change of Religion; so in States unsettled, as in often changes they must needs be, dissoluteness of life, Atheism in opinion, breach of all laws, both Gods and man's, goed unregarded and unpunished; for Satan knows it is best fishing in troubled water. And no other, but utter extirpation intends he, for jehoshua the Prelates and Clergy: for, that the ministry is made the worlds disdain, and the Chief in that order, as S. Paul speaks, 1. Cor. 4. 14, are accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the offals of the laystall, 1. Cor. 4. 14. the dust of the Smiths forge, loathsome and contemptible, yet, if they live, their doctrine may annoy both him and his: and therefore, though he have leave, to be spiritus mendax, 1. Reg. 22. 22, to seduce all the Prophets, four hundred at once, 1. Re. 22, 22. that's nothing with him, so long as either Michaiah that speaks truth unfeignedly, or Elias that reproves sin unpartially, do live and breath. john Baptist, though in prison, may do good with his preaching, and therefore the best service is to have Mat. 14. his head in a platter. And if Satan might have been a Lion in the Den, Daniel should not have so escaped as he did. Divinity is the soul's physic, if then it may be effected, which is jer. 8. 22, that there shall be no Physician in Gilead, none to recover the jer. 8. 22. health of God's people: as the Psalmist speaks, psal. 74. 9, that there be not one Prophet left, not one that Psa. 4. 9 understandeth any more, that is it, which this Destroyer desireth, for where prophesy (1.) preaching faileth, saith Solomon, Pro. 29. 18. the people lie open for a pray unto his teeth. Pro. 19 18. None other end doth his malice aim at, for these Socii Zorobabel, great Counsellors of state, because (thinks he) though Solomon be dead, yet so long as his grave Senators and Counsellors do live, they may keep young Rhehoboam in some awe, 1. Reg 12. and the State in some order. Counsel is the foundation of a Realm: So the Hebrews call it jisrah, wherein there is saith Solomon first salus, Pro. 11. 14, safety & Pro. 11. 14, Ibid. 15. 23. assurance, secondly, stabilitas, Pro. 15. 23, no fear of general alteration, but hope that things shall be in statu quo, a firm stability; that though the roof be fallen, the old King be dead, yet, if the foundation, his counsel remain, the whole fabric of the state stands as it did, and the chief stone, Primarius lapis, as our Prophet calleth it, Cap. 4. 7, Zach. 4 7. his just successor may be the sooner reared; whereupon, all the Rhetoric and force Satan can apply, shall be to importune God to do in all States, as in this captivity he thought would have been done, (& the Prophet much feared it, Lam. 4 11.) to turn Lam. 4. 11. jisrah into jitsah, Fundamentum in incendium, to kindle a fire in Zion, qui devoret fundamenta eius, utterly to subvert the fundamental stones and stays of a Kingdom. Ye know what Philip of Macedon his Phil. Maced. Demosth. demand was of the Athenians, to dismiss all their Orators: and Demosthenes Apologue as an answer thereunto, that the Wolves desired the shepherds to dismiss their dogs, to which they yielding, the Wolves entering, devoured both the sheep & the shepherds also. In this Story, as Zorobabel and jehoshua are entitled silii Olei, Cap. 4, 14, being Zach. 4. 14 Vatable. abi. Gods Anointed: So their Socii are called Septem Lucernae ver. 2. the lights and eyes of the King & Ver. 2. state: not ordinary lights, but, as the great Philosopher Aristotle resembleth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as stand in the division of highways, which have Aristot Polit. 4. a light to show the way, and a hand to direct which way: such is their office, who are in counsel of state, both detegere proditoria, to retrieve and bewray conspiracies and treacherous plots, if there be any, as Mordecai to Ahashuerus, Hest: 2. 22: and Hest. 2. 22. also dirigere ad sana, to advise the best for the King and Realm, as the old Senators to young Rehoboam, 1. Reg. 12, 1. Reg. 12. These lights therefore, as standing in his light, the Prince of darkness [stat a dextris] incessantly laboureth to blow out, at least to blow up. Ye see the King of Aram raiseth as great a force, and sendeth robur exercitus, 2, Reg. 6. 14, as mighty an 2. Reg. 6. 14 host to surprise Elizeus the chief Counsellor of state unto the King of Israel, as to the invading of a Realm, or the surprising of an impregnable hold. And no marvel, for herein doth Satan make known both the intention, and nature also of his malice; his intention to ruinate whole States, for where no counsel is, the people fall, the Realm Pro. 11. 14. is subverted. His nature, that he is an Abaddon, Revel. 9 11, that is a Destroyer. S. Peter sayeth, Revel. 9, 11. he is a Lion, 1. Pet. 5. 8. not content to range, unless 1. Pet. 5. 8. he roar, nor satisfied unless he devour, a right Incendiarius, that will not suffer a Brand to escape, but if he can, it shall into the fire. Sed increpet te jehova, is the beginning of this verse; there is a hook for this Behemoth, who though he have the prey in his mouth, yet his jaws shall not mere; he not so greedy to devour, but jehovah as watchful to deliver. though it be Torris inigni, and even now taking flame, yet it shall be Titio erepta, snatched out and saved; wherein two things are to be observed. 1. the safety in general. 2, the manner of the safety in the word [ereptus], and that is twofold: 1, in the simple raptus, a speedy and unexpected deliverance. 2. in the compound, ereptus, a full & a powerful rescue. It is the Lords mercy that we are not all consumed, saith jeremy, Lament. 2. 22: but his principal Lament. 3. 22. mercy it is to rescue and save Kings and Governors; for rather than they shall miscarry or perish, he will, saith David, Psal. 57, 4, send from heaven to save them, Psa. 57 4. from those that would devour and swallow them: other men he saveth by diverse means, but he is robur salutum uncti eius ipse, Psal. 28, 8, yea therein is the extension of his mercy, because it is communicated Ps. 28. 8. unto many; for the safety of the King, is the incolumity of the whole Nation: but, if Herod be troubled, all jerusalem is troubled with him: Mat. 2. 7: Mal. 2. 7. & percusso Pastore dispergitur Grex, saith our Prophet, Cap. 13. 7, Smite the shepherd, and the whole flock Zach. 13. 7 will be scattered. And as it is his mercy, so it is his wisdom also, for they represent his Person, I have said ye are Gods, Psal: 82. 6, that is, for Kings & state semen; Ps. 82. 6. and present his message, pro Christo legatione sungimur, 2 Cor. 5, 20. we are ambassadors for Christ: 2. Cor. 5. 20 that is, for Prelates and Churchmen. Magistracy of both sorts is his ordinance, Rom. 13. 1. What he hath Rom. 13. 1. ordained, it stands with his wisdom to maintain. And as the rescue of them argueth his mercy and wisdom, so the manner thereof, his power, and glory. His power, for therein he showeth, that he hath as David observeth, omnimodam salutem; Psa. 68 20, all Psa. 68, 20. manner of deliverances, by detection of the conspiracy, by protection from them, by prevention before the danger, by subvension in it: the bird in the air shall bewray it, Eccles. 10. 20, or the wing of the bird, the pen of a quill shall reveal it. A Ecces. 10. 20. Pannicus terror, as in the siege of the Assyrians; a 2. Reg. 7. 1. Sam. 23. Act. 23. Act. 16. rumour unexpected, as in the straits of David, a youth not thought of, as in the conspiracy for Paul; a sudden Earthquake, as in the duresse of the Apostles: briefly, as David speaketh, Psal. 68 21. Domini sunt Psal. 68 21 exitus mortis, the issues of death, and the variety of issues are the Lords: According to the danger such shall be the issue: are there degrees of perils, not Psal. 84. only the pit, but the horrible pit? from thence he hath fetched me out, saith David, Psal. 40. 2. Are there degrees of death? as it seemeth by S. Paul there Ps. 40. 2. are, not only mors a death, but tanta mors so great a death; He hath delivered us from so great a death, saith the Apostle, 2. Cor. 1. 10. Now if there be a 2. Cor. 1. 10 tantum in any danger or death, it is in that which is by fire, an unmerciful Element, the Egyptians call it Belluam animatam: See the rage of this beast, in the 1. Reg. 18. 38, the fire fell; and presently, voravit 1. Reg. 18. 38 Holocausta, & ligna, & lapides, & pulverem: it devoured the sacrifice, the wood, the stones, the dust also, and twelve barrels, besides a whole trench full of water, all at once in a moment. See the breath of this beast, the very heat of the fire out of the furnace mouth, slew the men that brought Sidrach, Misach Dan. 3. 22. and Abednego to their execution, Dan. 3. 22. So that this requireth more than an ordinary delivery, it had need of a Rapuit (for so the Angels snatched Lot out of Sodoms' fire, Gen. 19 16:) the danger Gen. 19 16 thereof being so deadly, the death so present, the presence so dreadful. And so have we gone through this Text: wherein we have showed, 1. who are these brands: 2. God's wisdom in suffering them to be so; 3. Satan's malice to have them set on fire; and jehovah his powerful mercy in delivering them, his glorious power, Eripiendo, in so delivering them. A word or two, by way of Application, to the occasion of this days assembly, and so I end. Application What here was presented in a vision to Zacharie, was as this day twelvemonth visibly acted upon us; for there is none in this Church, or in the land, of Honour or birth; or office of State, or place of justice, but he may (me thinks) give for his Impreze a Brand placed just to the mouth of Nebuchadnezzer's flaming furnace, smoking, but escaping the flame; and his Motto, this scripture Adage, TITIO EX IGNE. The King in his Diadem; the Queen in her frontlet; the Prince in his Coronet; the Nobility in their Collars; the Clergy in their Signets; and so the rest whom it did concern (and whom did it not concern?) may fitly and truly use this for their Poesy, Nun ego Titto? Was not I, a Brand, snatched out of the fire? To particularlize the designment and the danger intended, were to burn day light, indeed, to light a Torch before the Sun; so many of honour here present, better acquainted with them (as is fit) than myself: and so many Treatises, extant, amplifying it more fully, then either my skill will afford, or this time permit. My office is, by Salomon's rule (as you heard in the beginning) to enforce my speech at this time Clavis and Stimulis, to imprint in your minds the horror of the danger, and to excite you to thanksgiving for the Rescue. And my duty is, to keep me to my Text. Of the Incendiarij, the Boutefeux (So David calleth such wretches, Psal. 57 Psal. 57, 8, 8.) those fire brands that would have set these master brands on a flame, not one word, either by way of invective or commemoration. For first, they come not within my text: secondly it is Gods Exo. 17. 14 own direction to Moses, Exod. 17. 14: Deleatur memoria Amalech sub coelo, let their names be forgotten, their houses forlorn, and their posterity odious, sed scribatur memoriale, yet let there be a memorial reserved of the Deliverance. First, therefore, we will begin with Titio. Had they been Titiones sumigantes, smooking brands, (who were principally intended for the fire) good for nothing but to stifle the throat, and make the eyes to smart and weep, some pretence there had been, and yet I must tell you, ye of honourable place were so indeed; ye made them to weep, for there are a sort of men, of whom the Poet speaketh, Vixque tenent lachrymas, quód nil lachrymabile cernunt. This was it that grieved them, that you gave them no just occasion to be grieved. But had the King been, as the Bramble, judg. 9, base of judg. 9 birth, and raised by a faction: The Queen a jezabel, Idolatrous and dissolute: The Prince an 2. Reg. 9 2. Sam. 25 Absalon, ambitious and disloyal, the Clergy, jeroboams Priests, the rags of the people; the Statesmen, Rehoboams' Youngsters, urging whips 1. Re. 12. 31 Ibid. ver. 11. and Scorpions; the case had been somewhat altered: and yet it becomes not good Subjects to be their own Revengers. Christianity teacheth Patience, not Rebellion. But having a King so royally descended, so rightfully enthronized, so mildly affected, (to say no more) so incomparably endowed: A Queen so virtuous, so courteous of demeanour: A Prince, the star orient, even the Cynosura of Europe (of the Clergy I will not speak) Counsellors so grave, so Honourable; like so many rich jewels, compassing the kings crown; fast and faithful, and therefore precious to their Sovereign, of perfect lustre in themselves, of radiant & comfortable aspect to the Subjects: Quid meus AEneas in vos committere tantum, Quid Troies potuere? What fancy, what fury, what Devil could have so enraged the spirit of any, to have set such glorious Brandes on fire, at once to consume them? and so might I go on in amplifying this point. But I come to the second [Ignis] The nature and manner of the commbustion intended: the expressing whereof, requireth rather a Nuntius in a Tragedy, than a Preacher of the Gospel of Peace. For how might he whet his Style, and raise his Muse, in purtraying the horror of this designment, which was, not in Arms and open rebelling, that had been more manly: not with stab of Dagger, or shot of Dag, that had been more visible and avoidable: but with an insensible element, and the most deadly of all elements, fire; & of all fires the most hellish and speedy, GUNPOWDER FIRE; couched in a dark Vault, enclosed in barrels, environed with irons, enueloped with wood and coals (all fiery fuel) to have hoist, to have crushed, to have dismembered, the most Honourable Assembly of Christendom, sitting in their State, in the house of Peace, in their Senate of sacred Counsel, and that in the twinkling of an eye, with one deadly thundering blow; as if the house of Parliament had been an other Mount Sinai, Exod. 19, 16, & were to deliver laws cum igne, tonitru, & fumo, & tremore horribili, Exod. 19 16 with fire and thunder and smoke, and an exceeding trembling. Surely, we might have begun the verse with David, [We went through fire and water,] but God knows whether we might have ended the Psal. 66. 22. verse with him or no? [thou hast brought us out into a wealthy place,] for I doubt whether the most secure in his own conscience, could have acertained himself, being surprised with so sudden a frush, that he was sufficiently prepared to he received into Heaven. A damnable fire that should have destroyed both body and soul. I come to the third; that is, [Ereptus] the manner of the delivery. And therein my song must be with David, of mercy and judgement: of mercy, in delivering us: of judgement, in so delivering us. Their own tongue (which Basil calleth Plectrum mentis) or their Pen rather Basil. (which is plectrum linguae, and makes the tongue to speak, where it cannot be heard) covertly describing it: but withal God's spirit, inspiring the King to reveal it fully, though incongruously: for surely, had he not been a better Prophet then, in that point, he was a Grammarian, we might all have perished, & never known who had hurt us. But this is God's glory, which adds much to his mercy, that though he bring us ad os sepulchri, to the mouth of the grave, to the pits brink, yet he will not leave us in valle mortis: die we must, and it is a Statute in the Parliament of Heaven, (Statutum est omnibus semel Heb. 9 27 mori: but he will not tradere nos morti, saith David, Psal. 118. 18, give us over to die, PER TRADITIONEM, Ps. 118. 18 that is, by treason and conspiracy. Lastly, which is my principal part, and that which I am to urge, is this same (Nun) Nun? was it not a strange delivery? and then again, Nun? Is it not perpetually to be recorded? Surely; if jehovah remember us with his Nun? Is not this a brand snatched out of the fire?? verified of our whole land (as of jerusalem here): shall not we answer him with David's Nun? Psa. 62. 1. Nun Deo Ps. 62. 1. subiecta erit anima nostra? Shall not our souls wait still upon God, since that of him cometh our salvation? Zerobabel, jehoshua, and that Company celebrated this their delivery, Cap. 7, in Frogosis acclamationibus, Zach. 4. 7. with shouting acclamations, and the fa-hur-den of their shouts, and songs, was Gratia, Gratia: we surely in our rescue have seen Gratiam Dei: shall we not in our Memorial thereof sing Gratias Deo? if he in our delivery have verified the last verse of the 147. Psal, He hath not dealt so with any nation: It may be a shame for us, if we go Psa. 147. 20. not on forward to the first verse of the very next Psalm: O praise the Lord ofheaven, praise him in Ps. 148. 1. the highest. To him therefore, as for all his mercies we are most bound, so for this deliverance, (next to our redemption, from hell-fire by the blood of Christ) above, and more than all, be ascribed all Glory, power, praise and dominion, now and for ever, Amen. FINIS.