ENGLAND'S JUBILEE, OR IRELAND'S JOYS JO-PAEAN, FOR King CHARLES his Welcome.  
WITH The Blessings of Great-Britaine, her Dangers, Deliverances, Dignities from God, and Duties to God, pressed and expressed.  
More particularly, IRELAND'S Triumphals, with the Congratulations of the English Plantations, for the preservation of their Mother England, solemnised by public Sermons.  
In which 

1. The Mirror of God's free Grace,  
2. The Map of our Ingratitude,  
3. The Means and Motives to bless God for his blessings.  
4. The Platform of holy praises are Doctrinally explained, and usefully applied, to this secure and licentious Age.    
By STEPHEN JEROME, Domestic Chaplain to the Right Honourable Earl of Cork.  
DUBLIN. Printed by the Society of STATIONERS, Anno Dom. M.DC.XXV.   

TO THE WORSHIPFUL, HENRY WRIGHT, ESQUIRE, Sovereign of the Borough and Corporation of Tallaugh: together with Master Recorder, the Burgesses his brethren, with the whole body of the Corporation of the English Plantation there adjoining.  
GEntlemen, and my Christian friends, & well-willers, as this Text from which I extract this gratulatory Tractate, (as is well known to the best and most of you) was sent me to preach upon, the very day before our solemnities, by God's providence, and the choosers prudence, coming to my hands speedily without much seeking or searching, like 
a Gen. 27 v. 20  jacob's Venison, so I have as I could on a sudden, like your running banquets, catered and cooked it, (Rebecca like) however not costly, and curiously (for time permitted not) yet so cauteously (though cursorily, that if you have not left or lost your spiritual gust (as 
b Numb. 11.6.  Israel was once cloyed even with Manna itself) these my mental dishes added to your corporeal, shall be (which is the Cook's chief commendation) both wholesome and 
c Omne nilit p●nctum qui miscuit utile dulci.  toothsome. And now as the chief of you in this place, as the head and eye, and mouth of the rest sent & lent me this Scripture, as that great Master in the 
d Math. 25.14 15.  Gospel, put forth his Talents to his servants, to occupy and traffic withal till his coming; so by labour and industry, vehement and violent (perhaps) for the time, desirous to be found neither unfaithful, nor unfruitefull at the great Auditory. In the summoning of my best powers and spirits, by paralleling, uniting & annexing other Scriptures, as digging in those best Mines, I have regained this treasure as you see, which as a cake from your own meal, as the flower of your own Corn (grinded only by my Milne) I have sent you home, as your own: bagged and wrapped up, in these printed sheets: And indeed as these lucubrations were first hatched at your motion, and by your means pressed abroad thus public soldierlike, to do service to their Prince and Country; so, of whom should they have a spect and respect, but from yourselves: from whom they have both their first training forth, and their principal pay? Besides as at my first planting in these parts (by the mind and means of our ever Honourable Earl) the very Nerves and Sinews (under God and his Majesty) of these parts, with the Eagled eye of his fare famoused wisdom, ever vigilant (as a noble Sentinel, for the spiritual aswell as temporal good of these Plantations) I was at my first arrival, (coming over with my Honourable Maecenas the Lord Beaumont Viscount of Swords) here first desiredly entertained, and by some of you ever since (till now) lovingly and liberally retained amongst you: I see not but that, both in reason and religion, you should receive the first fruits of my public pains, since you have already paid for them aforehand by your pension. Moreover since I am here, a stranger amongst you, why may I not challenge for these my mental issues and legitimate of springs of my understanding part, the privilege of our England, granted to the corporeal issue of the poorest Parents, to be cast on the charges of the Parish where they were borne? Lastly, you know it is our Irish fashion, (as indeed in many things we are too much hybernified) to expose our Children to foster-fathers': in which stream of custom, (though corrupt) I now swimming, as carried with the time & 
e Omnia secum ventus & unda rapis.  tide, as providing many strings for one Bow, lest some break; I have chosen many fosterers to one Orphan, & though it be not so worthy that you should contend for it, (as some Cities were said to do for Homer) yet such is my judgement (or opinion) of you all that love me in truth, & for the truth, that I think the meanest of my friends (in the best bound) in Town or country, to whose strong loves to my person and profession I am endeared & indebted) worthy enough to cherish this fruit as they have demonstrated their affections to the Tree. But to leave this descant) which perhaps with some that can find a knot in 
f Nondum in Scirpo quaerere.  a bulrush, may subject me to construction) as your desires & mine sympathise and concur with our best hearts, & affections, powers and performances, to congratulate with all true English hearts (that un jesuited & unleavened from Rome) are loyal to God, & to Caesar, this double blessing, (as two streams meeting in one brook, to make our joys brimful from one Ocean and & fountain of mercy. First the merciful marvelous & miraculous preservation of the breath of our nostrils, our Sovereign King, with the Peers, Nobles, Prelates, & whole body of the Land, together with the Gospel & Religion, from that hellish, horrid, barbarous, bloody (had it been effected as affected) Popish powder plot: as it's christened & called. Secondly his preservation hitherunto amongst us, as the very Atlas & pillar under the supreme Majesty of Heaven, of our Church & Commonwealth, as also the safe reduction of our Illustrious Prince from Spain, anchored & fixed here again, in his own country the English Court, every way as sound, as at his departure, in his body, soul, spirit, so calming & baming our grieves for his absence in the midst of the fluctuations of our fears, blessings great & unspeable, in which we here dispersed in this land (as the Christian Jews once in Asia, & Pontus) even from Ulster to Connaght, as all in great Britain, even from Dan to Beersheba, from Berwick to Dover, from Edenbrough to the utmost Orcadeses, have such interest, as Israel had in their David & Solomon 2. & as you that were the heads (imitating Limericke, Yoghell, & other well governed places, who set you a copy, & gave you a perfect precedent) were not wanting by your cares & costs, your pains & providence, by feastings, festivities, discharging of Guns, advancing of pikes (for you cannot ring 
g The want of ●●ls, one of our ●rish eye sores, & ear sores: bloody Bellona ●attering our ●els & our bel●rayes: our Towns & our Temples, laying them as levelly in many places as Rome did Carthage, the Greeks Troy, & Titus jerusalem, is the greatest object of pity my eye ever beheld: Oh that God would stir up some Ezras, & Nehemiahs' to replant & repair the ruins of the goodliest kingdom of the world for fish, flesh, fowl, & wholesome air wanting nothing, but Religion, Money, & Munition. Ah si fas dicere, sed non fas.  Bells, unless you had them) Bonfires & other solemnities to testify your affections: after which motions also, the country moved by their presence, approving, not emulating your performances; so I thought in my willingness of spirit though corporeal weakness, as you know, not to be behind hand in acting my part according to my place, & profession, discharging my conscience, my calling, always in judgement & practice, approving, delighting in, as desiring that best of Musics, the harmony and wished correspondency betwixt Moses and Aaron, David & Nathan, Solomon, & Zadocke, the sword & word, the Magistracy & Ministry, powers Civil & Ecclesiastical for the performance of any good work, Moral, political, or Religious, of piety towards God, of Charity or Christianity towards man.  
In which golden yoke, as you Sir 
h Apostrophe to the Sovereign.  have begun to draw, that are as this year, our Annual Sovereign, subordinate to three other sovereigns, (as I told you when you were installed in your place) First to God the sovereign Monarch of heaven and earth, by whom King's 
i Prover. 8.15.  Reign, & from whose ordinance is all rule & authority, all superiority & 
k Rom. 13.1.2  subordination, in all conditions, Secondly the King's Majesty the Lords high Steward & Vicegerent over us our terrestrial 
l Psal 82.2, 1.6.  God. Thirdly, to the R. Ho. Richard Lord boil, the Earl of Cork the prop of these parts our best 
m De harmonia Politica, Arist. lib. 8 politic. cap. 3.  states-Musitian, under his Majesty, to tune all right what's disjointed, & luctaite: our 
n Quomodo conveniunt Medicus, Minister, Magistratus, vide apud Berchorium, in suo reducterio Morali, lib. 4. cap. 28. pag. 106. 107. 100LS.  stats-physitian to purge out our worst humours, and preserve us in sound loyalty to our Prince, & love & unity amongst ourselves, as our whole country who finds the sweetness of his prudency & providence, so improved in public & private, for the peace & prosperity of all in general, & of every one in particular, cannot but subscribe unto & acknowledge, unless blinded by papistical prejudice, or possessed with that hellish Hag, the Devils eldest daughter Envy, or his grandchild detraction: I say, as you even already have by your bounty, providence, & circumspection, given some good glimpses, & promising prologues, of your succeeding government; so all that I will recommend unto you, at this time, for encouragement or further direction is this, Perge pede quo coepisti: Spartan quam nactus es, hanc orna, I, bone: virtus quo te tua vocat, I pede fausto: go forward as you have begun: do not extremo actu deficere, fail not in your last part, for the 
o Finis & honum convertuntur.  end is the perfection of every work, both moral & spiritual. The praise & the palm of every race that's atcheiued, whether performed by man, or beast, horse, or greyhound, is not only speed of the hand, & then to lag and drag in the midst, but truth to hold out to the end, though the course be long & strong. It's nothing for a new Besom to sweep ●●eane, for a new knife to cut sharp, for a new servant to be industrious, for a new Bride to be loving, whilst it is honey Moon: for a people to be new fangled of a new preacher, as the jews were of john the 
p Math. 3.5. Luke 3.7 8  Baptist, as children are of flowers, & after to throw them away, & reject them, as the jews did 
q 1. Sam. 8.5  Samuel, 
r jerem. 18.18.  jeremy, yea to hang & head them, if they could, as Herod did with 
s Mark 6.20.27.  john. I could apply this to the Magistracy, but verbum sat, etc. a word (a wink) is enough to the wise. Continuance & perseverance crow●es every action, therefore let your last works be better still then the 
t Revel. 2.19.  first, (as Aleinious Garden) let your last fruits relish the ripest, the sweetest, reserve your best Wine for you last 
u  apud john. cap. 2.10.  feast, use aright those fasces 
w Apud Livill & Fenestellam.  magistratus, those rods of rule fetched from the Romans, those worthy Patriots famoused by all writers. Use aright as I publicly prescribed you, those ●ods of beauty, and of 
x Zeh. 11.7.  bands, in the right mixture of ●●●thie and justice (as of white and red, in the damask Rose) I will not give you now, Cramba bis cocta, Coleworts twice sod; only thus much: Vindicate God's glory upon Drunkards, Swearers, Idolaters, profaners of the Saboth chief, against these Cormorants (or Cornvorants) that forest all the Markets, enhance the price of Corn in gross, (and so purloin from the poor: so the bellies of the poor shall bless you as they did 
y ●●b. 29.13.  job. Stand for God, aswell as for Cesar, as did 
z Exod. 32 v. 29 Levit. 9.23 24 Numb. 14.39.40 41. verse.  Moses, 
a Nehem. 6 ve. 10.11. & chap. 13. v. 11.25.17.  Nehemiah, David, josiah in Scripture, justinian, Gratian, the two Theodosijs, Constantine, in histories, in whose glasses see your own faces: knowing that a Governor must be custos utriusque Tabulae, having oculum cum Sceptro, an eagle's eye, & a Lion's heart, to spy, redress and remove (at least the mulcts reprove) sins both against God and man, in the breach of the first and second Table: otherways (as in the Church & family, so in Cities & Corporations, in the commonwealth) the sins of inferiors untutored, unpunished not corrected are set upon the score of the Superiors, as the sins of Elies' sons, were the taxations of Eli the 
b 1. Sam. 2.29  father, as indeed if the garden be overgrowen with weeds, the Corn with Tares, where's the fault, but in the Gardener, and in the Husbandman? But hoping that you, and all that shall succeed you, here in the Magistracy, (as we in the Ministry, and Masters in Families) will have a care on the main chance to wash your hands, (not in hypocrisy as 
c Math. 27.28  Pilate) but in sincerity, as once 
d Act. 20.26.  Paul, free from blood of all men, in God's great day of retribution. I rest  
To all and every one of you, even in that nature you are to me, and to my Ministry affected. Stephen Jerome.   

TO THE INGENIOUS, (INGEnuous) judicious, and well affected Reader.  
FOr to such I purposely write; as my Leaves and Lines come from such, so they tend and bend as to their right Centre, to such a spirit, such lettuce, such lips: to such (if to such any needs) I satisfactorily apologise, that if ever the Proverbes proved true: that Haste makes waste, as the hasty bearing Brach, brings forth blind 
a Canis festinans cacos parit Catulos.  whelps; they are verified in me, who sent out these lucubrations (or rather not as active but passive have them) by importunities pressed from me, from the Pulpit to the Press, even by hasty extrusion, as Israel out of 
b Exod. 12.33.34.35.  Egypt, to our Church and Commonwealth, only with their staff of sincerity, in the hand of humility, travelling as holy Pilgrims, desirous of company, to the heavenly Canaan: Yet even in this haste, for aught that I am conscious to the contrary (without any sinister end to speak unpartially) loaden both with Israelitish jewels of Theology, and Egyptian jewels of Humanity, which according to 
c De Civit. Dei de doctr. Christ. & alibi, etc.  Augustine's allusion, I borrowing from the Pagans, the usurping unjust possessors of them, have used in the service of the Sanctuary. If any marvel why by so many Marginal quotations, I lay so much Lace on this Suit, (which suits and sueth only as God's 
d  Orator, u●tinam exorator, ut olim Paulus. 2. Corin. 5.19. & Moses Deut. 5.29.  Solomon Prov. 23. v. 26.  Orator, for the heart) and run this descant upon the plain Song of a grateful heart, (the English-Irish Harp, which with all the strings of affections, I desire to Tune) my answer is ready, and satisfactory: First, that I never knew any such discrepance betwixt Humanity and Divinity, the great book of Nature, and the little book of Grace, the World and the Word, as by uniting them, as many have done before me, in natural and symbolical 
e Inter patres, Ambrose, & Basil in Hexameron, Augustinus de Civitate Dei, & Lodovicus Vives interpres: praecipue in libr. de verit. Christ. fidei Inter Scholasticos, Aquinus contra Gentiles, Raimundi de sabunde, in Theologia naturali: Bradwardinus de causa Dei, & Valesius de sacra philosoph. inter nostrates, Morneus de veritate Religion. August. Eugebinus de perennis philosophia. Zanchius de operibus Dei, Alsted in Theologia natural. inter Father by his Atheomastix, Inter Pap●sta● Geminianus, summa exemplorum Berchorius in reductoriae.  Theology, I should fear to mar the Music: since indeed a holy heart, and sound brain, that in, by, and from the creature glorifies the Creator, knows how to delight his Soul from them in an harmonious comfort, more ravishing and refreshing, than any Lydian Doric, vocal instrumental strains, from an Orpheus Amphion or Arion. Secondly, since Divinity is a Mistress as the Fathers allude, and our Moderns conclude, and none denies, but Ignoramus & Dulman: I see no reason, but this Sarah, should have her Hagar, this Rebeccha, (according to the English, Irish, and French fashion) should not go abroad thus publicly without her handmaid 
f Of the lawful use of Humanity Bishop King at large in his Lectures on jonas: M. Asquits, in his Brotherly Reconcilment. yet limited by Master Taylor on Titus, Comment. in cap. 1. v. 12. How fare to be used in Sermons. Lege de his plura apud Augustinum, libr. 2. de Trinitate in Pr●●emio T●m. 3. pag. 260, Et Alsted. Theolog. Natural. part. 2. pag. 247.  Humanity. Thirdly, I know I writ, as in a curious, a carping, catching age, so many Readers, so many Controulers of Magnificate, Correctors of the Press, every Son to Master Shallow, presuming to be another joseph, or julius Scalliger, a Cato censorious, a critical Aristarchus, (or starke-Asse:) I know too, some in envious spleen or emulation to the work, or the writer, will do with us as Mice or Rats do in walls, or as Hunters and Hawkers in Quicke-sett hedges, they will make holes in our Coats, gapps and slips in our best connexed and contexted Mental fortifications, where they find none, or if they find any, they shall be as knots in a bulrush: Now if any carpe-fish desire to nible at my Lines, with my fairest and freest Baits, he shall swallow the Hook also of some Authors, to make him gut-sicke or gall-sicke. If Momus or Zoylus, Bavius or Mevius will needs cast his Satirical squibbes, vent his sulphurous powder, I have here set him fair marks, to be spurt and besprinkle, Augustine, Ambrose, Hilary, Bernard, together with Orators, Poets, Historians, Philosophers, chiefly Aristotle, Albertus Magnus, Pliny, Vincentius, Isidor, Aelianus, and our Neototicke Simon Maiolus: These let him hit and hurt, wound and phlebotomize if he will thorough my 
* The like to this hath that resolute french Mounghtaine in Essays.  sides: and more than these I had afforded him: had there not, in this my voluntary exile, from mine own Ithica, been a sea, betwixt me, and my Books, as betwixt the Artificer and his Tools: those glean (wanting mine own Harvest) which I have, as the Prophet's Axe but 
g 2 King. 6.9  borrowed, as the Crow her 
h Apud Aesopum.  plumes, in this little bookish country; as I could, I have squared, hewed, and trimmed this Scripture with them. My chief Library indeed being that, which is living, and walking, carried about with me, as Byas did his 
i Omnia mea mecum porto.  goods, by that portion of memory, for which, I am thankful to the God of Nature, as my chiefest Treasury. I have extracted the most of my illustrations and amplifications, in which though I may perhaps punctually fail in some particular quotation, (as what memory can retain, contain) all that he reads, but as water out of a vessel something leaks; I crave the Candid censure, of the Ingenious and judicious: chiefly since the opportunity of the subject, and the importunity of some of my chief auditors and friends, did hardly permit, a second Synopsis or Survey, to lick and polish these Emb●●●●, as the Bear is said to form her 
* Lambendo ofsingere.  whelps, and Virgil to frame by continuated pains his exact Aeneidos: being limited within the Circuit of a very small time, as hundreds can witness (besides Sabbath labours and week Lectures) both for the preaching, penning, inditing, writing, and Presse-sitting, these my Mental issues; which if in my absence from the Press they incur any stains, by misplacing, misprinting, transporting words or syllables, in Leaf or Margin, as my former Books have been 
k origen's repentance and my seven helps to Heaven  used to my no small grief, and Priscianus despite: Candedly, set the right Saddle on the right Horse: which in equity and humanity desiring, with these Persian paper presents, I present thee my best affections. Vale.   

The Author's Apostrophe to his Book.  
Book, to the Court, there free commence thy Suit,  
Admittance plead thy Prince to resalute:  
Which granted, cordially congratulate,  
His welcome home to Peers, Plebeians, State.  
There with the rest, thine Io paean sing  
For his arrival safe, (chief for thy King)  
Praise heavens Blessed Sentinel, whose eye did watch  
To keep them, (us) from Powder, Plot, Fire, match.  
And if some scoff, thou out of season came,  
(As snows in Summer, or in Harvest rain,  
Or as some pardons, executions done)  
Apologise, it's well thou camest thus 
* Est aliquid prodire tenus si non detur ultra.  soon.  
Since all that Time, which lent thee speaking breath  
Thou staidst for press, well nigh, till pressed, to death;  
Yet lame 
a 2. Sam. 16.3.4. chap. 18. vers. 24.25.26.  Mephibosheth, thou bringst a heart,  
Better than Ziba, though he act first part.  
Say more, how Time, so clipped, swift Fames, flig wing:  
That till Novembers fift, she scarce did bring  
Those gladding news, to our Hibernian coast,  
Of Charles return, which we desired most.  
So oft our trusts were void, so gulled our joys,  
By flying (Lying) Fictions, News, Tales, Toys.  
So fluctuate we were, twixt Hopes, and Fears,  
As feathers pendent, in the winds, and airs:  
That Hearing truths, by common votes, shouts, cries,  
We scarce durst trust our ears, without our eyes:  
For even when Prince was come, Plebeian crew  
Vox populi, cries still, too good for true:  
But when truths Trump, by vulgar breaths was blown  
Our joys revived, as out of Fears dead sown  
As when hot Phoebus, gleams, to life doth bring,  
Hymen's dead seeming 
b Sylphae Culex Scarabei Cicada cancri, saepin● mori & reviviscere censentur ab Aristot. anim. lib. 8. c. 17. Idem affirmat Vincent. de Pulicibus lib. 20 ca 151. Idem Isidor. lib. 12. cap. 8. Aelian. lib. 2. ca 29. De Muscis alij de alijs infectis.  infects, Bats, in spring  
Our Sun reshines from that eclypsing cloud,  
Of doubts, and dangers which her lights did shrewd,  
As out of fearful dreams, in which she slept  
Our Irish Muse, wakes, laughs, who erst had wept  
In Cyntheas' circuit. (Circle of one Moon)  
Mournful Melpomene, mirthful is become  
And now as nimble Corybant she praunceth  
In our joys jubilees, she frisks, Trips, danceth,  
That anchored in her Port, she safe doth rest,  
Freed from winds, (waves) of doubts, which tossed her breast  
And with a foot as swift as Pegassus,  
To mother Albion's coast, to scattered us,  
Swarms from her Hive whom Time Hibernifieth,  
Live King, Live Prince, our glad Thalia crieth:  
Let after ages, Caesar, Charles, enrol,  
Their names, Fames, facts, Fates in eternal scroll.  
That in their Nestor's years, desired days,  
Our poor Plantations, may their hopes (helps) raise  
Whose Times expired, above the Planets Seven  
(As they plant us) great jove plant them, in Heaven.   

IRELANDES JUBILEE, OR JOYS IO PAEAN.  1. Chron. Chap. 29. Vers. 20.21.22. 
20 And David said to all the Congregation, Now bless the Lord your God. And all the Congregation blessed the Lord God of their fathers, and bowed down their heads, and worshipped the Lord and the King.  
21 And they sacrificed sacrifices unto the Lord, and offered burnt offerings unto the Lord on the morrow after that day, even a thousand Bullocks, a thousand Rams, and a thousand Lambs, with their drink offerings, and sacrifices in abundance for all Israel.  
22 And d●d eat and drink before the Lord on that day with great gladness, and they made Solomon the son of David King the second time, and anointed him unto the Lord to be the chief Governor, and Zadok to be Priest.  

SECTIO. I. The Preface or Prologomena to the whole.  
AS we have heard by true, certain, and infallible report, the news of the Prince his arrival, which we most delighted, most desired to hear of all others; in which before time we were wondrously divided and distracted betwixt hopes and fears, as a Ship driven too and fro with contrary winds and waves, by reason of the uncertainty of rumours and flying, (lying) 
a Fama malum quo non velocius ullum.  fame: every man speaking as he would have it, rather than as the truth was, as they were well affected or infected, demonstrating themselves (as the Damsel told Peter) their very tongues bewraying them, 
b Mark. 14.17.  as Shibboleth & Sibboleth, distinguished betwixt Ephramites and Gileadites 
c judge c. 12.5.6. : as the proverb is, As the man is thinking, so is the Bell still ringing. As now (I say) it is certainly writ, and fixed on the columns of truth, that the Prince is prosperously and safely (in the outward and inward man) arrived out of Spain, to the English Court: of which we have so many testimonies from such a cloud of eye & ear 
d Oculati & au riculares testes.  witnesses, as the Apostles and Disciples had (to the exhilerating of their formerly sadded 
e Math. 27. v. 7.8.9. Mark. 16. v. 1.2.6.7. Luk. 24.36.41.  hearts) of the resurrection of their Saviour. he now being more incredulous than that Didymus, 
f john. 20 v. 25.  which will not believe his ear, in that which is vox populi, without the sight of his own eye. So as we already have solemnised his arrival with our heartiest gratulations; we are here again assembled to resolemnize it and to renew our commemorations, by the addition of another succeeding (exceeding) mercy; the merciful, marvelous, and miraculous protection and preservation of our Sovereign King, our now Illustrious Prince, our Noble Peers, the reverend Prelates, the Gentry, the Clergy, the Commonalty, the whole body of the Kingdom, our lives, our wives, our Children, together with the Gospel and Religion, who all at one blow had perished 
g We had lost, rem Regem, gregem legem, Regimen Religionem.  in the Powder Treason, had that fatal blow been given, that was intended: which blow the Lord Protector of great Britain, the Watchman, Sentinel & Shepherd of 
* Psal. 35. v. 1.  our English Israel prevented, by putting a manacle on the bloody Traitor's hand by a special and peculiar providence, even in an instant, as once a hook in the nostrils of Sannacharib, 
h 2. Kings. 19.28.  in the like exigent, a halter about the neck of Haman 
i Esth. 7. v. 9 , a gag and a boult on the tongue of Balaam, 
k Numb. 23. ve. 7.8.  a moussell on the mouth of Tobiah, and Shanballat, 
l Neh. 6.14.  & a dart from heaven into the bowels, of the Apostate julian, 
h In his war with Sapor the Persian King, wounded with an arrow from heaven, he threw his blood into the air crying, vicisti Galilee, vicisti. Thou hast overcome, o Galilean. apud histor. tripartit.  when they in their damnable resolutions, intended mischief to the Church and people of God. To teach all the proud, pestilent, and perverse spirits of the world, what it is to kick against the prick, 
n Act 9 v. 5.  swim against the stream, for flesh and blood, to contend against God, 
o 1 Cor. 10.22.  who sitting in the heavens, knows in a trice how to confound them, and their devices, to crush their Cockatrice eggs, to sweep down their Spider's webs, to break them as a potter's vessel 
p Psal. 29. , as easily as a brazen head breaks in fitters a head of glass; 
q Impar congressus apud Al, ciatum in suis Emblem.  all their Counsels, plots, projects and conspiracies, perishing as an Embryo, withering as the grass on the house top, dissolving as the wax before the fire, 
r Ps. 58 6.7.8.  as the snow before the Sun, and scattering as the dust and chaff before the wind. 
s Psal. 1.4.  There being neither power nor strength against the Almighty, who can turn even the wisdom of a Friarly and jesuited Achitophel 
t 2. Sam. 15.31.  into folly, and the curses of the great Balaam of Rome against his Christian Zion, 
v Numb. 23.20  into blessings: he that rules in heaven 
w Psal. 2.4.  laughing all the enemies of himself and his Church to scorn, the holy one of Israel (as appears in the experience of this day) having them in derision. It being as probable, as possible, for that Antichristian man of Rome, according to his projects and the Thrasonical brags of his Canonists, and Gnatonicall clawbacks, to depose Kings, dispose kingdoms, 
x The Pope Sycophants make him believe, that he may deponere Reges, as jehoida did Achaliae, and disponere regna as when he proudly deposed King Papin of France, with Petrae dedit Petro, Petrus Diadema Rodulpho with such pranks as these.  unless the Lord first depose them, as he did Saul, 
y 1. Sam. 15.26.  Balthasar, 
z Dan 5 26.  and Nabuchadnezar, 
a Dan 4.34.  using him as he did Tamburlaine, and Ashur, 
b Esai. 10. v. 5.  and now the Turk, as the rod of his wrath; as the judge and the Sheriff may use a hangman to execute follons, as God himself hath used the Devil to torment the first King of Israel. 
c 1 Sam. 16.14  I say, unless God let lose his chained mastiffs whether Turk or Pope, to the punishing the sins of the King, or of a Kingdom, all their attempts against the Lords anointed are but to fight against God, as the Centaurs & the old Giants in the fable, were said to wage war against jupiter. 
d Apud Lucianum in Dialogis.  They may aswell endeavour to turn the Sea to dry land, to turn jordan backward, 
e  olim Elisha 2. King 2. v. 14.  to pluck the Sun out of the firmament, yea, God himself out of heaven, as to pull any Christian King, God's Lieutenant and Vicegerent, (of Gods setting and planting) out of his throne, unless they have (as the Devil sometimes hath, but the Pope never had) a special commission or permission from God, as a trial of a righteous Prince, or the punishment of the reprobate. Oh well may Traitors, like them, undo themselves by their doings, as did Absalon 
f 2. Sam. 18.14.  Adoniah, 
g 1. Kings. 2.25  A●halia, 
h 2. King. 11. v. 1.14.15.  Sheba, 
i 2. Sam. 20. v. 22.  the Roman Catiline, 
k Apud Sallust.  Sejanus, 
l Apud Plutarchum.  the French 
m See both their tragedies polished in our English tongue.  B●ron, Lopus, Ravillack, the Belgic B●rnwell, our English Squire, Parry, Babington, the Romish Garnet, Campian, and these unfortunate English Gentlemen, as their own call them, Digby, Catesby, Winter, Faux; bringing as did joab, the blood upon their own head, which they thought to shed from others, falling into that pit which they dig for others, 
n Nec lex aequior ulla est, quam necis artifices arte perire sua.  scorching themselves like the fond Flea Pyrausta 
o De Pirausta, vel Pyrali, vel Pyrogono. Plin. libr. 11. nat. hist. c. 36. Aelian. lib. 2. cap. 2.  at those flames they thought to quench; shooting, like him that shoots up at the Sun, arrows to fall on their own pates: the wildfire balls of their treasons, as cast against an Iron wall, rebounding back again upon themselves, to their breaking or burning as he that gripes thorns or the prickling Urchin, or the edge of a sharpened steel, pricks his own fingers and bloods himself, but hurts no man else. Themselves coming to their immature and unglorious ends; like Haman, cum cede & sanguine, as is usually seen, with that blood and slaughter upon their own nocent heads, which they intended against the innocents and innocuous: like the inventor of Perillus his Bull, first hanzelling and acting in that tyranny which their treachery intended and invented against others: So let thy enemies perish o Lord, 
p judg. 5. v. 31.  so let them perish that rise up against thee, and against thine anointed, that draw the sword of war (as did joab against Abner 
q 2. Sa. 3.27.28  and Amasa 
r 2. Sa. 2.20.10  in the time of peace. Let them perish with the sword that strike unlawfully with the sword: 
s Math. 26.52.  if any rebel against God and Cesar, let him be Anathema Maranatha, execrable & accursed; let him die ungloriously 
t jer. 22. v. 24.28.  like jechonia, let none say Alas my brother, as the old Prophet did for the young: 
v 1. King. 13.30  let his name here stink, as a Fox or a Poulcat, or a Carrion, after & rot with his carcase, buried in the Leth of oblivion; let him like 
w 1. King. 21.20  Ahab, 
x 1. King. 16.26  jeroboam, 
y Gen. 4.14.15.  Cain, Balaam 
z john. 17. v. 12.  judas and our English Banister, 
a Servant to the Duke of Buckingham, treacherously betraying his distressed Lord to Richard the 3. Speed & Hollinshed in Chronicis.  never be remembered, but with some brand & mark of obloquy, some addition of infamy; Let his wife be a widow (as David sings of his, and Christ's enemies prophetically) his children vagabounds, 
b Psalm. 22.  his seed fatherless 
c judg. 8.7.  and his house desolate, yea let them perish like smoke, and the, untimely fruit of a woman. Let them be like Zeba, and Zalmunna, and them of Penuell whose flesh Gideon tore with the briers of the wilderness; or as the ungrateful Ammonites, 
d 2. Sam. 10.19  whom David brought under with Iron Saws: as Pharaoh and his Egyptians, that were drowned in the red Sea; 
e Exo. 14.25.26  as jabin and the host of Sisera, 
f judg. 5.21.  whom the river Kyshon swept away, yea that ancient river, the river Kyshon: But let them that love and fear thee, say always (as we this day) The Lord be praised: Praised be the Lord out of Zion, which dwelleth at jerusalem.  
And sure the concurrence of these two extraordinary mercies: the reflecting on the one as by past; his Majesty's preservation: the present fruition of the other; the generally welcomed reduction of our Illustrious Prince kept safe by that Bonus Genius, or good Angel, who went along with him, as once with jacob, 
a Gen. 28. v. 16 & 48.26.  with Abraham's Steward, 
b Gen. 24.7.  and that Apocryphal Tobiah, and those Eastern Magi, 
c Matth. 2.9. Bosquier in his Echo concionun disputes, that the star was some good Angel, but concludes, that it was stella de novo creata.  in all incident perils by Sea, and by Land, in the Spanish expedition; These two mercies, I say, meeting in one Centre, as Crystalline brooks in one Torrent, running to that Ocean and Sea of mercy, from whence they flow, should so water (as Nilus 
d De Nilo, Aelianus hist. lib. 10 cap. 44. Seneca nature. libr. 4. c. 2. Plin. lib. 5. c. 9  doth Egypt,) all the Israel of God; that they should cause even the most barren heart to be abundant in blessings, and fruitful in thanksgivings.   

SECTIO II. The division, or Logical Analysis with the Theological explanation of the Text.  
But not to make in these preparatory prologues, the door too great for the house, nor the gates for the city, for some Cynic 
e  olim Diogenes.  to scoff at and deride, from these prefacing generalities, I come to the strict particular enclosures of my Text: which being the expression of those Eucharistical Gratulations of David and the Elders, and people of Israel, for a double mercy received from the Lord, as we have already intimated. that I may, according to my talent, as God shall give the door of utterance, speak by it and from it unto your brains and understanding part, by explanation: and, (in which the chief Soul and Genius of preaching 
f Vide Kickermannum in sua rethorica Eccles. Perkins. nostrum de arte prophetandi. Hunnium & Zepperum de Methodo concionandi.  consists) unto your hearts and affections, by useful applications, fitting it (as I may) as the Shoe for the right foot, and the Glove for the right hand, to the solemnisation of this day. Because Method is the mother of memory, 
g Methodus memoriae matter.  to lay down some Basis and foundation to build upon: observe with me the fountain of this Scripture, running into these five streams, or Tree-like budding and spreading into these five main Branches, with some sprigs of divisions, or subdivisions.  
First, the subjects of these Eucharistical gratulations, and those be: 

1. and Primarily, David; as appears both here, & vers 10.11.12.13. where both the Matter, Manner, Method, and parts of his thankfulness is laid down.  
2. Secondarily the whole Congregation, moving after his motion, consisting 

1. Of the heads.  
2. The Captains of thousands, and of hundreds.  
3. The Rulers of the King's works: vers. 6.  
4. The whole body of the Congregation, blessing the Lord: vers. 20.      
Secondly the expression of this their Gratitude, and Thankfulness: and that four ways.  

1. By blessing the Lord:  
2. Worshipping.   
1. The Lord: as internally in their hearts, so externally by bowing down their heads. God: as creating, preserving, saving, redeeming; so requiring both Body and Soul in his worship.  
2. Worshipping the King: not by any Religious or superstitious adoration, such as the Listrians would have given to Paul, 
h All. 14. v. 12, 13.  Cornelius unto 
i Act. 10.25.  Peter, 
k Revel. 19.10.  john to the Angel. which as the Devil exacted of Christ: 
l Math. 4.9.  so the Pope, that Saul or Paul of Rome, that pretended Peter, Satan's Lieutenant, exacts, expects, and accepts of the Kings and Rulers of of the earth: as Alexander once of Frederick in Saint Marks Church. It's no such Idolatrous worship as our popish Proselytes, give to their dead Saints, Antichristian man of sin, dumb Images, painted shrines, erected Crosses, carved Crucifixes, feigned Relics, and breaden God: All which they would salve with their worne-eaten, threadbare distinction of Latria and Dulia, which by often cashiering is shaved more bare and bald, than any of their Friar's Crowns. But (that I may scour the passages, and explain and pave the way as I go: By worshipping the King, is meant that Civil reverence & veneration, which the ancient Persians, Turks, those of Morrocho, China, and of the country of Prester john, and the great Mogul, give to their Emperors and Kings to this day: Such as we also give to our Princes and Rulers that are Christians, even such veneration and reverend respect as Abraham gave to the Hethites, 
m Gen. 23 7.  as jacob to Pharaoh, 
n Gen. 47.7.  and to his brother Esau, 
o Gen. 33.3.  as Abigail 
p 1. Sam. 25.23.  the woman of Tekoah, 
q 2. Sam. 14.4.  Bethshebah, and Nathan 
r 1. King. 1.23.  gave to David.  
3. They testified their gratitude by Sacrifices and oblations, described.  

1. For their Nature: burnt offerings and drink offerings.  
2. Their Matter, Bullocks, Lambs, Rams,  
3. Their Number and Measure.   
1. Generally, in abondance.  
2. Particularly: a thousand Rams, a thousand Lambs, a thousand Bullocks. They did not (as we now) scant God's part: they thought nothing, (as we the least things) too dear for God.  
3. They had Faith to believe, that though they offered thus much, yet God could and would still increase their store, as indeed it was unto them as they believed: for it comes home with the holiest happiest interest, multiplying as the widow's oil 
s 2. King. 4.5. ●.  that's given or lent to the Lord.  
4. The end of their sacrificing is expressed; and that's for all Israel.  
4. The fourth expression of their gratitude is by feasts and festivities: they did eat and drink: which is not meant of the ordinary use of the creatures, but more fully and freely, as in their solemn feasts.  
Thirdly, the object of all this Blessing, Worshipping, Sacrificing, Feasting is laid down; and that's before the Lord, for so the Text runs.  
1. They blessed the Lord, with his added attribute, the God of their Fathers.  
2. They worshipped the Lord.  
3. They Sacrificed to the Lord. 1. There was not a Pagan amongst them, that worshipped any strange God, as did jonas, his Mariners. 
t jonas. 1.5.  neither jupiter, juno, Mercury, etc. the host of heaven, or any created nature, in the heathenish, devilish diversified Idolatries; 2. Neither any Idolatrous jew, to worship Baal Asteroth, or any of the Gods of the Nations; 3. Neither was there any Papist hatched in these days. Popery is a Cockcatrice egg of an after clecking: it was as 
u Nilus' incertis orius fontibus Plin. libr. 5. c. 9 Et Seneca nature. lib. 6. c. 8. Petrus etiam Alvares de origine Nili. lib. hist. 18.  Nilus his head, unknown, unshown, as that Terra incognita, or the Philosophers Stone, unfound out; there was not so much talk of it, as we of old Brasil, or Guianahs' gold. but no sight nor apparitions of it in David's days, nor in the days of Adam and Abraham, Patriarches or Prophets: how ever they gull the credulous world-deluded ignorants with their old Religion, old Religion, old Law, etc. as the Gibeonites deceived with their old Shoes and old Bottles. 
w josu 9.12.13  There was not a Cananite, an Egyptian in all this goodly-godly Company, that offered to any God save jehovah: There was not a Papist in the whole Congregation, that offered any sacrifice to any Angel or Archangel, except to jacob's Angel, 
x Genes. 48.16.  the great Angel of the Covenant, 
y jud. 9  Michael that overcame the Dragon, Christ the head of Angels: there was not a prayer made to any departed Real or Imaginary Saint: there was not a Dirge sung, nor a Mass, to fetch any Soul out of Purgatory. These knew, that sacrifices either for the dead, or to the dead, were vain, that Abraham was ignorant of them, and that 
z Esai.  Israel had forgotten them.  
4. They eat and drunk before the Lord; which Heluobs and Gluttons do not: for they eat & drink as did 
a Luk. 17.28.  Sodom and the old worldlings, 
b vers. 27.  as though, besides their Belly, 
c Philip. 3.19.  there were no God to eye them, spy them, and to revenge their abuse of themselves, of the creatures, yea even of the Creator himself.  
Fourthly the qualifications of these subjects, thus Blessing, Worshipping, Sacrificing, Feasting: and that was joyfulness and gladness of heart; the Text gives an Emphasis to their joys, even great gladness: for the godly have their Sunshines as well as clouds, their calms as storms; they are not always (nay, never but physically for their souls good) dieted with the bread of affliction. Besides, they have their affections, their passions; they are not 
d See the book of humane passions, translated out of French, pag. 63.64. to pag. 76. Proving learnedly against the Stoics, that passions are to the mind as the sinews to the body.  Stoics or stocks, but sensible of the causes of joy, and of sorrow: how ever, their affections are sanctified that they are not infectious; their passions seldom turn such perturbations, to the eclypsing of Reason and Religion, the forgetting of God, and themselves, of duties Moral and Theological, as it is in the wicked. But of all other affections, the godly have most cause of gladness. 
e Psa. 32.11. On which see Master Tailor's comment. Sic Lorin. jesuita, & Musculus in locum.  the Saints most occasion to sing, to triumph, and to rejoice, 
f See a sermon of M. Rogers on Philip. 4. v. 4  as here God's people.  
Fiftly and lastly, the occasion of all this jubilee and gratulation, was a double blessing; to which janaus-like it looks, as both ways.  
1. To the Cordial free-heartednesse of the whole Congregation, head and foot, Princes and Plebeians: so liberally, largely, lovingly, contributing to the building of the Temple; ten thousand, eighteen thousand talents (according to their states) of Gold, Silver, Brass, Iron, together with abundance of Pearls, and precious stones: vers. 7.8.9.  
2. To the renewed and seconded more solemn Investing, and Inauguration of Solomon to be Prince and Governor over Israel, (as Zadok to be Priest) to which worthy, and wise Prince (as we this day to ours) their loves were so linked, and hearts united, and of whose graces, and excellencies in himself, and good to them by his government, their hopes, & persuasions (in which we also sympathise) were so strongly grounded and fixed.  
These are the Logical parts, with some Glosses and Paraphrastical clearing of the Text, as we have gone: which I have done the rather thus laconically, and succinctly, because perhaps like some Father that hath many Children, and is not able to give Portions & Dowries to all, or not willing to give all alike, but (as did 
g Gen. 25.5.6.  Abraham, and 
h Gen. 48.7.22.  jacob, to some more, some less, as reason or affection leads him; so I, in likelihood having many points to prosecute, (like Legacies, or promised pensions to pay,) may give some of them little more portion of pains, then setting them thus on a clear ground. how ever, dissipating thus briefly some clouds of doubts, removing some stumbling blocks of error, in every part and passage, we may proceed without peril, scruple, or disturbance. Now as to show a large country in a little Map; all these may briefly be epitomised in these three parts, which we will orderly prosecute: 

1. David's Devotion.  
2. Israel's Gratulation.  
3. Our English-Irish Application.     

THE FIRST PART.  

CHAP. I.  

SECT. I. David's devotion.  
ANd first to begin with the eldest and best, the chief and choice subject of this gratulation, King David. The consideration and serious animadversion of his practice in many both substantial and circumstantial points, speaks to our understandings and affections in many pleasing, profitable, and useful observations, for our instruction, edification, imitation, resolution, and redargution: In whom, still for methods sake and memories sake (ere we come to see how the Peers and people insist in his steps) let us view David, not to scoff his zeal as Micholl, 
i 2. Sam. 6.20.  but to imitate him as Christians, acting his gratulatory parts, in these six pees or particulars.  

1 Piously.  
2 Personally.  
3 Publicly.  
4 Primarily.  
5 Perswasorily, or prescribingly.  
6 Powerfully or politically.   
First I say (Piously) he praiseth God, and religiously: for in the linking and connexing of graces, a thankful heart is always the inseparable companion of a holy, humble, and sanctified heart jacob, 
k Gen. 32.10.  Moses, 
l josuah 1.2.  joshua 
m Iosh. 22.6.  the son of Nun, the servants of the Lord; Samuel the faithful Prophet 
o 1 Sam. 3.20.  of the Lord, Simeon, 
p Luk. 1.28, 29  Zachary, 
q Luk. 1 68  yea Elizabeth, 
r Luke 1.44, 45  the Virgin Mary, and all that looked for the redemption and consolation of Israel: Peter, Paul, jude, john, the holy Apostles and Disciples of Christ jesus: the two Anna's, the mother of Samuel and the Prophetess; yea Augustine, Ambrose, 
s vers. 46.47. 1. Pet. 13. 1. Cor. 15.57. rom. 7.25. 1. tim. 1.17. 2. tim. 1.3. jude, vers. 25. 1. Sam. 2. Luk. 2.38. Psal. 148.11, 12, 13. john 12.13.  and these famous lights in the primitive Church (as we shall see more at large hereafter, in particularising what we now epitomise) with all the faithful that ever have been from the beginning of the world, men and women, old and young, yea even children and babes, out of whose mouths God hath ordained strength, so soon as they are able in the powers of reason and religion to pronounce Hosanna, glory to the highest; have been found thankful. There was never heart full of grace but full also of gratitude, as inseparable the one from the other as heat is from the fire or 
* Accidens inseperabile.  light from the Sun: that David penning his Psalms practically, and experimentally, unites oft in one line the service of God and the praise of God, in several Psalms; as Psal. 104. v. 1 psal. 134. v. 1.5. psal. 135. v. 1. with many more. He calls upon the servants of God, to bless and praise the name of the Lord: he calls upon the Israel of God, the Zion of God, psal. 149. v. 2.3. the Saints of God, ver. 5. those that dwell in the Sanctuary of God, psal. 150. v. 1. to be joyful in God, to praise their King with Timbrel and Harp, with sound of Trumpet and psaltery. As if they only, and none but they that are the servants of the Lord, Saints by calling, would (could) do this task: as he makes it plain, psal. 145. v. 10. Thy Saints, saith he, shall bless thee, they shall speak of the glory of thy kingdom, and talk of thy power. They only indeed can do it; they will do it. As impossible for a heart possessed, a spirit replenished with grace, not to bless God, as for a man to have a living soul and not to breathe, a sound heart and yet never to move nor work: there being (unless 1. in some sickish fit of weakness; 2. 
2. Sam. 12.9. 2. sam. 24.1. 1. chron. 21.1. 1. King. 19.4. 2. Chron. 32.24, 25.  in some dead swoon of temptation, as once in our David; 3. some distemper of impatiency, as once in Elias; 4. some surging oppressing overflowing humour or tumour of spiritual pride, some Tympany of inflation, as once in Ezechiah; 5. some Lethargy of security and forgetfulness, 
psal. 106. v. 13 21.  as in Israel's prosperity; 6. some brawniness or fatness, as in 
* deut. 32.15  jesurun) I say, unless in such cases; there being as swift, as nimble, as enargetical & operative a motion in a sanctified heart to move spiritually to the praising of God, as for a natural and fleshy heart to move in any natural motion: yea as the less grace, the more ingratitude (it being impossible that an Esau should be truly thankful for his birthright, 
gen 25.33.3.4 math. 26.23.47. Luk. 12.18.19. 1. Sam. 25.10.11, 15.  which he sells for broth; a judas for such a master as he sells for silver; a churl for his full barns and bags; a Nabal and a Laban (which is Nabal backward) for any blessing of sheep and goods they receive from God, or for any kindness from a David, 
Gen. 31.7.  or a jacob, or any man the instrument of their God, so long as they carry about them these their poisoned, cankered, serpentine hearts, unpurged, unpurified from the venom of original and actual sin: as for a dead man to walk, a dead trunk to talk, or a leaden Organ-pipe to make any music without blowing, they wanting the best bellowes and breath of the spirit of God) so, on the contrary, the more grace there is in any man, the more his heart and tongue abounds (redounds) with the praises of God. even as the greater the fire, the greater heat, and the fuller the fountain the freer flow the streams. This holds both in the Saints in earth and heaven, and in the Angels; who as they are most holy, so they are most heavenly in sounding and singing their continued Hallaluiahs', 
Rev. 5.8, 9, 10, 11, 12.  to the glory of the Lamb upon the Throne.   

SECT. II. Further prosecuting david's gratulation.  
YEa, as it holds in the nature, humane, and angelical men and Angels, 
Mark. 14.32, 35  so it holds in Christ himself, the head of the Angels: who in the days of his flesh, as he had the spirit without measure, so, as sparks from his heavenly fire, ascending upward, as he did pray continually, he did rejoice evermore, and in all things give thankes; 
1. Thess. 5.16, 17, 18. Luke 10.17, 18, 19, 21.  as for the propagation of the Gospel, the subjugation of Satan, the faith of his elected ones, yea (as a shame to unthankful Christians, who as Hogs and swine trample the best blessings under their feet, 
john 17.24, 25. john 6.13. luke 9.16. Luke 22.17. 2. cor. 11.24. 1. Kings 19.14 iohn 2.17. 2. Sam. 17.10. & 16.10. job. 1. ult. iam. 5.11. Num. 12.3. 2. Sam. 14.7. 2. Sam. 11.  never elevating tongue, nor eye, nor heart to the donor and giver of their food & life) he never used the creatures, either bread common or sacramental, but first he blessed them. But to pretermit all other instances, and to keep me close to this excellent precedent in my Text of a gracious and grateful heart: we shall see this holy Prophet David, for zeal another Elias, for courage a Cure de Lion, for patience another job, for meekness another Moses, for wisdom as an Angel of God, for sincerity a man after Gods own heart (not so mainly vainly culpable in any thing, except in the matter of Urias:) we shall see this David never wanting to his God in gratitude, as God was never wanting unto him, in pouring out his benefits and blessings. For as a pattern of a pious Prince, to all Princes, of a holy and heavenly heart; look in the first and second books of Samuel, in the books of Kings, and of the Chronicles of the Kings of Israel, and you shall see (beneficium postulans officium) a dignity requiring a duty: that God never had a mercy in store for David, of adornation or preservation, temporal or spiritual, general to the Church and Commonwealth of Israel, or special to himself; but he had a holy Hymme, an Eucharistical song, a spiritual Psalm again, as a gratulatory retaliation, to the glory of the donor. like these Euchonnastick Verses, usually in our College Chapels, in the praise of the Founder. Above all other places, 
2. Sam. 7.  ponder and peruse the second of Samuel and seventh chapter: where David resolving with himself to build a Temple for the Ark of God, dwelling within Curtains, ver. 1.2. and revealing this resolution to the Prophet Nathan, and receiving a placet, and an approbation again from Nathan, vers. 3. but they both reckoning without their Host, God contradicting the execution of this resolution in the subject, because David had been a man of war; but yet not in the matter, appointing that to be performed by Solomon his peaceable son, which was projected by his martial father. yet the Lord accepting in David, as in all his children, the 
* Est aliquid voluisse, si non voluisse.  will for the work, the affection 
* Apud Deum affectus cordis, pro effectu operis. Gen. 22.15, 16. Luke 21.3. 2. Cor. 8.12.  for the action (as he did in Abraham's sacrificing of Isaac, the poor widow's mite, the alms of the poorest Corinthians as well as the richer Achians, the Goat's hair and Badgers skins of the meanest, as well as the gold and purple of the mightiest, to the building of the material (as spiritual) Temple) he sends David a comfortable message by Nathan, in such a gracious acceptance, what mercies both temporal and spiritual the Lord will accumulate both upon David and Solomon, vers. 12, 13, 14, 15, 16. that David surprised, in an ecstasy of joy and gladness, and ravished in spirit, not able longer nor further to conceal his hidden flames, he resolvedly sets himself before the Lord, and offers there with his heart, soul, and spirit, and tongue & all (as he professed in some 
* Psal. 111. v. 1. Et 136 ver. 1. Et 148. vers. 1. Et psal. 103. v. 1. Gen. 8. v. 21. john. 12 v. 3.  Psalms) such an Eucharistical and gratulatory sacrifice, as (like Noah's offering) smelled as a sweet perfume, or savour of rest (or as that box of Alabaster, broke by grateful Mary Magdalen, on Christ's head) in the nostrils of the Almighty, for, as you may see, vers. 18.19.20, to the end of the chapter (as one saith of the Epistles of Cyprian, 
* Referunt pectus ardore plenum. Erasmi censura. ) every word is emphatical, and shows a wondrous ardent and inflamed affection. But especially peruse all the Psalms of David (so denominated of him, because he penned the greater & better part of 
* Denominatio, sequitur maiorem partem.  them, though some were penned by Moses, 
n Vide prafat. Lorini ante Comment in psalmos.  Asaph, and others) and you shall see, besides those that are doctrinal, precatory, deprecatory, prophetical, penitential, as they are distinguished by the learned 
* Vide Musculum, Mollerum, & Bellarm. praefationib. ante Comment. in psalmos David. , more than half of them are Eucharistical, or Psalms of gratulations, now, for this mercy positive in good received; or privative, in evils prevented, or removed: yea throughout the whole Book of Psalms, the whole Syntagma or body of it, almost in every psalm (in the beginning, middle or end of it) David's thankful heart, runs all along (as the blood within the veins, the marrow within the bones and the waters within the Crannies of the Earth.) Ponder and peruse, with David's heart and spirit, for thine own edification and consolation in the serious Soliloquies of thy Soul, Psalm 9.18.23.31.33.34.40.57.66.81.89.95.96.103.104.105.106.107.108 113.116.118.135.144.145 146.147.148.149 150 together with many more which I purposely pretermitt, and thou shalt find by comfortable experience the verity of that which I have observed.   

SECTIO III. Still urging David's thankfulness.  
YEa indeed, the whole life of David, is nothing else but a practical Comment, of that which is prescribed by 
o James. 5.13.  Saint james, and which should be practised of every Christian, namely, Is any one afflicted? let him pray. Is any man merry? let him sing Psalms. For is David afflicted in his outward man by 
p 1. Sam. 24. v. 11.14.  Saul pursuing (as the Hawk the partridge,) by 
q 2. Sam. 15.30  Absalon's rebelling 
r vers. 31.  Achitophel's complotting? or moved or grieved in his spirit by 
s 2 Sam. 6.20.  Michols mocking, 
t 2. Sam. 16.7.8.  Semeis railing, 
v 1. King 2.5.  Joab's murders, 
w 2 Sam. 3.33.  Abners' death 
x 2. Sam. 1.23.  jonathans' untimely fall, his 
y 2. Sam. 13.21.  daughters deflowering, 
z vers. 14.  Ammon's works & wages, incest & 
a vers. 29.30.  death? or, by the like crosses. Is he in spirit perplexed, 
b Ps. 38.5.6.7.8  roaring as a Lion by his anxieties? first, for his filthy pollutions. 
c Psal. 51.3.  secondly, bloody murder. 
d vers. 14.  thirdly, presumptuous pride in numbering his people. 
e 2. Sam 24 10.  fourthly, his rash vows against 
f 1. Sam. 25.22.  Nabal. fifthly, his partiality and injustice toward Miphishbosheth, 
g 2. Sam. 16.4.  siding with sycophantizing Ziba, 
h 2. Sam. 19 29.  sixthly, dissembled madness in a heathenish Court. 
i 1 Sam. 21.13.  seventhly, and for like transgressions, slips frailties and infirmities, to which Satan's temptations, his own corruptions, and sinning condition subjected him. In these exigents (upon these causes) and in these afflictions in the outward and inward man, he poured out his Soul to the Lord, (as appears in his penitential 
k Psa 6. psal. 38. Psal. 51.1. Vide Vegam in psalm. Poenitentiales.  Psalms) in humble, hearty, faithful, fervent, penitent Prayer: he supplicates, entreats, pleads for pardon, as a guilty self-accusing felon, before his strict judge: he takes that course which 
l Exod. 14.15. Exod. 17.11. Numb. 16.22.  Moses, Aaron, jacob, 
n 1 Sa. 1.13.14  Anna, 
o 2. Chro. 1●. 11  Asa 
p 2. King. 19.15.16.  Ezekiah, 
q Da. 6.10 & chap. 2.16 17.  Daniel 
r Esth 4 16.  Esther 
s Nehem 2.4.  Nehemiah, 
t 2. Cor. 12.8.9.  Paul, yea 
u Luk 22.41 42  Christ, himself took, with all his 
w vers. 46.  Saints, namely to call upon God, in the time & day of his trouble: in the depths of his miseries he hath recourse to the throne of grace, and of 
x Ps. 5.1. ps 7.2 & 17.1. et 22.2 et 28.1. et 31.7.  mercy, as he 
y psal. 32.5.  professeth, and prescribeth to 
z vers. 6.  others. On the contrary, (as an excellent pattern of right imitation, virtuous emulation, to all great men, to all good men) doth the Lord lose his bonds, 
a Ps. 116. v. 16.  free him from his troubles, take him out of the Net, free him from the snares of these Fowlers, the gins and traps of these bloody hunters, which pursue his soul, envious bloodthirsty 
b 1. Sam. 24. 1. same 26. v. 21. 1. sam. 23.27.  Saul, matchavillian 
c 2. sam. 17.14  Achitophel, dogged 
d 1 sa. 22.9.10  Doegg, the factions of the sons of 
e 2 sam. 16.10. & 19.22.  Zerviah, the treachery of the 
f 1. sam. 26. v 1  Ziphites, & c? Doth the Lord rid him of his enemies domestic and foreign? bring under the 
g 2 sam. 5. v. 20 & 25.  Philistines? cast out the 
h ibid. v. 6.7.8.  jebusites? subdue the nations? bring him back to jerusalem, after he 
i 1. sam. 19.13.14.15.  was exiled by his own unnatural bowels (that fair (foul) viperous Absalon?) yea, doth the Lord every way hedge and environ him in with his mercies? advance him from the dust? bring him from the sheephook to the 
k 2. sam. 12.8.  Sceptre? set a Crown of pure gold upon his head? let him see his desire upon 
l psal. 54.7  his enemies? sweep away their plots, as Spider's 
m ps. 58.6.7.8.  webs; confounding them that come about him, like Bees and Hornets? Doth he make his sword ever victorious against the Philistines, Ammonites, 
* 2. sam. 8. per totum & cap. 10  Amalekites, & c? Doth he recover Ziglah, with his wives and 
o 1. sam. 30.17 18.  children? doth he bless him with the rarest of jewels, so faithful a friend as 
p 1. same 20.42.  jonathan? But especially, Doth he ponder the mercies of God, of adornation or preservation, to his Church, his Zion, his people Israel, over whom he was Prince? doth the Ark return safe from the 
q 2. sam. 6.  Philistines? is there a stone directed to the forehead of blaspemous 
r 1. sam. 17.49  Goliab, the terror of 
s v. 24.  Israel, (as Tamburlaine once to the Turk, and Tawbut to the French?) doth he see the Temple likely to go forward, by the large contributions of the Peers & 
t 1. chro. 29.8.9  people? doth he see the willingness of his Subjects, to go up to the house of the Lord? doth he see, with his own eyes, and (as in my Text) his son Solomon, on whom were all the eyes & hopes of all Israel sixth, the second time 
u He was invested once before. 1. King 38.39.  more solemnly and publicly, by the united hearts, votes and desires of all, invested into his own Legal, Regal, Royal Throne? Oh in the experience of these and all other his mercies, general and special; how is he vocally, cordially, really, thankful! with his heart, tongue, mind, soul, spirit, affections, blessing, lauding, praising, magnifying, extolling, glorifying the great and glorious Name of jehovah his God: acknowledging him his 
w psal. 18 1.  Rock, his refuge, his Asylum, his Sanctuary, his King, his God, his guide, his leader, his 
x Psal. 23.1. & per totum▪  shepeheard, his sure salvation; leading him to the pure pasture, spreading his Table, Crowning him with mercy, protecting him in all perils, causing his lot to fall in a fair ground, giving him a goodly heritage. He attributes nothing, (like the proud, presumptuous, foolish, profane men of our age, who sacrifice to their own Nets) either to his own sword and spear or to the valour of his own men, the thousands of his Israel, the prowess of his 
y Adivo the Eznite Eleazar the Ahobite Shammah the Hararite, Abishat, Benaiah, Asahell, and other of David's worthies: 2. same 23 equalizing Hector, Achilles, Hercules, Theseus', Caesar, Pompey, &c or any amongst the heathens.  worthies, the policies of his Counsellors; much less to that heathenish Idol 
z Te facimus fortuna deam caloque locamus.  Fortune, the Chimaera of ignorance, and the addle egg of 
a So crushed in fitters by S. August. in his books de Civitat. Dei, by Vives his commentator and Lactantius in his Institutions.  Folly, nor to chance and good luck, those serpents bred in the brains of unthankful men, whereby God's glory is stung and wounded: but (as tutor us) as the Rivers which come from the Sea, return to the Sea, from whence they flow; and as the beams which come from the Sun, reflect back again from the Earth up towards the Sun; as the clouds which are extract in their vapours from the earth, being dissolved, fall again upon the Earth: so all the mercies which David received, he did thankfully reflect them back again, to the honour and glory of the giver; the Lord himself, the Maecenas of the Church, the great 
b Ezek. 36.25.26. jer. 31.33. Zach 12.10.  Patron of all the Adwousons of his gifts of Grace, unto the sons of grace. Oh vade, & tu hac similiter; whosover thou art, high or low, that hast received thy talents 
c Math. 25.  from thy master, from thy maker, go, and do thou the like that David did: bless that God who blessed thee, thou so shalt be blessed (by the happiest usury) as David was. Bless God, I say, as you should: do not (as too many graceless godless men do) blaspheme him, as you should not.    

CHAP. II. David praiseth God personally.  
SEcondly, as discharging my next Bill: David blesseth God; as Piously, so Personally, in his own person▪ though a King, he is not ashamed to do his homage, and fealty, and service to the King of Kings: even as some other petty Kings (as once in 
d See Stows chronicle epitomised, pa. 44.  England; and in Persia, to 
e Esth. ch. 1. v. 1  Assuerus; in Babylon, 
f dan. 4.22.  to Nabuchadnezzar; in Greece, to Alexander) have yielded their tributary subjection to greater Kings, (as at this day to the great Turk, and the great Mogul:) So David, as once that Saint 
g In aurea Legenda, made by a man plumbei cerebri, as one of their own notes.  Christopher, in the Legendary Fable, will serve the greatest: he will here in the Earth, as the Angels and Saints in heaven, 
h revel. 4.10.  throw down his Crown and his Sceptre before the Lamb: he will fall down, and worship before the Lord's footstool. 
i psal. 95 6.  Though he have a heart like 
k 2. sam. 17.10.  a Lion, yet he will bow like a reed, melt like wax, weep like a whipped Child, bleat and cry out, like a forsaken Lamb, when for some sin to be corrected, or physically prevented, he is under Gods Ferula, dieted with the bread of affliction. Though he be as a Lion Rampant, when he is in the midst of his and God's enemies; yet he is couchant when he is before the Lord. So again; though he be a wondrous wise man, an Oracle (as his Son Solomon, a miracle) of wisdom, as an Angel of God, to discern cases and causes, as the woman of 
l 2. sam. 14 17  Tekoah told him: yet at the return of the Ark of God from the Philistines, he is so overjoyed, that forgetting himself, or rapt beyond himself; in zealous gratitude to God, wrapped in a Linen Ephod, as a Child before a Pipe, or as a Morris Dancer (as Micholl thought) he danced before it, withal his might. But it was not in a vain, profane, promiscuous dance, as amongst us; such as the worst of the 
m De diversis saltationibus & tripudijs Ethnicorum. Lege jul. Pollucem libr. 4. Onomast. c. 13. c. 14. Atheneun. lib. 1. c. 8. li. 14. c. 12 & libr. 4. c. 24. Syntaxeon artis, li. 12. c. 19 p. 207  heathens used, from whence we borrow it, and the best have 
n Inter Patres, Chrys. hom. ult. in Col. ho. 2. in Gen. hom. 49. in Math de filia Herod. et Amb. l. 3. de virgins. Aug. contra Petil. c. 6. & in psal. 32 inter nostrates Petrus Martyr in locis. Viret. Instit. in praecep 7. Taffin of amendment of life, li. 2. c. 18. inter ethnicos Cicer. pro Murena. erat. 25. Seneca, Plat. Plutarch.  reproved: but it was before the Lord (as he told that ill egg of a worse 
o Mali corvi, maumm ovun, est in equis, est in filijs paterna virtus, & paternum virus  Crow, that mocking daughter of a persecuting Father) who had elected him, and rejected Saul, and all his house. Thus punctual, thus personal, is David in his services, his sacrifices: David is neither so proud, nor so profane, as all the Moral men of our times, that cannot, will not, serve God themselves; but if at all, by a Deputy: who, even at their full Tables (sometimes at their rich and riotous Naball-like feasts, as I have seen and observed both in England and Ireland,) either gracelessely pretermit Grace, or saying (rather than praying) of Grace as they say; using, abusing the creatures, without ever sanctifying them more by 
p Tit. 1.15.  Prayer then the Ox doth his hay, the Horse his provender, or the Swine his draff or ackorns: sitting down and rising up, as 
q gen. 25.34.  Esau did, when he ate his deere-bought broth, for which, his sold Birthright was the shot, without ever blessing God, like a carnal careless wretch as he was. Or if this duty, for form and fashion sake be performed, it is put to a Schoolboy, a young Son, a little Girl, as the mouth of the Table, to speak to God for them, to intercede as their deputy: though the parents can be content sometimes (to the robbing of Levy, and 
r Mal. 3.8.  God in Levie,) to play the Parson's part, and to take tithes; yet their Children, forsooth, must play the Vicars, to say Grace, and give thankes. Not that I absolutely condemn it, as unlawful, for Children to be by degrees trained to this task, when by Catechising in the grounds of Religion, they come to exceed Parrots, by understanding what they say: or that I deny, but that at their own repasts, and meals, they are to be taught to give thankes; even as to pray, when they rise and lie down, as Abel from 
s gen. 4.4  Adam, Sem and japhet from 
t gen. 8.20.  Noah, Isaac from 
u gen. 22.7.8  Abraham, were taught how to sacrifice; Timothy taught from his Mother and 
w 2 tim. 1.5. & 3. verse 15.  grandmother; as was Constantine 
x Apud Eusebium in vita Constantini.  of his mother Helen: Or I deny not, but that they, at the same time, the same Table, may give thanks when their parents or tutors precede, and begin first; then, I praesequar, they may well follow, as the little Cockboat swimes in the same stream, after the great Ship, and the little tantling Bell, that rings sometimes after the great Bow-bels, in some Church, or Cathedral. But for the Father to take all the burden from his own shoulders, and to lay it on the Child's, (as to take the Saddle ftom a strong Stallion, and set it on a young Colt;) to make his Child his Attorney for him in God's service, as though he were ashamed to do what David, our Saviour 
y Luke 9.16.  Christ, the 
z  antea ch. 1 sect 1.  Apostles did, in their own persons: is not only a breach of the 
a deut. 8. v. 10.  Commandment, that the greater shall bless the 
b hebr. 7. v. 7.  lesser, as Melchisedech did 
c gen. 14.19.  Abraham, and jacob his 
d gen. 49.  Son; but shows a dead or a profane heart and a main, a vain contempt of God.  
So for another duty; Family-prayer, singing of Psalms, praising of God, practised by the 
e 2 Sam. 6.20.  Saints, enjoined, (as the observation of some penal Statutes) by the denuntion of a great and grievous 
f jer. 10. v. 25.  curse, an Anathema, as terrible as the Thunder or thunderbolt, which hangs over that house and family where God is not invocated (even as the naked sword of Dyonisius did hang over the head of that flattering Damocles; yea as the cloud of fire and brimstone over Sodom and Gomorrah: as sure to fall one time or other, (unless prevented by practical repentance,) as that flying book of 
g Zaec. 5. v. 1.2.3  vengeance shall fall, and hath fall'n, as histories and experience relate, upon the 
h He that reads the Theatre of God's judgments in 40. M Perk. of the Government of the tongue, in fine. M. Knewstubs his abuses of Engl. M. Fox in divers passages, & his abridgement of the ends of blaspemous persecutors, Minerius, joh. de Roma, Eccius, Laton Bomel, Card. Cres. fol. 380. 382. 383 Lonicer. in his examples in 3. praecep. The histories of our time in 4. p. 319 320. 321. 322. 323. shall see gods heavy hand on blasphemers  persons and places, where God is blasphemed; even as sure, as the Chamber called jerusalem fell on the head of that Nicromanticall Sylvester, and as Dagons' house hath now twice fall'n on the heads of Idolatrous Philistines.) I say, even this duty; how many either wholly, (unholily) pretermit it, or post it off to their servants, apprentices, journeymen, deputies, attorneys, they must pray for them, the inferior must be the mouth of the superior, the man, must be the tongue of his master, by reading or praying, or (as they call it) saying a few prayers Morning and Evening: directly against that Apostolical Canon, Hebr. 7. vers. 7. thus making an Historon proteron of all Religion. Others again, are so proud or so profane that wanting the spirit of 
i zach. 12.10 Rom. 8. v. 26.  prayer, the Heart or Art to pray, they only desire others to pray for them: some good man, or Preacher (as Pharaoh entreats Moses and 
k Exod. 8.8. etc. 8. 2●.  Aaron, Simon Magus requests 
l Act. 8.24.  Peter) to pray, for them: but for themselves, they have joints (unlike the 
m Elephant. enim Regem adorant. genua submittunt. ceronas porrigun, test. Plin. l. 8. c. 1 Arist. lib. 9 c. 46. Albert. l. 8. tract. 5. c. 2. et Aelian. hist. l. 13. c. 22. Hi auten profani, gennua non flectunt Psal. 14. v. 4. An Ovidean, or Virgilean fiction, or Pythagorean dream, as Master Perkins draws Purgatories pedigree in his Problems.  Elephant) that cannot bow; hearts like Gaddes of steel that cannot bend; tongues, and speak not as Idols: the mute or dumb Devil is in them, (as in some unpreaching Ministers▪) they pray not for themselves, they will not, they cannot. Others again more foolishly and preposterously, trust all to the prayers, dirges, and suffrages of others when they are departed, to sing and bring them out of their European purgatory; indeed, real hell: as though they hoped a Physician's physic should revive them after death. These are as preposterous in their prayers, as those that think to satisfy for all their usuries and extortions by alms, and elymosinarie works after their death, by their executors. I would not be mistaken; I know its lawful to desire the prayers of others; as Paul did of all the 
n Col. 4.3. 1. Thes. 5.25. & 2. Thess. 3.1.  Churches, as Ezeckiah did from 
o 2. King 19.2.  Esaiah, as Esther desired the prayers of 
p Est. 4.10.  Mardocheus, and the jews; Daniel of his three 
q Dan. 2.17.18  Companions, and so Luther, Calvin, Grineus; the Martyrs, Ridley, Latimer, Bradley, entreat the mutual prayers of their friends in their zealous Letters. I know also its lawful, laudable for noble men to have their Chaplains for Preaching, Praying in their families: their nathan's, their Levites may be employed, yet so, as high and low, great and small, every Individuum that will be saved, must with David personally worship God; as the Scriptures injone duties particularly, and 
r Act. 2.22. Heb. 3.12. & 4. 1. Esa. 55.1. Psal 2.10, 11. & 148.10, 11, 12.  personally.   

CHAP. III. David praiseth God publicly.  
THirdly, let it not pass our animadversion, that David doth not only praise his God religiously, piously, personally, but also publicly before all the Congregation of Israel. He is not ashamed to serve that God before all Israel, that in the sight of Israel & of the Sun, had so served his turns & needs; saved & preserved him in his exigents & dangers by so many & several means, improving his power, his justice, his peculiar & special providence so oft, for David's deliverances and his enemy's destruction, (or at least distractions) seeing God so marvellously, so miraculously fight for David, as oft before, in the days of Moses and Deborah, he fought for Israel, against 
a Exod. 17.11.  Amaleck, Moab and 
b judg. 5.20.  jabin; for Constantine, Theodosius, Athanasius, & Chrysostome against the Pagans and 
c Passim apud Centuriatores, Magd. & Osiand. epitome.  Arrians: for England in the year 
d Oh fortunate nimium cui militat aether, & coniurati veniunt ad Classica venti.  88 for Rochel (as once for jerusalem, in the days of Ezekiah) when strictly besieged: for Grineus, against the plots of Faber 
e Apud Manlium in suis Calloquijs.  Stapulensis: for Luther, against that roaring Leo, that barking 
f Apud scriptores vitae Lutheri, & apud Sleidanum.  Eccius, and all the malignant fry of the Romish Synagogue. Now, as David's preservations were public, so, proportionably, were his praises and benedictions: as God honours David, so mutually and reciprocally, in the sight and eye of all Israel, David honours God again: So did Moses the servant of the 
g Deut. 32. Deut. 33.  Lord, joshuah the son of Nun, advanced to be leaders of 
h Iosh. 24.1.  Israel; Samuel, 
i 1. Sam. 3.20.  called to be the Lords chief 
k 1. Sam. 12. per totum.  Prophet; joseph, 
l Gen 41.41.42  honoured in the Court of Egypt; Mordocheus, in the 
m Ester 6.11.  Persian, Daniel in the Babylonian 
n Dan. 2.47, 48.  Court; Nehemiah, preferred to be the 
o Nehem. 13. per totum.  Prince, Ezra to be the chief Scribe 
p Ezra 11. & 12.  in Israel; jacob, advanced from a poor Shepherd, to be a mighty man 
q Gen. 32.9.  in means; Othniel, judah, jephte, and other religious judges in Israel; Asa, josiah, jehosaphat, Ezekiah, and other religious Kings in Israel: to omit Constantine, so praised by 
r In vita Constantini.  Eusebius; Theodosius, by 
s In vita Theodosijs.  Ambrose; Alphonsus of Arragon, by Panormitan 
t In vitâ Alphonsi.  the Canonist, with all other religious Kings, Kesars', tetrarchs, Monarches, Princes, Peers, Legifers, Rulers, Governors recorded and renowned by the unerring pen of the holy Ghost in Scripture, by Civil or Ecclesiastical Historians in former or latter times. As they have received their Crowns, dignities, diadems, rodds of magistracy, rule and superiority from 
u Rom. 13.1. Tit. 3.1.  God, by whom King's 
w Prov. 8.5.  reign, & the poor are fetched from the dust, to sit with 
x Psal. 113.7, 8  Princes: so by their speeches, tongues, actions, wholesome laws established and executed, their planting of religion, their supplanting of Idolatry, and Idolaters, their discountenancing of sin and sinners, their gracing of the sons of grace, the upright in the land (as outward demonstrations of their inward inflamed thankful affections;) they have been ever studious to improve, what honour, dignity, glory, authority, they have received from God, even before the whole world to honour, glorify, dignify, and extol that great and glorious God with it again. This hath been their mark, aim, desire and endeavour, to magnify the grace, to propagate the glory of that God, from whose free mercy, without their demerits, they have received their lives, their honours, their talents, their places, their graces: A Glass wherein all Rulers may see their own faces. In which, as the best may have occasion to rejoice, if they find their actions and affections to answer these recited, as face answers face: so many Athisticall persecuting, Popish, profane, carnal, careless, sleepy, secure Magistrates of the former, and in these present evil times, may, in the consciousness of their guilts, seeing their spots, hang down their heads, being ashamed (as the huge 
y De magnitudine Elephantis. Plin lib. 8. ca 1. Arist. lib. 2 ca 1. & lib. 3. cap. 9  Elephant, that's sad when he reflecteth upon the hideous vastness of his own bulk, in the clear waters,) chief such as even publicly fight against 
z Act 5 39 Acts 7.51.  God, (as once the Nimrodian 
a Gen. 11.3.  Giants) opposing and persecuting the Gospel and all Gospelers as they call them; by their laws & edicts suppressing religion and the religious, defacing, mangling, mingling, poisoning, with their own dreggs and drugs of superstitious traditionary vanities, toys, blasphemies (if not quite abolishing) the pure and sincere service and worship of God; so wounding God in his glory, his Saints, his servants, his Ministers, members, even with his own weapons, these swords and rodds of authority, 
* Fasces magistratus, apud Livium, & Fanestellam.  which he hath put into their hands. In the numbers and ranks of these, were Ahab and jesabel that persecuted 
b 1 King. 19.2.  Elias, imprisoned 
c 1. Kin. 22.26.  Michay, fed and maintained (as too many Popish Princes their whipping Baalites, and fat Abby-lubbers, since) at their own tables the Prophets of 
d 1. Kin. 18.19.  Baal: as also jeroboam the son of Nebat, that caused Israel to 
e 1. King. 14.9.  sin; Solomon, that by permission (if not approbation) so long as he was in his adulterous and Idolatrous slumber, as too uxorious in pleasing his wives, built Temples and Altars, for the Gods of the 
f 1. King. 11.5, 6, 7, 8.  Sidonians, Ammonites, and Moabites, with other Idolatrous Kings of judah and jerusalem. And such as these (omitting Nero, Commodus, Decius, Severus, Traian, etc. and other bloody butchers of millions of 
g See the Acts and Monuments, of the Church epitomised, fol. 3, 4, 5, 6, 7.  martyrs, as Pagans that know not God) were Valens, Constans, Constantinus, and other Arrian 
h Hist. tripart. passim. & apud Euseb & Socr.  Emperors, opposing by their swords the Deity (as Arrius, Aërius, Eumonius, Nestorius, Paulus, Samosatenus and other blasphemous 
k De quibus omnibus, apud August. & Epiphan. de haeres.  Heretics; some the Divinity some the humanity, some the will, some the two natures, some the person, some the offices) of our Lord and Saviour jesus Christ. And not to wade further than our own times, and times of our forefathers: that French Henry the second, slain by tilting in midst of jollities; with that Apostate of Navarre, who from a seemingly religious Protestant turned (as another julian) by the persuasion of the Duke of Guise, & the Cardinal of Lorraine his brother, a professed 
l See the French Chronicles of Hen. 2. Also the Acts of the Church abridged, fol. 385.  Papist: that Duke de Maine, and the Guizian faction, that bound themselves by a sacramental oath, to ruinated and root out the Protestants, whom disgracefully they styled Lutherans & Hugenotes: that Duke d'Alva, who by cruelty and treachery, so raging as an evening Wolf, in the low Countries, by his bloody massacres; and Farnestius, that vowed to make his horse swim up to the belly, in the blood of the 
m Apud Sleidanum.  Lutherans: that john Miners, 
n Precedent of the Council of Aygues.  that so hearty and desiringly executed that 
o Acts of the Church abridged, fol. 203.  decree, writ (like Dracoes' laws) with blood, which went out from the French King, by the procurement of the Bishop of Aix, and other blood sucking horseleeches, against those of Cabriers and Merindoll (as the decree of Asuerus, against the jews in Persia, by the means of Haman that cursed 
p Est. 3.9.  Amalekite) whereupon the poor Merindolians, their wives & children, were as poor sheep slaughtered pell mell, hunted into the woods as wild beasts, torn and devoured by Mastiffs, fired out of some caves (into which they crept) like the firing out of Foxes: with such barbarous butcheries, as have not been heard of amongst Turks and Pagans. as also their succeeders (exceeders) in bloodthirstiness, Gardner, bloody Bonner, Weston, Story, Hopton, Morgan, Tonstall, Steward, who used, abused, not only Peter's keys of strictest discipline, but (as once 
* This julius threw Peter's sword into Tiber, and took Peter's sword for the wars.  julius a Pope of theirs, and 
* This julian caused the young Polonian King to break his faith with the Turk, by which he perished Knoll● hist. of Turks.  julian a Cardinal) even Peter pretetended (usurped) sword, to smite unlawfully. not for Christ, but against Christ, kicking against the 
* Act. 9.6.  prick, persecuting and prosecuting him, with fire and faggots in his members maliciously, as once the Pharisees (not ignorantly, as once 
q 1 Tim. 1.13.  Paul) for five years together, in that quinquennium Mariae, bloody reign of Queen Mary; effusing, in that short space, more Protestant blood (as is plain by computation) then there hath been for Religion, effused (unless for Treason) Popish blood, these threescore years, in our Albion. I say these, and all such as these (which might infinitely be enumerated) as birds of that black, base, and bloody feather, Eagles, Crows, Vultures, Harpies, flocking from Rome, to be drunk and drunk again with the blood of the 
r Rev. 17.6.  Saints, (as drunk before with the cup of the Whores 
s Rev. 14.8.  fornications:) I say, did such as these give any demonstration, that they were ever possessed with David's heart, David's spirit, affection, resolution, to advance publicly before men, the glory of that God who had advanced them? By the best retaliation to stir up God's glory, who had set up them; to honour God by their graces, who had honoured them by their great and eminent places? Nay verily. If persecuting of Christ, in the Church his body, be the praising and lauding of Christ their head: if (as did once persecuting 
t Acts 22.3. & Gal. 1, 13.14. & Acts 26.11.  Paul their predecessor in blind bloody zeal) the causing of the Saints to 
u Acts 26.11.  blaspheme, as much as they could by their exquisite tragical tortures; If this be in the sight of the sun, & of all Israel with David to bless God, than I shall unweave what I have woven, recant and recall these apostulatorie taxations. And if these things were not plain and undeniable, they might hold them (as we hold their Popish Bulls, excommunications & execrations) even 
* See the book in octoavo, called Brut. Fulmen.  Bruta fulmina, as mere squibs and paper bullets: yea, they might account these imputations (as I hold their Masses, Trentals, Dirges, Purgatories, Limboes', but chief their satanical accusations of our doctrine and Doctors, 
x See their railings in G●ffords Calvin. Turcism. in Kellisons' survey in Feverdentius upon jude; their hellish slanders in Coccius Bolsterus writing the life of Luther: chief their calumnies, laid down in our Wallets Tetrast. Papismi, and answered in D. White his way to the true Church in fine libri; and by his apologizing brother (since his lamented death) al. o, in fine libr.  Luther, Melancton martyr, and other our famous English and Belgic lights) mere toys, tricks, chimaeras, fictions, and fables.  

SECT. II. David's profession, animating and directing professors and profession.  
But that which I further urge, is this: That David publicly and purposely praiseth God. I say, professedly, that I may from David's practice and precedent, honour this word and term of Profession, which is almost verbum obsoletum, worn out of request, banished (like zeal and conscience, to whom it professeth friendship and affinity) well nigh out of the country, (as was once Themistocles, and some well-deserving Roman Patriots) as it were by ostracism; or at least entertained and welcomed of most, as water into a ship, or rain in harvest: I am sure strangely and sternly entertained; examined (like some outlandish disguised man) whether it be the king's friend or no. Others hoot at it as at an Owl or an Arabian Monster: others flying from it, (as some roving Orators, from their Themes and Texts) as though the very plague were in it, or on it; standing aloof from it, as jobs friends from 
a job 2.13.  job, as though it were so distressed and persecuted, they might get much prejudice by their acquaintance with it. Well, what strange conceits and imaginations soever we have of this profession; the term of a Professor being to every moralist and profaner amongst us distasteful (as was the term of a Galilean to Apostate julian; of a Christian or Cruciferian, to the Pagans; of an Orthodox, to the Arrians: of a Protestant, held a Lutheran, a Hugenote, a heretic, to a professed Papist; of a disciplinarean Brownist, or Anabaptist, to a conformitant; of a Calvinist, to a ridged 
b Such as was Hunnius, Huberus, Eccardus: in Thessibus & in Fasciculo controversiarum, and other such hot spurs, who more rail upon and revile the Calvinists, as they term them, than they do the very Papists or the Turks. Psal. 1.9. per totum.  Lutheran.) yet nevertheless David is a Professor; herein my Text, he professeth and proclaims by his tongue and act, his words and practice, the service and worship of the true God: he Heralds and trumpets out the praise of jehovah, in the eye and ear of all Israel. The like profession he makes elsewhere, chief in the 116. Psal. v. 16. Oh Lord, saith he, truly I am thy servant I am thy servant; with an ingemination, and resolution not to flinch from that he had said, but to stand to it to the very death: with a grateful acknowledgement of some honourable favours he had received from the best Master; Thou hast loosed my bonds, freed me as a bird from the snares of these bloody hunters, which by their plots and stratagems thought and sought to entrap me. Yea what are all the Psalms, penned and published to be sung by Asaph and the chief Musicians, before the thousands of Israel in the great Congregation; but loud proclamations to the Church, to the whole world, to present and after times, of that near and dear necessitude, union and relation betwixt his God and him: he receiving the influence of mercies from God, he returning tribute of praises again unto God? Chief in the 119. Psalm, which of all the rest, for matter, manner, method, quantity, quality, is as the Eagle or Phoenix amongst 
c The Commentators exceedingly extol that Psal. both for the matter, David's love to the word; and manner, there being in it as many parts as letters in the Hebrew Alphabet, every part being an octonary, consisting of eight verses, gins with an Hebrew letter. Observatio Lorini Musculi, Molleri, Strigellij, & Cowperi scoti.  Birds, as the Sun amongst Stars, or Lilies amongst Flowers; in every line, verse, staff in a wondrous elegancy, and emphatical expression of himself, he professeth and protesteth his love to the Word, to the Law, to the Precepts, the judgements, the Statutes, the Testimonies, the Commandments of his Lord. which as in his judgement, he prizeth, and in his affections he loves above thousands of gold and 
d Ps. 119.127. & 72.  silver; they being to him (as they ought to be to us) sweeter then the honey and the honey 
e vers. 103.  comb: so he resolves to stick & stand to them, (as the Martyrs did in the primitive, and our modern times) notwithstanding all the might and malignity of his persecuting 
f vers. 95.85.16.23.  enemies. Yea and he will not only meditate of them 
g vers. 12, 15.  privately, for his own edification and consolation, in the soliloquies of his own 
h vers. 14.24.47.54.  soul, as the chief balm and oil to all his 
i vers, 143.162.165.  affections: but even before Kings and Princes, and the great Potentates of the earth, he will (what we will not, list not or dare not do before the meanest vulgars' & plebeians) speak of them, and not be 
k vers. 46.  ashamed. Oh David (as bullets of one mettle, cast in the same mould) was possessed with the same spirit as the type, that was in Christ his antitype, who witnessed a good profession before 
l 1. Tim. 6.13.  Pontius Pilate: David's beams came from that Sun, his sparks from that fire, his streams from that fountain which was in his Saviour, he was as bold as a Lion, to testify his love, fealty, and obedience to the Lion of the Tribe of 
q Revel. 5.5.  juda: with 
r Rom. 1.1. & Phil. 1.1.  Paul, 
s 2. Pet. 1.1.  Peter, 
t jude, vers. 1.  jude, 
u Luke 2.29. See my Sermons extant on this Text, called Simeons' dying Song.  Simeon he professeth his Master; he showeth as it were his livery, coat, and cognizance, and pinneth the very badge of his profession upon his sleeve, to be viewed of God, men, & Angels. He cares not who view and review him, in cute & in cord, in the inward and outward man, turning his very inside outward; which no hypocrite nor formalist can endure. And herein David's regular practice, blames and shames our irregularities. There needs no other means to make a foul woman blush, that's conceited of her beauty, but to set a fair woman (indeed) besides her: nor to make a self-conceited fool keep silence (as Roscius did in Cato's company) but to bring a solid wise man into the presence. I need not redargue our times: David's profession confutes & confounds our claudications, in which we are so heteroclite and deficient, for matter and manner, in what David both professed and practised as  
First, David here is not indifferent what Religion he is of; whether he serve the gods of the Ammonites, Moabites, and Philistines, or the true jehovab: whether Baal, Astaroth, Dagon, or the true God: whether he praise the Gods of gold & of silver, as the Pagans did, even shrines, Crucifixes and Images, as our Papists do; or the living God: But he resolves with 
w Iosh. 24.15. See M. Bernard on this text called joshuahs' resolution prefixed before his Catechism.  joshua, that he and his house, he and his heart will serve the Lord. He knows there's but one 
x una via, veritas, & vita.  way, one truth, one life, one God, as but one Sun, one soul in man, and one Phoenix in the world.  
Secondly, David keeps not his Religion to himself, in hugger mugger, as a miser keeps his gold from the sight and light of the Sun: as the great Indian 
y Magnitudine canum secundum Melan. li 3. c. 4. eadem Solinus: ● Isidor. li. 12. c. 2. Vicent. lib. 20. c. 134. dubitat tamen Albert. lib. 26. at asserit Aelianus etiam li. 3. c. 4.  Ants, and Griffins are said to keep some Mines, that none can discover them: as many Keycold carnalists, or lukewarm neutral Laediceans, and Machiavillian politicians amongst us, that lurk so close as Serpents under the green grass, that none can discover them, whether they be Ephramites or Gileadites, Israelites, or Canaanites, hot or cold, Protestants, Papists or neuters; hanging as feathers in the air as poyzed in equal scales, fit to be cast with the least sway of the Times up or down: to be fish or flesh; to cast their old sloughs and Bills, with the 
z Theologice applicat Aug. ser. 4. ad fratres (si sint Augustini) & Chrys. hom. 34. in Math. tom. 2.  Serpent and the 
a Mistice haec etiam applicat August. in ps. 66 & in psal. 102.  Eagle, to peerenize and pinibletonize, turning their old Coats and notes, their Tones and Tunes with the Times: mere Hermophradites, changing readily their unresolved Religion, as the 
b Apud Aelian. lib. 13. c. 12. Mas Lepus praegnans suit.  Hare or Hyena, change their Sex: mere vertumnian weathercockes.  
Thirdly, David here is not ashamed to praise God publicly: He hangs not down his head, nor blusheth at the business, as many shamefaced (shame Grace) men of our generation, that are not any whit ashamed of the service of sin & Satan: their Oaths are heard as loud as thunder, they breath or bellow out curses and execrations in their anger as Dragons spit fire. In their drunkenness they are not ashamed to be seen toying as Apes, or mad as Tigers, spewing as Dogs, or as Crows that have eat Nux vomica; reeling in the streets, as Horses that have the staggers, Calves that have the sturdy, yea perhaps, wallowing as Swine in the channel etc. Yet these men, are ashamed to serve God, ashamed to be heard, or overheard (in which predicament too, are all our Civil, Moral honest men, till Grace come with power to their hearts) singing a Psalm, or reading a Chapter in their families; but above all to weep at a Sermon, which the penitent jews did so plentifully, so publicly in the days of the 
c judges. 2.4.5.6.7.  judges of 
d Ezra. 10. v. 1.  Ezra, and of 
e 1. Sam. 7. v. 4.5.6.7.  Samuel.  
But fourthly, David though he were once mocked before by his Sawlite 
f 2. Sam. 6.20.  wife Michael for his profession, yet he desists not here for that: he is neither daunted nor discouraged though then distasted; nay he was and is more more zealous, according to the nature of true Grace, to rise like the Palmtree, the more 
g Nititur in pödus sic Arist. 7. problem. & Plutarch in septimo Symposaicorum, & Aulus Gellius noct. atticis lib. 3. c. 6.  suppressed; to burn and break out like the fire, the more pressed 
h Quo magis premitur eo maegis aestuat ignis.  down; to spread like the Camomile, the more spurned and trod: as it was with the Apostles and Disciples, the more pharisaical beating and threating they were restrained, the more by the spirit they were constrained to preach 
i Act. 5. v. 17.18.19.20.21. sic vers. 28.29.  Christ. As in the primitive times, the moe that suffered by the Pagans and Arrians, the moe like spiritual Soldiers, stood in their ranks, and doubled their files, as their fellows 
k Apud Euseb. & Centuriatores passim, sic sanguis Martyrum semen Ecclesiae.  fell. And though they were mocked and branded with the nicke-names of Cruciferians, in derision of Christ: (for Hell and irreligion had not then hatched the names of Puritans and precisians) yet, (though they met not in the nights, as one well 
l Lorinus Comment. in cap. 2. Actuum.  notes, to avoid scandal, and construction) they desisted not either for bloody or unbloudie persecution by tongue, or sword, to meet in their 
m Preter Tertull. in apolli. sub finem de Corona Militis, asserunt Euseb. libr. 3 cap. 26 Orosius libr. 7. cap. 12. Nicephorus lib. 3. cap. 17. Cyprian. de Orat Dom. Cyrillus Catechismus 6. Imo Plinius Secundus libr. 10. Epist. 97. ad Traianum.  Temples early in the morning, even in tertullian's time, and before. Oh where's this zeal, courage profession, in the milksop and mole-harted Christians of our Time; who having by the Ministry and the spirit, sometimes some good sparks kindled in them, the least disgraceful word from a Father, a Mother, a brother, a husband, a Naball, a neighbour, a nebulo, quencheth all again? As Snails they pluck in their heads again in the least storm of opposition: they look back again with Lot's 
o Luke. 17.32.  wife, and return again to the fleshpots of 
p Exod. 16.3.  Egypt, to open professed profaneness in the least  and disturbance they have to the heavenly Canaan.  
Oh that we could be heated with David's fires, to profess and practise every man in his place as David did. Oh even this outward profession, if in sincerity (else its pharisaical and double 
q Simulata sanctitas, duplex iniquitas.  iniquity) what glory would it bring to 
r Math. 5.16.  God? what an adamant to draw on the weak? what a real confutation of the 
s 1. Pet. 3.16.  wicked? what a gag and muzzle to the mouths of 
t 1. Pet. 2.15.  blasphemers? what an argument of the fire of 
u Psal. 116.10. & Ro. 10. v. 10.  faith and inward Grace, if it would show itself thus in outward heats and smokes? whereas the want of this heat outwardly, shows our hearts but dead coals. Yea joining profession and practise together, leaves and fruits, words and works (else our estate were no better than cain's, saul's Herod's judas his, 
w See Doctor Wakemans' sermon called the true professor.  or Demas his) we should inwardly rejoice in life here with 
x Rom. 8.  Paul, have more peace in death with 
y 2. King. 20.3.4.  Ezekiah, and 
z Nehem. 13.  Nehemiah, and in judgement 
a Mark. 8.38.  Christ would not be ashamed of us, no more than we here of him.    

CHAP. four  

SECT. I. David praiseth God Primarily.  
Fourthly, David doth not only thus Piously, Personally, Publicly bless God; but Primarily▪ he gins himself to lead this heavenly dance, and by example and his authority, (to unite these two in one) provokingly and procuratorily, he excites and stirs up others; even the whole Congregation to do the like, to move after his religious motion: he (as a pattern still to all zealous Magistrates, faithful and fruitful Ministers) like unto the 
a Gallus vigilantis Magistratus typus apud Rensner. et Alciatum in suis emblem ac, etiam Episcopi: apud Maiolum in diebus canicularib. col. 6. pag. 210.  Cock, by the clapping of his own wings, first awakens & stirs up 
b De Gallo haec vid. apud Plin. l. 10. c. 22. & apud Albert. libr. 23. Litera, G.  himself from sleep, saying, Awake Lute and 
c Psal. 108. v. 2  Harp, awake my Heart, awake my Tongue, my Glory: I myself will awake right early, etc. And then by his Crowing, his Heraulding, Trumpetting and proclaiming the mercies of God; he awakens 
d Psal. 32.5.6.  others, as here and in several Psalms, Come ye Children saith he, harken ye unto 
e Psal 66.16.  me, and I will tell you what God hath done for my Soul: as Moses told jethro his Father in-law, what God hath done for 
f Exod. 18.8  Israel in their eduction out of Egypt, and preservation in the red Sea. Thus ought we that are public persons to have heat in ourselves, and to inflame others; to have salt in our 
g Math. 5.13.  selves, and to season others; to have light in our 
h vers. 14. ibid.  selves, and to lighten others; to be as Candles on the Tables, as Beacons on a Hill, to illuminate the Countries where we preach, chief the Places, Parishes, Houses in which we live; to shine to 
k vers. 15.  others as stars in a dark night, as Lots in 
l Gen. 19.7. 2. Pet. 2. v. 17  Sodom, as 
m Dan 4.8.9  daniel's amongst Babylonians, as jobs amongst the 
n job. 1.8.  Vzzites, as Abraham's amongst the 
o Gen 23.6  Hevites, as isaac's amongst the 
p Gen. 26.28.  Philistines. We must be as the Northern Pole to the Seaman, as the Card & Compass to the Mariner: yea, as the Steare-men in Ships, as Sentinels amongst an Army, to give aim to the rest, and to have an eye over all, and every one of those that depend on our charge; as a father over every Child old and young; a Captain over every Soldier, trained and untrayned; a Schoolmaster over every scholar, apt or unapt; as a good 
q Bonus magistratus pastor populi, ut olim, Homerus de Agamemnine: frugi pastor ut Suetonius de Tiberio: plura autem de officio Patris, praeceptoris, magistratus, vide apud Alstedium part. 2. pag. 711. 721 732. in suae Theologia naturali.  Shepherd over every sheep weak, & strong, Rams, & Lambs: not willing that any should perish by the craft of the Fox, or their own default, in eating Rot-grasse; yea, we should be as the loving 
r De amore gallinae circa pullos vide Glossam in Math. 23. v. 37. Arist. Palludium & Berchorium reductorij, libr. 7 pag. 202.  Hen, who having a natural storge to every chick, both fights for it against the Hawk and Kyte, and clocks it, with the whole brood, after her.  
Thus David stirs up all and every man of the Congregation, from the heads & the elders to the youngest and meanest, to bless God; as he oft 
s Psal. 134.135.147.149.150. chief 148. per totum.  excites in the Psalms He would have high and low, youngmen and maids, old-men and babes, all and every one to perform this task; yea, the Creatures animate, inanimate, sensitive, vegetative, celestial, terrestrial, to join together with all the servants of the Lord, to praise the Name of the Lord. And sure as the Roman Scipios, the Carthaginian Hannibal, the Greek Meltiades, and of latter times, the Turkish Pashas and other valiant Generals; by their Orations and exquisite speeches of encouragement, (oft viewing and riding through their Armies themselves, as did that resolute French Henry the 
t See the book of his wars in 4. extant in English.  4. of famous memory, Charles the 
u Paulus jovius & Thuanus de Carolo Quinto.  5. Henry the 7. of 
w See his exact history in folio, penned by our English Tully Sir Frances Bacon.  England, with other vigilant and valiant worthies) put vigour and courage in their Armies, vivacity and spirit in the feeblest soldier, and according to the policies of war, by sounds of Trumpets and Shawms, beating of Drums, and other Martial instruments sought to enkindle sparks of valour, even in those that were as natural Cowards as that Clineas, or Dametas in the Arcadia: So a good and godly Superior by his expostulations, as once 
x Nehem. 13. v, 17.18.25.26.  Nehemiah, 
y Ezra 8.17. Nehem. 8.4.5.  Ezra, and that 
z judges. 2. ver. 3.4.5.  Angel that was sent from Gilgall to the jews: 2. by his exhortations, as 
a Iosh. 24. per totum.  joshua, and 
b 2. Chro. 20. v. 15.  jehosaphat to the Israelites: 3. by his provocations and excitings, as David here, and oft elsewhere, aught to stir up all and every one of their depending inferiors, to fight the Lords battles, not to yield cowardly to sin and sathan; to march valiantly, like 
c 2. King. 9.20.  jehu: to use dexterously all the parts of that spiritual complete furniture, prescribed by the 
d Eph. 6.13.  Apostle: to go forth against that triple Cerberus, the alluring flesh, deceiving world, deceitful Devil; daily armed, as David against 
e 1. Sam. 17. v. 45.  Goliath, Abraham against the five 
f Gen. 14. v. 14.19.  Kings, joshuah against 
g Exod. 17. v. 9.10.11.  Amalek, with the power of the might of God Almighty▪ and when we have got the least victory, to be unfeignedly thankful as were the Israelites in the days of 
h ibid. v. 15.16. & Exod. 15. per totum.  Moses, 
i Judg. c. 5. per totum.  Deborah, 
k 1. Sam. 11.15. cum Isralitis.  Saul, 
l 2. Sam. 6.5.  David, 
m In apocryphis Holoferne occiso.  judeth, to the Lord of hosts, the God of battles; testifying this thankfulness in our words, works, lives and loves, as David's Congregation testified theirs in my Text, by blessing God, and by offering Sacrifices and oblations.   

SECTIO. II. Application of the premises to Magistrates, Ministers, and Masters of Families,  
IN which duties, as we prescribe and persuade them, so we must precede in practice: Kings in their Courts, Magistrates in Cities and Corporations, Bishops in their Dioceses, Ministers in their Churches, Cures and charges, Masters, Mistresses and Dames in their houses, and families; must go before, as the greatest male 
n Euntes, velnatantes in Cyprun, & in Corcyram fortissimi praecedunt secundum plin. li 8. nat. hist. c. 32 Solix. 21. & Aelian. li. 5. c 56  Deer before the Herd; as the bell-wether before the flock; as the courageous Captain before the Soldiers: giving the first onset. The superior in every place, in every case which concerns God's glory, the spiritual, corporeal, public, politic or private good of any; must say to the Governed, as Abimelecke in another 
o judges. 9 vers. 49.  sense, As you see me do so do you: and that Apostle of the Gentiles, Estote imitatores, Be ye followers of me, as I of Christ We in the Church, you in the Commonwealth, and family, in every duty, Moral and Theological, must set a good pattern, writ a good copy, draw a fair sample to those that are under us, even in our own particulars, for their writing, imitating, and following: Yea, we must also lend them pens, plucked (like the quills of Turkeys and Porcupins,) even out of our own wings; we must by our right lines, rule their books, and by our right lives, lead their hands; yea, their hearts: we must lend them also working silks, extracted like the silkworms 
p De hac Bombice vel versed Indigo, multa Albertus libr. animal. 26. & Vicent. lib. 20. cap. 138. pracipue quae retulis Vincent. c. 67. prater Basilium in exem. hom. 8. applicat Ambrose pie & Theologice Laemeron. l. 5. cap. 23.  clew, out of the bowels of our practice: we must excite, exhort them by our word; but chief allure or lare them by our works: draw them, though iron-hearted, by the 
q De vi & us● Magnetis nigra, habes apud Plin. lib. 6. hist. c. 22. apud Vicent. nati. li 8. cap. 2 & apud August. de Civit. Dei li. 21. c. 4 etc. ut magnes: sic magnus.  adamant of our practice, to every duty commanded in the word, commended by the practice of the Saints, as David here by speaking, as an Orator pleads, but by his example, as an exorator, prevails with the whole Congregation to bless the Lord. We in the Ministry, as we are called lights (as Christ called his 
r Math. 5.14  Disciples, and as the jews called john the 
s Lucerna arden's, &c. vide apud Pontanum in Bibliotheca concionum & apud Bosquier. in Marcum, c. 6. v 20. in his echo concionum in initio de laudibus johannis.  Baptist, and the primitive 
t Orbis terrarum Doctor, oculus Ecclesia, & atlas' fidei dictus ab antiquis: ut August. alius mallens haereticorum, etc. cum alijs.  times, Athanasius) so we must by our lives and learning (like those lights that are hung up in some tradesmens shops, which enlighten those without doors, aswell as the journeymen and apprentices within) both have light within ourselves, and shine to others. We must be like those lights or lanterns, hung out in some Havens in a dark night, to give the Mariners aim, (every passenger over the 
u Mundus mare, Christiani viateres (ut cursores in cursu) Ecclesia navicula: de quibus eleganter alludunt, Pontan. tom 3. Bibl. Gord. in postil. Dom. 4. post Epiph. praecipue. Hugo de Sancto Vict. in postillis, part. 1. p. 297. & 359. cum alijs.  Sea of this world,) how to steer from the rocks of sin, and to come safe to the port of Grace: you in the Magistracy, and you masters (petty Kings to rule, Priests to pray, and to sacrifice praises, Prophets to instruct in your 
w Rev 1.6. vid. expositionem loci apud. August. de Civit. Dei, lib. 20 cap. 10.  families; as Divinity rightly terms 
x De spiritualibus hostijs nostris, Id. August. passim, praecipue Serm. 152. de Tempore, & in quest. vet. et. nov. Test. q. 112. Lege Bachmad. in qu. Theol. Centur. 1. quast. 57 pag. 136.137. sint ne omnes Christian. Sacerdotes.  you.) You, I say, must be like the first moving wheel in a Clock rightly ordered, after whose motion the rest of the depending wheels move right or wrong, true or false, regularly or irregularly. Which particulars to press a little further, since we have brought the point to this perfection already, aiming at a perfecter period; I offer to our considerations only these specials.  
1 What honour or dishonour we may do unto God.  
2 What good or what evil to the souls of the people.  
3 What credit or discredit we reap with men.  
4 What peace or terror we bring to our own souls.  
5 What blessings or what judgements from God, upon ourselves or seed, as we are rightly tuned with the hand of grace, or untuned by corruption; rightly affected, with David's heart and spirit, to do as David did; or infected or leavened so with the world and her ways, that David's duties are posted off, and slighted, or pretermitted, as though they nothing concerned us, in these secure and sinful times.  
To give you these as several pills, or as simples compounded together (perhaps, as physically) I would have this seriously pondered: first, That the common people move after our motion, that are the heads; insist in our steps, and write after our copies, whether right or wrong, in which, it stands us in hand to look to ourselves, and to our station, which way we draw or incline; because, as generally we lead millions after us, either to victory, as David led his men in the recovery of 
* 1. Sam. 30.17, 18, 19, 20.  Ziglah, and Abraham his house-trayned-servant-souldiers, in the rescue of 
y Gen. 14.16.  Lot: or else (as 
* 2. Sam. 20.1.  Sheba, 
z 2. Sam 18.7.  Absolom, our once Northern 
a Earls of Westmoreland and Northumberland, rebelling anno 12. Elizah.  Earls 
b Anno 1 Maria, jan. 25.  Wyatt, Drury, 
c Conspiracy in Norfolk, anno 12. Eliz. de quibus omnibus, vide apud Hall, Hollinshed, Speed in Chron. & in libre dicto. Anglorum praelia.  jack Straw, Tyler, and other Traitors) we lead the common people as deluded followers, even to their slaughters, as beasts to be butchered. We are like great 
d Allusio Geminiani in sua summa exempl. & similitudinum.  pillars, or great stones in great columns: if we fall, we bring down and ruinated a great number of pebble stones, common stones, cobble stones, with all the fillings of lime and mortar. We are as great Cedars of Libanon, or the great Oaks of 
e Zach. 11.2.  Bashan: if we be blown down, oh how many low shrubs, what a piteous deal of rubbish and under wood do we shiver and crush and spoil all to fitters! We are as guides to an army, thorough deserts and thickets: if we go wrong, how many disperses and scatter? how many fall by thirst and famine, or the jaws of wild beasts? If Cato compared the common people of Rome to 
f Apud Plutarchum.  sheep, who if once one break out and leap wrong, all the rest follow (as in the Kentish rebellion, after jack Straw and Tyler; in the Southern, once after 
h Who called himself the poor man's protector, slain in Bow church in London. vid. in Chron.  William Longbeard; in the Scythian, after Tamburlaine 
i See the book extant in 4 to, of the life of Tamburlaine. ; in the Sarazen, after Mahomet, when they once turned thiefs and pirates: as in the bloody rustic Belgic wars 
k Vide apud Calvinum & Bullingerii contrae Anabaptist. See the book called Bellum Rusticanum: but chief of the issues and effects of these Rustics, read the second volume of Simon Maiolus, de dieb. canicular. tom 3. coll. 3. pag. 467, etc. Also read the history of john of Leiden, in the modern Histories, extant in fol translated out of Du Verdiers, Sansovino, and others.  after these phantastics, john of Leyden and Knapperdolim) I say, if one common man have power sometimes over a multitude, to draw together such riotous routs as we have read: one Scythian Shepherd to many shepherds one 
l Of the original and impostures of Mahomet, besides Bodin, Voleteran, and Arab N●b in confutat Aleor. read chief the preface before the Alcoran, in the Italian edition, with our painful Purchas in his pilgrimage, lib. 3. c. 3. pag. 199, 120.  Impostor by the help of one Monk, so many millions; one Simon Magus to poison with his doctrine, Act. 8.9. one Demetrius to disturb by his faction, even great and populous cities, Act. 9.24. what power then is there in public persons to lead virtuously to heaven, or viciously to hell, so many souls, as some Popes have done?  
Besides, when I consider how much good hath been done sometime by one private man, or woman; as one Philip, joh. 1.45, 46. by one exhortation, wins Nathanael to Christ's acquaintance: one Andrew calls his brother Peter to Christ, joh. 1.40, 41. one Samaritan woman brings the whole city to hear and see Christ, and so to believe in Christ, joh 4.28, 29. one little silly damosel, 2. Kin. 5.3. persuades her Master Naaman to seek Elisha the Prophet of Israel, whereby he is healed both of his corporeal and spiritual Leprosy: one Ethiopian Eunuch (if Histories be 
m Brevitatis causa, vide authores, citatos per Lorinum Comment in Act. Apost. c. 8. pag. 390. in folio.  true) preaching and planting the Gospel in Ethiopia: one Paul, the Apostle of the 
n Gal. 2.7.  Gentiles, planting the Gospel amongst the Romans, the Corinthians, the Thessalonians, the Ephesians, the Philippians, the Macedonians, Achaians, Galathians, the Collossians & divers other 
o 2. Cor. 10.16.  regions, even from jerusalem to Illyricum: one john founding most of those Asian Churches of Smyrna, Pergamus, Thiatyra, &c (which are now, by their heresies in doctrine, corruption in life, pride, ambition and emulation of their 
p De hun passim Osiand. in epitome Centuriatorum Magdeb.  Teachers, given up to the bodily and spiritual power of Mahumetisme:) one Peter converting & building up so many thousand jews, dispersed in Asia, Pontus, Bithynia, 
q 1. Pet. 1.1, 2. ●  Cappadocia, etc. one Thomas, planting the Gospel in India: one Matthew in Egypt, and in Ethiopia: one Mark in Mentz, and Trevers: one joseph of Arimathea, or, as 
r Niceph. hist. ecclesiast. lib. 2. cap. 4.  Nicephorus thinks, one Simon Zelotes in this our Great Britain, even before the times of Lucius or Elutherius; as others 
s Of the lives, deaths, graces and several places, where the Apostles, Evangelists and Disciples dispersed the Gospel, read various authors, recited by Aresius, in locis, tit. de Cruse, de Evangelio, de persecutione Ecclesiae, etc. chief in Lorinus, in his comment on the Acts, ca 1. pag. 40. 42, 43, 44. 45, 46, 47.  elsewhere. One man the means of the conversion of whole households, as Peter converting the household of Cornelius, Act. 10.44. Paul the household of the Philippick jailor, Act. 16.31, 32, 33, etc. of 
t 1. Cor. 1.14, 16.  Crispus, Stephanas, and the rest: yea, one man by one Sermon the means of the conversion of some thousands, Acts 2.37, 38, etc. Yea when I consider, how much good one man's endeavours hath done in the Church, in suppressing & supplanting Idolatries and Idolaters, heresies and heretics, either by the authority of the sword, as did Constantine, Theodosius, and other Christian Emperors in their time; or by the power of the word, as Athanasius did the Arrians, Augustine the 
u Called malleus hareticorum, the hammer of heretics.  Manichees and Pelagians: Epiphanius the Nestorians, Eutichians, and the rest of that hellish rabble: as james the Apostle is said to confute Philetus and 
* Apud Abdiam, in eius vita.  Hemeneus: john, Appolonius, 
x Apud Lorinuni, en Dorithee, locis ●itati●.  Tyaneus (besides what Peter by his Apostolical authority did against Simon Magus, and Paul against Elymas the sorcerer; recorded by Ecclesiastical 
y Simon as a second learu●, attempting to fly, at the prayer of S Peter fell, and broke his neck, as is testified by Irenaeus, lib. 1. cap. ac. by Tertull. in Apologes c. 13 Cyrill. Cateches. 6. by Euseb. hist. lib. 12. cap. 13. yea by Sueton. in Nerome, cap. 12. by Lucian in Philopseud. by Dio, and other heathens.  writers.) Yea, when I ponder how one man, even a private man, as that Waldo or 
z De istis Waldensib. Aeneas Sylu. hist. Bok. et Concilium Toletan. an. dom. 355.  Waldus of Lions, by reading the Scriptures coming to the knowledge of the truth, catechising and instructing, not only his own family, but even his neighbours (as Chrysostome counsels, according to the best use of his talent: by this means propagated the Gospel through the whole Realm of France. Oh when I seriously think, that one man may be the organ and instrument of another, though even a lay man, as S. james tells us: Oh, think I again, what good might be planted, what sin rooted out and supplanted! how much might God be glorified, the Church increased, Satan's synagogue ruinated? Were many lay men, but chief many Ecclesiastical men, learned men, great men, public men sanctified with this spreading grace, and seasoned with the salt of the Sanctuary.   

SECTIO III. The blessing or bane of inferiors, the piety or profaneness of the superiors.  
MOreover, when I consider, how much mischief sometimes one man hath brought to the Church: one 
a Fax & Fox Ecclesia.  Nestorius, being the firebrand of the world: one Arrius, so spreading his damnable Arrianisme, that in S. Jerome's time, the whole world groaned, that she was an 
b Totus mundus conquestus est, sefactum esse Arrianum.  Arrian: one Nicholas, so fare spreading his impure 
c Factum eius ut recitatur, excusatur á Clement Alexand. stromat. 3. c. 15. ab Euseb. lib. 3. c. 23. á Theodor. de Fab. Graecor. & á Neceph. l. 3. c. 15. attamen ab eo multi impuri Nicolaitae, de quibus, & contra quos Iren. lib 1. cap. 27. Epiph har. 15. Tertull. de prescrip. cap. 46. Hilar. can. 25. in Matth Hieron. epist 1. et 48.  Nicholaitinisme: Eutiches, his Eutichisme: Manes, his Manichisme: Mahomet, his Mahumetisme, as in latter times that smooth & strict Arminius, his 
* Condemned by the late Synod at Dort, by our Aims, and the learned French Moulins, confuted.  Arminianism, etc. When I consider how one Boniface, by taking to himself that proud title of Universal Bishop (as they say, the voice from heaven 
d Hodie venenum effusum est in ecclesia, vid. Morneum de progressu papatus.  affirmed) brought such poison to the whole world: one Dominicke, one Francis (superstitious Friars) so multiply their disorderly Orders, that from their spawns are proceeded so many croaking 
e Revel. 16.13.  Frogs, so many swarms of Grasshoppers and Locusts, as eat up all the green leaves, the fattest and best things in every land, whereon they come: how from one Ignatius Layola, are issued so many ignified fiery Jesuits, jebulites, 
f See the face and form of these Jesuits in the Jesuits Catechism, & in watson's Quodlibets: made by the faction of the opposing priests.  judasites, world-disturbing 
g Davus es, non aedipus apud Comicum.  Davisses, as they brag of their numbers and 
h Vide praefationem Pelargi, in suo jesuitismo: de domibus & Collegijs jesuitarum in India, Peru, alijsque Insulis, Regnis, Provincijs.  powers; their names, like the Devils in the possessed, being called Legions. I say, pondering these things I have justly thought, That as some good and gracious men (such as formerly I have specified) being eminent in gifts and graces, have been the organs and instruments of the glory of God, of the true information of men's judgements, the reformation of their minds and manners; by their pains, endeavours, authority, preaching, ruling, doctrine, discipline, chief their life and example, drawing the plebeians and common people, to virtuous and holy living; withdrawing them from vice: so on the contrary (as it was in jerusalem, of which the Lord so oft complains) from the Rulers and the 
i Esai. 5.13. esai. 10.3. jer. 5. v. 5. et 17 20.21. etc. & 26.10.11. Ezech. 33. etc.  Prophets, the corrupt magistracy, the carnal, careless and unprofitable ministry in most places in Christendom, (as armed Greeks out of the Trojan 
k Virg. aneid.  Horse, as did diseases out of 
l Lucianus in Dialogis.  Pandora's box, have proceeded all those vices and enormities, which as Gan-grines and Leprosies spread, and as plague sores infects the whole body of the common people. The vices or vanities of the rulers, tending (as the folly of that 
m Ov●d. Metamorph.  Phaeton,) to the combustion and confusion of the whole universe: vices, like malignant Planets, moving in the Spheres of superiority, having ever a pestilent and poisoned influence upon these inferiors of the observing apishly imitating Laiety the commonalty (as the body after the head, the shadow after the body) ever moving after their rulers; the body 
n De sympathia inter Naturam, & Politiam, lege totam Epistolam Alstadij, Senatui Reip. Norimb. conscriptan, & praesi●am ante Theologiam suam naturalem  political as in other things, so in this sympathising with the body natural. Of which, that we may still give further demonstration, let us observe, and peruse all histories, reflect upon times past and present, historically, experimentally: and we shall see, that in these three States of the Church, Commonwealth, Oeconomie; the governed have been ever (and still are) cyphers or figures in God's Arithmetic, seals or blanks in God's account, well affected to peace and Religion; infected with faction, divisions, or Idolatrous superstition: according to the temper, qualifications, and dispositions of their governor's, Civil, or Ecclesiastical; they receiving, as soft wax, usually their impressions from these, of good or of evil, seasoned sweet or sour, ever as 
o Quo semel est imbuta recens, servabit odorem, testa di●. Horat.  Casks from their liquor. Yea, it being betwixt the heads of the Church, and the Commonwealth and family, and those bodies of people that have depended on them, as betwixt the head of a great fish and the body of the 
* Sic alludant Geminianus in summa exempl. lib. 4. de nat. & volat. & Petrus Berch. reductorij Moralis lib. 9 c. 1  fish: for if the fish-head smell well and sweet, the bulk & body of the fish smells well too, be it never so great: if the head stink and be corrupt, the body doth so too. The application is obvious to every one, with half an eye: demonstration seals it. For first, look upon the state of judea, in the days of 
p 1. King. 18. v. 21.30.  Ahab, 
q 1. King 14. v 9.16.  jeroboam the son of Nebat, 
r 2. Chro. 33.6 7, 8.9.  Manasses, 
s 2. King. 1.16.  Ahaziah, 
t 2. King. 3.1.  jehoram, 
u 2. King. 13, v 1: 2:  jehoahaz, 
w 2: King: 15: vers. 8.9: 10: 11: 12  Zachariah, and other Idolatrous Princes, and you shall see God's Altars broken down, the true Prophets banished, or butchered, altars to false gods erected, the worship of the true God defaced: why so? in à promptu causa: their rulers were Idolaters, Baalites; the fishes head stunk. Again, look upon the state of the Church in the days of 
x 2. King: 14 vers: 3  joash, 
y 2: Chro: 30.31 32, Chapters.  Ezekiah, 
z 2 King: 22: 1, 2,  josias, 
a 1 King 22: v 43:  jehosaphat, 
b 1. King: 15 vers: 3  Asa, and this our David; you shall see the Groves of Baal burnt, his altars demolished, his worship and worshippers abolished, his Priests sacrificed, Religion planted, God's Altars repaired, the Temple purged, the people conformed, Priests and Levites for preaching and teaching instituted, the Passeover solemnly kept and observed: why so? the Magistrates were religious, the Scripture gives this testimony of them (how ever with many mixtures of infirmities, in which the good God be merciful to all his Children) they did that which was right in the sight of the Lord. 
c 2: Chron: 30. vers: 18: 19  Such force you see hath example, that Regis ad exemplum 
d Regis ad exemplum totus componitur orbis , the whole world follows the example of Kings, which held even amongst the very heathens: for in the times of Alexander and of julius Cesar, (as the Macedonians, so) the Romans' were warriors: in the times of peaceable Augustus (as in the days of Solomon) men were studious of 
e Pacem te poscimus omnes.  peace, janus his gates were set open: in the times of Commodus, Heliogabalus, Nero, and other such luxurious Goats, Rome was as 
f Observatio Guavarrhi in suis Epistolis familiaribus, sic & Cassianei jurisc. in suo Catalogo gloria mundi.  a stews: in the days of Marcus Aurelius the philosopher, all were studious of Philosophy; as in the Ecclesiastical histories, in the days of religious Constantine, the Court, (yea the Camp) was as a Church, a centre of zealous divines: in the days of julian that accursed careless Apostate, his Court was full of Apostolical turn-coates. So are the common people blown as 
g Ignobile, & mobile vulgus.  weathercockes, even as the winds come from their governor's; East, West, North, South, changing (as that 
h Quo te queram mutantem protea nodo.  Proteus, 
i Colorem mutat Polipus piscis, ad similitudinem loci: sic Arist. li. 9 de anim. c. 37. Solin. c. 32. Olaus lib. 21. c. 21.  Polipus, or 
k De Camelione, haec Plin. hist. li. 28. c. 8. & Aelian. li. 2. hist. c. 14.  Chameleon, even as the 
l De Hyena, haec Aelian li. 1. c. 26  Hyena is said to change sex) according to their ruler's colours, being ever, as our common people's proverb is, and as their practice hath been, and ever will be on that Religion which the King is of: as we say of dogs, ever taking the better side. If David bless God, as in my Text, the people bless God too. If 
m Calling Christ in derision a Galilean, the carpenters son, with the like vituperations, apud Theodoretum.  julian the Apostate, Rabshakah 
n 2. King. 19 v 10.11.  and Senacharib blaspheme God, and prefer the gods of the Gentiles before him; so will the people blaspheme him too. If Pharaoh 
o Exod. 8. v. 15  harden his heart, and distaste Moses and Aaron, his Courtiers and the Egyptians will harden their hearts too, as the nether millstone pursuing after Israel, till they sink like a stone in the midst of the Sea. If the popish Princes persecute those of the reformed Religion, the Prelates are more malignant, (as the 
p Luk. 22. v. 2. luk. 23.13.18 et c. 24. v. 20.  Pharisees were more spiteful against Christ, than 
q Luk. 23 v. 20 22.  Pilate himself: and if Princes and Prelates prove dragons, to devour the poor Saints, the plebeians will be at least serpents to sting. The Bishop of Aix with the precedent Cassane, the Archbishop of Arles; with others, had no sooner apprehended a Book-binder, for selling of Bibles, which they vilified and undervalved, below some lascivious pictures, (which themselves had bought) but presently the common 
r Acts & monuments of the Church abridged, by M. Mason, folio 203.  people cry, (like the howling of so many wolves, like the barkings of so many dogs,) A Hugenote, a hugenote: a Lutheran, a Heretic, to the fire with him, to the fire with him; let him fry a faggot: An invincible Achillean argument, concluding in ferio, which Christ himself and his Apostles, could never have answered, had these men had them in their power. Such impressions, the ring-leading examples of the superiors work in the common people, even more monstruous and hideous, than those that are wrought by the force of imagination: of which we have so many wonders related by 
s Lodou. Vives, in his 3. book of the Soul, speaking of fear from imagination.  Lodovicus Vives, 
t Libr. 6. Des. Richerthes de la France, cap. 8.  Pasquier, 
u In Comment. de monstris c. 17  Winrich, the french 
w In his first book of his Essays in folio, chapter 21. sic in lib. 3.  Montaigne, & 
x Vives in Comment. in c. 25. lib. 12. de Civitate Dei, sic Ambros. Part. in praedict. Comment. Winrichi. cap. 17.  others both Physicians & Historians. Come from the generality to particulars: look into our country Towns and Villages, in that reference and relation betwixt Landlords and Tenants; and you shall easily see them draw both in one yoke, to good or evil, Religion or superstition, piety or profaneness. We need no other witness of this, but our eyes and ears, in this our Ireland; in which we that are Protestants, are planted as some handfuls amongst such swarms of Papists, as Israelites amongst Egyptians, as jacob's seed in the lightsome 
y Gen. 47.27.  Goshen of the Gospel, it being popish 
z Exod. 10. v. 23.  darkness round about us, horrid and fearful, more than Egyptian, or 
a Cimmor. oppidum, in Bosphoro secundum Plin. lib. 6. c. 6. c. 11. c. 13. velinter Baias & Cumas in Jtalia, secundum festum, & Ciceronem academ. 8. ubi raro aut numquam Sol splendescit, vel secundum Solinum c. 21. ibid. Sex menses perpetua nox una, die una nocte, totus volvitur annus: Oiaus, li. 1. c. 1. Hinc adagium Erasmi mutuatum à Mela, Plinio, & Lactantio lib. 4. justit. Cimmeriae tenebrae, sic Ponticae tenebrae, at magis formidabiles papisticae.  Cimmerian: See we not ourselves in respect of them, like the army of Israel, in the time of Ahab, as some little flocks of kids here and there scattered; they being as those Syrians that filled the 
b 1. King. 20.27.  country? hath there not been means used, both by Word and Sword, to purge their popish leaven, to bring them (as once the Gentiles) out of the power of 
c Act. 26.18.  darkness, to anoint them with 
d Rev. 3.18.  eyesalve, to pluck them as brands out of the 
e jud v. 23.  fire, to bring them to the knowledge of the 
f 2. Tim. 2.25  truth, but all in vain? have we not lost our oil and labour? are they not settled worse than Moab in their popish dreggs? are they not like Babel 
g See M. Crashawes zealous & learned sermon on that Text and subject.  incurable? do they not yet (as if they were possessed with deaf Devils) stop their ears with the deaf 
h In psal.  adder, and will not hear the voice of the Charmer, charm he never so wisely? Do they not fly our Churches & congregations, worse than the serpent flieth the Ash; or as Moses fled from his 
i Exod. 4.3.  rod, as though there were some serpentine venom in our doctrine or discipline? can they be brought into our spiritual 
k Luk. 14. v. 23.  feasts, by any reasonable compulsion? are not their hearts (like clay in Summer) grown harder and harder, even as 
l Exod. 10.20,  Phraohs? as their eyes more 
m Matth 13.13, 14. ex Esa. 9  blind? their wills more perverse? their minds more 
n Rom. 11.8.  malignant? Now from whence grows all this obstinacy? obduracy? refractory perverseness? Besides the common plea, which, as a pair of shipmen's hose, or as a nose of wax, fits them at all assays, That they must do, and will do (for wickedness is ever 
o jer. 18.12. Psalm. 12.4.  wilful) as their predecessors, fathers, and forefathers have done, (Popery, like frenzy, madness, and some lethargical sicknesses, running in a blood, and being like their intaled lands, hereditary.) As though some northern blew-cap borderer, should argue, My father was a taking man, and never died in straw, but went up Hemp-street, & down Gallows gate; and therefore I'll go that way too. Or as though some young Dalilah should argue, My mother was a good Catholical universal woman, & did good service in the Stews, both to the Seculars & Clergy of Rome; & therefore I'll do so too. Besides I say, this pestilent and peevish plea; the chief 
p Echineis piscei qui sistens navigio, detinet; adversus & ventot, & velas. Aelian. li. 1. cap. 27. Plin: li. 32. c. 1. Albert. lib. 24. anim. ex Arist. hist. anim. lib. 2. cap. 14. recitat. & Basil. in Exemero, hom. 7, Instat. Plin. in praioria navi Anthonij.  Remora, that holds them from obedience to God and Caesar, the chief block in their way to Religion, the chief film and scum which is over the eyes of the multitude (even that fax fex populi, the promiscuous common people) is the practice of their superiors, the example of their Landlords: for so they vent and reveal themselves in plain terms. And so we see indeed in their practice, that if their Landlords go to the Church, the tenants will go too: even as Baruch said to Deborah, If thou wilt go to the Battle, I will go too; if thou wilt stay I will stay 
q judges 4.8.  too, (as Ruth said to 
r Ruth. 1.16.  Naomi: as Ittai 
s 2. Sam. 5.21.  said to David.) Surely whithersoever they go, these will go too; they cleave like burrs to their Landlords: so that bring them to Church that are heads, and the commonalty follow, as the shadow the body: the practice of the great ones (as the needle draws on the thread, as the all or bristle draws on the shoemakers tach) draw on the mean ones; yea (for aught that I see) our common Irish depend on their Landlords, for their bodies and estates (as on their Priests for their souls) for religion or superstition, heaven or hell, more than on the Word, on Moses, the Prophets, the Apostles, more than on Caesar, or on God himself. Either of 
t The Seminary Priests, and their Landlords wholly sway the body of our Irish Papists.  these, are as 
u Magus dictus, non quia scrutator naturae; qualis magus fuit Apollonius Tyanaeus, apud justin. q. 24. & Philastrat. in eius vita, quays & magi perfici, apud Philon. lib. de legibus. apud Proclum, lib de Magia qualis magus noster Cardanus (inno ipse Solomon) Alverius Magn. cum alijs, sed Magus Demoniacus, ut olim Elymas, Acts 138. jannes' and jambres, Exod 7.11. Faustus, Cornelius Agrippa, & divers Friars.  Simon Magus to the Samaritans, as Diana to the Ephesians, Act 19.28. as the Penates or household-gods to the Gentiles, even all in all, Instar omnium, their Delphic 
* De Delphico, vel Dodonei Apollonius oraculo, cum responsionib. ambiguis Creso, Cambysi, Agamemnoni, Amilcari, Epimanondae, Eschilo, Philippo, Dionysio, cum alijs. vide apud Valerium lib. 1. cap. 8. Pauson. in Arcadicis Heroditum. lib, 3. Diodorum, lib. 20. lib. 15. apud Ciceronem de Fato, Suidam & Plutarchum in Alexandro, praecipue apud Maiolum in diebus canicularibus, part. 2. coll. 2. pag 96 97. 98, 99, etc.  Oracle, speaking ex tripod, their Pythagoras, their ipse 
x A●tos epha.  dixit, their Domine (dic) factotum, on whose sleeves they pin their souls, to carry them whither they please; either to heaven, as the Angels did 
y Luke 16.12.  Lazarus; or to hell, as Mephistopheles did their Doctor Faustus; or to Purgatory, as they think the Paganish Traian 
z Helped out by the prayers and suffrages of Gregory the great.  went. So that, get the Landlord to the Church, as he that pulls but one link of a chain draws all the rest, we shall draw our (otherwise obstinate) Irish to our Church, as if chained and linked by the ears: but without removeall of their Priests which poison them, and by mulcts or what else, moving their Landlords to conformity; all our pains, preachings, persuasions, impositions upon the Commonalty, is but with the Dolphin and Salmon, to swim against the stream, to wash an 
a jerem. 13.23.  Ethiopian, to white a Blackmore, to take out a Leopard's spots, & by water to clean a piece of clay; (as Gardner said in his policies, in another 
b He meant, La: Elizabeth should rather have been cut off, as he & Bonnet laboured: the meaner people martyred. Fox Mart.  case) to strike off the branches and to leave the roots; according to the allusion of Anacharsis, to seek to catch the little flies in the webs of our laws, and to suffer the great ones to break through.   

SECT. IU. More special application to Masters of families.  
LEaving them, look into private families, and we shall see, like Master usually, like man; like father, like son; like crow, like egg: yea of (as in Ahab and 
c 1. King. 19.1. & 21.8.  jezabel, Ananias and 
d Acts 5.1, 2 3, 4.  Saphira) like husband, like wife; either combined in evil, (as Simeon and Levi 
e Gen. 49.5.  in blood) or, as Zachary and Elizabeth, 
f Luk. 1. v. 6.  Aquila and 
g Act. 18. v. 2.  Priscilla, united in good. Yea generally, such a governor, such a family: if Abraham believe, his whole household, at God's commandment, are 
h Gen. 17. v. 23  circumcised: if he sacrifice, Isaac of a child is acquainted with 
i Gen. 22.7.  sacrificing, and is able to discourse of it: if Adam sacrifice, Abel offers up too, the best of his 
k Gen. 4.4.  lambs: if the jews spread the high ways with boughs, in the honour of 
l joh. 12.13.  Christ, the children will cry Hosanna to the highest: if the father bless and praise God, and sing Psalms in the family, as Preceptor beginning the choir, the rest (yea the least) follow in their holy anthems; even as the Congregation here follow David their first mover, who sets the rest on work, as the 
m Philomena, sic dictus â Philos quod est amor, & mean, defectus, quasi deficiens amore cantandi etc. De tuius cantilenis vide apud Plin. lib. 10. cap. 29. & cap. 42. Theologice applicat Berchorius reductorij moralis: li. 7. c. 30. fol. 199.  Nightingale by her prick in her breast, first awakens herself, and then by her carrolling sets a work the Marl, the Finch, the Linnet, the Lark, and all the choristers of the woods and fields: Where on the contrary, where the Governors or Masters, usually make no bones of oaths, no not of the wounds and blood of Christ, which in their madness sometimes they tear, as Dogs do Kydds or Lambs; you shall hear the servants, yea the children, as the croakings of so many Toads, the hissings of so many Snakes, casting out of their mouths squibs and firebrands against the Almighty: the young Cock learning, as the old crow; as the young Nithingales are said to repeat and crowd such tunes alone, as they learn from their males. So that you shall as easily discern by the tongues of children abroad, how their parents are affected at home, to Religion, to the Word, to the Preachers, the Ministry, yea whether Protestants or Papists; as you shall discern fire in the house, by the smoke of the chimney: For why do those forty children (deservedly devoured by two Bears) blaspheme the Prophet 
n 2. King. 2.23.24.  Elisha, with Come up thou bald pate (as some profane imps abase and abuse the Ministers of these days,) but that their irreligious parents had given them a preceptory practical lecture of imitation? So for servants: Abraham hath a servant as faithful unto him as his own 
o Gen. 24. pertotum.  souls, why so? Abraham himself is faithful to God, and trains him, and the rest, in 
p Gen. 18. v. 18  religious (as well as military) discipline 
q Gen. 14. v. 14 . The Centurion hath his soldiers obedient unto 
r Math. 8.8.9.  him, it's no marvel for he himself is obedient to Christ, even in the obedience of 
s vers. 10.  faith. Cornelius hath his soldiers fearing 
t Acts 10.7  God, whom he sends to joppa for Peter: but the Encomium of himself is first, That he was a 
u vers. 1.2.  devoute and religious man. So on the contrary: Is Pharaoh churlish against Moses and 
* Exod. 10.28.  Aaron? his Courtiers thrust them out of his presence. Is Absalon bloody hearted against 
x 2. Sam 13.22  Ammon? his servants upon the least 
y vers. 28.29.  motion, are bloody handed. Is that rich churl cruel against Lazarus, giving more to his hounds and spannels, then to the poor? we shall see his servants so too: there's more mercy in the medicinable tongues of the 
z Luke 16.21.  Dogs, then in either Master or men. Yea last, doth joshua serve the Lord? then all his household will serve the 
a Iosh. 24.15.  Lord. Doth Zacheus believe? then salvation (because justification and sanctification) comes to his whole 
b Luk. 19.9.  house. The convert jailor baptised? then is his whole house 
c Acts 16.31, 32, 33.  baptised. There's a Church said to be in the house of Chrispus, Stephanas, 
d Philem. v. 2.  Philemon, in respect of religious duties: why so? their masters are religious, whereas in some houses there's no more show of religion, then in the house of a Turk, a pagan, or a savage Barbarian (unless idle and vain jangling, rybauldrie talk, hellish contentions, Theban 
e Invented at the siege of Thebes, & condemned, in their either superstitious abuse, as lots, or covetous abuse, in getting & gaining, both by Cyprian, & our Daneus, in tractates writ expressly against them: as also by the civil & common law, as appears in the Digests, lib. 11. tit. 5. lib. 1. & Cod. lib. 3. tit. 43. & C epist. 35. c 42.43.  carding and dycing, racketting and bandying of blasphemous oaths, be religion.) Why so? There's no life in the head, no heat in the heart, no zeal, no grace in the Governors: therefore the governed be either lukewarm 
f Rev. 3.15, 16.  Laodiceans, or keycold, even altogether, godless and graceless. Not that I deny, but that an Abraham may have to his son an 
g Gen. 21.9, 10.  Ishmael; an Isaac an 
h Gen. 26.34.  Esau; a jacob an incestuous 
i Gen 35.22. & 49.3.  Reuben, a bloody 
k Gen. 34.25.  Simeon; a No●ha 
l Gen. 9.22.  Cham nor that I am ignorant that an 
m 2. King. 5.26.  Elisha may have servant a lying Gehezai; a 
n Philem. v. 11,  Philemon a runagate Onesimus; the best Master the worst servant, even Christ himself a 
o john 6.71.  judas: or that the worst Master may not sometimes be 
p Gen. 29.20.  blest in, and by a 
q Gen. 30 27.  good servant; as Laban in jacob: or that a Nabal may have such about him, as are honestly affected to 
r 1. Sam. 25.14, 15.  David, and to such as fear God. Which instances prove thus much only: That God is a free spirit, and gives his grace freely, to whom he will, as he 
s Rom 9.15.16.  will; neither tied to 
t Read my Origins repentance, extant, in fine librè.  blood, affinity, consanguinity, nature: and that the work of grace can no more be hindered, than the shining of the Sun, the motion of the heavens, or the flowing of the 
u Oh quam velox sit spiritus sancti gratiam sriba non egens tempore, ut predicant patres.  sea, in those that are his servants; though they may perhaps by the hand and tongue-persecutions of carnal masters (as too many religious servants and apprentices in our cities, towns, and corporations experimentally and bleedingly feel) be too too much oppugned, opposed, discouraged, clouded, and eclipsed. It holding true in the general and in most particulars for all this; notwithstanding that in every state and condition (some few rarely excepted) the Governors and those under their charge, either in good duties, as David here, and his subjects: or in mischief and wickedness, as did Absalon and 
* 2. Sam. 15.12.  Achitophel against David; the elder and younger 
x Gen. 19.4.  Sodomites, against just Lot; the Priests and the 
y jer. 18.8. & 20.1.2. & 28.1. & 37.15. et 38.4.  people against jeremy; the Scribes, Pharisees & Synedrini of the jews against 
z Matth. 27.1.39.41. Mark 15 11, 13  Christ; Abimelech and the men of 
a judge 9.4, 5, 6, 16, 17.18.  Sychem, against the seed of Gideon; jezabel 
b 1. King. 18.20.  and her Idolatrous Prophets, against Elias; 
c 1. Reg. 22.8.  Abab and 
d vers. 24.  Zedekiah against Michay; Ephraim and Manasses against judah; the Seminaries and the Jesuits against the strictest, and greatest, & sincerest of the Protestants; Gardner, Bonner, with their Officers, Officials, and bloody Bailiffs, Summoners, Sheriffs, and Sergeants (such as Sheriff Woodrooffe 
e Of the tragical ends of both these, as also of Geffrey, Clarke, Dale, Cox, Beard, Browne, Baulding, Bradway, Foxford, Pavy, Long, Honer, Elerker, Capon, Sardine, with many more persecuters. See at large in Martyrol. & in brief, in the Acts epitomised, fol. 378, 379.  and the Bailiff of Crowland) against the slaughtered Martyrs in the time of Queen Mary.   

SECTIO. V How the godly or ungodly Minister leads many to heaven or to hell, by his life and doctrine.  
But of all the rest, as we have shown in the Magistracy and private Families, this holds most authentic in the Ministry: that, according to the Prophet's phrase, Like Priest, like 
a jer. 2.8.26.  people; like Pastors, like parishioners. Seldom shall we see a flock thrive under a careless Pastor, who feeds &  
b Ezech. 34.2, 3  himself with their milk and wool, leaving them to the Lion and Wolf. However I know that God can work, as by weak means, so in & by wicked means; feeding Elias even by a 
c 1. King. 17.6.  Crow, as not tied to any instrument, worthy or unworthy; bringing water even out of 
d Exod. 17.6.  Rocks, good out of evil, and causing a prophesying 
e Num. 23.18, 19 & 24.1.2.3.  Balaam, even whether he will or no, to bless a people: yet nevertheless in all probability, he that is ignorantly blind and cannot see, a dumb Dog that cannot (will not) open his mouth (as being full, fat, and crambd with Steeples and tot quots) a cloud without 
f jude, v. 12.  rain, seldom dropping, a dry nurse without milk, a mute fish, a tongueless Ambassador, a blind leader of the 
g Matth. 15.14  blind, a dark Lantern in a darker night: adding to ignorance or idleness, a dissolute life; sitting in Moses chair, but neither preaching nor practising the doctrine of Moses, or of the Messiah; aiming at the bag, 
i john 12.6.  with judas; seeking silver, not souls; the fleece, not the flock; the place, not the grace of a Minister; (praeesse, non prodesse) his own 
k Cuius sedes prima, vita Ima. Greg de pastore.  preeminence, not the people's profit; (otium cum honore) a lazy life, a large command (which Luther taxeth in the Popish Prelates, and more than he, 
l Passim in Colloquijs.  Erasmus.) It is as probable (I might say, possible) that such a guide as this, should work grace in a depending people, thus graceless himself; as to bring water out of a flint, oil out of a stone, light out of darkness: to excite to praise God, when our own hearts are as hard as adamants, as congealed as ye, without any spiritual life or motion: to exhort others, as David here this people, to bless God and yet we in every Alehouse and Tavern, to belch out most horrible blasphemies against God, as some do; I speak it to their 
m Phil. 3.18.19  shame: to thunder out woes and anathemas, against the drunkenness of others, 
n Esa. 5.11, 12. & 20.5: See M. Downan against drunkenness, in is four treatises  by which God is dishonoured, the creatures profaned, God's Image * defaced; and yet ourselves to make the Alehouse, or Tavern, or Tobaccho-shop our study, the Cards our books, the Indian weed our Ink, the pipe our pen, extracting our Sermons from the fume of the grape, the froth of the tap, the smoke of the quiffe. This makes us worse, and more monsters, than ever Africa bred, than 
o In his Cosmography.  Munster, 
p Mandevill in his travels.  Mandevill, or 
q Textor in sua Officina, finished by Zwinger, and enlarged, sic Lycosthenes de prodigijs, multa & mira narrat de monstris,  Textor ever writ of: to be even all voices, like 
r Heptaphon Echo, apud Plin. lib. 36. cap. 15.  Echoes, all tongues, Stentor-like, to cry and command; no hands, no hearts, to execute aught. And sure when we say to our people, as the 
s Matth. 8.9.  Centurion to his servants, Do this, but do nothing ourselves: when, like Church-bells or Innkeepers signs, we direct and call others in, to feast with Christ, as did his Disciples at the marriage feast, 
* joh. 2.2.  & yet hang out ourselves, as marks & crosses by the high way: when we direct others how to journey towards Zion, and yet stand still, as the jews at the corpse of 
t 2. Sam. 20.12.  Amasa, and never march foot forward ourselves: when we set true notes to others, yet sing jarring notes ourselves: seeming to steer from the rocks of sin, yet making daily shipwreck ourselves: giving caveats and cautions against these sinn-poysons, which we gulp down ourselves, the people, which look at the lives which we lead, more than at the doctrine which we teach; our lives being to them, 
* Plus oculatus testis, quam auriculares decem.  ocular and real Sermons, our words but verbal: thinking we speak but for our pensions (as Lawyers for their fees) but practise according to our hearts persuasions; seeing us to have Esau's hands, though they hear us to have jacob's 
u Gen. 27.12.  voice, as though we ourselves knew another way to heaven then what we teach them, (like some Vintner, that keeps a better cup of wine for his own tooth, then that he draws out to his customers) they are so fare from being moved with our doctrine, which they see crossed and contradicted by our doings, that in their hearts ever (sometimes with their tongues) they bid us Physicians, 
* Luke 4.13.  Cure ourselves, and then they will follow our prescripts: otherwise they will neither be phlebotomized by such Quacksalvers, nor be dieted by such Empirics. And indeed, to look more curiously into the point, is it likely that we should draw others unro good, when ourselves are so bad? is he probable to be a good steward to another, that never knew how to thrive himself? (nemo dat quod non habet) can he bear others on his back, as Aeneas his father 
x Apud Virg. AEneid.  Anchises out of the Trojan flames, that like Mephiboshe●h 
y 2. Sam. 9.3.  or Asa, is lame or 
z 1. King. 15.  gouty himself? can he guide others amongst Cole-pitts or Lime-pitts, that's blind himself? can he, in whose affections there's death to any good, and in whose life dissolution, kindle in others devotion? can a dead coal kindle green wood? can any light his candle at a stinking candles snuff, that hath only (like hell fire) heat without 
a See Master Greenwoods tormenting Tophet, but chief B Bilson of Christ's descension into Hell, in folio alleging the Fathers, and schoolmen concerning hell fire.  light; stink to offend, no light to delight? can one drink pleasingly at a puddle? can one bring that which is clean, from that which is unclean? can the poor people gather the 
b Math. 7.15.  figs of nourishing edification, or the pressed grapes of right application, from the thorns and thistles of an unholy and vain conversation; or not rather the grapes of Sodom, the gall of 
c Deut. 32.32.  Gomorrah, such unsavoury rotten 
d jer. 24.2.  figs, as will surfeit the soul, and such sour grapes as will set the teeth on edge? Therefore, to conclude this point, these premises considered, let all us, whom God hath fixed in higher orbs, move regularly, that we may have a sweet and gracious influence upon these inferiors, that our persuasions joined with our practice, may fall, as the first and latter 
e Deut. 32.2.  rain, upon the tender herbs, yea, as the dew of Hermon, upon the fruitful valley. Oh, we know, that master's work goes best forward, which saith not only to his servants, Do ye (for so his trust and credulity way be abused) but, Do we such and such a business; that sets his own hand to the work. The walls of jerusalem are like to be re-edified, and their decayed houses rebuilt, by the remainder of the captivity, when there is such a superintendent as 
f Nehem. 7. vers. 1.2.3.4.5.  Nehemiah: and when the Princes, and Peers, and Elders contribute so largely and 
* vers. 70, 71.  liberally, as here in this Chapter, in David's time, the work is likely to go forward: so when the great Architects, the main master builders, in the Church, Commonwealth, and family, set to their hands and hearts, to the building of God's spiritual Temple, to the setting forward of God's plough, to the planting of Religion, supplanting of profaneness, and superstition; then are we likely to have many spiritual Temples erected, Dagon, and Baal dejected; then may we hope to see, as in the days of David and Solomon, a flourishing Church, and weal-public; then may we hope for jovial and saturnal times, a golden age, not an age for gold, Halcyon days; expect a happy harvest of peace, mixed with grace, when we have such seeds-men. When there is such light in the eyes, the whole body is like to be 
g Math. 6. 2●.  enlightened; yea this triple body, Economical, political, Ecclesiastical enlightened, inliv'ned: chief, we in the ministry, when our lights shine before men. This tends to the glory of the Father 
h Math. 5.16.  of lights; this shows others, the way out of the darkness of Popery, and profaneness: Oh our light of holy life, and learning, like the pillar of fire in the 
i Exod. 40.38.  wilderness, leads many out of the deserts of Zin, of sin, to their celestial Canaan; as an adjunct to the light of Grace, taking light from the word of 
k Verbum praedicatum.  light, or that word 
l Verbum incarnatum. john. 1. v. 1.  Christ, who is the 
m vers. 4.  light; as the Moon from the 
n Haurit lucem a sole, ut spongia aquam: Melichius in lib. 2. ca 9 Plinij ergo ab Arist. libr. 4. de gen. anim. c. 10. alter Sol dictus.  Sun: as the Star did the Eastern 
o Math, 2, 10, 11.  Magi, we lead many to Christ. Oh when such a man as Moses, and Aaron go 
p Exod, 13, 18, 19  before, what Israelite will not follow after, and come cheerfully out of the Egyptian bondage of sin, and the power of the spiritual Pharaoh the Devil, to the constant resolved service of the true God, in the wilderness of the world? When the general is a Lion, it will put valour into the Soldiers, though but Hearts and Hares. The name of a Scipio, or Cesar, doth Romanize, and Masculine the most effeminate spirit. Oh, when such an Angel or 
q Revel, 2.1, & 3.1.  Scarre, is fixed in a settled Ministry, of whom the hearts of God's people can give such testimony, as Saint Luke doth of 
r Act, 11, 24,  Barnabas, Paul of 
s Tit. 1, 4.  Titus and 
t 2. Tim, 1, 5  Timothy, Augustine and Chrysostome of 
u De landibus Pauli hom.  Paul, Possidonius of 
w In vita Augustini.  Augustine, Basill of 
x In orat, funebri.  Nazianzen, Beza of 
y In vita Calvini,  Calvin, Melancthon of Luther, the Church of Geneva of Beza, Virell, Faius, and farrel Zunch of Zuinglius, Tygare of Gualther, & many Churches and Commonwealths of that zealous Zanchy, learned Peter Martyr, solid Bullinger, acute Bucer, with other laureate 
z As that deep whitaker's, learned Raynolds, zealous Perkins, eloquent Humphrey, quick Fulke, melifluous Playfere, holy Greenham, deering Dent, painful Willet, etc. cum multis alijs,  English, german and Belgic lights, shining in illumination of knowledge and sanctification of life: Such a man, such a Phoenix, such a messenger one of 
a job. 33.23.  a thousand, shall declare unto man his righteousness, bind up the broken 
b Esay, 61, v, 1.  hearted, speak a word in due season to him that is weary, turn the hearts of the Fathers to the Children, as was said of john 
c Luke, 1, v, 17.  Baptist. Where such a one is, his very fame, as an ointment poured 
d Cant, ch, 1, 2.  out, gives a sweet perfume, draws hearers to him as the Adamant, Iron; as the Caecian winds the 
e Plin. lib. 2. ca 43. & Aulus Gellius ex Arist. noct. Attic. lib. 2. cap. 22.  clouds: yea, as Orpheus his Harp drew 
f Syntax. artis mirab. li 11. c. 18 pag. 206.  Trees, and Arious the 
g Plin. li. 9 c. 8.  Dolphin. Yea as the sent, and odour, and beauty of the specious 
h Aelian. libr. 8. cap. 40.  Panther draws the admiring beasts to admiration, imitation: the majesty of virtue being such, that even the vicious that cannot attain her, yet admire her, 
* Si videretur mirabiles amorea excitaret sui. Cicero & Plato.  as the Greeks did Helen and gaze on those virtuous ones her favourites, which are in eminent places, as the Owls and Beetles upon the Sun. There needs no other Cummin-seed, to bring the Lords Doves to the Coats & windows of God's house; yea to build in the sanctuary, than God's voice uttered by a sanctified organ. Yea whereas a wicked life, (as the smoke, and Rats, and Mice, and stink drives Bees from their hives,) drives men from our assemblies, and makes them withdraw, to their own 
i Heb. 10.39.  perdition: On the contrary, there should need no other law, nor compulsion, nor Ecclesiastical discipline, to bring to the means, whether Popish or Prodestant, Athisticall or Papistical refusants, or recusants; if there were in all our ministry, which (hinc illae lachrymae) in many places there is not, mortification and sanctification. Oh if such a one as john the Baptist, which was a burning light, preach even in the desert, in the obscurest corner of a country, he shall not want hearers, even the proud Scribes, the justitiary Pharisees, the sinful Publicans, 
k Luk. 3.7.8.9. Math. 3.5.  & the very soldiers (though very seldom too zealous) flock to him, as the Ants to the Barn, and the Bees to flowers. And sure, (at last to conclude) he that in the eminency of his place, can with David's heart and spirit, exhort others to bless the Lord, and himself begin this spiritual song; shall have the hearts of a religious people to answer again, as an echo, as the Congregation here did David, They blessed the Lord.    

CHAP. V David praiseth God as a Prince: Politically, and enjoineb others.  
LAstly (as the discharge of my last Bill) David as we have heard, doth not only praise God, Personally, Publicly, Primarily, Perswasorily: but to express myself in the most significant phrases I can excogitate; Politically or Princely. For as he was God's Lieutenant, and Vicegerent here on earth, as he had received his Crown, his Sceptre, his Diadem from 
* As he acknowledgeth, psal. 21 l cum multis alijs.  God: So he knows it doth belong to his Regal office, and function, to establish, ratify, confirm, and propagate, what did belong to the service and worship of God. He knew (what we know and acknowledge, as Christians; and as true Protestants, profess, and protest, with all the reformed 
See the Harmony of Confessions in 8 to.  Churches in France, Bohemia, Germany, Saxony, Scotland, Geneva and the whole Christian world,) that the King's Majesty is within his Realms and Dominions, in all causes, aswell Ecclesiastical as Civil, and over all persons, aswell Ecclesiastickes as Laickes, next & immediately under Christ jesus, supreme head and governor. There was no contradiction of this point in David's time, except 
m 2. Sam. 20.21 & 2. King. 12.16  Sheba, 
n 2 Sam. 15.13  Absalon, and some such like traitors, as would have made David officiperda, devoyde of all rule, and regency, either in things spiritual, or temporal. Nor is there any question made of it in our time, except by 
o De visibili Monarchia.  Sanders, 
p In his principles, & in promptuatio Catholico passim.  Stapleton, 
q In his Libels & letters to divers discontented spirits.  Cardinal Allen, libelling 
r In his Dolman  Parsons, the late Eudemon, (or Cacodaemon) Becan, and other modern 
s Chief the opposers of the oath of allegiance.  Jesuits and Friars; who more then in the former Schoole-mens times, beat their brains, in hatching this addle-egge: which produced, hath proved the most dangerous cokcatrice or kill 
t De mortifero aspectu Basilisci. Isid. li. 12. cap. 3. Aelian. li. 2. c. 5.  Basilisk, to the depriving of Kings of their Crowns and lives namely, that the power and authority of Christian Princes is subordinate to the Pope; in spiritual things absolutely, as to Christ's Vicar, his Legatus à latere, his Substitute on earth, the head, yea the Husband and Bridegroom of the 
* See all their blasphemous titles, they give their Pope, with their several authors quoted, by Pelargus in his jesuitismus, tit. de Pon. Our D. Sutcliffe de Pon. Rom. M. Powel de antich.  Church: and in temporal things too, in ordine quoad 
u Dist. Bell. de Pontif. Rom.  Deum, as they have relation towards God, (as their great Goliath distinguisheth,) And that Kings, Emperors, and Monarches, are to receive their Crowns and Diadems from the Pope, as the Moon her light from the Sun, as Innocent the third very innocently, or rather nocently, collecteth from a corrupted 
* Gen. 1.16. cō●●r●●g the Pope to the Sun, the Emperor to the Moon.  Text, (which as his Friars do with other Texts, he wrings, as a man doth blood from his nose, or rather plays with, as a Child with a Rattle; as though they made Gods sacred Bible, but a babble.) So that the managing of these Crowns, the use and exercise of these swords is limited to the Church, and by the Church, (as the Sea that's kept within her bounds) disposed to the sons of their Antichristian Synagogue (which falsely they call their Church: as the Harlot in salomon's time pleads for the 
x 1. King. 3.21.22.  Child that's none of hers) who must have their direction in the improvement of their authorities: yea and their corrections too, (as had the French 
y See Sledan in his chronicles, as also Charions Chronicle, finished by Melancthon.  Henry's, the german, 
a His neck was trod upon in S. Marks Church in Venice, by Alexander the sixth  Frederick, our English King 
b He resigned his Crown to Randolph the Pope's Legate, Anno Dom. 12 13 See Stows, and Speeds Chronicle.  john, with hundreds more) from his Holiness, their spiritual father: With whose eyes they must see, with whose hands they must act, from whose mouth, as their oracle, they must speak: by whom, if they be not as schoolboys prompted, yea as Hops and Vines, in their whole regencies propped, and supported; their Crowns, yea their heads, (as the Turk with his Pashas) must be lopped shorter by the necks, and they wasted, and transported by Charon's ferrie-boate to Hell, or Purgatory, or some such odd place, God knows whether, to answer their disobedience before Aeacus, Minos, Radamanthus, or some such odd fellows. Thus these Papal Princely cyphers, being merely some thing or nothing, as they are joined or disjoined to or fro their Deified Pope (the true figure and form of Antichrist, as he is 
* By D. Downan B. of London-Detry: M. Powel, the german Sonnius, in their learned Treatises, de Antichristo.  proved) they must do little in temporal things in spiritual things, nothing, without their light & aim from Peter pretended usurping successor: to whom they are in submission and subjection, as a wife to her husband, as a child to his Father, as a pupil, to his tutor, as a schoolboy (foole-boy) yea I say further, as a servant, or apprentice to his Master; or which is yet more servile, as a Ward to his Guardian, or a Captive to his Conqueror; without whose placet, they must either sit still, or rise and fall. Such a yoke of Romish bondage by their own gross superstition, with which they are both blinded and bewitched, have Christian Princes laid upon their own necks; more intolerable than ever those Egyptian, Moabitish, Midianitish, Cananitish Caldean, and Babylonian yokes, which for their sins, or trials, the Lord successively laid on the neck of that untamed 
c Deut. 32.15.  Heyffer jesurun, rebellious Israel. David was wiser than thus; he was not as seduced Israel, as a Dove without a heart: he sends not to Rome for either leave or light, (though leave be light) to manage what belongs, either to his Civil, or Ecclesiastical jurisdiction, (as the Council of Trent, that could not proceed in any of their superstitious, blasphemous conclusions, without posting, and reposting to fetch the holy Ghost from 
d See the book in folio called, the Council of Trent, set out by the well deserving pains & perils too, of M. Breut.  Rome; as a Bee in a box, as the jest was, who came at last, and frighted, in the form of a black dog, one of their chief (e) agents out of his wits.) Or if David had inquired for a Pope in his days, unless he had found out the Pagan 
* Annius Rex hominum, Phoebique Sacerdos. Virgil.  Pontifex, or some high Priest amongst the jews, he might as well have sought for a man in the Moon, with a bush of thorns on his back, or for a Needle (which had been needless) in a bottle of Hay: for we cannot say, as Polycarpus said of Martion, that the Pope was the first begotten son of the 
* Novi te primogenuum Sat●anae.  Devil, nay, as they speak of some Toads or Serpents, that breed in the brains and 
f Plin. li. 10 hist. c. 66. Isidor. c. 4. et Aelian. li. 2. c. 53.  marrows of dead men; he was hatched since, by the warmth of that cockatrice the Devil, in the poisoned & corrupted brains of men living, or rather, as it's said of Gnats & Infects that breed of blood, dung & 
g Cardinal Crescence, writing letters to the Pope, March 25 was affrighted by the Devil, in form of a black Dog, Sle●da●. Coment 23. He died at Verona. See G●uiar● french history translated, pag. 197.  
g  Scarabens in pila, ex fimo facto, masculum gignit. Aelian li. 9 ca 16. & Aug. de morib Manic. c. 17. & retract. 2. cap. 7.  putrefaction; blood was his first breeding, (as since feeding,) for from the blood of Mauritius the Emperor, unjustly effused by that treacherous Phocas, some gnats of a stinging conscience, gnawing and vexing the Traitor, (as once 
h Gen. 4.13.  Cain, and most murderers,) he having in this perplexity reference to Boniface the Bishop of Rome, as 
i Math. 17.1.2  judas had to the Pharisees, after he betrayed Christ, as to his spiritual physician: and being superficially baulmde, and his wound skinned over by this Quak-salver, he in requital gave him (what the Devil tempted Christ with, and what he most gaped after) worldly 
k Math. 4.8.9.  honours, and glories, even this glorious Title of Universal Bishop of the whole world; his Dioceses extending as fare as the Devils. Thus crept he first out of his shell, in which he had been long enclosed: the mystery of iniquity, being long a working, by degrees 
l Vide Morneun, de progressu Papalus in folio.  commencing, and sitting in the Chair of pestilence But in David's time, and in the time of the Patriarches, Prophets, Apostles, yea and the first six hundred years after, (called the Primitive times) as we 
m Bishop jewel his challenge, in his apology for the Church of England.  offer the trial; a man might as soon have seen a millstone fly in the air, as either Pope or point of Popery, as now it stands (for all their vociferations and false lapwings cries, of their Old Religion, Old law, Mother Church, and I know not what.) Nay David here asks not leave, either of Gad, or Nathan, or Abiathar, or Zadok, though he were now God's high Priest; for the institution of this solemnity, and for the Congregating of Israel, to perform these gratulatory sacrifices, and oblations in my Text. David knew he was sui iuris, free of himself, and stood on his own legs, and that in all things that he lawfully commanded, in God and for God (which limits indeed, both the power of Princes and the obedience of subjects 
n August. serm. 6. de verbis dom. & epist. 666. & in Psal. 124. Basil. reg 7. ex Brev & 114. & 202. & 204. & in Decreto 11.9. ch. 92.93.94.95. habetur ex patribus, restitere ergo illicitis Magistratuum mandatis Daniel, & tres puers, Dan. 3.19. Ambrose Theodosio, & Christianus quidam juliano, apud Theodor. l 3. cap. 22.  active, though not passive, as the learned discuss and determine,) Nathan and Zadok were to be obedient and subordinate to him, not he to them; which had been a gross confusion, and a historen proteron in Theological rhetoric. Indeed David consults 
o Sam. 7.2.3.  with Nathan about building the Temple (as Saul and 
p 1 Sam. 14.8.  Samuel about sacrificing): and indeed it's an excellent harmony, and the most Lydian consort, to see a Moses & an 
q Exod. 4.14. & 5.1.  Aron, a jehoash and a 
r 2. King. 12.2.  jehoiada, a David and a 
s 1. King. 2.32.  Nathan, a Baruck and a 
t judg. 4.8. & 5 1.  Deborah, a josias and a 
u 2. Reg 22.14.  Huldah, a Solomon 
* 1. Chron. 29 22  and a Zadok, an Ezekiah and an 
x Esa. 7.21.  Esay, a Nehemiah and an 
y Nehem. 8 9  Ezra, an Ambrose and a Theodosius, the Word and the Sword, Magistracy and Ministry, the Prince and the Prophet, consult together; as his Majesty at this day, as in the high Court of Parliament, & occasionedly since, with his Lords Spiritual aswell as Temporal, about even matters Ecclesiastical, as Political, about building, or repairing, or purging, or perfecting Gods spiritual Temple, establishing, ratifying, rectifying his true and sincere worship. And if this liberty were not given to Christian Princes, to consult with their Clergy, that are made of their privy Council; they should be straighter tied, than the very heathenish Romanists, that usually advised with their Augurists and Flamens, and the Persians & Chaldeans, that advised with their 
* Apud Cellium Rhodiginum, Aulum Gellium, Alexandrum, ab Alexandro, Plutarchum, cum alijs.  Magi, and other Pagans with their wise men and Philosophers, both in war and peace, upon all occasions. But David knows his own strength, how to stand on his own bottom in this business, though Nathan had been (which he was not) of such a Popish, proud, usurping jesuited spirit, to have contradicted this gratulatory festival (as Zedekiah 
z 1. King. 22.24.  in the days of Michay; Hananni, Pashur 
a jer. 20.2.  and other false Prophets in the days of jeremy, crossed these best projects and proceed which were for the welfare of Israel.) David knew, that a lawful king, as he is called 
* Psal. 82.  God, is solo Deo minor, only less than God; and that every soul is to be subject to the higher 
b Rom. 13.1.  powers; (and so consequently, Popes, Cardinals, and all Prelates, if they have souls) and that every Christian Magistrate, as he is custos utriusque Tabulae, a keeper of both the tables of the Law: so he must look that Gods plough go forward, in duties religious towards God; as Caesar's, in duties righteous betwixt man and man. And therefore as Ezekiah will ordain and institute a 
c 2. Chr. 30.1, 2, 3.  Passeover to the Lord, send and encourage the Priests and Levites to teach the thousands of 
d vers. 22.  Israel, as 
e 2. Chr. 23.1, 2.  josiah, and Nehemiah, and 
f Neh. 8.4, 5.  Ezra will cause the book of the Law to be read, expounded and interpreted in the ears of all Israel; and so other religious kings of judah and jerusalem, sitting at the Helm of the Church, as well as of the Commonwealth, steer both aright: So David here, besides the managing of many worthy and memorable moral acts, for the good of God's flock and heritage, over whom he was superintendent; he also out of his discretion (or rather devotion) institutes this solemnity in my Text, in which he exhorts and excites the people to holy and religious gratulations, for mercy's temporal and spiritual. Oh, as the practice is lawful and laudable, against all Antichristian contradiction, as our English 
g Such as have writ against Becan, Eudemon, and the oppugners of the K. book, and of the Oath of Allegiance.  worthies have convinced it, from Scriptures and all Histories, in Christian Kings that have settled religion, rooted out heresies and heretics, placed and displaced Bishops and Ministers, put Zadoks in the place of Abiathars, called, ratified and approved general 
h See D. Sutcliffe de Concilijs, contra Bedar.  and provincial Counsels: so I desire it might have, what it deserves; as the approbation, prayers, and praises of all Christian subjects, so the zealous imitation of all Christian Princes. that so with David's heart, doing David's work, they might receive David's wages, double blessings; from God, from man; in earth, and in heaven.    

SECOND PART. Israel's gratulation:  

CHAP. I. From David's spirit.  
THus we have seen David act his part Piously, Publicly, Primarily, Personally, Perswasorily, Politically, and independantly as a Prince (on which I reflect, for memory's sake:) now let us see briefly and succinctly, how the Congregation here act their parts; and that is obsequiously, readily, universally. For as they obey David's motion for the matter, blessing God: so for the form and manner; they obey willingly, speedily, without demurring, contradicting, procrastinating, even at first motion. & for the extent, universally, all the Congregation blessed God (as may be hoped too) cordially and without hypocrisy: their practice in all, & every of the points, as tutor & teaching us what to do in the like cases; so redarguing & reproving what we do not. First then, eye & apply the first act: As David sets them a good copy, they writ after it; they wade, where he breaks the ice; they dance after his pipe: he is as the primus motor, the first mover in these visible heavens; they, as depending planetary bodies, move after his motion; they receive spiritual sparks, from his fires; they are enlightened, heated by his example. This is well, when the people are truly religious, truly zealous, for the qualification and form of grace, as is their Prince or their Pastor; though they should come short, as the people did here in respect of David, of their measure of grace: for it's something to be in the second and third place in a run race, 
k As in the Olympic games; est aliquid prodire tenus, si non detur ultra.  though one cannot attain the 
l There was difference in the valours of jashobeam, Eleazar, Abishai, Baniah, and other of David, worthies; yet all valiant, 1. Chr. 11.10, 12, 15, 22, etc.  first: it's something for the widow to offer her mite, Luke 21.2. though she have no more; for a proselyte jew to bring Goat's hair, or Camel's hair, 
m Exod. 25.9.  or Badgers skins, to the building of the Temple, though (as wanting gold, and silver, & purple) he can bring no better: it's something to shoot near the mark, and to aim the white, though it be not hit: it's accepted, though poor joseph, poor Mary, offer up but a pair of young 
o Luke 2.24.  Pigeons, or turtle-doves, when their poverty will not afford Kydds, and Lambs. All are not strong men in Christ's family; some are 
p Heb. 5.12.  Babes: all are not great Graduates in Christ's College; some are Tyroes, and but newly admitted: all have not grace in the like measure; There is one glory of the 
q 1. Cor. 15.41.  Sun, another of the Moon, and another glory of the Stars: for one Star differeth from another in glory, as one man from another in grace. There are diversities of gifts, but the same 
r 1. Cor. 12.4.  spirit. All have not one faith alike, there's a weak faith in the oft doubting, 
s Matth. 8.26, Luke 24 38.  oft discussing Disciples in the Father 
t Mark 9.24.  of the possessed child. There's a strong faith in Peter, walking on the waters; in the Cananitish 
u Math. 15.27.  woman, the 
* Matth. 8.10.  Centurion, the woman with the sanguinolent 
x Luke 8.49.  issue: all sons & daughters of believing 
y Gal. 3 9  Abraham. There's a wondrous gift and measure of the spirit in 
z Dan. 6.10.  Daniel, praying three times a day: this our 
a Psal. 17.1. & 51.1. & 55.17.  David, with that perplexed Anna, 
b 1. Sam. 1.15.  upon every occasion effusing and pouring out his soul in prayer 
c  Psal. 4.1. & 5.1. & 6.1. & 28.1 & 38.1.  abundant; also redundant in the praises of 
d  in Psalm. antea recitatis.  God: his heart ever meditating of good matters, his tongue the pen of a ready 
e Psal 45.1.  writer: his inward (f) fires breaking out, in outward flames; not contenting nor containing himself, but even at midnight he must rise, what to do? not to light and smoke a Tobacco-pipe (as some that are besotted and bewitched with the weed) but to praise the name of the 
g Psal. 119.62.  Lord: Yea early in the morning he will rise, 
h Ps. 5.3. & 8●. 13. sic judei Ose. 5: 15. & Christiani ●lim, ut test. Plin. jun. epist. ad Traianum.  preventing the morning watch, what's the business? not to follow drunkenness, 
* Esa. 5.11.  till he be inflamed; but as spiritually drunk with the wine of 
i Ebria Anna ●st vino devotionis.  devotion, as was said of Anna▪ to call upon God, to praise him for his mercies, to offer sacrifices, as 
k job 1.5.  job did, for him and his. All come not thus fare, all have not David's measure: yet it's well, if we come thus fare as this people here. He that hath a heart to pray, a heart to bless God; let him bless God even for giving him such a heart, non cuivis contigit, etc. It's a mercy above all mercies, to have such a heart; a blessing above gold and pearls, the earth and all her treasures, pleasures, doth not equalise it: as it is the greatest plague and spiritual judgement, to have a 
l Exod 8.15.  Pharaohs heart, a 
m 1. Sam. 25.37.  Nabals heart, a hardened, a sluggish, a sensual, a sottish 
n Esa. 6.10. Matth. 13.14.  heart, chief a grudging, a murmuring, a blasphemous heart, as the carnal Israelites had. If thou hast rather heart than Art, how to express thy praises, be not altogether discouraged: a spark of fire is fire, and a spark of grace is 
o See M. Perkins his grain of Mustard seed his Dialogues. M. Greenham his consolatory letters. M. Howard his strong help, chap. 19, 20, 21. M. Downam his Christian warfare, & quastiones Bachman Cent. 1. q. 55, 56. pag. 131, 132, 133.  grace, but fuellize this spark; grow in this and other graces, in the use of the means. For as a dead coal that burns not, is no fire; as a dead trunk that sprouts nor grows not, hath in it no lively sap: so grace that grows not, that moves not more than a dead child in the womb, is no grace, more than a painted fire is true fire, it's merely imaginay, eutopean & conceited, the very Idea of the brain, ungrounded in the heart. Therefore strive for perfection; get thy heart, soul and spirit in tune, to praise thy God. Oh there's no greater argument of the sincerity of any grace, then that it is of a growing nature: as the child, that grows in the womb, from an Embryo to perfection; as the corn, that grows from the seed to a blade, from the blade to the ear, from ear-ring to a ripening harvest. It must not stand still, like Ioshua's 
p Iosh. 10.12.13  Sun; nor go back, as in Ahaz 
q 2. King. 19.11.  Dial: but forward, as in the firmament. Every Christians motto, must be that which was Charles the fift's; Vlterius, still forward. And for this cause, imitate (as Sempsters) the best pattern, writ after the perfectest copy. He that will have a pleasing object for his eye, had better view the Sun than any Star: he that will Poetize, will rather imitate Virgil or Ovid, than Bavius or 
* Qui Bavium non amat, odio tua.  Menius: he that would be a good Rhetorician, will imitate Tully, 
r Vid. Institut Quintil.  Demosthenes, or Osorius, rather than an obsolete & barbarous 
* Such as Menos, Bartlet, discipulus de tempore or such whose Latin is as barbarous as their matter oft fabulous.  Friar. Oh as we imitate the best in Nature, in Art, let us be as wise for grace. Now (excepting Christ himself) I know not a better pattern of imitation, of mere men, than David: therefore as Theseus' is said to be restless in spirit, in his emulation of 
r Apud Cassaneum, in catalogo gloriae mundi.  Hercules; Achilles, in imitation of Theseus'; Alexander, in imitation of Achilles; Caesar, in imitation of Alexander. And as Themistocles is said to take no rest, after that he had heard of the Trophies of Miltiades: so I wish that we, in consideration of that excellent spirit of zealous devotion, gratulation, sanctified affections in David; might be stirred up to pray (as 
s 2. King. 2.9.  Elisha once for the spirit of Elias) that it might be doubled, or at least singled upon us: that with this Congregation (David preceding us) we might in some good measure, some sanctified manner, bless God, as David did; since not one of us in a multitude, but for one mercy or other, we have occasion in particular (besides generals) as David had. Oh that we would not suffer our eyes to sleep, nor our eye-lidds to 
t Psal. 132.3.4.5.6.  slumber, neither the Temples of our head to take any rest; till we found our hearts the Temple-house and habitation of that spirit, which would cause us to do as David did.  

Expostulation.  But alas, my doubts and jealousies be, that we have frozen and congealed hearts, turned as hard as crystal, by a 
u De generatione Christalli, lege apud Plin. li. 36. cap. 22. Vincentium lib. 5. ca 80. Arist. li. Meteor & vigitabilibus.  continual freeze; that, as Nebuchadnezzars Image, though we have many excellent heads of 
* Dan. 2.32.33  gold, both in the Magistracy and Ministry, abounding in this and other graces: yet the feet of our Commonalty be of mere clay, hardened rather for breaking, then dissolved as wax, melting as did once Davids mollified heart, by the Sun of 
* 2 Sam. 12.7.8.13. verse.  mercies.  

SECTIO. II. Israel's obedience, in duties Moral, Theological.  
Again see the obedience of this people, how flexible, how docible: David no sooner exhortes them to praise and bless God, but all the Congregation blessed God: David prevails with one word, with one motion. This people (a pattern of all good subjects, in obedience to the Magistracy; of all good Auditors, in their obedience to the Ministry) are to him as the Centurion's servants in the Gospel: He bids them do this, & they do 
x Math. 8.9.  it: yea I may say, without exception I hope, or construction; they are to him as the creatures unto God, in their first production, dixit & factum 
y Gen. 1. v. 11.  est. Such quarter's David's people keep with his prescript, that his will (nay his word) is their work: there is you see, as it were an Identity of will, betwixt this best Prince, and these good people, as in perfect friendship, unum cor, una anima: 
z As amongst the Disciples ●ct. 2. v. 45.46. ●nd primative christians, in ●hat measure ●nd manner vide ●nd Lorinum in ●cum, fol. 142. 1●3. etc.  one heart, one mind, or (as should be in all Christians) unity, and amity. They did walk by the same rule, minding the same, thing, as Saint Paul prescribes his Philippians, Philip. 3. vers. 16. No sooner is the counsel out of David's mouth, but consent in an instant, in puncto temporis, even in a trice, is in the people's hearts. Their minds concur with his motion; even as Naptha, it suddenly takes fire, at sight of fire. Oh the love, the loyalty, the obsequious obedience of this people! worthy of living admiration, loyal imitation, of all good subjects. Much is writ of that subjection, which the Turkish Begler-begges, Pashas, and 
a Of all these Turkish Officers with their subjection, see the Turkish history, passim, & Purchas his pilgrimage, lib. 3. cap. 9 pag. 244 248. in principio  Timorites, yea even his Mutes and Asaphi, or Plebeians, yield to their Ottoman tyrant: as, that at his command, they will leap into waters, (as some of Zerxes nobles, are said to 
* Apud Brusonium, tit. de obedientia.  do, when the fisher's boat in which he fled, was over balanced) to save their King's life; they will kill themselves, as an acceptable sacrifice to Mahomet, fill up pools and ditches, at the siege of some City, for his better scaling the walls. Which hests, as it's pride in him to enjoin, so it's superstitious folly, in them to obey: against the light of grace and nature, any man to be felo de se, a self murderer. So, as wondrous strict rules of subjection, are prescribed by that Frances, and Dominicke, and 
b De regulis Francisci, Dominici, Benedicti, & aliorum, vide apud Hospinianum, de origine Monochatus.  Benedict to their novelists, and young Friars of their Orders, to be performed to their superiors: so he that reads Cassianus his 
c In Collat. Cassiani, multa & mira habentur exempla passim, imo vix credenda de subiectione juniorum, erga inferiores.  collations, and other of their recollections, shall see these juniors perform such subjection to their Seniors in some strict tasks, enjoined, as for my part, 
d Saepe risum, saepeque bilem vestri movere tumultus. Horat.  saepe risum, saepeque bilem movere, I have sometimes laughed at, sometimes pitied these deluded ignorants. But quis requisivit? who ever required such things, either in the active commanding Friar, or in the passive observant Fool, excepting blinding and bewitching superstition? But in true, and religious, and rectified obedience, who do we read more forward, and prompt then this people? 
e Exod. 32.3.  Aaron indeed, as after 
f judges 8.24.  Gideon, calls for the people's jewels and earrings; and they as readily part with them, as the Egyptians did departed with 
g Exod. 11.2.3.  theirs: but to what end and purpose? To make a Calf, to erect an Idol to worship: As what will not an Idolatrous people part with, as is seen at this day, amongst our common 
h Of the force of superstition, even above true Religion, in jews, Turks, pagans, papists. See hundred examples in Gorlicius his Theological axioms circa medium lib. in 4 to.  papists, for such a purpose? not their gold, nor their silver, is dear to them: it flies as freely as from Michahes' mother, though it be eleven hundred 
i judg. 17.3.4.5.  shekels, to the making of a graven Image, a Shrine, a Cross, a Crucifix. The Priests need but ask and have, if it be the blood out of their veins, much more their silver out of their purses; which, to the impoverishing of themselves, to the wronging of their tatered 
k We see to our grief all this verified in our Gentry, and superstitious Irish Laiety.  backs, I am sure the wring of their bellies, the wrangling of their hunger bitten babes; they part withal as willingly, to the maintenance of Idolatry, and superstition, as these jews here in my Text, (as also in the days of Moses, and 
l Ezra. 7.14.  Nehemiah) contributed freely to the service of the true God in true Religion. So we have read, and seen (besides the dammaging and endangering of their souls and bloods, the everlasting blotting, and branding of their houses, and names) how prodigal, how profuse, even to a marvel, some traitors have been of their goods, their lands, their moneys, their means (as might be particularised in Winter, Peercy, Digby, and our late digging powder pioneers, besides all others) for the effecting of their sanguinolent and bloody plots: when the same parties perhaps are tenacious enough, and as hard to be drawn and hewn as rocks, to any good duties. But David's Peers, and people here are as propense, and ready, upon David's first motion, to part with thousands, and ten thousands of their talents of gold and silver, lead, and brass, to the best employment; the edification of a 
* 1. Chro. 29. v. 7.8.9  Temple, more famous, for work, than the Arthemesiahs' 
* De isto Maufoleo Marlinus libr. 6. cap. 18.  Mansolum, the Sun's Colosse, the Egyptians 
o De structura Pyramidum. Mela. lib. 1. cap. 5. Plin. lib. 36. c. 12. Stabo lib. 16. Sic de Colosso Solis, Strabo lib. 11. Isidor. lib. 14 cap. 6.  Pyramids, Babylon's 
p Mira de istis Muribus, Grosius lib. 2. c. 6. Q. Curt. lib. 5. Eus. de prapar. Evang. lib. 9 cap. 4.  walls, Diana's 
* De templo Diana, prater Strab. lib. 14. Plin. libr. 36. c. 14. Aug. de Civit. Dei, lib. 21. cap. 4.  Temple, or the best buildings that ever 
m Of the excellency of salomon's Temple, vide Ruffin. apud Euseb. lib. 11. cap. 23. Chrys. hom. 86. Senen (Bibl. lib. 6. Maiolum part. 1. Coli. 24 pag. 736. praecipuè Mogdonetum in Monte Caluaria, cap. 4. pag. 2.  were: but more famous for the end, as it was to be a habitation for the mighty God of jacob. Yea they part not only with their gold, but with their goods, with a thousand Rams, a thousand Lambs, a thousand Bullocks; yea they are obsequious in a greater nature then all this. For alas the power and life of Religion, consists not in the abdication of those outward things, in profession of voluntary poverty, no, nor in abstinence and fasting from the creatures, nor in afflicting and whipping the body, as the Papists make it: for than we should have form the very pith and life of Religion in Diogenes, Thales, Milesius, Cleanthes, Fabritius; the Indian Bragmans, and Cymnosophists, who in austerity and strictness of life, in abdication of these externals (to omit the whipping 
* 1. King. 18.28  Baalites) did live as strictly, as any Papist of them all, as any Monosterian; yea, perhaps as any Hermit whom histories 
n Of the strictness, & austerity of S. Anthony, Paulus Simplex, Pambe, Macarius, and other Hermits, read in Zozum. lib. 4 c. 23. in Socrates lib. 4. hist. c. 23. in Cassian. l. 2. Gastrim. c. 26 & ca 40. chief Hospinian de origine Monochatus.  dignify, for their wondrous abstinency and continency. But the power is in the inward life of faith, of the life of grace; the life of the spirit, moving, stirring, animating the very inwards of the soul, to bless and magnify the Lord in the inward man: rejoicing in the Lord, and expressing these hidden flames, by hearts breaking out, in sudden extasis raptures, Eucharistical thanksgivings, Hymns, Songs, Psalms, as David in the Psalms: as he and his people here, & as Augustine, Bernard, Anselme, in their meditations, and soule-soliloquies. This is that pith, that marrow, that lustre, that life of Religion, that power of godliness, 
* See this particular largely & sound discussed, & convicted, by M. Bolton his discourse of true happiness, on Psalm. 1. and M. Dike of the deceitfulness of man's heart, & M. Negus, his Posthumus book of man's active obedience.  which a natural man, a Civil, a Moral honest man, an Hypocrite, a Pharisee, a mere outside Christian, a Ceremonious observant Papist, never attained to by many degrees; never knew it, never felt, never found it in his own soul. It's a riddle harder than sampson's, a mystery, an Aenigma, which they know not, because they plough not with the best heyffer, the spirit: It's a mark they never hit, a Note above Ela this, which never any sung, but the Lords true nathaniel's. And this sacrifice of true praise, David's Princes & people, offer up to the Lord jointly and mutually, with David: which argues they were possessed with the same spirit, which works the very same effects in several subjects, Gods several servants, how ever diversified and differenced in respect of age sex, state, or condition of life; yea how ever, separated in respect of times, or place: as the same Sun hath the same power, heat, light, influence, (how ever differing in degrees, in several Climates.) on the scorched Negro, the tawny Muscovite, the remote Indian, the Russian, Persian, Turk, Christian, Barbarian, and who ever it reflexeth upon.   

SECTIO III. Obedience to God and Cesar, in God and for God, enjoined every Christian.  
THat which concerns ourselves, as grapes pressed for our physical drink, by application, is this: That we should sympathise with David's people as we that are the heads and eyes, must be studious by governing and teaching; to go in and out before you wisely and worthily, carrying ourselves as David 
o 1. Sam. 18.30.  did, as being on a public stage: God, men, and Angels being our spectators: our eclipses and slips being too soon discerned, and too fatally presaging evil to ourselves and others, like the eclipses of the material Sun. As 
* Vide apud Lycostenem de prodigijs.  we, I say, for many reasons premised, must do famously and worthily in 
p Ruth 4.11.  Ephratah, where we are planted, and our candlesticks placed: so you, that are the Commonalty, the Laity & body of the people, must be obsequious to whatever you are legally and warrantably prescribed, and persuaded by us: first, you must, like this people, be flexible and tractable to what you are moved in religious duties of piety to God: such as 1. hearing the word; 2. receiving the sacraments; 3. sanctification of the 
* See D Bound of the sabbath. M. Dod on the fourth Commandment.  sabboth's, you and yours; 4. frequent and fervent prayer, in your own hearts, in your own houses, such as 
q Iosh. 24.15.  joshuah, 
r 2. Sam. 6.20.  David, and other religious families used: 5. humiliation for sin, such as is prescribed by 
s joel 2.12.17.  joel, 
t Zach. 12.12.  Zachary 
u Apud Johan. cap. 3.7, 8.  jonas, 
* 1. Pet. 5.6.  Peter, & was practised by 
x Psal. 6.6. 2. Sam. 16.12.  David, 
y Neh. 1.4.  Nehemiah, the 
z joh. 3.20.  Ninevites, 
a Esth. 4.16.  Ester, Mordocheus, 
b 2. Chr. 32.25.  Ezekiah: 6. catechising your children, as David and Bethshebab did 
c Prov. 4.5.  Solomon; Eunice and Lois, 
d 2. Tim. 1.5. & 3.16.  Timothy; Abraham his 
e Gen. 18.19. c● 22.7.  Isaac; Helena her 
f Euseb. in vitâ Constantini.  Constantine: 7. praising of God, in the observation of solemn Feasts, and thankful commemorations of mercies received, and judgements prevented; as for the coronation of our sovereign Lord the King, the safe reduction of our Prince, his Majesty's preservation from the Gowries conspiracy, from the powder Treason; as the jews solemnised their Purim upon the like 
g Esth. 9.26.  occasion: 8. or it be the observation of public or private Fasts, as the King of Ninevie enjoined his Ninevites, jon. 3. Secondly, you must be morigetous and obsequious, to duties of charity enjoined you to your brethren: such as giving to the needy, as did 
h job 29.12, 13  job, 
i Acts 9 36.  Dorcas, 
k Luke 19.8.  Zacheus; forgiving your enemies, as did Stephen the 
l Acts 7.60.  protomartyr, and Christ himself, their 
m Luke 23.34.  persecuters; David, reviling 
n 2. Sam. 16.11.  Shemei. Thirdly, being hospitable to poor strangers; such as here in abundance come over, fat and full, like 
o Ruth 1.20.  Naomi, but go back again marah, poor and bitter, lank and lean, as purse-purged: Oh relieve such as 
p Gen. 18.1, 2.  Abraham and 
q Gen. 19.1.2, 3  Lot, the pilgrim Angels in the forms of men; as the good old man of Gabes-gilead 
r judg. 19.20, 21.  lodged the distressed Levite, as Gaius the Host 
s Epist. johan. ad Gaium. v. 5.  of the persecuted Saints. Oh you that are as joseph's here, well planted, do not forget your English brethren, 
t Amos 6. Gen. 43.  whom necessity drives hither to seek for corn and coin, thinking here be golden grapes, but deceived, as Christ by the promising leaves of the barren 
u Mat 21.19.  figtree. Fourthly, feed the hungry: let the backs and bellies of the poor bless 
* job 29.12, 13.  you; let Lazaras have the 
x Luke 16 21.  crumbs in your feasts, still remember the afflictions of 
* Amos 6.6.  joseph. Fiftly, be engaged for those that are approved honest, though poor; that have willing hearts to pay all creditors, though weak hands: support them, as Aron and Hur did wearied 
b Exod. 17.18.  Moses. Solomon condemns not all 
* Prov 6.2. See the Sermon extant on this Text, called a caveat for sureties.  suretyship, but only gives caveats, that a man ensnare not himself for carnal & careless companions: charity both beginning at home, and standing with providence and discretion; otherwise, circumstances swaying. It's an act of charity and Christianity, to undertake for some; as Paul did for 
y Philem. v. 18.  Onesimus, as Reuben for his brother 
z Gen. 42.37.  Benjamin, as the good Samaritan for the wounded 
a Luke 10.35.  Pilgrim Sixthly, comfort the sad hearted; as Beaz did 
b Ruth 2.13.  Ruth, as the jews did mournful Martha 
c john 11.31.  and Mary; as Christ himself comforted the weeping widow of Nain, the disconsolate daughters of jerusalem 
e Luke 23.28. , and his own dejected 
f joh. 16.20, 21.  Disciples: chief, if their mourning be for sin, pour oil into their wounds, bind up the broken 
g Esay 61.1.  hearted, speak a word to the weary in due season, declare unto them their 
h job 33.23.  righteousness, revive them out of their dead swoon, by application of that true aqua vitae, the waters of life, the promises of grace, made to the 
i Esay 55.1. Matth. 5.6.  thirsty. It's more mercy, as the object is more excellent, to comfort a sick soul; as Christ did sorrowing 
k joh. 21 15, 16  Peter, weeping 
l Luke 7.50.  Mary Magdalen, Paul the penitent 
m 2. Cor. 2.6, 7.  Corinthian, Ananiaes' humbled 
n Acts 9.17.  Paul, Peter the heart-pricked 
o Act. 2.37, 38.  jews, Paul and Silas the affrighted and afflicted 
p Act. 16.30, 31  jailor: then to help and heal a sick body. Seventhly, pray for all men; 1. chief for Kings and 
q 1. Tim. 2.2.  Rulers, as the jews did for the Princes of Chaldea, in their captivity, jer. 20. the primitive Christians for the Emperors: 2. for Ministers and Preachers, as the Churches of Colossia, Thessalonica, Rome, Corinth, & 
r Rom 15. ●0. Coloss. 4.3. 1. Thess. 5.25. 2. Thess. 3.1.  others, did for Paul: 3. for thy wife & children, as Zachary for his 
s Luke 1.13.  Elizabeth, Isaac for his 
t Gen. 25.21.  Rebeccha, Abraham for his 
u Gen. 17.18. & 18.23.  Ishmael, David for his sick 
* 2. Sam. 12.16.  child 4. for thy household & servants, as the Centurion for his, Matth 8.5. and Abraham for his 
x Gen. 24.  Steward: for thy enemies and persecutors, as Stephen for those that stoned 
a Acts 7.60.  him, Christ for those that crucified 
b Luke 23.3.  him, Samuel for those that rejected 
c 1. Sam. 12.19.  him, Moses for 
d Exod. 8. so for rebelling Israel, Numb. 16 22. for Miriam, Numb. 12.13.  Pharaoh that opposed and hated him, lastly, for all men, even jews, Turks, and Pagans, except for those that sin unto 
e 1. john 5.16.  death, as did judas, 
f See D. Devisons' Sermon of the sin against the holy Ghost.  julian, and the wilful malicious 
* Mark 3.28.  Pharisees; yea for our enemies, as is 
a Matth. 5.44. Luke 6.28. Rom. 12.14. 1. Pet. 3.9.  commanded, and hath been 
g Gen. 20.17. Num. 16.22. & 21.8. 1. Reg. 13.6. Psal. 109.4. jer. 11.13, 19 1. Cor. 4.12. Exemplo Mosis, Davidi●, jeremiae, Pauli, etc.  practised. Lastly, you must submit yourselves, even to perform these duties moral and political, that are prescribed you: Masters to servants, servants to masters: Husbands to wives, wives to husbands; Parents to children, children to parents; Magistrates to subjects, subjects to magistrates, paying scott and lot, taxes and subsidies, homage and honour, tribute to whom tribute belongeth. All which, because they are very many, and numerous in their particulars, I refer you to such as have generally entreated of them: only in all these special and specifical duties, I enjoin your submissive obedience this day. As David's people yielded themselves to one, so do you to one and every one of them: To day if you will hear the Lords voice, harden not your hearts, as in the 
h Heb. 3.15.  provocation. Be not clay, lest you be crushed asunder; but melting wax, taking the seal and impression of grace: draw like silver threads in the furnace: bow your necks to God: take on you the yoke of 
i Matth. 11.29.  Christ that is easy, and his burden which is light; which we, as his mouth and messengers, impose upon you. If you consent and obey, you that are here planted shall eat the good things of the 
k Esay 1.19.  land: but if you refuse & rebel, you shall be devoured by the sword, or famine, or other plagues; for the mouth of the Lord hath spoken it. you shall be spewed out and disgorged, as the 
* judg. 1. & 2. etc.  Canaanites, and wiped as a man wipeth a dish, turning it topsi-turvie, upside down. I set life and death before you, this day: choose life: 
l Deut. 30.19.  choose whether you will be Oaks, stubbornly resisting God and his ordinances in the Magistracy and Ministry, as did the 
m jer. 3.15. & 18.12. 1. Sam. 8.19.  jews; or Reeds, bowing, bending, flexible, docible, obedient to whatever the Lord in and by us, shall enjoin you: as this people were here unto David. Knowing that the despising and resisting of us, is the despising, yea despiting of God 
n Luke 10.16. 1. Thess. 4.8.  himself: as the contempt of Ezekiahs' 
o 2. Chr. 30.10.  Posts, and of David's Ambassadors, were 
p 2. Sam. 10.6.  revenged as the contempt of these two Kings.   

SECT. iv Obedience Civil, Ecclesiastical, Theological, the life and soul of Religion.  
OH let us know, that as disobedience is as the sin of witchcraft, yea plain treason and rebellion against the 
q 1. Sam. 15.25  Lord: so obedience is the very life, and genius, and soul of Religion. 1. If a weeping eye did speak a man religious, then 
r Heb. 12.16.  Esau, Israel, at her worst, had tears at 
s Deut. 1.43, 44.  command: like the 
t Vincentius ex Physiologo, nat. hist. two. 17. c. 606.  Crocodile or 
u De Astuia, Hyena, lachrymantu, lege Arist. lib. 8. c. 5. Vincent. lib. 19 c. 61. Aelian. l. 6. c. 13.  Hyena, even when bloodshed and fratricide was hatched in the heart of the one, and flat rebellion purposed in the heart, practised by the hand of the other. 2. If a hearing ear did speak and proclaim a religious man, we have Herod hearing 
* Mark. 6.20.28.  john, yet beheaded john; hearing him as a Saint, living still in his lust as a beast, butchering the Baptist as a Devil: we have the Scribes & the Pharisees john's auditors, yet a generation of 
x Matth. 3.9.  Vipers. 3. If a confessing tongue did always demonstrate a religious heart, we have Cain bellowing out his 
y Gen. 3.13.  murder, judas roaring out his own treason, 
z Matt. 27.3.  in the languishing anguish of their souls; Saul himself, with much ado, bleating out, I have 
a 1. Sam. 15.23.24.  sinned, yet the first branded for a 
b 1, joh. 3.12.  Reprobate, 
c Gen. 4 12.  Runagate: the second, for the son of 
d joh. 17, 12. & 6.70.  perdition: the third, for a man ejected, rejected of 
e 1. Sam. 15.26, 28.  God, vexed by 
f 1. Sam. 16.14.  Satan; in all probability, as certainly damned as Solomon was 
g De salute Saelonionis l●gatur Soto maior, praef. in Cantic. & Lorinus in Eccl. c. 1. allegantes Patres & argumenta producentes.  saved: though some Scepticques question both the one and the 
h Praecipue Bellarm. confut. á Zanchio de preservatione Sanctorum, & nostrum Will●tt in fine Synopsis Papismi.  other, as if they would find a knot in a 
* 2. Sam. 7.13.  Bulrush. 4. If praying did always prognosticate piety, we have the Pharisee 
i Luke 18.10.  prayers, preying upon the poor; under pretext of Fasting and prayer, devouring widow's houses: we have the worst of the jews, like evening Wolves, in their extremities howling upon their beds; yea the proudest Pharisee that ever shown to the Lord all the Pedlars pack of the trumpery of his own justitiary works, we have him in the Temple, as busy as a Bee, praying, or prating at the least: Yea that Papist that will eat his breaden god, upon a bargain of 
k The speech of Northampton extent in print, against the powder traitors.  blood, even when he goes (by a plot as deep as Hell) to blow up the Parliament house as high as heaven, will pray over and over his rosary, roll out a hundred Aves and Pater nosters, solicit every he and she sainted friend, that he hath in the court of heaven, to prosper his bloody project; yea this meritorious act must be committed (and commended too) to the prayers of their Church. So a profane man, whose mouth runs over (as the scum of a seething pot) with the froth of all lewd and vicious speeches; banding and darting moe damnable oaths and blasphemies, in the very face of God, in one hour, then there be pores in his spongy tongue, or teeth in his jaws, or joints in his hand: this blatrant beast (for God holds him no 
* Wicked men in the Scriptures are oft compared to beasts. Psal. 57.4 & 58.4. Esa. 1.4 Matth. 7.6. Luke 13.32. Tit. 2.12.  better) will have sometimes such a fit and good mood come on him, that he will dribble, or rather 
l Matth. 6.7.  babble, out a prayer or two; nay you shall have the swinish drunkard, in midst of as much profanation as 
* Dan. 5.1, 2, 3.  Baltazar, ordinarily jest out such a prayer, God forgive me my sins, etc. As usually is this in his mouth (but when it is countercrossed with an oath) as the cough or the phlegm, in the mouth of some consumed old man. 5. Yea generally, if the outward profession of religion, to knit up all in one word; did speak and prophesy a man to be truly religious, we should have more ways to heaven, then to any town or city in Christendom: for the Belgic Dany, Gorgean Anabaptist, Brownist, Familist, Arminian; as in former ages, the Arrian, Aërian, Monotholite, Nestorian, Lutichians, with all the rest of the heretical rabble, professed themselves (as our Papists now) the only true Catholics: they had many as blindedly zealous in their kinds, as Paul for his 
m Act. 22.3.  Pharaisisme. Nay, to keep within the bounded mount, the limits of the Scriptures: Have we not the worst of sinners, professing like Saints? Cain 
n Gen. 4 3.  sacrificing, Balaam 
o Numb. 23.7.  prophesing, the Harlot 
p Prov. 7.14.  vowing, judas 
q Luk. 9.1.2.  preaching▪ Simon Magus 
r Act. 8.13.  baptised, Demas a companion to 
s 2. Tim. 4 10.  Paul himself, yea Ananias and 
t Act 5.1.2.3.  Saphira as forward in outward formalities, as any of the rest: yea we have the carnal Israelite, loading Gods Altars with sacrifices, wearying him with his Sheep, and Calves, & Bullocks, his 
u Esai. 1.11. Psal. 50.8.9.  Sabbaths, & his new Moons. All which, with the rest of the formal sacrifices of the 
w jer. 6.20.21.  wicked, God protests, his soul hates, loathes, and abhors, as he doth the offering up of Swine's blood, or the cutting off a dogs 
x Esai. 66.3.  neck. the howl and bellow of profane spirits, being to him no more, than the hissings of so many Snakes, the croaking of so many Frogs: all their sacrifices, with their persons, being execrable, and abominable to the Lord, yea stinking as Carrion in his nostrils. Why so? because they wanted the true salt of the Sanctuary, the life and soul of all, which should vivificate and animate these their observances, and oblations: & that's in one word, Obedience, as God himself reveals 
y 1. Sam 15.22 Psalm 50.23. Esai. 58.3.4.5.6.  himself. Therefore I say to thee, to conclude this point; As the Israelites here in my Text, even before they offered their  offerings, and drink offerings, their Oil and their Wine, their Rams, and their Lambs, they first offer, as the best Usher & prologue of acceptance, their obeisance external: yea better, their obedience internal, to God, and the King: So do thou; otherwise, as Peter said to Simon 
z Act. 8.20.  Magus, though baptised, Thou and thy money perish together: I say to thee, though a professor, if a profaner, in sins committed (in such duties omitted) as formerly prescribed, Thou and thy praying, thy blessing, thy hearing, thy Sacramental receiving, (deceiving,) and all thy professing, confessing, profaning, disjoined from the obedience of the Law, legal from the obedience of faith, Evangelicall; perish together. A protestant was once in Popish cruelty, unjustly burnt with a Bible about his 
a See M. Masons abridgement of the acts and Monuments, pag. 203. Gen. 42.20.  neck: but thou mayst in God's justice justly burn in hell with Bible in thy mouth, and profaneness in thy heart & life. Therefore as joseph said of bringing * Benjamin; I, of sincere obedience; Bring it, or else, never stand before the Lord any more in his holy Temple, unholy, unhappy man that thou art.  
I cannot pretermit another observance, without bringing by application, some of their Honey into our own Hive: These people are not only obedient to the jussions, and summons of their Prince: but as the grace of this Grace, as a pearl in gold, their obedience is speedy; as quick as thought, as lightning. David's word, is the watchword; they are in a readiness: his command gives fire, they discharge presently a whole volley of blessings. Which promptness of theris, justly blames, and shames the refractory obstinacy of many Christians in all degrees and professions: for many inferiors, wives to their husbands, Children to their Parents, servants to their Masters, subjects to their Governors; as they give their Superiors an absolute negative by their words or practice, that they will not do such and such duties enjoined, moral, matrimonial, natural, Theological, but rather cross and contradict, as Ziphorah did the circumcision of her 
b Exod. 4.25.  Son: So when at last, though long first, they are persuaded, it is with such a haling, and pulling, and drawing, as the Bear to the stake, the Bull to the ring, the Ass to his burden. What they do, is haled and extorted from them, as alms from an Usurer, prece, & 
* Nihil car●●●● emitur, quam quod precibus.  precarie. they are either as Hawks, lured to it by fair words, and promises; as the 
* Laudando saltant, onera gravissima portant, 〈◊〉 turres armatat, Atlia. etc. li. 4 cap. 23. Basilius' exem. hom. 9 Albertus lib. 22.  Elephants, to draw great burdens, by the praises or flatteries of their keepers; like Windmills, grinding nothing, nor once wheeling about, without the wind of applauses: or won by gifts, (as Children to their Books, by Nuts and Apples) or whipped and beat to it, as trewantly boys to their schools, or lazy apprentices to their works. How ever; what they do in any prescribed duty, goes against the hair invita Minerva, as the proverb is, against Gods forbidden. Hence it is, that we see many wives as stuborn against their husbands as Oaks, in stead of drawing in the same yoke, (as when an Israelite, and a Cananite (chief) match together) like two Sparrows I have seen tied at the two ends of a packthread; the one draws one way to the Church, the other, to a Mass; the one to a Sermon, the other to a play; their wills mixing together, as oil and water: or if Lot's wife, post varios casus, after much parley and pleading the case, be at last haled out of Sodom, to a saving 
c Genes. 19.20.  Zoar, yet it's neither with heart, nor good will: she looks back again with an aspect, to what she doth respect: 
d Gen. 19.24. aspexit, respexit: vide Parreum in locum.  her heart hath no heart to travel with her body: she hath a month's mind to her Mass again: 
e 2. Peter. 2.19.  Canis ad vomitum, etc. So for children: How many do we see perverse & stubborn against their Parents, not to be bowed more than cold Iron or steel, as hard wax, unyielding to any good impression, uncapable of counsel, either from father or friend; swimming without 
f Natare, fine Cortice. Erasmus.  a Cork, disposing of themselves how, when, and where they please, be their Parents willing or nilling; walking and jetting up and down, as jacke-gentleman, or as Masterless hounds, mere Individuum vagums, without any calling, wand'ring 
g jud. 13.  Planets, spending and mispending their monies and 
h Luk. 15.13.14.15. Vide Bosquerum de filio prodigo parte secunda in locum.  means as the Gospel's prodigal, without any ho, 
* Hic & ubique  here, or there: having so many homes (as a hedgehog hath nests, or a Fox, starting holes,) that they have no true home, no honey Hive! yea which is worst of all, some of them so wedded to their 
i Stat pro ratione voluntas, aut voluptas.  will, that they will wed where they will, be their Parents pleased or displeased: like that profane 
k Gen. 26.32.35  Esau, that will marry with daughters of Heth. though to the grief of old Isaac, the heartbreak of Rebecca. So for servants: How many be there which stir like posts at their Masters bidding (nay at their Masters beating!) How many hasten about their business, as the Ox to his yoke, as swift as snails; with as good wills as captives to their Turkish galleys, or felons to the gallows! like Miphibosheth his servant, (more lame in his love and obedience, than his master was on his legs) stays so long in fetching his Master's Mule, till the tide was past, the opportunity lost of meeting David, to his no small prejudice, by the scycophantizing of 
l 2. Sam. 19.26.29.  Ziba. Most servants being so careless, negligent, sluggish, and secure now a days, that what they do in their Master's occasions, is commonly undone; being by their negligence oft unseasonable, as Rain in Harvest, or a pardon after an execution: their obedience at last, showing itself, like exquisite Music, in the right managing of occasions; yet being too long in tuning, which disgraceth all. So for subjects in the Common-welath: How many millions in many Christian kingdoms (to pass by jews, Turks, and Pagans) are as unlike this people here specified in my Text, as Crows to Eagles, as Tigers to Lambs! who being commanded by their governor's, and enjoined these things, that immediately concern the worship of God; as to break down Altars, pull down Images, consecrate their hands to the Lord, as Moses commanded the Levites in his 
m Exod. 32.29.  time, executing Idolaters (as 
n 1. King. 18.40  Elias, and 
o 2. King. 10, 24  jehu commanded the suppressing of the Priests of Baal, and 
p 2. King. 11.15  jehoida the slaughter of that usurping Athalia,) or enjoined, as our Irish at this day, to come to our Church, to join with us in conformity, uniformity of worship, as sheep of one fold, with the like particulars: they prevail as much with their injunctions, mulcts, impositions, (yea in some measure, in former times, compulsions) as Lot prevailed with his son's in-law, to leave 
q Gen. 19.14.  Sodom, or jeremy with the jews, to submit themselves to the King of 
r jer. 37. & cham 38.2.3.4.  Babel. Nay, what ever the Magistrates prescribe, or we persuade in public, or private with them about the work; what ere we can say or do, it moves them, as colours affect a blind man, or Music a deaf man. Yea (as the 
s Act. 17.32.33  Athenians did with Paul,) when we persuade them to leave these unknowen gods, which they worship; Saints, Angels, Shrines, Images, Relics, Crosses, 
t These seven kinds of Idolatries, are imputed to them by M. Powel, li. 2. de Antichristo by D. Raynolds, de Idolatria Romana Ecclesiae.  Crucifixes, and to worship the true God in spirit and truth: they now worshipping, like the 
u john. 4.22.  Samaritans, they know not what. exhorting them (as Ezekiah by his Posts and messengers exhorted his people) at last to awaken out of their Idolatrous 
w 2. Chro. 30.6 7.8 9  slumber, and to keep a spiritual Passeover to the true God: we reap the same harvest from this seed, which Paul and these Poast-men reaped; scorn, contempts, scoffs, and derisions.  
So again, laws being established against this biting usury, against profaning of the Sabaoth, excessive pride in apparel, engrossing of Corn, against thefts, robberies, rapes, and other breaches of Civil and religious peace, in sins against God and man: all which are so many Edicts, Statutes, Proclamations, revealing the will and minds of Christian Kings. Alas how are they observed, notwithstanding all the annexed mulcts, and penalties against the infringers (besides the sins, and threatened 
x Psal. 11. ●. Psalm 50.18.20 21. job. 20.12.13. 1. Cor. 6.9.  plagues in respect of the soul?) If I should anatomize our times, and rip into particulars, I could more than Mathematically demonstrate, that our Commonalty grow worse by restrainte; like the fire, that more breaks out, the more it is suppressed; as some running brook, that more swells, roars, and rageth, the more it is stopped; as Cammonmile, which they say more spreads, the more it is trod down or as some stern Colt, and unruly unbroken Stallion, which more frisks and flings, and plungeth, the more he is curbed and kept in. 
Ruimus in vetitum nefas, cupimusque negata.  and yet the restrainte of the laws is not the cause of the increasing irregularities, no more than fire is cause of cold, or then the Scripture is cause of heresies, or the chief good, of the chief evil: but only perverse rebellion, and native hereditary corruption, breaking out by opposition.  
I might here also expostulate, how fare differing from this people are these, which are not only refractory in things spiritual, to Christian Princes, having in very truth no King, nay hardly any God but their Pope, whom they make an other God on 
w Tu es alter Deus in terris, nec Deus nec homo, sed medium inter utrumque, Leo de Tribu juda: Such like blasphemous titles, their Canonists, & Sycophants, give to the man of sin.  earth; with other blasphemies: (as the jews said when Christ should have been received their Messiah, We have no 
x joh. 19.12.15.  King but Cesar) but are stern and stubborn also, if not rebellious in denying subjection in things temporal, as namely, Taxes, Subsidies, tenths, or the like: (which even the whole world in a manner gave to Augustus) About the exactings, and collections of which; by some factious ring-leading firebrands, it's wondrous to observe in histories, what mutterings, murmurings, mutinies, rebellions, factious insurrections have been in many Christian kingdoms; to the effusion of seas of blood, the breach of the public peace, the weakening and wasting of many States, besides private men's estates, and the loss of so many Collectors lives: as happened to Adoram, the gatherer of Roboams' tributes, whom all Israel stoned with stones, 1. Kings, 12. vers. 18.   

SECTIO. V Expostulation with our refractory, and rebellious times; disobedient to God, to Man, to Ministry, to Magistracy.  
But leaving these, and to expostulate with the multitude of our common people. How fare hetroclite, and defective are they, in respect of this people, in respect of their Christian obedience to the Ministry, as well as to the Magistracy? David as a Prince, as a Prophet, prescribes, persuades here the people to bless God; they bless him: to sacrifice; they sacrifice, Rams, and Lambs: to rejoice before the Lord; to eat and to drink with gladness of heart: to contribute, to the Temple; they bring talents of Gold, Silver, Led, and Iron, in abundance. He no sooner speaks, but they perform: he prescribes, they practise; they work, what he wils. Oh this harmonical Music, betwixt a zealous tongue, a circumcised ear, a yielding will, a consenting heart, an active hand! where shall this consort be heard, or seen amongst our plebeians? Oh what occasion have we, that are Pastors, and preachers, to complain, declaim yea exclaime, against the refractory perverseness of our people; that we speak (as Orpheus sung) to stocks, and blocks? that we cry (as Diogenes begged) to mere images of 
y See Staffords Diogenes, as also one of Guevaras extant Epistles of Diogenes.  men, without spiritual motion? that we do surdo canere, sing to deaf men, put meat in the mouths of dead men, wash 
x Jer. 13.23.  blacka-moo●es, spend our breath in vain, sowing amongst stones and 
y Math. 13.6.7  thorns, beating the air, ploughing (as 
z Apud Homer.  that Ulysses) the sands, casting our seed into bogs and quag-mires; yea dispersing our lost labours, into the wind, and reaping the 
a Operam & oleum perdere.  whirlwind, verba periunt cum sonitu, our words (echo-like) perishing with the wind; returning, as some Ambassadors, from great Princes, in some land, or sea expeditions, without any performance? Our people to whom we call, & cry for the practical performance of many duties, seem to be like the Baalites Baal, either a sleep, or 
b 1. King. 18.27  weary, or their wits gone, a wool gathering, that they neither hear us, heed us, nor understand us. Convince their conscience we may, as Christ oft convinced the Scribes and Pharisees, Paul the false Apostles, Augustine the Manichees & Pelagians, Beza some learned Papists in his disputes before the Cardinal of 
* Who wished one day, that Beza had no tongue, or his Auditors no cares.  Lorraine: but till God give the grace, we cannot convert them. We may by motions persuade them to 
c Mark. 1.15.  repenance, from dead works, (as did our Saviour himself, john his 
d Math. 3.1.10  predecessor; the Scribes, Pharisees, Publicans, Sinners, Soldiers, of their time) to humiliation for sin, to family duties; to which the 
e Zach. 12.11.12.  command, yea the comination of 
f Ier, 10.25.  God, and practise of the 
g Gen. 18.18. 2. Sam. 6.20. joshuah, 24.15.  Saints, enjoins them: to sanctification of the Sabaoth, they and their 
h Exod 20.8. Esai, 58.13.  husholds, in public, in private: to elimosynarie works of mercy; to leave their brutish and beastly drink, their german quaffs, their drunken, 
i A conttrario ut bellum, quoss minime bonum, lucus quasi minime lucen: being such Clients to Bacchus, that they are beholden to Esculap●ut.  unhealthful healths, their good, bad fellowship, their Goatish, Swinish lusts, their Lionly oppressions, their Foxlike frauds, their grinding extortions, biting usuries, shift, sharking, colloguing, cozenings, cony-catchings, mony-catchings, chief their vain, profane, devilish, damnable swear, forswearing (which they may aswel spare, as the dirt or parings from their 
k Psal. 25.3.  nails, the smoke from their Chimneys, as inexcusable) affording (what other lusts promise, 
l Gen. 29.25.  Laban-like, without performance) neither profit, nor pleasure: with mortification of all other sins, as prejudicial to their souls, as Ratsbaine in their meat, poison to their stomaches, a dagger or a dart, transfixed to their heart; setting the best edge we can, upon their affections (by all the preaching rules of Ecclesiastical Rhetoric, prescribed by the 
* Hunnius de Methodo concionandi, Kickerman in Rhetorica Ecclesiastica, Perkinseus de arte prophetandi.  learned) in our exhortations, to Moral or Theological virtues, or dehortations from vice. Yet, like him in the Comedian, though they be persuaded, they will not be 
m Etiamsi persuaseris non persuadibis.  persuaded, being, as it were, mad with 
n Cum ratione insanire.  reason; shutting their eyes against the Sun, kicking against the 
o Act 9.5.  pricks, worse still for the Physic: as in a consumption of grace, languishing more & more, even when they seem to have good stomaches to their meat; this spiritual Manna dwining away, as some children that have inward diseases, even whilst they seem hungeringly and affectingly to suck the milk of the 
p 1. Pet. 2.1.  Word, from the dugs of the two Testaments; perishing spiritually for want of digesting practice, even whilst this meat, this milk, this Manna, is in their mouths: as the carnal 
q Numb. 11.34  Israelits, with their lusted Quails, even in eating filled the graves of lust Insomuch, that when I read what authors have writ of 
r Mela, Solinus, Gellius, Plinius, Orosius, Lycosth.  monsters, some with their great huge 
s Sciopedes sunt apud Indos Maiolus col. 2. pag. 81 & Hippopodes, Mela. lib. 3. c. 63. Plin. lib. 4. c. 13.  feet, great heads, great 
t Oculis in pectore, 〈◊〉 fixis Plin. li. 5. c. 8 li. 7. c. 2 Aug. li. 16. c. 8 de Civitat. Dei. Sic Monoculi, & Agriophagois, apud Solin. c. 19 c 32 c. 53. & Cyclopes apud I●ido. li. 11. cap. 3.  eyes, great 
u Mela. li. 3. c. 3  ears, great teeth, great lips, great 
w Mela. lib. 3. c. 4. Solin. cap. 32. Plin li. 6. cap. 30 cum alijs.  tongues; me thinks our common people, the greatest monsters: some of them being upon our Sabaoth and Lecture days, all ears, to suck and sponge up our Sermons; yet (as other monsters or Serpents, creeping on all four) in their practice, as drunken men, disgorge again presently in the Churchyard, what they seemed to gulf down in the Church: or as Led and Iron, instantly cooling, as soon as they come out of the fire of the Ministry, and feel the cold air of the world blowing upon them: though seemingly washed, when they are in the waters of the sanctuary, stirred by the preaching 
x john. 5.4.  Angel; yet soil again as soon as ever the infected dust cleaves to their feet. We whip them by Legal terrors, as parents their young children with rods, when we get them in God's house, for soiling, spoiling, dabbling their garments (their flesh their natures, their souls) with filthy sins; yet as soon as ever they are out of our sight, in every Alehouse, and Taphouse, they are swatling & dabbling again, in the quags, and mires of pollutions, as little Gooselings, & Ducklings, in their boggy ponds. We in the Church give them Antidotes, Mithridates, Preservatives, & Curatives against sin; and the world, with her Circean cups, poisons them still a fresh again. We, with the bellows of our breaths for the time, kindle in them some sparks of good desires and motions, as Paul did in 
y Act. 26.28.  Agrippa, Christ in the carnal 
z john. 6.28.34. ch. 7.46.  jews, Peter in 
a Act. 8.24.  Simon Magus, 
b Luk. 3.12.  john in the Publicans and 
c Math. 3.6.7  Pharisees: but the 
d Revel. 12.4.  Dragon, the Devil, with the help of his agents, the flesh and world, presently quench them again. they are shorter lived than 
e De quibus apud Mela. l. 3. c. 4. Solin. c. 15 53 Plin. l. 4. cap. 11. li. 5. c. 29. Aug. de Civ. Dei, l. 16. c. ●  Pigmeyes, yea, then 
f Piscis Ephemeron, vn● die ortus, & adultus, & mortuus, Albert. li. ●4 & Vincent. hist. li. 17. c. 47. Maiolu●. col. 9 pag. 36●.  Ephemerons. Thus what we wove, the spiritual enemies chief our corruptions, Penelope-like, unweave again. Thus we run with them, as in a circle, in amaze, in a Meandrian Labyrinth; never the nearer, (like him that follows a seather, or butterfly) than when we begun. We roll, as the phrayses are, Sisyphus his stone, and turn Ixion's wheel: they give us the hearing, as this people did David, but only the hearing, without the heeding in which this people did more than they. Oh my brethren, what mould be our hearts of? of what mettle be we made? how are we hewn out of Caucasus? what flinty hearts have we? what Pumice 
g Oculos habeo pumiceos, non possum una catorquere lachrimulam, etc. apud Plautum.  eyes? When I compare the docibilitie, the tractableness of this and other people, with our Lion-like steamnesse, our Adamantine obduracy; me thinks, I compare again, not worthies, with worthies, as in David's 
h 1. Chro. ch. 11 v. 11.12.13.18.20, 22.  time; (as 
* In Plutarkes' lives, now Englished by Doctor Holland.  Plutarch the Greeks with the Romans') but worthies with wretches, with wicked ones: I seem to poise, & parallel again Venus with Vulcan, Achilles with Clineas, Ulysses with Thirsites: yea Saints with Sinners, Devoute Proselytes, with Incarnate Devils.   

SECT. VI Israel's zeal and readiness approved: our remissness in good duties justly redargued and reproved.  
When I consider how forward some have been, even like Angels to do the will of God, immediately from God, as 
h Gen. 12 4. Gen. 22.3.  Abraham, 
i Gen. 6.22.  Noah, 
k Exod. 4.18. Exod. 5.1 c 14.27  Moses, 
l Iosh. 4. vers. 4. cap. 5.3.  joshua, 
m judg. 6.27. chap 7.6.  Gideon, this our David, etc. and mediately from man, in God and for God, as here this people: withal, how froward and backward we; blockish, in not knowing, like the Horse and 
n Psal. 32.9.  Mule; more beastly, in not acknowledging, with the Ox and 
o Esay, 1.4.  Ass, our own Master, our Maker: when I read and ponder Abraham sacrificing his own, his one, his only child, loving beloved Isaac, the son of blessing, the blessed seed, typical Christ, even with once 
* See Parreus, Parerius, Calvin, and Marlorate in their Comments on Genesis. exemplifying all the circumstances of Abraham's faith, and obcienc, in this intended act.  bidding; and we not to sacrifice one lust, the least sin, a tongue-oath, etc. with many bid: how Noah prepares the Ark, with one word; we prepare no Ark, no spiritual Temple, no Tabernacles fit, no upper room for Christ's 
p Mark. 14.14.  Passeover no chamber of presence for the great King, no inner closet of the heart, for God's spirit to inhabit; after many words, many wooings, pulsations, solicitations, pollicitations, and promises unto us, upon his 
q Revel 3.20.  entrance. How readily Samuel answers the call of God, once 
r 1. Sam. 3.10.  perceived: how carelessly we neglect it, though discerned a hundred times. How speedily 
s Luk 5.8.9.10 11. joh, 1.39 42.  Peter, Andrew, and john leave their ships & nets (the world with her snares) 
t Math. 9 9  Matthew his Receipt (deceit) of Custom, following Christ, as his docible Disciples, even at first call; as did also 
u Luk. 19.6.  Philip, Bartholomew, 
* Luk. 19.6.  Zacheus, with some others, embracing the first motion of his mercy, call of his word and spirit: we neglecting, rejecting so many calls; frozen in our dreggs, as unwilling to leave our ships, our nets, profits, pleasures, and ensnaring lusts, to exchange them for Christ, for his grace, his Gospel, his spirit, his glory: as 
x Gen. 19.6.  Lot or his 
y Luk. 17.32.  wife to leave Sodom, Israel his Egyptian 
z Exod. 16.3.  Onions, yea as the Mole to forsake the earth, the fish the waters, the child his dug, the fool his babble, though upon promises of fare better things. How soon Philip won 
a john. 1.45.46 47.  Nathanael to know Christ the true Messiah: how that Samaritan woman, upon once conference with Christ, perceives him, and receives him her 
b john. 4.20.29.  Saviour: how upon one testimony, from that one single (odd) woman, the whole City upon the first mention, first motion, entertain and receive him as their desired 
c ver. 40.41.42  salvation: how upon one Text, opened and explained by Philip, the Aethiopian Eunuch believes in Christ, is 
d Act. 8.35.36 in Tom. 6. Bibl. Patrum, tota est historia largius.  baptised; yea as a true (new) Proselyte preacheth Christ, and plants the Gospel amongst his Nigroes, as is 
e Iren. li. 3. c, 12. & l. 4. 40. Euseb. li. 2. c. 1. Niceph. 1. c. 1. Hierom. c 3 Esai, & epistola 103, ubi Sanctum vocat, & apostolum Aethiopum,  recorded: how in one Sermon of Paul's, Lidia's heart is 
f Acts 16.14,  opened; one admonition from Paul and Silas, the jailor, with his whole household, is 
g vers, 30, 31, 32  converted; one Sermon from Peter, Cornelius is confirmed, the holy Ghost, by his friends and household, 
h Acts 10, 44  received; by another Sermon three thousand, even Christ-crucifying jews, touched in heart, wounded in 
i Acts 2, 37, 38,  soul and conscience. Yea (still to keep to my grounds, though I run descant never so oft, never so fare) how all this people, as heavenly Queristers, in my text are ringing and singing the praises of God, upon the first begun strains of David their Precentor. Comparing all these with our secure, and sensual, and sinful times, that are not wrought upon by any means: not reclaimed (more than the 
* De feritate huius animalis Pli. l. 28 c. 8. & lib 8 c. 17. tametsi, si cum hedo assuefiat, domescit, instat. Aelian. lib. 6, c. 2  Panther can be tamed.) by any mercies: not to be turned from our vain courses, discourses, more than the Seas out of their channel, by many (by any) motives▪ our hearts so crusty, so brawny; not to be pierced and penetrated, more than the scales of a Dragon, by any edge of the word, the sword of the Spirit: our diseases so desperate, so dangerous; not to be balmed, salved with any balm of 
* jer. ●. 22.  Gilead: our hearts so foul, like that Augean 
k One of Hercules his works to cleanse it, moralised by Maiolus, col. 1 part 1. pag. 13. And by Natales Comes in his Mythiologies.  Stable, not to be rensed, cleansed, with all the waters of the sanctuary. Yea more; when I seriously ponder (what some Historians pen) how docible, how pliable, how teachable, how tractable, even some brute creatures have been to 
l As a Hart to Sertorius: Maiolus, Colloq. 7. pag 276, a Panther to the father of Philin. Plin. libr. 8. cap. 17.  man: as 
m B●tephalus Alex. Solin. c 46 Isidor. lib. 12. c. 16 Sic alij aequi alijs apud Diod. libr. 12. Ael●an. libr. 16. cap. 23.  Horses, 
n De docilitate Canum multa Plin. lib. 8. cap. 40 Aelian. 8 c. 30 & lib 6, c. 61. li. 5, c. 26. & li. 7. 10. 18 & Zonaras in Tiberio.  Dogs, Apes, 
p Mira de docilitate Elephantis, Aelian lib 4. cap. 9 & 7.39. Arist. lib. 9 cap. 46. & Albert lib. 8. tract 5 cap. 2 Sic de Camelo, Plin. lib. 8 cap. 18. & Leonius p 8.  Elephants, Crows; yea, if we believe some writers, how officious even Wolves and 
* De Leone famulante Androdium apud Gillium de noct. Attic. lib. 5. cap. 14. Aelian. lib. 7. cap. 43. Sic de Leonibus & Lupis, & Corvis famulantibus, Sanctos quosdam apud Surium come. 6. & in prato spir. cap. 107. Et in vita Sanctorum pag, 3, cap. 7,  Lions have been to man, their acknowledged Lord: and yet that man himself should be so hardly tutored and trained (without straining and constraining by the Iron rodds, and whipcords of many crosses and afflictions, inward and outward, as Gods last and best Physic) to yield homage, fealty, honour, and service, submission, and subjection, and all the tributary duties of invocation, humiliation, gratulation, etc. to his maker, Lord, protector, preserver, and redeemer. Yea last, and to conclude all; when I ponder how easily we are persuaded by any indifferent friend, to aught that concerns our moral good, as Moses by his Father in-law jethro, to admit of a help in his 
q Exod, 18, 24.  Magistracy, 
r 2. King, 5, 13, 14.  Naaman to wash in jordane: or dissuaded from what is prejudicial to us as the 
s Acts 16, 29, 30,  jailor from killing himself, David from kill 
t 1, Sam, 25, 32, 33, ●●  Naball, chief how inclinable to our Lawyer, or Counsellor, laying our Case or Action, thus, or thus: moving in this Court, or removing to that, as may be to our best advantage, but especially to our Physician, that by his prescript, we take drugs, and pills and potions, though never so bitter as Aloes, Rhubarb, and the like: be content to be dieted, to abstain from what we love, as from Wine, in the Gout, Milk, in a Fever, Eels, Pork goose, etc. such stirring meats, in case of a green wound, for fear of 
* See Gales chirurgery, & the General practise of physic in these cases.  Impostumation, yea and for the preservation of health; prevention of sickness, to part with the blood of our veins. I say pondering these, (and laying all these preceding parallels in one balance) with the present condition of many millions, that careless of their souls, (as Esther once of her life, If they perish, they 
u Esth. 4.16.  perish.) are so hard to be drawn by God, or man, by the Word, or Sword, by preaching or beseeching, threatening or entreating, either from the leaving, or loathing of committed sins, or constant and conscionable performance of omitted duties: I say in the serious meditation, and consideration of these premises, I cannot but lament the sinner's folly, man's native & natural stupidity, 
* jerem. 8.6.  inconsideration & misery, our English Irish sensuality, security, impiety, impenitency; that though we have more means, more mercies moe calls to grace, than ever judea, or these formerly recited; yet we make less use of them then they, either in the Theory, or Practise, of such gracious, such gratulatory duties, as the Peers and people, after the prescript and pattern of their Prince here performed.   

SECTIO VII. The universality of Israel's gratitude, with our universal ungracious ingratitude; paralleled, and compared.  
MOreover to examine our grounds a little further: this first spring of my Text, abounding, you see, with spiritual waters to refresh the Israel of God; there being no word, letter, syllable, or hebrew prick superfluous, or unsignificant in the language of Canaan: (as in Tully, Demosthenes, Eschins, Hortensius, and other following Orators humane) as the learned in the Original tongues have 
w Drusius in suis annotationibus. Ren●etius in suae Pantheologia: Lelius, de expresso Dei verbo: Merneus de veritate Religionis, Zanthius de sacra Scriptura.  observed, and from thence argued, the infallible verity & excellency of the Scriptures, above all humane authors as aqua vitae, and distillatorie waters above conduit waters. It's very remarkable here the generality of their gratulations, the conformity, unity, uniformity of their worship, their sacrifices; it's said all the Congregation though great and populous blessed God, all worshipped, all sacrificed, all feasted before the Lord. There was not a man of them of a contrary mind, heart, spirit, judgement, will: in the best of works they all drew as in one yoke, walked as by one rule or line, sung one note, kept one tune; there was not one cross refractory spirit that is taken notice of in the whole multitude, but they join together, their hearts and voices to the blessing of God: Oh here was a blessed object to David's ear and eye. I wish our David could see the like, according to his travails and desires; that all those differences, divisions, contentions, betwixt Prelacy and Presbetery in our English Israel, about black and white, and square and round, and sitting, and kneeling, with such ceremonies, so hotly controverted by the tongues and pens of so many zealists, on both sides, pro & contra, in our Churches, Pulpits, Houses and private (as sometimes public) Tables; that all this might meet as right drawn lines in one Centre of 
x Read the extant Treatises of our moderate Cassander's, as D. Sparkes, M. Sprint, M. As●aew his brotherly reconcilement.  peace: that as we agree in doctrine with all reformed Churches, notwithstanding all papistical cavils, & calumnies to the contrary: so we might agree also in discipline, in the circumstances as well as in the substance of Religion; not dissenting in the colour, form, or fashion, shape, lace of the garment, when we consent in the choice goodness of the cloth. Oh that as we profess, confess one God the father of all, one Christ the redeemer of all, one 
* Eph. 4 4.5.  Spirit the sanctifier of all the Elect: yea one Faith, one Baptism, one Hope, one Life, one way to this life, as one Sun, but one Soul in man, one 
y De Phoenicia, etiamsi multi dubitant, asserunt tamen, Mela li. 3. cap. 4 Herod. li. 2. c. 5. Solin. c. 35. Imo describit Ruffinus enpos. Symbol Isodor. li. 12. c. 7. Aug. ser. 18▪ allegantur, etiam quaedam, in Concil. Aquisg. c. 112 113  Phoenix in the world, etc. so that we would as one, in one mind, by one 
z Psalm. 3.16.  rule, worship this God in 
a john. 4.24.  Spirit, in truth, in unity, in uniformity of judgement and affections! And surely this harmony I desire to see, to hear, as earnestly as Augustine desired in his time a Timothy, or Paul again in the 
b Augustin desired to see Christum in carne, & Paulum tonitruantem.  Pulpit to effect with best mental music. Oh that those strings, what ever they be, which are put out of Tune, would come up to these that are in Tune: yea (if I may speak it without offence to God or man) as Paul in some cases wished himself cut 
c Rom 9.3.  off, and Moses his name blotted out of the book of 
d Exod. 32.32.  life, for the zeal of Israel, I wish even my mummiamized earth and dead ashes might quench at last these unnatural flames and fires in our English Church about these adiaphora, these indifferent 
* Adiaphorists.  things, as they are called, that like Aetna & that Vetruvius, the frogs & smokes of scandals & offences, might no more break out, to the choking & smothering of the unsettled, ignorant & unstable. But, as was the meditation once of 
* D. Hall, our English Seneca, in his meditations, quem honoris causa nomino,  another, I fear as the 
e De mirabili amore Pellicani sanguine proprio, pullois resusscitatis, Aelian. lib. 15. Vincent. libr. 16. cap. 127. Et applicant ad Christum, Aug. enarrat. in Psal. 101. Gregor. in Psalm. 6.  Pelican in love to her young (about whose nest the Indian shepherds make fires) thinking to quench the flames, doth but scorch her own wings by which she is taken: so in too much intermeddling, by the scorching tongues of censure, I prejudice myself, without profiting the public cause. Therefore steering from these rocks. I desire to reflect upon this meditation, That all are here well affected to God, & the King, all thankful, for mercies, all worshippers, all sacrificers. There was not one notified specified Cham in the Ark, not one judas amongst these docibles, (if not Disciples) not one at this feast, without the wedding 
* Math. 22.11.  garment, not a Tobiah and Sanballat that counterfeited their help to the Temples 
* Neh 4.1.2.3.  building, not a Sheba, not an Achitophel, not a Popish Kern, not a rebellious spirit amongst them all, not a Corab, or 
g Numb. 16.12.13.  a Dathan in this goodly (we may hope godly) Congregation, despising 
h jude, vers. 8.  government, resisting authority, not a tongue wags as in former times; We have no part in the Son of 
i 2. Sam 20.1.  Isai, shall this man reign over 
k 1. Sam. 10.27  us? to thy Tents oh Israel; not one that preferred a foreign Bramble, 
l judges. 9.15.  before their own Cedar; not a man of them jesuited, but if the oath of allegiance had been put to them, would have subscribed with heart and hand; not one Recusant amongst all these that refused in the same religious manner to worship God, as his King worshipped; not an infected sheep amongst all this flock; not a string out of Tune in all this musical 
* Multitude is either an instrument Musical, or that Bellua multorum capitum.  multitude: not a contradicting superstitious Cananite, an Idolatrous Egyptian, amongst all these Israelites; but all of them (for as much as man could judge) with one heart, voice, and spirit, as the rushing of so many waters, as the sound of so many Trumpets, as the noise of so many Cornets, so many Cymbals, and loud Cymbals, with united spirits (as Organs and instruments of God's glory rightly tuned) resonate, and resound the praises of the Almighty. Oh that I might be an auditor, a spectator, of such mental Music in these days! Many musical men have writ 
m Boetius lib. 5. Musices c. 1. Glareamus li. 1. Dodechacordon c. 1. Athan. libr. 14. Dipnos. cap. 5. & cap. 14. julius Pollux libr. 4. Onomast. cap. 8. & 9.10.11. etc. ●elius Rhodig. Antiq. lect. lib 5. cap 23 25.26. Ottom Luscivius, libr. 1. Musurgia. Plato lib. 3. de Rep diversas numerans Musicae species, variaque instrumentorum genera.  very curiously and exactly of the varieties, excellencies, and excellent effects of 
n De admiranda vi Musices cōs●●●e, Arist. job. 8. polit. 5. & Plato dial. 6. de Legibus, Galenum li. 3. cap. 5 de M●pocrate, Amatum lib. 2. in Dis. or. ●. 50 Gellium noct. Attie. lib. 1. cap. 10. Atheneum li. 14. Di●nos. c. 11. & lib. 1 c. 7. Infistento, in Ter●●dro Thaleto, & pheo Amphion. & in Cythar Agamemnon  Music; and have distinguished it, into Vocal, Instrumental, Lydian, Doric, Natural, Artificial, Elementary, Celestial, Regular, Choreall, Gregorean, figural, Mensurall: disputing about the pre-eminence of one of these before another; most preferring vocal, which they call solemnisation, before instrumental: But for my part, as much as I prefer the Soul before the body, I prefer the music of souls and spirit, uno animo, una voce; with one unanimous concord & consent rightly tuned in the best key, by the finger of the spirit, with holy hearts (rather than musical Harps) singing, as once the Angels and the Bethelem 
o Luk, 2, 14,  Shepherds, Moses & 
p Exod. 14,  Miriam, Augustine & 
q They are said to be the Authors of that holy hymn, which call Te Deum,  Ambrose, David here and his people, their holy hymns, gratulatory praises, Iö Paeans, (as our plantations this day) to the glory of the God of glory, the giver of all grace. And sure, if ever I saw heaven upon earth, it is when a religious Pastor and a zealous people, are assembled together in God's house upon the Lords Sabbaths (or a religious family as a private or petty Church) hearing, and preaching the word; as in Paul's time, continued the whole 
r Act, 20, 7  day, expounding Scriptures; as in Ezras 
s Neh, 8.5.6, 7, 8  time, in public prayers early in the morning; as in tertullian's days, and the Primitive 
t Pliny the junior testifies so much of them, in epistle to Traian apologizing for Christians,  times, in some places and Churches in our times, singing of Psalms, as our Saviour with his Disciples at his last Supper. Oh sure here is an Image indeed, of heaven; here is, in some parts of God's worship, vita coelestis, vita celitum, the life of the Saints, in earth and in heaven: here is bethel, God's own 
w Gen. 35, 7,  house, the place is holy 
x Exod, 3, 5,  ground, God himself here is present, 
u Mark 14, 26  walking in the midst of the 
y Revel. 2.1.  golden candlesticks; (as he was with Sydrach, Mysaach, and 
z Dan. 3.24.25  Abelenago, singing in the Babylonian flames; and with these joyful Saints, Saunders, 
a Apud Foxum in Mart. ●ilogi●.  Gl●ver, and others, who rejoiced and triumphed in the midst of that Romish Babylonian flames, in which the Martyrs were tortured in Queen mary's days:) here Christ himself is present and precedent too, as he was with his Disciples after his 
b Luke 24.  Resurrection and Ascension, in the days of 
c Act. 2.1.2.3  Pentecost, according to his promise. Whether there be natural Music in nerves, arteries and sinews, the simularie or dissimularie parts of the body of 
d Opinio: Heripinli Medici, Albere●, Durer●. & Tyurdei, l 2. Musices, vide & Tolosaewm Syntax. ar●is Mirabil●, l. 12 c. 8 pag 189  man; or whether elementary music in the elements, as 
e In Tymeo, & in Platonem Marsil. Ficinus.  Plato, 
f In sonno Scip. & Macrob. in Ciceronem lib 2. c. 1  Tully, Matrobius thought; or whether celestial and heavenly music in the Spheres, as Py●hagoras first 
g Apud Athen. lib. 14. cap 14.  imagined, and to which many learned men since in all ages, have in some 
h  inter Philosophos, Plat. li. 10. Reip. pa. 670. Macrob. lib. 2. de somn. Scip. c. 3. p. 90. Plutarch. de musica tom. 2 pa. 707. Inter Poetas Aristoph. in nubibus act. 1. scan. 3. pa 169. Virgil. Aeneid. pag 167 Manilius l. 1. pa. 25. juter Theologes Anselm. demundi magine, ca 24. tom. 3. pag. 300. Beda de musica practicit, tom. 1. p. 417. Ma●imus T●ius, serm. 21. p. 256. & ser. 23. pag. 280.  sense subscribed, though by others contradicted, others disputed, others doubted: these musical controversies to me are not much material. Here is that music which as David said of Goliahs' sword, 
1) 1. Sam. 21.9.  there's none like unto it: Here is the music of musics, as salomon's Canticles are called, the song of songs, to which the Quire of heaven, joins with the Chorus of Saints in earth. At this the Angels rejoice, 
2) Luke 15 vers. 10.  as at  conversion of sinners; With this God himself is delighted, his spirit ravished, refreshed, more than ever Alexander, or any other was wrought upon, by modulations of any earthly man. Where on the contrary (to make application to our own times) if ever I saw the very image, and picture of hell; it is when a careless Empiric of Souls, a doltish Sir john-lack Latin a blind Pholypheme, a profane Esau, one of jeroboam's priests, 
3) 1. King. 12. vers. 31.  is placed over a people of Sodom: 
4) Isay 1. v. 10.  as a Wolf over goats; whereupon Gods own Saboths', which should be consecrated as glorious days to the Lord, 
5) jer. 17.27.  are perverted & profaned rather to the service of Bacchus, Priapus and Venus, as once the heathenish Floralia, & Bacchanalia, etc. that the Devil should so rule and reign in the popish or profane parish, keep such a rackett, as the chief steward, both with Pastor & people; that neither barrel being better Hearing in stead of preaching, there should be piping, or idle prating, playing, as the Israelitish wantoness once with the Moabitish women: Numb. 25. in stead of Devotion; dancing in stead of singing of Psalms, discharging of oaths, like volleys of shot, and roar of Canons, with full, fool, foul mouths, even in the very face of the Almighty. Oh the difference betwixt David's days and ours, those jovial, saturnal golden days, in which he lived; and our Iron ireful times! David's people, had they acted, such public parts of God's praises in our days; worshipped God, so seriously, so solemnly, so sincerely now; they had been counted and called Puritans, Precisians, every mother's son of them: many an 
i Gen. 21.9.  Ismalite would have scoffed them: many a 
k 2. Sam. 20.6.  Micholl mocked them; yea had but part of this Congregation assembled in the night, as the persecuted Christians were sometimes occasioned for their security, and the Disciples after Christ's 
l Acts 12. v. 12  Ascension; had there been any religious 
m Chief a Damsel Rhoda, as Act. 12.13 She would be counted & called too, an ●●rodias.  women amongst them, though Marry magdalen's, Salomees or Susanas. they should all have been taxed, and traduced to have been of the Family of love, or lust; Adamits or Anabaptists; they had been censured every one; their devotions had been turned on the tipp of malignant tongues, into promiscuous dances; they had escaped no better than the Primitive Christians, or then the sincerest in those days: at least they had been counted more precife than wise, more hypocritical than holy, thus public to praise, and worship God, which they might have done well enough in private, without this Heraulding, and Trumpetting God's praise (and in his, their own) perhaps they had not escaped the imputations, which Festus gave unto 
m Acts 26.24  Paul, and 
n 2. King. 9.11  jehues' consort Captains to the anointing Prophets, even of mad men.   

SECT. VIII. David's times, and ours, further balanced; in respect of multitudes, then Religious, now Irreligious.  
THus David and his people were, as in a pleurisy or burning fever of zeal, carried up, as 
o 2. King. 2.11.  Elias, as in a fiery Chariot: we are now in a cold palsy, frozen as Esop's snake, yea, as 
p De frigiditate Salamandri, Discorides lib. 2. c. 5. Galenus de Temper. lib. 3. cap. 4. Et Aug. de Civit. Dei, lib. 21. cap. 4.  Salamanders not to be heated, extinguishing all sparks and fires that are put in us by good motions from God, or put to us by good motives from man. Oh the difference betwixt their blessing Shibboleths' and our smoky, stinking, blaspheming, 
q judges. 12.6.  Sibboleths'! Reflect on my Text, & at first blush you see all this numerous and populous Congregation, blessing and worshipping God, to be blessed and praised for ever: reflect on our times, and it would make any true Nathaniel, that hath but a glimpse or dram of grace; his face to blush, his heart to bleed, his ears to tingle, to hear in thousand Parishes, and Congregations in England and Ireland (except some few, which fear an oath) the most part, chief in Alehouses, Taverns, Inns, and Tippling houses, when the Devil and strong drink is in, and the wit's out, not only with tongues poisoned, as Asps, blaspheming the best of men, as the drunkards, that made songs of David: but even setting their mouths against heaven, barking against the sovereign Majesty of the Almighty, as the Egyptian dog against the Moon, tearing (as the Lion a kid, or the flesh Wolf a sheep) the heart, wounds, blood, yea nails, feet, guts, yea all the parts of Christ's humanity, as though like Cannibals, they would eat his very flesh again (not as our Mass Priests & Papists in a blind devotion, but) even in despite, as though with the jews they would Crucify again the Lords glorified body, and wound his wounds a fresh. Oh, the blasphemies of the multitude (in stead of blessings) for which the land mourns! Can a man come to any public assembly (unless in Assizes, Sessions, and such Courts where silence is enjoined) and, as I have purposely observed, at Horse-races, Dogge-races, Men-races, in Markets, Fairs, Marriages, occasioned Feasts, and all public meetings, from Nobles to Pages, from Knights to Ploughmen, there's not a man amongst Ten (to speak, which swearers do not, within compass) that makes conscience of an oath (chief of their faith & troth, which pawn they upon every trivial occasion) more than an Ape, as they say to crack nuts? And as it holds in other places, so chief (as I see too experimentally in these our Plantations, in my observance) great men, Knights, Gentlemen, Yeomen, Husbandmen, Servants, Servingmen, Prentices, Pages, yea Women and Children, Matrons and maids, and old wives too (whose tongues wanting the garrison of Teeth, hang as lose as the rest) have no oftener the use but the abuse of their tongues in this needless, unpleasing, unprofitable sin, chief when heated with wrath, & words, or in the bicker of contestations, how do not only great, but even base spirits, revenge themselves upon God himself? wreaking their Teen by oaths upon the Creator, when they are any way provoked, by the creature; as if a spirited mastiff, being whipped by another, should fly in the face of his master? as King Henry's fool, that being struck by any is said to strick again, ever his next fellow, whether he hurt him or no? But come now to our rascality, or riffe-riffe of the rout, of the basest of the common 
r Mobile & ignobile vulgus.  people, and you shall hear them, in their ordinary talk, conference, commerce, working or walking together (besides what they act upon the Tribunal of their Alebench, in which these Serpents turn then Dragons) rapping, darting, yea laughing out, more oaths in an hour, then ever they did good deeds all their days, croaking like so many Frogs, barking as so many Dogs, as so many Adders spitting their very venom and poison so in the very face of God, as a man would think he were amongst so many Devils, and Hellhounds. I pretermit the curses, execrations, imprecations of our people, blasphemings, dallyings, jestings with 
s Ite procul, ite profani.  Scriptures and Sermons as with edge 
t Non est bonum, ludere cum Sanctis.  tools, mutterings, murmurings against God, as once rebelling 
u Exod. 16. Numb. 11. Numb. 16.  Israel, gruntling as Swine, if but touched with the least crosses, hissing like Snakes and Serpents, in the least fire of afflictions: Oh this is to speak the language of Ashodd, as accursed Canaanites, whereas we should speak the language of Canaan, as these blessing Israelits. If I should press the practice of this Prince, and people further, and lay ours to it, in an equal balance comparing what they did with what we do not, as black compared to white, seems more 
w Contraria iuxta se opposita, magis ●lucescunt.  black; as the Heathens Vulcan, compared to their fair Venus, seems more foul: so our Congregation and Commonalty, seem as more sinful, compared with these Saints, in David's days; They are all duteous, devout▪ obsequious, thankful, religious, at least in the outward man (for God only knows the heart and searcheth the 
x jer. 17.9.10  reins and knows, whether there were amongst this Congregation (as amongst ours) any guilded 
y Luke, 11.39 40.41.42.  Posts, painted Sepulchers, Sodoms' 
z Solinus cap. 36 Tacitus libro ultimo animalium, Aegisippus lib. 4 ca 18. Imo de his Pomis Sodomiticis, Mira refert Tertul. apol. cap. 39 O●osius lib. 1. cap. 6. August. de Civitate Dei, lib. 6. cap. 30. & 21. cap. 5. Praecipuè Cyprianus de excidio Sodomae.  Apples, rot at the Core, hollow hearted Hypocrites. But hoping the best, when we can only suspect, (not detect) the worst: even the generality of our plebeians, our vulgar people come short of these, in that they have hardly so much as shows; they come not so near heaven, as did sacrificing 
(1) Gen. 4.4.5  Cain, weeping 
(2) Hebr. 12.16  Esau, the vowing 
(3) Proverb. 7  Harlot, the carnal 
(4) Even Doeg himself, 1. Sam 22. will offer a sacrifice.  Israelite, prophesing 
(5) Numb. 23.8.9  Balaam, preaching 
(6) Acts 1.23.24.  judas, the praying 
(7) Luke. 18.13  Pharisee, the foolish 
(8) Matth. 25.  Virgins, the fasting 
(9) Esay 58.  jews, the humbled 
(10) 1. King. 21 ultimo.  Ahab, the Herodian hearer, the devoute jewish women, the temporising Hypocrite, and other reckless reprobates; for these had at least shows of religion, as had 
a Coll. 4.14. 2. Tim. 4.10.  Demas, 
b 1. Sam. 11.15 & chap. 14. v. 33  Saul himself, and many moe; a name at least to live, like the Church of 
c Revel. 3.1.  Sardis, how ever, like those wanton widows in 
d 1. Tim. 5.6.  Timothy, dead whilst living in sins and 
e Ephes. 2.1.  trespasses; yea buried & stinking in God's nostrils, as 
f john. 11.39.  Lazarus in man's: But our common Christians, for the most part, their courses are so lewd, that pleasing God, as a common woman doth her husband, they have not so much as a show to live; they have not so much as figg-leaves of outward profession, much less the fruit of practice; they want both stock, and that which (as they say) shows any substance of grace; they do not so much as seem religious, they have not even shadows, their whole profession is profanation. I know God hath his elected once in every place and people, chief where the means be planted (as where also they be unplanted or corrupted) I know God had his Lot in 
g Genes. 19.2. Pet 2.  Sodom, his Noah amongst the 
h Luke. 17.26. Genes 6.8.  worldlings, his Elias and seven thousand more unseen amongst the 
i 1. King. 19 18.  Baalites, his Sydrach, Mesach, and Daniel in 
k Dan. 3.13.  Babylon, his Ezekiell amongst 
l Ezek. 2.6.  Scorpions, his Abraham in 
m Act. 7.2.  Mesopotamia, his Davids in the very Tents of Kedar and 
n in Psalmis,  Mesek, his joseph in the Court of 
o Genes. 41.45.  Pharaoh, his Israel in 
p Exod. 3.7.  Egypt, yea such as hated the Babylonian whore, and by their pens & tongues discovered her filthiness, even in the darkest times of 
q See them expressed and nominated, by that learned work of the B. of Meath, De statu & successu Ecclesiae, out of all Records and authors, ancient and Modern.  Popery. I know, as the Lord had a 
r john 1.44.  Philip in Bethaida, a Nathaniel in 
s john 21.2.  Cana, a Lazarus, a Martha, a Mary, even in that little 
t john. 11.5.18.  Bethania, a Simeon, a joseph, a Zachary, a joseph of Arimathea, that looked for the Redemption and Consolation Israel, even in the midst of a bloody and sinful jerusalem; a Cornelius, a devoute 
u Act. 10.1.  Centurion, even amongst the bands of Roman soldiers; yea, a thundering Christian Legion in the camp of a heathenish 
w Of this legion who obtained Rain to the saving of the Emperor's army, and how from the power of prayer, they were called Legio fulminatrix, we read in Text ad Scapul. & in apol. ca 5. in Eus. l. 5. c. 5. in justin. apol. 2. ad Auto. ad finem in Alsted. Theol. ●●t. sect. 3. pag. 731.  Emperor, even a Church in the house of Nero himself: so in the profanest Places, Times, Cities, Towns, Parishes, yea sometimes Families, there be some that fear God, that keep themselves free from the contagions of the times, hate the garment 
x jude 23.  polluted by the flesh, save themselves in the midst of a sinful generation, stand in the gap, as Moses and Aaron by 
y Numb 16.22  prayer, to prevent deserved plagues; yea, I say, even in the profanest households there be sometimes some holy ones, sometimes a 
z Gen. 39.1.2.  joseph in the house of Putiphar, a jacob in the house of 
a Gen. 29.  Laban, a religious young maid in the house of Naaman the 
b 2 King. 5.1.2.  Syrian. I say there be even still some come amongst chaff; but alas these Godly ones are thin swoon, here one, and there one, as unious; here one of a Tribe, and two of a 
c jer. 3.14.  City, as pearls amongst pebbles, compared with the multitude of blasphemous swearers, Goatish adulterers, Swinish drunkards, biting usurers, Thiefs, profane Sabboth-breakers, and others, given over, like Ahab and jezabel, to commit all wickedness with greediness. Alas, the true nathaniel's, compared with these Nabals, these sensual, sinful 
* Ps. 14.1. prov. 7.7. Proverb 8.5. Luk. 12.20.  fools, as God calls, and accounts them, which swarm as the Locusts and Grasshoppers in every place, as Egyptian frogs in Court, Country, City; they are so few, that thus shine as Stars in this our dark night of Popery and profaneness, so many are carried away to all sinful courses, with the very stream and torrent of the times that we may say (as we see) that all are not so much; as seemingly religious, as here in David's Court and Camp: But as David complains in the 
d Psal. 14.1.2. Rom. 3.10.11.12  Psalms, we may say our Congregations comment, That all are gone out of the way, all, for the generality, are corrupt and become abominable: their throat is an open sepulchre, their feet ready and swift, to shed blood. So little do our multitudes parallel these people, so praised in my Text, for praising God and other religious duties.     

THE THIRD PART.  

CHAP. I. Application of all, to our English-Irish Israel.  
HItherto we have seen David act his part; in his gratulatory praise, on the public stage; Piously, Personally, Publicly, Primarily. The people theirs, Innitiatorily, Propensly, Obsequiously, universally, after their Prince his pattern, & jussion the several points and passages have been made ours, by application: but as the marrow, and quintessence of all, that may be extracted, which concerns our meeting, and the solemnisation of these days; take this for the conclusion of all, as my aims and ends, in all that's spoken, without which, there's but a confusion of all; That where God blesseth, he must be blessed again: a dignity requiring a 
e Beneficium postula● officium.  duty, a benefit from God, a blessing of God: all that hath been said (as the hand in the Dial to the hour) points to this point; every part opened already, and applied, being commixed as several drugs, that in joint operations they may purge our ingratitude. Which because it is as a humour viscous and glutinous, (like 
f Duodecim filij superbia, vide inobedientia, ostentatio, ●nri●fitas, & cum cateris, ingratitudo, lege apud Bernardinum de B●stis, in concioribus, Titulo de Superbia.  Pride the mother of it, and like the Devil the father of it) having once got deep possession in the hearts of our Nation, is heard to be dispossessed, pleading many year's prescription; since also as a Rebel and Traitor against God, being unconfronted and not encountered, it daily waxeth stronger, and stronger, and gets head more and more; to the ruin of Kingdoms and Realms, and supplanting of all where it gets dominion (as the usurping Turk with his 
f He that reigns puts the rest to death, as Amurath. dispached his five brethren, & Maho●●et had murdered Ze●●s; had he not f●ed; of which and many more. He that will be satisfied, let him read the history of Scanderbag, the Turkish history, Pl●●thi●f● his Pilgrimage, lib. 3. cap. 8. and Mi●ha●l ab Iss●l● Comment. Anno 1555.  brethren, as Athalia with the King's seed) putting to death every grace, keeping out especially (as a Tyrant in an usurped Throne,) the true King, this Regal and Royal grace of gratitude: therefore for the suppressing of this Hellbred Tyrant, and for the inthronozing this Tetrarch, this Heaven-bred Monarch into his true seat, his legal Throne, the heart of man; chief to help it to regain his Monarchy in the spirits of our Britanicall Nation, and of us their offsprings here Hybernified; I will not be wanting, according to my talent, to cast this Cananite out of our borders; to crush the head of this Serpent, this viperous ingratitude; and to bring back again joyfully, (as the jews their exiled David from Hebron to 
g 2. Sam. 5.2.3.  jerusalem) this true grace of gratitude; as the Athenians at last, reduced their worthy Themistocles, and the Romans their Tully, from their ostrocisme, etc. which that I may effect, as my heart desirously affects: I will use motives, as my chief spiritual weapons; Secondly, prescribe means, as the ordering of my Ranks; Thirdly, remove 
* Quod primum in intention, ultimum in executione. I have not fully prescribed the means, nor removed the lets or remoraes as I intended; because the book contrary to my first project swells so great already: but quod defertur non aufertur, I promise them God willing, if ever these be thought worthy reprinting: otherwise, satis est voluisse, & vl●ru posse, non est esse.  impediments, as the discovery of Ambushments. and these will we do, as God and your patience shall permit.  
First for the motives, (as aiming still method,) take them either general, or more especial, 1. General, as they concern all Christians to be thankful, of what sort, sex, quality, conditions soever they be; for all mercies, of what nature soever, reiterated, or renewed, to their souls or bodies; and above all things, to steer from this rock, of ingratitude either to God the principal author and agent: or to man, the mediate organ and instrument of any good, to them or theirs. 2. Special, as they concern the solemnisation of these late mercies, in which we promise, and purpose to commemorate, and congratulate (as David and his subjects here in their times) the mercies of adornation, or preservation, to our English Israel, in which even we, now English-Irish, have deeply shared, 1. For the first; if any soul here present, or to whom soever these presents shall come, find himself infected with this leprous disense of ingratitude; which as a felon or gangreen, hath spread over the whole body almost of our Nation, and as poison corrupted the bloods of so many. Let him take these physical purgatives for the cleansing and purifying of his infected spirits, the kill of the humour and tumour of pride, (the original of it,) together with some julupps, & Cordials to corroborate his heart against it, and to breed and increase in him this good spirit, this good vital blood of true gratitude, the fair daughter, of a fruitful mother true grace.   

CHAP. II. Motives to thankfulness.  
FIrst let him know that this thankfulness hath his special mandate, and injunction from God in several 
g Psalm. 50.15 Psalm. 107. 1. Thess. 15.16.17.  Scriptures; it hath his warrant and sign in the great Court of heaven; it comes from the great Monarch of the world, to every Microcosm, and little world; it is enacted in the highest Parliament, as God's Statute law, and upon penalty to the contrary to be executed, by every one. It's that tax, and Subsidy and spiritual tribute imposed, and exacted upon every subject, not denied crossed or contradicted by any, unless by some that like stubborn Forts, and Castles, stand in opposition, or as Kearnes come out in rebellion, against the supreme and sovereign Majesty of God himself, The King of Kings yea this must be paid in our own persons, of high, low, rich, poor, learned and unlearned, Prince, Peer, Potentate, Duke, marquis, Earl, Baron, Knight, Gentleman, Yeomen, Husbandman, Labourer, Plebeian, Common-beggar; we cannot do this duty by a deputy or attorney, none can make affidavit one for another, as in our Civil Courts; even David a King is not exempted from this homage, neither other Kings, much less the vulgars', if not Senators, Magistrates and Patritians.  
Secondly the easiness of this task if neglected, and unperformed, admits no apology, no plea, nor excuse: great Subsidies and Customs imposed, as appears in our Chronicles, & all Histories, have occasioned mutterings, murmurings, mutinies, rebellions in the Subjects as perplexed Israel against perverse 
h 1. King. 12.18  Robeam, and so in 
i See Stows & Hellinsheds Chronicles.  England about paying of Poll-money: and Peter pence. But this imposition of gratitude to God (if God give grace) is as easily performed, as enjoined What great inconvenience was it for Naaman the Syrian, to wash in 
k 2. Kings. 5.  jordan? for the halt to wash in the Pool of 
l john 5 4.5.  Bethsaida? for the Leper to go show himself to the 
m Luke, 17.14.  Priest? for the poor widow to throw 
n Luke, 21.2.  a mite into the Treasury? for a man to open his mouth, and the door of his lips, or rather of the heart to God, (as the Marry-gold opens to the Sun) and shewforth his praises? if the Prophet had commanded thee some great thing, say the servants to that Syrian, thou oughtest to have done 
o 2. King. 5 ●●.  it: So if the Lord should command us, in requital of all his mercies, to give to the poor, not only half with 
p Luke 19.8.  Zacheus, but (as he tried that young justitiary in the 
q Math. 19.11.  Gospel) even all our goods: we ought to give all to him (for him) that hath given all to us: If he enjoin us to sacrifice our sons, as once 
r Gen. 22.1.2.3.  Abraham; to give our bodies to be burned, as once the Martyrs in the Paganish, Arrian, and Popish persecution; we should not grudge the Lord our goods, our bloods, our sons, yea our very souls; as was once the case of 
s Exod. 32.32. See D: wiles his Comment. in his Comment. in his Hexapla: in L●cadum in locum.  Moses, and of 
t Rom. 9  Paul himself, to vindicate and redeem the glory of God, to which every creature, in heaven and earth must be subordinate: but now he enjoins us a more facile and ready way, which we may honour, and glorify him, and that's by our Thankfulness, our Cordial and hearty acknowledgement of his mercies: a yoke that is not heavy, but easy; a burden not laborious, but 
u Math. 11.29. Psalm. 33.1.  light: a thing not unseemly but seemly, a thing not incongruous any way or undecent, but exceeding good: Psal. 92.1. Yea pleasant and comely: Psal. 147.1 Now how can we be wanting to this Eucharistical, spiritual duty, that hath in it all the requisites of the Pagans moral 
* Vtile honestum in●undum, Cicero in Offic. E● omne tuli● punctum, qui miscuit utile dulci.  good, being honest, pleasant, profitable, unless we will be a wanting to God's glory and our own goods? 1. had God commanded us only to sacrifice our eyes, blind Bartimeus and such as had been borne blind, (as he in the 9 of john) could not have offered this sacrifice. 2. or only our ears and tongues: the deaf, and the dumb had been excluded his service: 3. or our wealth and full bags, the poor had been to seek for his sacrifice (as that poor Persian for his 
* Apud Alexandrum, de Alexandro, Fusius.  gift, when suddenly he met with his King) But now since the Lord requires neither thousand Rams out of the flock, nor the Goats from the hills, nor the Bullocks from the stalls, nor such Hecatombs; 
Psalm. 50.  nor the ear, nor the eye, nor tongue; for these the hypocrite and temporizer give him: but only a cordial and a grateful 
y Deut. 5.24. Prover. 23.26.  heart, actively, passively, constantly, conscionably, universally obedient to God, (the very life and soul of all gratitude) since Christ the princely 
z Aelian. 6. hist. cap. 28. Doctores autem, ut Ambr. in Math. 24. ho. 49. August super johan. tract. 36. in principio, & Jsidor. lib. 12. ca 7. Aquilam applicant, ad Christum, & add Christianos.  Eagle ascended, (as it is writ of natural Eagles) chief delights to pray upon the heart; he that gives not this, gives nothing as God would, nothing as he should.  
Thirdly there be many gracious promises made to the thankful, as goads of the sanctuary and pricks, to excite & stir up to this duty; as golden cords to draw and allure us to it: as also many threats and menaces, as so many thunderbolts against the unthankful, besides other Scriptures the whole 28. Chapter of Deuteronomie, and 26. of Leviticus is spent in this argument.   

CHAP. III. Further motives to thankfulness, from the blessings it brings & continues.  
Fourthly, let us consider the blessings and good things which gratitude brings or continues, with the inconveniences and subsequent prejudices of ingratitude, as arguments which not only Divinity but even heathenish oratory, hath used; both persuasive, and dissuasive from 
a A pre●●io à periculo.  rewards and 
b Oderunt peccare boni virtutis amore. Oderunt peccare mali, formidine poenae.  punishments. First, to begin even with the least; the mighty and merciful God, takes this gratitude, exceedingly kind at our hands, giveth many encomiums and commendations on the grateful, as he did on Solomon: 1. Kings 3. v 6.7 8. (even as a man that hath but a glimpse and spark of that justice & mercy, which are attributs essential in 
c Quicquid est in Deo, est Deus. Zanchius, de attributis Dei.  God, wondrously approves and applauds a thankful person where ever he meets with such, as a black Swan, or white 
d Rara avit in terris, nigroque simillima Cygno vera gratitudo.  Crow, in any condition) whereas again God sharply and severely taxeth & redargueth, not only the ingratitude of the 
e jerem. 5.7  jewess, of 
f Revel. 2.22.  jezabel, of 
g Rev. 3.15.16 17.  Laodicea, as to be such indeed which his soul loathes and abhors, and his stomach cannot digest, more than luke warm water; preferring even the very brute beasts, the Ox, and the Ass before 
h Esai. 1.4  them: but even lays open detects, (and detests) the ingratitude of the very Gentiles themselves, that had no guidance but the dim spark of 
i Rom 2.22.23.24.  nature. Now if a Courtier would be in disgrace with his King, as 
k Esther. 7.9.  Haman once with Assuerus; a child with his father, as 
l Genes. 9.25.  Cham and Canaan with Noah; a servant with his master, as 
m joh. 6 70.71.  judas with our Saviour Christ; and sycophantizing treacherous Ziba with 
n 2. Sam. 19.26 27  Mephib●seth; a friend with his great friend, as David's treacherous companions were deservedly in disgrace with 
* Psalm. 41.9.  David. If we would live in Rome, as the Proverb is, and contest and contend with the Pope (if that impostor may be named in that line, where God is named) then let us continue still (as we do) in our obstinate rebellion and viperous ingratitude.  
Secondly, let us consider and lay to heart, that gratitude and thankfulness, is the very means to perpetuate and continue mercies, of what nature soever in any measure received; yea entail them as it were surer than our lands, and revenues to us, and to our heirs for ever, if they walk worthy of them: God being the God, not only of Abraham, but of his seed Isaac and 
o Math. 22.32.  jacob; oft in mercy, remembering distressed Israel, the offspring of that patriarchal root, even for his Covenant sake with Abraham, for his servant David's 
* 1. King. 11.34  sake; as indeed to speak my thoughts & opinion freely, if not judgement, if without touching or prying into the 
p 1. Sam. 6.19.  Ark, entering into God's secrets intruding to be of his privy Counsel, from which rocks I steer; we may make any scrutiny or search into the reasons of God's progress and proceed with a nation, the Lord being holy in all his ways and righteous in all his works; his judgements, though secret, yet never 
q Secreta esse possunt iudicta Dei, ●uinsta esse on possunt.  unjust: Considering great Britain's many and manifold marvelous & miraculous deliverance, plucked oft (as in the year 88 especially, and the Powder treason and plot prevented (as abrand out of the fire as Lot out of 
r Gen. 19.16. Dan. 6.  Sodom, as Daniel out of the mouth of Lions, yea and of digging Foxes too, who though they dig nigh us, yet they dig by us; preserved, as David and his company, from Saulites, Nymrodian bloudy-hunters, together with other positive mercies, as the reshining once again according to that zealous Latimers' (our English Luther's 
s He used in his prayers and ejaculatory mental desires to reiterate this Iterum Domine, iterum Domine: once again, once again, send the Gospel to this unthankful land.  prayers) of the Gospel, breaking as the Sun out of that dark Popish cloud, of conglomerated English 
t In that Quinquenium Mariae.  blood; the continuance of it still, the going forward of our spiritual Temple, notwithstanding the disturbances, scoffs, and plots of so many libelling, lying Popish Tobiah'ss, and 
u Neh. 4.1.2.3.  Sanballats'; the reduction of our Illustrious Prince amongst us, better beloved of us then 
w whose death was so lamented that in any disaster which befalls the Turk it's proverbial: Mortuus est Mustapha.  Mustapha, amongst his Ottomans; with as much joy rewelcomed as Israel's return from 
x Ezra 1.5. & 3  Chaldea, as isaack's birth was to laughing 
y 2. Ezr. 10.12  Sarah and rejoicing Abraham: together with that which I cannot pretermit (lest if we hold our tongues, and be silent the very stones should speak) that visible and remarkable judgement, to speak in verity and charity both at once, if fame (Battus like) do not babble, which lately befell upon the adversaries of our judah; the Lords own immediate hand, (for as trial hath experimented, it cannot be fathered as the powder plot should have been upon any Puritan as they impurely call them, no Samson, no Protestant Nazarite, their pestilent policies may perhaps give out having either hand in, or heart to this tragedy:) But I say Gods own hand which shot from heaven against 
w Throwing his blood into the air with vicisti Galileo, vicisti, thou hast overcome o Galilean, thou hast overcome. Theodoret.  julian, fought from heaven against Amaleck and 
x judges 5.20.  jabin, cast a thunderbolt from heaven against that Arrian 
y See in the end of Zegedins Tables in folio: God's judgement against several heretics.  Anastasius, threw the chamber called jerusalem upon the head of that 
z Apud Manserium & Bergemensem in supplemento Chronicetum.  Nicromancer Silvester the second, drowned Pharaoh in the 
a Exod. 14.16.  Sea, smit proud Herod with 
b Act. 12.23.  worms, devoured Hatto of Mentz with 
c Recitat historiam Sifridus prasbiter lib. 1. Epitomes anno Dom. 923. Et Maiolus de diebus Canic●l. col. 7. pag. 254. quanquam author Chronologia computationi, sub Ann● Deut. 914. non M●●i●●s tribuit sed Damonibu●.  Rats, that hand which oft as a sheriff apprehends, and as a general by martial-law executes wrath on the wicked ipso actu in the very act of sin, as on the blinded 
d Gen. 19.11  Sodomites, presumptuous 
e Dan. 4.30.  Nabuchadnezzer, the Gospel's 
f Luke. 12.20.  carnalist, that hand pulling down Dagons' house upon the head of these Philistines, these Dagonites, in the very midst of their Idolatrous sacrifices, by a visible sermon, and as by an audible voice from heaven, I say speaking to us, how much he honours that Ark of his truth fixed amongst us; and to them how much he detests their abominations, paying home at last their provocations: by this fall also prolonging the fall of their Bell, their Babel, tutor them also in their bloody projects, as once Saul, what it is to kick against the prick; to contest with the Lord Protector of Israel; I say in all probability, leaving Gods secret justice, or mercy we are in a great part to attribute, the continuation and succession of these mercies, to our English Israel, as partly even to the piety, constancy, patience zealous prayers, & tears of our Queen mary's 
* In that quinquennium Maria, as it is called.  Martyrs: so more specially and particularly to the gracious humiliations, fasts and tears of the faithful of the land, in our distresses and dangers and fears in the absence of our Prince, as also to their cordial and hearty gratulations, for his joyful and triumphal reduction, both the positive blessings we enjoy, and the privitive evils that have been kept from us, both the one, and the other are to be ascribed more to the prayers and thanksgivings of the upright in the land, then to all the powers and policies of man, or the arm of flesh: for as God blesseth even private families, for the cause of some one, as the house of Laban for jacob's 
d Genes. 30.27  cause, the house of 
e Gen. 39.5.  Putiphar, the jailers, 
f Ibid. vers. 23.  prison, yea the Court of Pharaoh for joseph's 
g Gen. 47. v. 25  cause: preserved by rain 
h Antonius' his army, being ●. days without water, on the mountains of Germany, by the prayers of a Legion of Christian soldiers was relived by Rain from heaven, whereupon as we have already alleged from justin Martyr, Tertul. Eusebio, it was called the thundering legion.  sent in a wondrous drought, the whole army of an heathenish Emperor, for the cause of one Christian Legion: saved all that were in the Ship with Paul, Acts 27.24. for Paul's cause, how much more doth the Lord pour both precious mercies, & reprieve a land from deserved plagues, depending judgements for the cause of many Noah's, Davids, and daniel's that are upright in the land, who upon all occasions, are both humbled for judgements, & thankful for mercies, herein God imitating man, who is willing ever to do most good where he finds the recipient parties most thankful, casting like the husbandman ever his seed most willingly, in that ground which hath recompensed his former labours and pains in former years, with the most grateful interest: thankfulness for one mercy, ever drawing on another, as one circle in the water makes another, that a third, and that a fourth, as one link in a chain draws on another, link after link; as indeed why did jehovah accumulate so many mercies upon David, one after another, as one beam of the Sun reflecting after another, making his cup to overflow, his lot to fall in a fair ground, giving him a goodly heritage, Crowning him with long life, spreading his Table, leading him still into the green 
* Psalm. 23. & per totum in alijs Psalmis.  pastures, but because he was ever so thankful to his Shepherd? As for further instance; David is preserved from a raging Bear, a ramping 
i 1. Sam. 17.34.35.36.  Lion, he is thankful for this deliverance: after he is rescued from 
k 1. Sam. 23. ch. 24. chap. 26.  Saul, more raging, roaring, ramping then they 
* Homo homini Lupus: Imo homo homini Daemon.  both. After from the jebusites, after from Achitophel, from Absalon, after from Sheba: he is thankful whilst he reigned in Hebron, as a petty King; therefore God enlargeth his Territories, and plants him in 
l 2. Sam. 5.1.2.3  jerusalem (as Gods high Stewart now among us) being found faithful in governing the younger Scotland, espoused him at last to the elder sister England; as jacob after his faithful service prudence and patience, at last enjoyed (joyed in) his fairest 
m Gen. 29.28.  Rachel; as that good servant in the Gospel, that was faithful in a few Talents, was made ruler over many 
n Matth. 25. v. 20.21.22.23.  Cities: thus joseph also delivered out of a pit by 
o Genes. 37.28.  Reuben, no doubt being thankful for that, God delivered him out of a deep 
p Prov. 23. v. 27  ditch, a more dangerous pit (the trains of a whorish Mistress) the prison of an ungrateful Master: So Moses being thankful, for his deliverance from 
q Exod. 15. per totum.  Pharaoh and the pursuing Egyptian host, God after takes his part against 
r Exod. 17.11.  Amalek, against Moab, & vindicates his cause against his sister 
s Numb. 12.6.7  Miriam, aeiwlating Aron, being ever ready at all essays, as a friend at need to bestead him in all his exigents.  
Thirdly thanksgiving sanctifies unto us every blessing, yea every creature, every action, every calling, yea what ever we set our hands too, our meats, our drinks, our exercise, recreations, studies, marriages, journeys, rests, primacies, companies, yea what not: as it is a speeys & part of 
* Vide Sculteth de Oratione, vel precatione, pag. 2.3.  prayer without which, every thing we intermeddle with, is like ourselves impure and 
t 1. Tim. 4.1.2.3  unclean. We handle them, (as Colliers or Smiths sometimes eat their meat) illotis manibus, with unwashen hands, yea, we use, abuse every blessing, as usurpers, incrochers, yea purloiners, where we have no right, nor title, more than a thief to a true man's purse; leave is light, but without thankfulness we take leave, we ask none, we are not only unmannerly, but without question more bold with God then welcome.   

CHAP. four Ingratitude a sin against grace, and nature, condemned by the very heathens.  
FOurthly a thankless heart is an evident signal and demonstration of a graceless heart, where there's no gratitude, it's certain there's no grace: for as thankfulness is conjoined with other graces, as with prayer and spiritual 
u 1. Thes. 5.16.17.18.  rejoicing, as the inseparable companions and adjuncts: so as Hypocrates twins, they live and die together, as relatives, they depend one upon another, as it is oft with some woman & her conceived child: the death or life of the one, is oft the death or the life of both. And indeed, as this is a true rule in the aggravation of any sin, that the more unnatural that any sin is, the more odious, horrible, and unmeasurable sinful, it is; as fratricide and brother butchering (such as cain's against Abel, Absalon's against 
w 2. Sam. 13. 3●  Ammon, Alphonsus his 
x A proctor in Rome that came very far, to perform a meritorious act, the murder of his brother in bed with a hatcher, because he was a protestant.  brother Diazius, is worse than homicide or man-killing; as incest such as 
y Gen. 35.22.  Rubens with his mother in law, ammon's with his sister 
* 2. Sam. 13.4. ●  Thamar, and that of the incestuous 
z 2. Cor. 2.5.6.  Corinthian is worse than adultery or simple fornication, because more unnatural: so it is with ingratitude the hag is more ugly, and deformed, in that she is a monster-bred against the very light course, and kind of nature, much more against the Sunshine of grace.  
Fiftly to illustrate this a little further, as another motive, to set an edge upon our affections towards this beauteous Helena, this excellent grace of true gratitude, and to hate that foul Thirsites, that Ate or hellish hag ingratitude, to make that positive which we have made comparative: Let it not pass our animadversion, and consideration; that (to the shame and obloquy of ungrateful ungracious Christians) even Pagans and Heathens have been found thankful, yea by the erecting of Trophies, Images, Statues. 
a De istis flatuis & imaginibus multa habemus, apud Ciceronem, & Tranquillum Perseum, & juvenalem, sic de Corona Murali, Castrensi Nau. li, ovali oleagnia. Civica obfilionali, populea, etc. Reliquisque honoribus datis bellic●sis, lege apud Plin. lib. 10. c. 22 apud Guevat. in monte. Caivariae, & Cassaneum in Caetalogo part. 1. pag. 8. Praecipuè apud josephum in 3. & 4. antiq. & apud Cel●● Rhod. lect. antiq. lib. 13 cap. 6.  Pictures, they have expressed their gratitude to their Eupaters', Patriots and Benefactors of their countries, as the Romans to their Sciptoes, Decians, Horatians, Curtians, the Athenians to their Codrus, the Egyptians to their Ptolomees, for freeing their countries of enemies, themselves of fears, preserving their peace, their goods, wives, children, and such blessings received by their means.  
Yea they have thankfully honoured the memorial of those that by their prowess & valour have rid them of poisonous and noisome Serpents, Lions, Dragons, fierce and ugly destroying monsters; thus they gratefully honoured their Hercules for subduing Cacus the robber; Sph●nx, Cerberus & Geryon: Perseus for killing the snaky Medusa: Bellerophon for conquerin that Chimaera: Regulus for destroying that great and terrible 
x Plin. nat. hist. lib. 4. cap. 14,  serpent at the flood Bragada: Capadox for quelling the African snake, Corebus for overthrowing that Grecian monster: Alcon for shooting the Dragon of Crete: Meleager and Acastius for killing the Caledonian Boar: Cadmus, and divers others for subduing other Serpents, Dragons, Minotaures recorded in histories, as much honoured by them, as our S. George, Bevis of South-hampton, Guy of Warwick, and others amongst us, whose fabulous stories in such exploits as these, are received as Gospel's truth by the credulous Popish (I doubt too much too of the Protestant) Laiety.  
So these Pagans have honoured such living by erecting their pictures to living, lasting glory; deified them dying amongst their gods: placed them above the stars, by whom Arts and Sciences for their experimented good have been invented or perfected, as Ceres Triptolemus, Saturn, the invention of Corn by tillage, Bacchus for planting Vines, others for other inventions, particularised by Polidor 
* Libris de inventione rerum.  Virgil, no less prodigal and profuse have they been gratefully distributing large honours to those, by whom Letters were first found, and invented, or good laws have been acted, and established: Thus to this day Lycurgus amongst the Lacedæmonians Zele●chus amongst the ●ocrensians: Minos amongst the Cretians, Philo amongst the Corinthians: Zalmosis amongst the Scythians, as once Romulus amongst the Romans, with other legifers and lawgivers or interpreters of their Laws, in other nations, as the Druids amongst the Gauls, Mahumet to this day amongst his Saracens: the Brachmen and Gymnosophists amongst the Indians, the Magi amongst the Persians have their names praised and perpetuated even to these times, in which honours also Menno the first founder of Letters amongst the Egyptians, Rhadamanthus amongst the Assyrians, Nicostrata amongst the Romans, Phenices amongst the Grecians have deeply and deservedly shared.  
Yea these heathens have been in their kind, not only thankful to their best deserving men; which they have counted their Heroës', yea as semedians, or half Gods, but they have been more thankful to the multitude (stultitude) of their imaginary gods, whom in their blinded superstition they have acknowledged as authors of their good, preservers of their safety, preventers of their evils, or as appears by their own Authors, their 
a Apud Poetas Virgil lib. 1. Georg. li. 5.6. aneid. Ovid. lib. 4. Fast. & li. 6. Metam. H●mer lib. 22 in fine Tibul. eleg. 1 5. libri primi, Pro pertius li. 4. eleg. 9 & Juvenal. Satyr. 2.  Poets, 
b Cicero de Divinat. & Vat. li. 4. linguae Latinae  Orators, 
c Livius lib. 2.3 4. & 22. Herod. li. 7. Festus Pompeios, li. 14. Halic. li. 4. Cato rei rust. li 41. Plin. li 35 cap 15 Cyprian. li 5 belli Civilis.  Historians, 
d Proclus de sacrificijs, Plutarc. in Brut. & Mac. li. Saturn. 1. & 3  Philosophers, 
e Gal. l. 1 de sanit. tuend c. 7. Avicen. l. 1. fen 3. & Alsar. l. 2. pract. tit. 26. cap. 2.  Physicians, as they had divers and different lustrations and purging sacrifices, for their Cities, Camps, Fields, Courts, Houses, Ships, Families, Functions, after different ways and ceremonies: so had they Eucharistical and gratulatory sacrifices, wherein to honour their Gods the more, they caused their Priests to sing solemn Hymns, and Sonnets to their praises as jon Pa●n to Apollo, amorous songs to Venus, martial hymns to Mars, others to 
f Cereri julos.  Ceres, 
g Diànae hipingo●  Diana, 
h Dionys. Tythir. Maiol. de diebus canic. part. 2. col. pag. ●6.  Dionysius, etc. And as they placed and assigned them (as our Popelings this day their deified adored Saints) their several functions, as tutors and guardians over several things, as Ceres over fruits, 
i Idem par. 2. col. 1. pag. 23.  Triptolemus over Corn, Bacchus over Vines: Ch●orus over flowers: Vertumnus over apples: Aristaeus over honey, their Lares and Paenates over their households, etc. as also over several places assigned their powers, as jupiter in the Heavens: juno in the Air: Neptune in the Seas: Pluto in the infernal hells: the Fawns and Satyrs over the Woods: the Dryads over Trees and Mountains: their Naides over fountains: as also (in which still our 
k See a conceited Book called the Beehive of the Romish Church, one M. Emerod his picture of a papist, chief D. Sutcliffe his Turcopap●smus, against Giffords' Calvino Turcismus.  Papists sympathise) over several professions and functions Liberal, Illiberal, Military, Physical, Mechanical, as Minerva over the learned: Phoebus over the Muses: Aesculapius over physic and Physicians: Vulcan over smiths: Venus and Cupid over love and lovers: Mercury over Cheaters, and Cuni-catchers: Mars and Bellona over wars, and warriors: Lucina over women in childbed: and so of the rest: So when they perceived or but conceited, that any thing prospered better, or any feared or felt evil was prevented, by the tuition and protection of their titulary gods: So (in imitation of the jews, in their sacrifices to the true jehovah) they have showed their thankfulness by their Eucharistical oblations and 
l De diversis sacrificijs Romanorum, vide apud Fenestellam, & passim apud Livium & Graecorum, & Aegyptiorun apud Maiolum de diebus canicular. part. 2. col. 1. pag. 55.  sacrifices, yea by the presenting of gifts unto them (as our Papists still loading, the Altars, before Images, and Shrines) and by significant Emblems and symbols, representing their powers, inclinations and operations, as appears, by the assigning unto Vulcan a hammer: to Pan a pipe: to Sibyl a Bell; to Bacchus a Tiger: to Venus a Swan; to Saturn a Serpent: to Aesculapius a Snake: to Minerva an Owl: to Mars a Wolf: to Mercury a Caducean wand: to Diana a Hart, and dogs: to Phoebus a Crow: to Bacchus a Panther: to Pallas a Spear: to jupiter an Eagle: to Cupid bow and arrows; to juno a Peacock: to Hercules a club, etc. & so the rest. Now shall superstition be more thankful to her false Gods, then true religion to the true God? Shall the Devil deluding these Pagans, (as at this day our Papists) by his sleights, and operations, working (as by once speaking in Eden's Serpent, Dodons' oak, Apollo's Oracle, and oft in Images) by and in these imaginary deities, his own ends? Shall he (which as God's Ape, and emulator, he above all things desires) obtain more honour of these Idolaters, than the true God of us, his professed servants? Shall Pagan's be more thankful than Christians? (as purposely, by more pains I have expressed) sure, as the Ninivites, the Queen of 
m Matth. 12.41 42.  Sheba: and the Sodomites themselves against the ungrateful ungracious jews: so these Pagans shall testify against us at the great Tribunal, in our omissions of these gratulatory duties to the true jehovah: which they blindly gave to their Imaginary 
n Quomodo Gentiles gratias egerunt dijs suio sacrificijs vide apud Mercurium Trismegistum, in Pimandro cap. 1. Gale. de usu partium, & apud Alsted. in sua theologia natural.  Gods, their well deserving deified men.   

CHAP. V Chrstian and Heathenish ingratitude exemplified.  
Sixthly as these heathens, have been themselves grateful and thankful to their gods, and to their best meriting men; so they have from the light and spark of nature, wondrously distasted, detested, and declaimed against the ingratitude of others: holding an ungrateful man, the veriest viper, the ugliest monster in the 
o Ingrato homine, terra peius non create.  world; the most unprofitable bulk, and burden of the earth: the Centre of all injustice, the compendium, and abstract of all that can be called ill in 
p Si ingratum dixeris omnia dixeris.  a man: yea as the best Moralists, chief 
q In Moralibus.  Plutarch, 
r De beneficijs l. 4. c. 21. & 27. & libr. 5. passim.  Seneca, 
s Libr. 1. Officiorum, sic plurima apud Stobaeum, tit. de beneficijs.  Tully, have given many rules and motives to gratitude, telling us that for the benefits we receive either from God or man, we must in imitation of the fertile ground, render more than we have received: no more grudging to repay thankes back again, for good turns done, then to redeliver back again, the pledges, and pawns we have had in our custody; not forgetting the good, that from any, we have received, but the good we have done: with many such particular counsels, cautions, and caveats. So these with other grave and learned Historians, have severely censured, and branded with a perpetual blot of obloquy, and infamy such persons, yea such Provinces, Nations, and Kingdoms as have been unthankful, to well deserving men, much more to their gods, making ingratitude the canker in the Rose, the Cantharideses in the ointment, the soil and stain of many other excellent gifts & parts, of such as otherways excelled in Arms or in Arts: Thus they Satirically, and sharply tax the ingratitude of that Paris (or Alexander Phrygius) in stealing away the wife of Menelaus, and treacherously killing the King of Sydon, of both whom he was courteously entertained, against the laws of nature, of Nations and hospitality, thus also 
t Appian. lib. 2. de bello Civili.  Appian, and all Roman historiographers since lay load upon the vile ingratitude of Cassius and Brutus Caesar's son in 
u Et tu mi Brute, cries Caesar when he was stabbed in the Senate house.  law, Domitius Trebonius, Tullius Cymber, the two Servilij, Casca, Hala, with other confederates, in bewitching stabbing julius Caesar, with bodkins in the Senate house (as dispitfully, as Gerson was stabbed by his ungrateful scholars, by the instigation of emulating-Fryers, or as Fulvia Tyranized over Tully's tongue with her needle) notwithstanding this worthy Caesar had pardoned some of them with many others of the Pompeyan faction, out of that clemency which 
w Oratione pro Roscio, pro Rege Detotaro, & alibi.  Tully every where so commends: So, who can with patience read in Livy, and Plutarch, the ingratitude of the Romans toward the two Scipios, the African and the Emilian, the first whereof, though he were their fortress in so many fights, perished in Leviterium? The second for all his Conquests over the Carthagenians and Numantines, found in Rome a murderer but not 
x Plutarch in vita Scipionis occisorem invenit non iudicem.  a revenger? The ingratitude of the Athenians towards their Theseus, & Solon, & Themistocles whom they banished? towards Miltiades, whom in remuneration of freeing them from the Persians in the expedition against Darius, they imprisoned and famished? as also towards their Ten Praetors, whom in stead of deserved and expected honours after their victories over the Lacedæmonians, they condemned to death: The ingratitude of the Carthagenians towards their eloquent Hamilcar, whom in guerdon of his well performed Embassage with Alexander the great, they butchered at his 
y De his & alijs pret●r Fulgosum, Bruson. exempl. libr. 3. pag. 8. in quarto.  return? So he that reads, how that fair famoused Tully, was stung with ungrateful vipers, as banished by Aulus Gabinius, being Consul, whom he had so fairly cleared from many great & grievous imputations, Secondly emulated and opposed in all his aimed dignities by P. Vatinius, whom he defended and brought of with credit in two public judgements which else had passed against him, Thirdly, but chief detruncate, and beheaded by that Popilius, for whose life he had so pleaded and prevailed, in a capital and criminal cause: he cannot but be driven to commiseration and admiration; so I confess when I consider the ingratitude of divers others, both Christians and Pagans, as that bloody Caligula; the sentencer of the death of Macro and Eunia; by whom he was chief holp in the 
x De his omnibus vide apud Fulgosum, Valerium Maxim●●, Diogenem La●●tium, tit. de gratitudine, & ingratitudine.  Empire of Maxaninus the Thracian, the murderer of Alexander Severus, from whom he was advanced to so many honours: Plantianus his favourite, who attempted (though being revealed executed not) so much as the other, hi● heart as bloody as the 
y Read Guevarah, that eloquent Chronologer, of the life of Severus c. 16 pag. 319.  others; of Macrinus the butcherer of his Lord and good Master Bassianus, who had preferred and entrusted him as general of his 
z Idem, in vita Bassiani, pa. 369. cap. 16.  army of that pestilent Tuncius: and the praetorian Soldiers in killing that excellent Pertinax so pertinaciously, by whom they were so well 
a Idem cap. 10. pag 245.  regarded, guarded and rewarded.  
Of Sextilius that was the only betrayer of C. Caesar the Orator, by whom he had before been so stoutly protected against the accusation and faction of the Scyllaneans: of Callias Antisthenes, that in requital shamefully killed a Barbarian, that shown him a great Mine of gold, so for ever curing the jealousy which he had of his blabbing & venting unto 
b Brusonius' lib. 3. exemp. pa. 189 in quarto.  others of Zerxes; who in stead of deserved and expected preferment, cut of the hopes of that boatman upon the shore, shorter by the head; whose care and providence prevented the otherways inevitable shipwreck, in that unhappy expedition which he made into 
c Idem ibidem.  Asia: of that treacherous Ptolomey, who sent the head of his poor perplexed friend Pompey to Caesar, as a present, flying to him for shelter, as the Sheep into the jaws of the Wolf, or the hunted Hare into the fangs of the shepherd's 
d Vide apud Zwingerum in Theatro humana vita, titul. de ingratitudine.  dog: But chief when I reflex upon Christians, reading and revolving how beastly Michael Thranlius, deprived his good Master Leo the Emperor both of life and honour: how that bloody Phocas (that great Papal 
e Apud Morneum, Fusius in suo progressu Papatus.  friend and founder) dealt with the Lord and Emperor Mauritius, from whom he had received some undeserved favours: how justinian the Emperor dealt with that heroic Bellisarius, the very Hercules and Atlas of Italy and Lombary, who had freed them, (as the Sorkes some Cities of frogs and the Dogs some countries of Wolves) from the invasion of the Goths and Vandals, over whom he was so oft victorious, by the emulation of a woman (chief actors, that sex, in the Tragedies of the greatest spirits) depriving him in a trice of all his offices and honours, putting out his eyes, exposing him to the misery or mercy of the merciless world, constraining him for pure need to beg a half penny to buy bread to his 
f Date obelum Bellisario. Procopuis de bello Go●torum, libr. 2. & Kramzins de bello Vandalorum.  belly; as that Tigress Empress would have served the valiant Eunuch Narses with the same sauce, but that the cursed Cow having short horns, he did countermine her mischief. Besides in our own Chronicles, pondering how that viperous Banister betrayed his Lord the Duke of Buckingham, for which he is as deservedly branded, as infamous as ever was Z●pirus for betraying Babylon, Sinon for betraying Troy, judas for betraying Christ. When I reflect upon these and other examples amongst Christians and Heathens of such ungrateful persons, as have been as the Iuy to the Oak, killing those by whom they have been propped and 
g P●rima exempla recitata, lege apud Bartholomeum Cassaneum, Catalogo gloria mundi, parte prima, folio 41.42.  prospered; as 
h De hoc partu Viperino, Plinius libr. 10. cap. 62. Aelianus libr. 1. cap. 25. Isidor. li. 12. cap. 3. Arist. libr. 5. cap. 34. Imo Divus Basillus exemp. hom. 9 & Chrysostom. in 3. Cap. Math. homil. 12. approbant & Theologicae haec applicant.  vipers, gnawing out the very bowels of those that have bred them: I cannot but lament that this monstrous and hideous hag, ingratitude, hath got a regiment over so many, and hath enlarged her Territoryes further than the Turkish Ottoman: Prestber-Iohn, the Cham of Cathay, or the great Mogul. But chief when I consider how like the Centaurs in the fable, and like these Gygantean Nimrodian hunters in the 
i Genes. 11.2.3.  Scripture, she hath maintained fight so fiercely and furiously against the Majesty and mercy of the great God of heaven, to her own destruction, and the ruin of these Subjects in which she is resident, it's lamentable and deplorable: Oh the massacres and tragedies she continually makes more rueful and piteous than these of the Roman Sejanus, the French Byron: our English King Leir: the Arrian Valens: the Italian julio: the jewish King Saul: the Machabean Antiochus: or what ever else most commands a passion, always as fatal to her possessors, as that Sejanus his horse to his 
k C●e●, Seio, Antonio, Casiio Dolabella, Sciano fatalis: Aulus Gellius no●t A●tis. libr. 3. cap. 9 Simon Maiol●s col. 7. pag. 287.  Masters.   

CHAP. VI Ingratitude blamed and shamed, even from the thankfulness of Brutes and Beasts to their Benefactors.  
But to leave the beastliest of men, ungrafefull persons, detected you see as detested, contemned and condemned of the very Pagans, as Schoolmasters and Tutors to degenerate man: we may be taught gratitude and thankfulness to our God for all his blessings and benefits past and present, even from the very brute beasts; who as they have been found very thankful unto man, their 
l Psal. 1.6.7.8  Lord and superior, of whom they have had their dependence, and from whom they have received their food and relief: so they teach and tutor man to be thankful to that Superior Essence, on whom he depends, in whom he lives, moves, and hath his 
m Act. 17.28.  being; and from whom he receives food and raiment, health, life, liberty, peace, plenty, protection, and what ever is needful for his being or well 
n Adesse & bene esse, omnia ad victum caliumque necessaria. Cicero in Officijs.  being.  
Thus to enlarge my notions and motions historically: when I consider how the very brute beasts have been faithful and loving to their Masters, in their brutish kind, more than one man to another: as those three famous Horses: Alexander's 
o Plin. lib. 8 ca 42. Solin. cap. 46  Bucephalus: Caesar's horse, and the horse of Antiochus King of Syria, who (as Emblems of faithful wives) would suffer none to intermeddle with them, but their own Masters. Yea the very dogs (to the very shame of all temporising sycophants: treacherous Zibaes': trencher Parasites: false hearted Joab's: viperous judasses: hollowhearted friends, that have the Ave of honey in their mouths, but the gall of Cave in their 
p Multis annie iam transactis: nulla fides est in pactis: Mel in o'er verba ●actis: Felin cord fraus in factis. Sphinx philosophica.  hearts, that are unthankful to their professed friends, as many millions, and myself amongst 
q jonathan and judas ere long to be printed.  many, can give a probatum est:) I say the very dogs that have been faithful to the very death to those Masters whom they have loved & followed: as the dog of Ulysses that was to him in his kind, as firm as his Penelope, knowing & acknowledging him when he returned home from the Trojan war. The dozen dogs of Masinissa the Numidian King, as safely guarding him, as the French, or Scottish, Guard their King: The Athenian dog Caparus, that kept the treasury in Aesculapius his 
r Aelian. hist. li. 7. cap. 13.  Temple, better than the gagling Sentinels the Roman Capitol: The dog of Lysimachus called Druids, that died with his Master 
s Plin. lib. 8. c. 40  Lysimachus, as the dog of Hiero, that (like an Indians best beloved 
t The beloved wives of the Indians, burn themselves quick in their husband's funerals, Mazius & Acosta in histor. jud.  wife) leapt into the same flame, which burned his Master: The dog of Titus Sabinius, who never forsook his Master, no, not in prison; nay that brought meat to his Master's mouth when he was dead, and fetched the dead body of his Master out of Tiber, into which it was 
u Plin. libr. 8. ca 40. & Zonaras in Tiberio.  cast: The dog of Darius, who (in his fight, and flight from Alexander, being murdered by his treacherous servant Blessus) stayed with the dead corpse of his slaughtered 
w Aelian. lib. 6. cap. 24.  Lord with other dogs, which as we know by histories and experience, have either died with their Masters, as Aelianus Instances in the dogs of Polus the tragedian, and of Theodorus the Musician, who leapt into the funeral flames of their 
x Aelian. libr. 7. cap. 33. & 35.  Masters, like loving curs as they were: or else for their masters, famishing themselves upon their Master's graves, as did the dog of 
y Eupolide mortuo in aegina cavis media, extinctus est. Aelian. lib. 9 cap. 42.  Enpoldes, and some in our 
z See some instances also in this kind in M. Topsell, our English Gesner, de Quadrup. in ●●l. De Cunibus. Also the book called the Pilgrimage of Princes in quar●o, pag. 103.  times. These, and all these faithful, grateful brutes, to their breeders, to their feeders, cry shame upon ungrateful man, that for all mercies he hath received to his body, to his soul, is not so loving, so loyal, so thankful to his maker, his heavenly Master, his Creator, preserver, Redeemer, as horses and dogs for Grass, Hay, Oats bones and crusts, have been to mortal man.  
Again when I consider how submissive and obedient not only domestic and house creatures; but even these that have been more sylvane and wild, have been unto man, once won and trained and lured by meat or music, or by teaching made docible and tractable: as namely when I read how a Nightingale would ever sing at the command of 
a De his omni●●s apud Zwin●er●●, in Thea●o vitae hu●ianae, ●lin. Anl. Gell. ●lexand. ab A●●xandro, Celium ●hodigin. Camer. 〈◊〉 Maiolum▪ etc.  Stenchorus only to pleasure him: of Marthes' his Crow, if we credit Celius Rhodiginus that would carry letters which way soever the King directed 
* Sic de Columbis & Hirundinibus literis portantibus, lege plutima enempla apud ●i●ce●t. l. 16. c. 54. Plin. l. 10. c. 37. etc. 24. apud Fabium Pictorem in annalib. Et ●rantium Vand. l c. 7  her: Of the Dragon that attended Hera●lides the Philosopher: Of a Serpent that waited upon Aiax in Locresia a Thrush on Agrippina the Empress: a wild Bull on Pythagoras at Tarentum: Of another Bull, as also a trained Dove, that would come at a call, to that impostor Mabomet: Of a Lion, that as a Page followed that manumitted Androdius, his whilom Physician up and down the streets of Rome: Of a Seal fish, that would come at a call from the Sea to the shore, and take meat of a man dwelling at the Shields; as I credibly heard when I lived, (where my 
b As Queen Mary is said to say of Calais, that if she were dead, it would be found writ in her heart. etc.  heart still lives) at Newcastle on Tyne: me thinks man, is more brutish (as Esay himself, or God in 
c Esai. 1.4.  Esay complains on him,) then the most savage & sylvane of brutes, that's disobedient to his God, that's more refractory than the wild 
d job 39.6.  Ass that snuffs up the wind, than the wild 
e Nec vult Panthera domari: semel tamen cum Hoedo domestice fuit educatae Aelian. li. 6. hist. c. 2  Heyffer that will not admit the yoke, than the wild Panther that will not be tamed.  
Even as when I consider the mercies of some beasts to man, more than of one man to another; (as of that she 
f Bergomensis histor. libr. 4. Coepella tractat. de Imper. Milit. elig col. 12. Cassaneu● Catalogo gloriae mundi parte prima, pag. 45.  Wolf, which fostered Romulus the first King of the Romans: that she bitch which fed Cyrus when he was exposed by his cruel grandsire 
g Apud Zenophontem in paedag.  Astyages: that she Bear, which sustained Prince Alexander, when destined to death by his father Priamus: those Bees which fed Plato with honey: those Ants which are said to feed Midas with grains, when they were in their cradles: those Ravens which fed Elias the persecuted 
h 1. King. 17.6.  This bite: with the 
i De alijs per creaturas mirach lose praeservatis, lege apud Procopium de bello G●thorum lib. 2. apud Lugerum, in epistola ad Ri●fridum, cap. 10. apud Surium 10.2.  like,) comparing these with the cruelties of a Nero, a Domitian, a Dionysius, a Caligula and others such, which Canniball-like feed upon man, (as birds and beasts and fishes of prey,) the greater upon the less, the stronger upon the weak, I have thought that one man is a wolf to 
k Homo homini Lupus.  another, yea a Devil to 
l Homo homini aut Deus aut damon  another; and that there's more mercy in beasts then in beastly men. So I say comparing the subjection, submission, subordination of even the worst of brutes and beasts, to man their superior (every creature by a natural instinct fearing the very face of 
m Observatio Magiri in sui● Comment.  man, as their deputy King, and superintendent under God) with the rebellious and indomable heart of man himself, to the sovereign Majesty of his maker, whose Image he bears: I find more obedience in beasts to man, then in man to God.  
But to come still more punctually to my proposed points when I consider, how not only loving, faithful and merciful, but even grateful Birds, Beasts, and Fishes have been to their breeders and feeders, their friends and benefactors; and how ungrateful man is to his God, in walking unworthy of his mercies: in turning his grace into wantonness, in sinning presumptuously, and proudly that grace may 
n Rom. 6.1.  abound, abusing the patience and long suffering of God that leads to 
o Rom. 2.5.6.7  repentance, heaping sin upon sin, as once the feigned Centaurs, Pelion upon 
p Apud Lucianum in Dialogis.  Ossa: And so consequently, wrath upon wrath, God giving him as he did to 
q Revel. 2.19.  jezabel, 
r jonas. 1.  Ninive, and 
s Matth. 23.27.  jerusalem, a space of repentance, in this day of grace and of the Gospel, yet he not knowing the day of his 
t Luke 19.42.  visitation, neglecting Gods call, hardens his heart as the neither millstone, makes his brow of brass, and his spirit of 
u jerem. 5.3.  flint: I say comparing and paralleling the gratitude of beasts to man, whose pride and lust, yet subjects them to 
w Rom. 8.20.  vanity, (The Horse by his travelling, the Ox by his toiling, the Cow by her milk, the Sheep by her mike, wool, flesh and dung, the Bee by her 
x Sic vos non vobis mellificatis aves: Sic vos non vobis vellera fertis ov●●. Virg.  honey, recompensing and gratefully remunerating the petty costs and pains of man towards them, with a full and a fertile usury, such as the fields yield the husbandman, for his plough, his pains and his seed,) with the ingratitude of man, to God, whom God hath made little lower than the 
y Psalm. 8.5.6.  Angels, crowned him with glory and worship, made him ruler over the works of his hands: that he should yet be, by sinful rebellion as unthankful as the very Devil and damned spirits: Oh hinc illa lachrymae, this thought confounds my thoughts! plungeth and perplexeth my soul, makes me even 
z Quoties cogito, toties contremisco ut in alia meditatione olim Cyprianus.  Planet-struck: Oh its man's misery, by an unwise an unworthy walking, thus to abase, thus to abuse God's mercy!  
Oh when 
a Psalm. 8.4.  David considered the privileges and prerogatives of man, he breaks out emphatically, Lord what is man that thou art so mindful of him, etc. But when I consider man's dignities, of which some have writ whole 
b See the french Academy, in fol. praefa. in partem primam, in the french Author in octavo. See pag. 1.2.3.4.5. 〈◊〉 per totum lib●um. Et apud Cassantum in catalogo pa 51. 52.  Tracts, paralleling this Microcosm with that 
c Apud Alsted. pulchra image in Theolog natural. p. 2. pag. 643. 644  Megacosm, man's perfections with the whole world: with man's neglected duty of gratitude. I say by an inversion from man's perversion, Oh ●an what is God that thou art so unmindful of him, or the Son of God, that thou so little regardest him? So vainly, so mainly forgetting him and all his benefits and bounties, his works and wonders, as once 
d Psal. 106.21.  Israel, as the Ostrich forgets her 
e job. 39 14. Plin. lib. 10. c. 1.  eggs, and as some have forgot their own 
f  Messala Corvinus Orator apud Plin●●em li. 7. hist. cap 24. & apud Solinum, cap. 6.  names, thou forgets the great and glorious name of the Lord thy God. Oh do I believe mine eyes and ears, that Lions, Eagles, Panthers, yea Dragons, Elephants, Asps, Dogs, Wolves, Apes, have been thankful to their Eupaters' and Benefactors, and shall man their petty sovereign, be claudicant and heteroclite? Is he made of a worse mettle, his mind cast in a worse mould than the rest, than the best, (yea than the worst) of beasts? To add (according to my renewed readings and meditations) something to my former instances, shall there (as 
g In exem. ho 9  Basil and 
h Apud Maiol. col. 7. p. 1. pag. 228  Ambrose themselves have observed) be for some few crusts, or crumbs, such gratitude in dogs to their Masters, to a marvel if not a miracle; such fidelity that they have kept their houses, their 
i Apud Aelian libr. 7. cap. 13. & lib. 9 cap. 42.  treasuries, yea their very wives, as if they had been Turkish Eunuches: Have they found the lost Treasures of their Masters? Have they defended it from the incursion of thiefs? Have they laid, by their Masters lost purses or wares, till they have famished, as once the dog of a Colliphonian 
k Aelian. lib. 1. cap. 30.  Merchant? Have the revealed the wrongs done to their Masters by their adulteress Mistresses, as the little cur of a Sicilian by whrining and scraping at a secret door, is said to discover a hid 
l Aelian. libr. 7. cap. 21.  adulterer an armed intended murderer? Have they revealed murders? Have they known and flown upon their Master's murderers? where they have after found them even in public Markets, till they have caused their apprehension and execution? as instances are in 
m Idem lib 7. c. 13. Plin. libr. 8. ca 40  Authors and some in experience in our times.  
So for Lions, those heroic creatures, it is certain, that a Roman slave 
n Hanc historiam Fusius recitat A●lus Gellinoct. Attic. lib. 5. cap. 14. Aelian. li 7. cap. 43.  Androdus, flying from a cruel Master into the woods, meeting with a Lion, whose foot he leached, and paid out the thorn, after both he, and the Lion being taken; and he according to that bloody sport of the Romans when his turn came, as his deserved punishment being exposed to fight with even that Lion: found his enemy so favourable and friendly, that knowing him that was his former surgeon, in requital of his surgery, he licks his hand, fawns on him; a spaniel of rampant to others, is of a sudden couchant to him: to the astonishment of the Emperor, and all the plebeians spectators? Did another Lion show the same gratitude, to Elpis the Samian Mariner: that he every day hunted for him, and brought him a pray to the shores, for the good turn he received from him, in pulling a bone out of his 
o Plin. lib. c. 16.  throat?  
So for Panthers, did a Panther show herself so thankful to the father of Philo the Philosopher, for pulling one of her young ones out of a pit, that she would not leave him till she had safely conveyed him out of the woods from the danger of other 
p Bruson. lib. 1. exemp. pag. 54. in 4to.  beasts?  
Was a Dragon so thankful to Thoas a boy, who had brought him up at home and and fed him: that afterwards this feeder falling into the hands of thiefs in a desert, the Dragon knowing his voice, with winged speed rescues and delivers him? Was an Eagle so loving to a virgin at Sestos, that at her burial, she threw herself with her into the funeral 
q Idem ibidem  flames? as a Robin-redbreast as we call him, would needs flly into the grave of one Hopkinson the clerk of Hutherfield in the West of Yorkshire, (as there be yet living witnesses) who in his life had used him to his hand and fed him in the Church with 
r It was credibly related to me, by my worthy and worshipful friend, Sr. J.R. at my last sojourning at Longly.  bread.  
Was even an Asp so thankful for the good entertainment she had, being fed at the Table of a certain Egyptian, that one of her young ones ungratefully stinging to death a Child of her hosts, she was so just and respectful, that killing that young murderer, she laid it dead before them at the Table, & was never after she nor hers seen more to haunt the 
s Apud Bruson. ibidem.  house?  
Are 
t Haec omniae, & his maiora, non solum Soli. c. 43. & Plin. libr. 10. c. 23. Sed & Basil memorat de Cicorijs in exem. ho. 8 applicans parentibus & filijs.  Storks so thankful, that (to the shame and confusion of unnatural Children) they feed their aged parents, when they are unfeathered and unplumed, (which things the Crows likewise are said to do) yea, cover them, brook them, and keep them warm with their own feathers in the storms and colds: and as tradition is, (as good Emblems both of grateful guests, and just tythers) do they in requital of their houseroom, throw one young one out of their nest, as their host's part, to the german Bower in whose house they 
u Mirae etiam de gratitudine huius avis, erga benefactores Aelia. lib. 8. cap. 21.  build?  
Yea have even Wolves (whether naturally or supernaturally, I dispute not) been found so respective and indulgent to humane nature that (if 
w Tom 2.  Aprili.  Surius be not unsure, and 
x Guagnin. libr. 10. & Gregor. Turon. histor. Fran●. lib. 2. c. ●4  Guagin deserve no gag, for fabling,) even young children, as they instance in some, have been suckled with their milk, fed with flesh and restored again to their own mother, in their wolvish courtesy? Nay from beasts and birds to come to fishes. (that I may speak nothing traditionarily, or legendarily of that thankful Ape, who when he could nothing else, skips up into Trees and knaps down boughs to the speedy loading of a poor old man who lived by selling of wood in requital of his pulling one of her cockered young out of the pit.) Even Dolphins have been so enamoured on boys that have fed them with bread, that at the call of Sinion, in which name Pliny saith, they delight; they have come to the shore, and in grateful sport as sea horses, (as once that 
y Arionis fabulam, memorat Olaus Magnus lib. 20. cap. 12. Sic Albertus anim. cap. 24. cum multis alijs.  Dolphin did musical Arion,) they have swim with them into the Sea, brought them back again to land: one of them above the rest drowning his over burdening burden in a sudden storm, in revenge of himself lays and dies on the shore, & would never more return to the Sea again: as 
a Animal. libr. 9 cap. 48.  Aristotle, Albertus 
b Animal. cap. 24. in Delphinis.  Magnus, 
c Parte prima, colloq. 9 pag. 325  Theophrastus, 
d Libr. 9 histor. cap. 8.  Simon Maiolus, (e Pliny) the elder, and Pliny the younger Instance in many particulars at Hyppo, Puteolum, Tarentum, Naupactum, and other places where such pageants were played.  
Oh? have beasts been thus grateful to men, even the irrational creatures by an instinct of Dame nature? and shall man, endued with reason and understanding above the brutes, (the very Sun irradiating his Microcosm and little world,) be so destitute both of grace and good nature, as we say, as to be unthankful to well deserving men, but chief to the all meriting mercy of God?  
Yea I say more as beasts have been gratefully respective to man, so have men shown a kind of gratitude to beasts: as Alexander (though heathenishly) bestowed burial on his dead 
f Plin. libr. 8. cap. 8.  Bucephalus, as a Mass priest did once on his dog, as is 
g The french Stephens in his Apology for Herodotus called (as translated) the world of wonders.  related; yea lamented his death, as Crassus did the death of his 
h M●crob. lib. 3, cap. 15.  Murena, as I have seen some, and heard of more, that have fed their old horses, and eldest dogs even Mastiffs, Greyhounds, Spaniels, setting dogs, Hounds, Braches, Beagles, when they have been spent and done, as old Almanacs past date: yea of some, that have bequeathed not only their rational, but irrational old servitors, legacies, pensions and portions to keep them, even after their old master's deaths for the good service which they have done: Some being of a better mould, then to cast of their old friends and favourites, (as Bawds, Panders and Whores do prodigals) when they have spungd and sucked them dry; as a man casts of his cloak after rain, and the spaniels shake of the waters on the shore, when they have no more use of them, and have served their needs turns and ends by them, and with them: Like a man that cares not for the best dish of meat, when as a helluoh, he hath glutted himself with it: no; some men's respect is as the 
i ●yome virescit & nascitur in marirubro Plin. libr. 13. cap. 25.  laurel green even in Winter: shrinks not like some ill wrought western cloth in wetting: but is more to them that have once well deserved, more at the last, then at the first. Now shall there be such mutual gratitude from beasts to men, from men to beasts, as we have heard? and shall not man be thankful to man, for benefits received? and all & every one thankful to God; from whom, as all blessings flow, so all kind of reciprocal blessings back again are as due, and deserved, as exacted and enjoined? Oh shall man be like the horse & mule without 
u Psalm. 32.9.  understanding? nay worse; so dull, so dead hearted, so stupid, so blockish, that he hath no show, no demonstration, no expression of thankfulness to God, either vocal, real or cordial, as is seen in too many Miriades, & millions of men? Which unless Swinish drunkenness, So domitish uncleanness, Esau's profaneness, jewish usury, Cannibal-like cruelty, execrable and horrible blasphemies, against emulatitions, against all that have any show of religion, with other transgressions, perpetrated and resolvedly committed against God and man, be thankfulness: (all which indeed, with the like, show and speak an unthankful tongue, heart, and life, as the Ivy bush shows the Tavern, the blue spots the plague, biles and carbuncles and ploukes in the body and face, the inward infection of the Liver: and the smoke and sulphur the inward brimstonely matter, that's in Aetna, & in Pliny choking 
w De Vesuvio Solinus cap. 40. & de eo nihil Plinius, praesaga forsan ment, jude sibi exitium futurum, de modo mortis. Lege in epistola Plinij junioris, ad Cornel. Tacitum hostoricum.  Vesuvius, and the like, etc. I say unless this may stand for thankfulness, (as if counterfeit coin shall stand for pay,) there's no further glimpses and sparks of further thankfulness, in our promiscuous multitudes: though we see here the inflamed zealous fires, of David and his Congregation.   

CHAP. VII. Gratitude to God for all his graces pressed from the practice of all the Saints in the Church Militant.  
THus as Solomon sends the sluggard to the Aunt or 
a Proverb. 16. v. 6.  Pismire, to learn 
b De cuius prudentia & diligentia tam Mira, vide apud Plin. libr. 2. cap. 41. & lib. 11. cap. 30. & Arist libr. 9 cap. 38. & Basilium in exem. homil. 9  providence and diligence: to the Connyes, the Locusts & the Spider, to learn wisdom, & 
c Prov. 10. vers. 25.26.27.28.  prudence: to the Lion, the Greyhound, and the hoc Goat, for constancy and 
d Ch. 30. v. 31.  courage, as jeremy sends the jews to the Almanac of the Storks: The Turtles, and the Swallows to learn the circumspect observation of times and 
e jerem. 8. v. 7.  seasons, as Christ himself our Saviour sends his disciples, (and in them us) to the 
f Math. 10. v. 16  Dove, to learn simplicity, to the Serpent, to learn (not matchavillian) but religious 
g De mira serpentis solertia, pracipuè in capitis custodia, & in pollis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide Plevius Plinium libr 8. cap. 27. Aristot. lib. 8. cap. 17. August. de Civitat. Dei libr. 8. cap. 15. Et Theologice applicant idem Augustin. serm. 4. ad frat. in Eremo, & Chrysost hom. 34. in Matth. tom. 2.  policy: So I have according to my Talent sent this ungrateful age, according to my ministerial mission, and commission from God, as to the Pagans, so even to Birds, Beasts, Fishes and Fowle, to learn that gratitude to God for all his graces, which as I have prescribed: David and his people here in my Text, piously, publicly, (much more privately) practised. Now the effecting of this grace, being that which purposely premeditatingly, projectingly, I do affect, that I may roll every 
h Omnem movere lapidem.  stone, touch every string, attempt every means, use every motive, to bring our English-Irish Israel parallel, with David's Israel: changing my form of speech, modulating now in another Tune and Tone, I desire that every man that desires to have an Israel's heart, to be a true Israelited 
i john. 1.47.  Nathaniel indeed, to consider, that if the practice of the worst of men the Pagans, the worst of beasts too, yea the worst of animate creatures (except the very Devils, and infernal spirits) shame not his ingratitude; yet that he would be lured and alured, by the imitation, virtuous emulation of the best that are or ever were of created natures either in earth, or in heaven, to the performance of this tributary task, which God imposeth upon every soul that hath the organs and instruments of reason, rightly 
k For God requires no praise of fools, naturals, madmen, young infants, such as have yet no use of reason: nor may be admitted to the Eucharistical Supper.  fitted even to praise his great and glorious Name, (as David and these Davidicans did here) as they will answer the contrary to their peril at the great day of audit and great Court of Parliament before the King of Kings.  
And herein first to begin on earth, and then by a Theological Climax or gradation to ascend up as high as heaven: let us look to the Saints militant here on earth, and we shall see a cloud of witnesses, like the cloud and the pillar of fire, going before Israel to 
l Exod 40.38.  Canaan, as the new created star, or the Angel moving in the star, or in form of a star, going before the Eastern Magi, as their conduct and convoy unto 
m De hàc stella, ut de Magis ipsis multa disp● at Bosquerus in echo conom. in locit Math. 2, 1.2.3.  Christ, preceding & going before, in this (never to much pressed, till practised) duty; inviting inciting us to insist in their steps. Repetens ab origine prime: to begin (as they say) from the beginning: we have 
n Genes. 4. v. 4.  Abel in true gratitude to God; surpassing ungrateful Cain, as the Sun exceeds the pitchy cloud) sacrificing the best of his Lambs the first fruits, the chief and choice of his 
o Sacrun pingue dab● non macrun sa ●rificabo. Sphinx Philosophica. Theologica.  flock, as a freewill offering for a blessing upon the rest: though I know too, it have a special 
p See Moses unvailed in octavo extant.  reference to the oblation of Christ, the true Paschall 
q john. 1. v. 29.  Lamb. so Genes. 24. vers. 17. we have Abraham's servant blessing the Lord for his mercies to his master Abraham, and for making his journey prosperous, vers. 26.27. so Genes 32. vers. 10. we have jacob, acknowledging himself unworthy of the least of the Lords mercies which he specifically & specially enumerates: So in token of gratitude for renewed mercies, as an everlasting testimony to them and their seed for ever in all succeeding generations, how much they poyzed and prized (as Courtiers from their King) the least mercies, and favours from God; and to oblige them and theirs in an eternal indissoluble bond of obedience, Abraham, Isaac, jacob, and the rest (the best) of the Patriarches, where ever they came, built Altars, set up stones and pillars to the honour of the Name of the 
r Sir Abraham Gen. 11.8. Gen. 22.14. Isaac Goe 26. v. 25. Gen. 28 17. jacob Gen. 31.13. & v. 53. Gen. 35.1. v. 7.  Lord, as the Egyptian Kings in their 
s Mela de his li. 1. c. 5. Strabo lib. 16. praecipué Pli. l. 36. c. 12. describit & deridet ut vanas & etiosa●.  Pyramids, Nabuchadnezzar in his 
t Dan. 4. v. 30.  Babel, the Nymrodians in their 
u Gen. 11.1.2.  Tower, Absalon in his 
w 2. Sam. 18.18.  pillar, Cyrus in his sumptuous 
x De hac demo non meminit Pli. ut observat Aldus in Indicae ad Plin. naturalem histor. describunt tamen alij authore● apud Maiol. col 23. tit. morabilia pag. 703.  house, and other proud and ambitious spirits erected monuments, and memorial to the glory of their own names. So in the fifteenth of Exodus, we have Moses, Aron, Miriam, and all the Elders and people of Israel, triunphing and gratulatory rejoicing before the Lord, (as we this day, for the preservation & reservation of our King and Prince) for their safe eduction out of Egypt, reduction from tyrannising Phraoh production and protection thorough the red Sea, which was to them a walking garden, to their enemies a devouring grave. In the 33. of Genesis, we have the same Moses, when he had received the gracious summons of his blessed dissolution, as a second Simeon, singing his Cygnean and Swanlike 
y Cantater Cygnus funeris ipse sui.  song, blessing the Lord, and the thousands of Israel in their several Tribes, the people of the Lord. To proceed in the first of Samuel, Chap. 2. we have that devout Annaes' gratulatory song for her Samuel, as Bathshebaes' 
z Prove. 31. v. 2.  Lamuell, the son of her desires: yea in his corporeal birth, as Augustine was to his mother Monica in his spiritual, the son of her 
a  olim Ambr. Monica de Aug. Manicheo, etc. non potest perire filius tantarum praecum & lâchrymarum.  prayers, and of her 
b 1. Sam. 1.13. & vers 26.27.  tears: So in the fifth of judges, we have Deborah and Baruch and all Israel tripudiating and triumphing before the Lord of Hosts, the God of Battles, for the overthrow of the Troops of jabin and Sisera, whom the river Kishon swept away, yea that ancient river, the river 
c judg. 5.20.21,  Kishon, the stars also fight from heaven as once the Sea for our English Eliza, and for a Britain Drake, that gave an overturn to a swelling Dragon, as once also for Theodose the like, as the Sun too for joshuah. So in the first of Kings Chap. 3. vers. 6.7 when God appeared unto Solomon in Gibeon, as he sacrificed before the Lord, as a prologue to his fervent prayer for a wise and understanding heart, he first thankfully acknowledgeth the unspeakable mercy of God to his Father David, as also (by a corollary and consequence) unto himself: and not to enumerate all particulars which are infinite for this our David, besides the Book of the Psalms, which are in their golden chained links, continuated praises, (as one calls the very lives of just men like the alms of 
d Act. 10.1.2.  Cornelius, if seasoned with grace, and not soiled with sins, perpetual 
e Bona vita perpetuae preces.  prayers.) So in the second of Samuel Chap. 7. vers. 18.19.20.21. etc. omitting all other places, to fix on this: when God sends to David by Nathan, the acceptance (as in Abraham's sacrificing of 
f Gen. 22.16 17  Isaac, and in the desires of all his Saints and Servants of his will for the 
g 2. Cor. 8.12.  work, his 
h Respicit Deus affectum cordis pro affectu operis August.  affection for the action in building of the Temple, reiterating and renewing many large and loving promises concerning Solomon his son, in what privacy and nearness he should be to God, even as a son is to a father: David upon this Embassage, as a second Niobe melting and dissolving, his heart wholly liquifying as wax and Ice before the Sun of these mercies, in the most zealous and fervent expressions of his soul, as fire breaking out long smothered in the soliloquies of his soul, (such as we read proceeding from Augustine, Bernard, Basill, and other zealous spirits in imitation of David) he thus bespeaks his God: Who am I Lord, and what is my house that thou hast brought me hitherto, and this was yet a small thing O Lord God, but thou hast spoken also of thy servants house, for a great while to come, and is this the manner of man O Lord God? and so goes forward to the end: every word having an emphasis, every phrase, as is said of the Epistles of 
i Referunt pectus ardore pleum  Cyprian showing a heart brimful of grace of gratitude. So come to the new Testament indicted by the same spirit, what ere the blaspemous Manichees blatter to the 
k Contra Manicheos, praeter August. & Patres erudite scripsit Granatensis in suo symbolo: & Bernardinus de Bustis, in concionibus & postillis in quarto in Initio libri pen●.  contrary, the Saints partaking of the same grace, have expressed the same in their gratulations. To begin with Simeon he had no sooner Christ that expected, incarnate Shiloh in his arms, as his spirit in his heart, but he breathes out his gratulatory (blessing) blessed, Nunc 
l Luke. 2 28.29  dimittis.) So Zachary being long struck 
m Luke. 1.20.  dumb, as the fruit of his incredulity, had no sooner his imprisoned tongue unjaled, but he improves the first fruits of his speech to God's 
n Luke. 1.63.64 65.  praise: darting out as a pellet out of a Gun in the sudden flashes of the spirit, the inward conceptions of his soul, by the outward modulations of his mouth. I might instance in that 
o Luke. ●. 36.  Anna, in the two best mothers of the two best sons that ever were borne of woman, the Virgin mother Mary, and her cousin Elizabeth: who visiting one another, in the most warrantable journeys, (not gadding to a trotters feast as our common Gossups') and for the best ends: (not to tattle and talk, and prattle and prate like Parrots and jangle like jays, and chat like Dawes and Pies on this subject and that abject, not to calumniate and vilipend the absent) but to comfort and corroborate one another in the mercies of God; at first encounter, as two instruments rightly tuned in the best key by the finger of the spirit, in a holy and heavenly harmonious melody, resonate and resound the praises of 
p Luke. 1.42.45 46.47.  God, as did also all the rest which looked for and expected, the now exhibited Patriarke-promised prefigured Messiah, the consolation of Israel: which pretermitting without further enlarging, view the Apostle Paul, the inspired Doctor of the Gentiles, and we shall see that as he had as holy, and as sanctified a heart, (except his crucified Master) as ever was enclosed and included in a body of flesh, he hath, as so many Epistles, (yea in some places as so many leaves and lines) so many breathe, yea breaking out and eructations in the praises of God. Yea in every 
q Rom. 1.8. Rom. 16.27 1. Cor. 1.4. 2. Cor. 1.3. Ephes. 1. v. 3 Phil. 3. v. 20. Col. 1.3. 1. Thes. 1.2. 2. Thes. 1 3. 2. Tim. 1.3.  Epistle it's observable, that the Alpha and Omega, the beginning and end of it is prayer and praise, oftimes both in the antecedent and concluding consequent: the subject or matter of which petitions and thanksgivings, being the happy success of the Word, the propagation of the Gospel, the faith and patience of the Saints, their growth in grace, their forwardness in zeal their readiness to distribute, their constancy in profession, their perseverance in the truth, together with God's merciefull proceed with himself in turning him in his name and nature, from a Saul to a Paul, from a Wolf to a Sheep, a persecuter to a professor, a Preacher, a Cannibal to a Christian, a blasphemer to a blesser of 
r 1. Tim. 1. verse 12 13.14.15.16 17.  Christ, yea from a Caterpillar to be like james john and Cephas a pillar, from a confounder a founder, from a supplanter, a planter of the Church of Christ. These mercies together with that Talent of preaching of tongues, of knowledge above his fellows, of parts, of 
s 2. Cor. 9 2 Cor. 10. Paulus de ipso per totum  pains, of patience, in doing suffering more than the rest, that door of utterance opened to him so abundantly, were (as they should be, to all in Paul's place, of Paul's spirit) the ground, not of Thrasonical ostentation, luciferian pride and presumption, (as in 
t jerem. 20.1.2.  Pashur Hanany, 
u 1. King. 22. v. 24.  Zedekiah, the Romish Jesuits and Baalites, as formerly in 
s The intolerable of Arrius, Samosaetenus, & other heretics Gent. Magd. where Caesar as Pelargus our Jesuits praefat. ante suum jesuitismum.  Arrius, Nestorius, Paulus Samosetenus, and all other Pseudoprophets, Pseudopostles, Pseudomartyres, Pseudochristians, Heretics & Schismatics) but of holy and humble thankfulness. I might enlarge my meditation in this point, if I would wade into ancient and modern history, from the practice of all other Saints and holy men of God, that ever were, chief millions of Martyrs, Confessors, recorded by Eusebius the Tripartite, and the rest of Ecclesiastical historians: Fox in his martyrology nominated by name and described by their states & callings, whose faiths, like the 
t Arist. libr. 5. cap. 19 Etiamsi Discorides libr. 2 cap. 50. & Galenus lib. 3 de tempor. cap. 4. contradicant Salamandrum in ignem vivere & ignem extinguere: asserit tamen Plinius libr. 10 cap. 〈…〉 Plin. 〈…〉 Civit. Dei lib● 21. cap. 4.  Salamander and that Pyralis or Ce●astia living even in the fires and hottest persecutions, even in the midst of flames (as Paul & Silas in the lower prisons) have sent out the sparks of holy praises in hymns and Psalms, and spiritual songs, etc.  
But above all, which is instar omnium in stead of all, as the best precedent to us Christians, we have the un-erring as precept, so practise of Christ, every action of his humanity being our 
u Omnis Christi actio nostra est instructio.  instruction, as he prayed continually, rejoiced evermore in all things, gave 
w 1. Thes. 5.16.17.18  thankes, chief for the propagation of the Gospel, the subjugation of spirits to his disciples, the falling down of Satan like lightning: yea in the very benediction of the creatures, abounding with praises to his heavenly 
x Matth. 11.25 Matth. 26.30.  father: so should we, if we be Christians in truth and sincerity as in name & profession, imitate our Christ as members of his body, branches of his Vine, and docible disciples to that best of Masters: otherways as Augustine once noted, that it was incongruous under a thorney head to look for soft and delicate & effeminate 
y ●ub spinoso capite, non debent membra esse mol●a. Augustinus.  members; it's as incongruous under a blessed blessing head, to have (as many Christians have) execrable execrating, cursing accursed blasphemons members.   

CHAP. VIII. Gratitude further proved and pressed from the Saints and Angels in the Church triumphant, with thunderbolts against this blaspeming in stead of blessing Age.  
But if the examples of the Saints on earth move us not, I wish that sursum corda, we would lift up our hearts and eyes a little higher, (paulo maiora canentes) unto the Saints and Angels in heaven: looking to the souls and spirits of the just, in the nature Angelical and humane, we have a fairer copy to write after, a more resplendent white to shoot at in the Church Triumphant, than we can have in the Church Militant, where the whitest Swan hath his black feet, the purest gold his dross, the fairest face of grace his mole, the most eminent light his cloud, or eclipse; as may be instanced besides 
a Gen 19 v. 36.  Lot, 
b Gen. 9.21.  Noah, 
c john 10. v. 25.  Thomas, 
d Math. 26.70.72.  Peter, etc. Patriarches, Apostles; even in two of the best, for great men, good men, the world ever had; in David & Hezekiah, the one committing such 
e 2. Sam. 11. 2. Sam. 24.1.2.3. 2. Sa. 16.1.2.3.4.  sins, the other omitting such 
f 2. Chron. 3●. 24.25.26.  a duty; as both soiled their graces, and put them to wash away those tinctures and stains with penitential 
g Psal. 6. v. 6. 2. King 20.3.4.  tears, by the heat of renewed love, drawn out of the best distillatorie limbeckes of broken hearts and compunct spirits: so that it's dangerous to imitate the best men that ever were, (except the sanctifier and Saviour of men) in every point of their practice, least like the motion of that 
h Materia compacta in instina acris regione, noctis frigore constipata, vent●rum vi aliquando a malo Angelo agitata. Simon Maiolus de diebus caui●. p. 1. c●ll. 1. pag. 9  ignis fatuus or transient fire, called in my country: Maude with wisp, they lead us wrong in the dark night of some errors into the Devious by paths of irregularities. But to imitate the Angels and souls & spirits of the just in heaven, their example is the right cynosure, the straight line of our actions and affections, the right Card and compass of our conversation, the very Pole according to which to steer our practice in our manifold fluctuations, and dangerous aberrations in the Sea of this world: because they being inseparably united unto God, to be like unto them is to be like unto God: even partaker of the divine 
i 2. Pet. 1.4.  nature; they are fixed in their port, and haven, (their heaven,) not subjected now (like us in our surges) to any shipwreck of faith or 
k 1. Tim. 1.19.  conscience; therefore it's good for us to cast anchor as neere them as we can, to build our Tents and 
l Math. 17.4.  Tabernacles as near theirs as we may, to ascend up the Mount, to them by meditation, contemplation, imitation, as in other things, so especially in this duty, in singing and ringing forth here below, as they above, the praises of their God and our God, in joining our choir to theirs in this holy Anthem, Holy, holy, holy, Lord God of Sabaoth, Heaven and earth are full of the Majesty of thy 
m In Te Deum.  glory. If we look into that mysterious revelation, we shall see what the very life of the Angels is: in what the spirits of the glorified Saints are eternally uncessantly employed; namely in standing about the Throne of the Lamb 
n Revel. 5. v. 15 12.13.14. E●ch. 7. v. 9.10.11.12.  Christ, clothed with white robes & Palms in their hands, (as Emblems of victory over that triple C●rberus the flesh the world the Devil,) and crying with a loud voice, Salvation to our God which sits upon the throne, and unto the Lamb, Blessing and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God, for ever and ever. Amen. This is the continuated voice of the Saints, of the Elders that serve God day and night in his Temple: Thus they sing Haleluiah in heaven for the judgements upon the great Romish 
o Revel. 19 v. 1.2.4.  whore which hang over her head, for avengment of the blood of so many of God's servants, innocent Martyrs, which causelessely she hath effused: Thus they rejoice too, at the marriage of the Lamb, and for the graces already given to the Bride the Church, chief the jewels of the Gospel, by which she is daily fitting herself for the solemnisation of her espousals in 
p Vide Bright-mannum nostrum in locum.  heaven: This indeed is vita celitum, vita coelestis the heavenly life, their life in heaven, who are ever standing before the Lamb: yea according to the distinction of 
q Zanch. de sex operibus, de Angelis. Distinguit, in ministrantes, & assistentes.  Zanchie and 
r Casmannus in sua Angelographia.  Casman, this is the life too, of these that are ministrantes, ministering from God: For as the Devils where ever they be whether limited or confined to the earth, or dispersed in the Air, or in the fire, or in the waters, or in the Mines, or cranneyes under the earth, or in the Centre of the earth, or below the centre, (as some think there's local hell, as most probable, because most remote from heaven) or confined to some climate, some Province, some Town, some Circuit of ground, some mountain, some fountain, some Court, some Palace, some chamber, some Nunnery, or Monastery where they have played reaks and 
s Instat Cardan. in lib. 4. de parie● c. 176. Langius li. 1. epist. an. 1539 Wier. de prastig. l. 4 ca 9.10.11.  pranks, yea or to the bodies of some men, as once in the 
t Called ventriloquisis by Text contra Marrion. c. 25. by Chrys. in 1. Cor. 12. by Oecumen in Act. 16. v. 16. because the devil spoke within their bellies, as once in the Serpent.  Pythonists & ordinary in the days of Christ, and extraordinary now: where ever according as the learned discuss and determine these 
u As Delrius discus. Magicar. lib. Tyareus de locis infestis. W●er. de praestig. daemonum, Perer. de Magia. Laur. Ananias de nature. daemonum cum alijs.  intricates, he be permanent or transient, he carries still his Hell about with him, as murderers, traitors, adulterers & blasphemers his darling sons, carry their petty Hells in the gnawings of their consciences: So on the contrary, the good Angels where ever they be, whether in Bethlens' fields with the Shepherds, or in daniel's 
w Dan. 6. v 22  den, with Daniel, or in the fiery furnace with Sydrach, Misaach and 
x Dan. 3. v. 25.  Abednego, or in Sodom with 
y Gen. 19 v. 15.  Lot, or in the door of the Tent with 
z Gen. 18.2.3.  Abraham, or whether with Manoah and his 
a Judg. 13.9.  wife in the fields, or with the Virgin Mary in her 
b Luk. 1.26.27.  Closet, or where ever else, they ever carry their heaven about with them, they are still in heaven, or heaven in them, in respect of God's 
c Luke. 1. v. 19  presence which fills them, as the Moon is filled with the light of the Sun: and in this fullness of joy, which they have in & from God, they cannot but resonate and resound back again their praises to God: for even when these heavenly soldiers are on earth with Bethlems' 
d Luk 2.13.14.  Shepherds, as if they had been in these highest imperial heavens into which Paul was 
e 2 Cor. 12.2.  rapt, they sing Glory to God on high, on earth peace, and amongst men good will. Now to act our parts, as we pray in that best of 
f The Lord's prayer preferred by Cyprian, by Daneus de Orat. Dominica, & by Alstedius in Theolog. Catech.  prayers in respect of the Author, matter, manner, and method: Thy will be done in earth of us mortal men, readily, promptly, 
g Math. 6.10. See Brimsley and lately M. Bernard in their plain paraphrases upon the Lord's prayer.  sincerely, etc. as it is in heaven of the immortal Angels▪ so (unless we mean to prate and prattle rather than pray, as did the 
h Math 6.7.  heathens, and our vulgar 
i ●n their Tantologies, Battilogies, Latin prayers.  Papists, unless we will take God's name in 
k Abuse of prayer by M. Perkins in his Golden chain, by Alsted. Theol. Catech is made a main breach of the third Command.  vain, and abuse this primary and principal part of God's 
l Gen. 4.26. Vide Scultetum de praecatione, pag. 4 5. etc.  worship, unless we will verba dare, dally with, deceive and delude the Almighty,) we must strain and study, desire and endeavour to practise as we pray: we must bless God on earth, as the Angels do in heaven, we must not blaspheme on earth, the God of heaven, which the Angels do not, dare not, cannot do: we must praise God, not pinch God, (as the angry Cur may the stoutest Lion) We must magnify God as the Angels do, not martyr God, murder God, tear and crucify over and over again (as Augustine alludes) the glorified humanity of Christ, worse than the jews on the Cross, as hellish and profane spirits do: not sparing his wounds, his blood, his heart, his head, nay not his feet, his nails and his guts, as our roarers, our rakehells, our rascalities and ragamiuffin's do: such as in their practice have turned just renegadoes, julianists, Oecebolians, Apostaites, worse than Turks and Mahometans, forsaking Christ (nay opposing Christ) more fearfully than Witches and Conjurers. Oh this is indeed to be like unto the Angels, like unto the Gods, as the Devil jesuitically 
m The Devil first taught the doctrine of equivocation: the jesuite in it is not a scholar to jesus: non cum jesuitis, qui iti● cum jesuitis, etc.  equivocated with Adam and 
n Gen. 3.5. Eritis sicut d● ludit deludit in hoc verbo d●, id est, eritis sicut Angeli dij dicti: sicut daemons, id est, sicut mali angeli dij vel daemones dicti a scientia.  Eve. But what Gods? What Angels? even Angels of darkness, not Angels of light. For surely to curse tear, blaspheme God, is the very life, course, practise of damned spirits, the tortured ghosts of Devils, and men, reprobate Angels and reprobate men: Cain, judas, Esau, Saul, Pharaoh, Nero, Caligula, Heliogabalus, Holofernes, Apostate julian, whorish Pope joane, Nicromanticall Sylvester, Alexander the sixth, athisticall Caesar, Borgia, treacherous Absalon: serpentine Achitophel: soul poisoning Mahumet, blasphemous Arrius, Michael 
o Burned in Geneva, vide in fine Aretij locor. communium.  Servetus with millions more. Would you know what they are now doing? Their bodies are jayled and imprisoned in the grave till God's general assizes. But what of their souls? Thus in the midst of their exquisite tortures in hell, (unless God gave speedy grace to some to die, better than they lived) even with their father the Devil (whom they sympathise, as in sins so in 
p Math. 25, 41  sufferings) they rave, they rage, they fret, they fume, they revile, they blaspheme, they execrate, they curse the Majesty of the Almighty, they wreak their Teen and wrath on God, as that madded Bajazet copeed up in an iron Cage, did upon 
q See besides Kneels his Turkish history, the history of Tamb. extant in quarto.  Tamburlaine, even by raging and reviling like madded dogs tied up in iron chains, they bark and foam at the mouth and belch out blasphemies (as the condemned miscreant that curseth the judge, the jury and the Bench:) when their malignant malice and mischief can proceed no further. And indeed as wicked men are by the spirit of God called the sons of 
r 1. Sam. 1.16. & 1. Sam 9.27.  Beliall, the children of the very 
s john. 8. v. 44. & 1. joh. 3. v 10  Devils, so, Do they not patrizare? are they not as like their father, as if they were spit out of his mouth? Do they not look as like him, as egg to 
t Non ●v●●m ev● similius.  egg, snow to snow, or rather pitch to pitch? Do they not resemble him as face answers face in a glass? He blasphemes God in hell, they blaspheme God here on earth: He is the old 
u Revela 12.9.  Dragon, they are as yet but 
w Rev. 16. v. 9  Serpents, yet growing to be Dragons, and as full of venom for their measure as he is whose names they bear, whose nature they have. Should such die in this state and condition blaspheming the name of God, as so many thousands do in the world, especially if they be never so little crossed or touched by the hand of God, or tongue, or hand of man, then letting their oath-pellets fly from their hell-heated mouths as did Michaes 
x judg. 17.1.2.  mother, the contesting Israelite in the days of 
y Lev. 24.10.11  Moses, and these accursed carnalists prophesied of in the 
z Apoc. 16.9.  Apocalypse? I pray you, to let such reflect a little on their case and condition, 
d 
Math 5 35.36 & August. ad consentium de mendac. cap. 15. & Chromat. in locum.  
james 5.12 Psal. 25. v. 3. Zachar. 5.3. Deut. 28.58 & in Apocryph. Eccles. 23. v. 11.   if God would please to open their hoodwinked eyes, besides the Scripture that's infallible true, firm above heaven & 
a Matth. 5.18.  earth irrevocable above the decrees of the Medes and 
b Dan. 6.8.  Persians, to be verified in every letter, title and syllable according to qualifications of objects in works of justice, as of mercy: I say besides the verdict of the word, which must in due time be verified, else God were no 
c Numb. 23.19.  God, and the word but a fable like these of Esopes' or Lucian's, (which were blasphemy to imagine) I say yet again and again, besides the thunderbolts from Gods own mouth that strikes the swearer as low as 
e Psalm 9.17.  hell, the centre of profaneness, nothing keeping him out of it, but a small twine thread of life, every day and night as a black worm and a white, gnawing this thread, and at last a blatrant 
f M. Perkins allusive simile, in one of his Legal motives, in his Treatise of repentance.  beast called death perhaps suddenly lopping, and cropping this thread, and sends the customary swearer into the lower pit without ever bail, or mainprize, remission or redemption: If there were no word, or if the word were, as carnal (life) (heart 
g Psalm. 14.1.  Athists account it, of no more certainty, than mother Hubbardes' tales, Bebelius 
h Bebilij facetiae extant in octavo  jests, or Melanders 
i Alelandri jocoseria extant in decimo sexto,  jocoseria, yea then the lying legend of the (k) Papists, their Limbo Patrum, and pick purse Purgatory: yet even in reason, let me expostulate with an impious and profane spirit, and whisper but some few words into the ear of a blasphemous swearer, how fit he is for hell, and how unfit for heaven if he should die suddenly as some of his predecessors have done? and be swept away as dust and 
l Psalm. 1.4.  chaff in an instant, as were reveiling Corah, Dathan and 
m Numb. 16.32.33. So Anastasius, the blasphemous Arrian Emperor was struck with a thunderbolt from heaven as also Olympius the Arrian (like joab) with three darts, blaspheming the Trinity. See in the end of Zegedine his Common places in folio, de his cum multis alijs.  Abiram, for alas what should he do in heaven being conditioned and qualified as he is? what work is there for him that he could do, that he would do? In heaven there is perpetual sempiternal blessing of God, as we have proved, which task he is as fit for as yet, as an Ass for 
n Asinus ad Lyram, Sus Minervam. Erasmi chiliad.  a Harp, a Sow for a Sack-bot: he that cannot sequestrate one minute of an hour, one hour in a day, one moment of time to praise God, he that hath as much heart to this or any other spiritual duty, as a Bear to the stake, the Bull to the ring, the coward to the battle, or the Ass to the race, he that's weary in the Church or in a religious family to bear one part or burden in a Psalm (which is indeed his burden) or chained but to a Sermon or a Sacrament for an hour, hath his ears taken up as by commission, sore against his will, his heart being 
o As Ezechiels' auditors. EZche. 33. vers. 31.32.  a woolgathering, rogeing & straggling like Dinah perhaps in the 
p Gen. 34. v. 1.  fields, in the Town, in the Tavern, in the Theatre, the taphouse, the Tobacco shop, the brothell-house, perhaps in his bags, in his Barns, in his coin, his counting house, his corne-heapes: or amongst his sheep and brutes; Is it probable or possible (judgement finding a man just as death leaves him, the Tree lying as it 
q Ecclesiastes  falls) that this man, should dying in this tune and temper, be fit to join his untuned spirit with the heavenly Choir of Angels, to bless and laud the Lord, for ever & ever? Oh less fit is this man for this spiritual motion, than Saul to be amongst the 
r Estne Saul inter Propheta●. 1. Sam. 19.24.  Prophets, then drunken Philoxenus to be in the school of Soler, Socrates, than judas to be at the Lords 
s john. 13.26.27  Supper, or Cham in the 
t Genes. 7. v. 7  Ark, yea less fit than for a jayz to sing amongst Nightingales, for a fool to sit on the bench with judges, for a Quacksalver to consult in the College of Physicians, or the rural fiddler to join his Pan's pipe, or Oaten reed, with the Choir of the Muses, the chorus of the musicians, or (to add one more,) as though 
* Qui Bavium non amat, odit tua carmina Mevi.  Bavins or Mevins, or a ballading Poetaster should intrude amongst the heavenly 
* Est Deus in nobis, agitante calescinius illo.  inspired spirits of a Virgil, an Ovid, a Homer, a Hesiod, a Chaucer, a Spencer, a Ben-mont, & such lettered Laureates, etc. Alas what delight hath a plowboy, a Cow-boy to handle a pen, that knows not a B. from a Bull's foot as the phrase is? What delight should I take to be amongst the Dutch or Welsh, or wild Irish, 
w 1. Cor. 14.11  whose language I understand not, to whom I am as a Barbarian, and they to me? & so, what a good year should a swearer do in heaven, where there's nothing but blessing God with everlasting hosannah's and Halelluiahs'; with which he is altogether as unacquainted as a poor apprentice with the mysteries of of his trade, the first day of his admittance, or a child with Greek and Hebrew the first day that ever he handled book? how to speak the language of Ashdod, the language of hell, cursing, swearing, swaggering, rioting, reveilling, &c, a profane spirit knows well, (or rather ill) enough, It's natural to him, as for the fire to burn the Sea to foam, etc. He swims without 
x Sine co●ti●e natare.  a Cork, he takes these (as some do the the Art of coney catching) at his own hand, he needs no tutor, no prompter but the Devil and corruption: But for the language of Canaan the language of heaven, the tongue of 
y 1. Cor. 13.1.  Angels, how to bless God, how to express with the inspired Apostles magnalia 
a Act. 2. v. 11.  Dei, the wondrous works of God, how to set forth the glory of God, as did Augustine and Ambrose, when in heavenly responsories is said, one answering another, as Cherubin, Cherubin, they alternatly in 
b Alterius vicibus: amant alterna Camenae canentes amenae. etc.  courses compiled that holy hymn called Te Deum, or We praise thee O God, etc. I say though a profane person should have more tongues than 
c King of Pontus that's said to have spoke 22. languages.  Mithridates, Scaliger, or 
d Whose dictionary consists of eleven languages.  Calepine, yet till God scrape or wash his tongue from oaths and blasphemies, give his mouth a physical, (or rather a metaphysical) purge, heat his tongue as the Disciples with celestial 
e Act. 2. v. 3.  fire, as 
f Esay 6 v 6.7.  Esay, with a coal from the Altar, he never can speak to any purpose, except in hypocrisy as did 
g john. 12 4.5.6.7.  judas, 
h 2. King. 9.32.  jezabel, and 
i 2 Sam. 14 v 3  joab, (like a horse that goes a forced pace) any thing Theologically good, tending to God's glory, and the good of others. And if he be as a fresh man untrayned for any part of God's service, as he is, (or should be) a soldier militant here on earth: is it probable that he is fit for a higher office and place to serve the Lord jointly with Saints and Angels in heaven?  

SECT. I. The blasphemer fitted for Hell.  
BEsides the profane blasphemer, is not so unfit for heaven, but he is on the contrary as fit for hell, as a cut purse is for the Pillory, or a traitor for Tyburn: yea as a good Grammar Scholar is fit for a higher school, even the University: for Satan by the help of native and hereditary corruption, as a wily nurse, having herein earth trained up the blasphemer in the language of Ashdod and other abominations, (as sin never goes bird alone) like some father that teacheth his son, his own trade, and makes him more expert & exquisite than himself, his purpose is, to prefer him to a higher (or rather to a lower place) even to be a free denizen in the low countries, the nethermost hells, his own Dukedoms, and Demaines, where whensoever the earth by a commission from the God of heaven is weary of 
k Telluris inutile futile pondus, Horat.  him, and casts him out, as once she did the 
l judg. 1. & Goe 15. vers. 16.  Canaanites (as the Sea casts out her froth) there he may as free as any in great Belzebubbs territories, in a trice set up, (or set ) his mouths shop, and have free vent for all his blasphemies, were they ten times moe and more abominable: yea and he shall have too, such pension and pay as they deserve: abundance of fire and brimstone, storm and tempest shall be his portion to 
m Psalm. 11.6.  drink; And sure as he that knows the language, and the fashions of a country makes less bones at it, to travail thither, and hath more hope of entertainment in France, Italy, Germany, Polland, Hungary, Slavonia, if he can speak well and perfectly the French, Italian, german, Polonian, Hungarian, Slavonian tongues: So he that speaks, in his horrid oaths, imprecations and execrations the language of hell, (as I persuade myself were the Devil himself (as he assumes shapes) truly and really metamorphized into the heart, the habit and speech of some man, he could not act worse pageants than some do, slander more maliciously blaspheme more boisterously, etc.) such a man when ever God by his sergeant death sends him a passport, may travel in a trice into the Devil's Dominions, and have work at will, and abundant wages, even more than he desires, but large as much as he deserves; yea me thinks as by a man's speech it's easy discerned what countryman a man is, English, Irish, Scottish, a german or the like: so a man, (a Minister chief) may even here this day give a great guess at thousands as infallibly, as the two Damosels did of 
n Math. 26.72. & Rhoda: Act. 12. vers. 13.14.  Peter, what country you as yet belong to: and whither you set your faces to Zion, or to Satan; even your tongues bewray you whether you speak Sibboleth or 
o judges 12. vers. 5.6.  Shibboleth as Ephramites, or as Gileadits, as Angels or Devils. Oh as I begun this pressed point I end it. If ever you desire to be like the Angels in glory, sympathise with them, (though you cannot equalise them) in grace: chief consecrate as they their whole powers, you your least member to the glory of God, else that part unreformed, all your 
p james 1. v 1●. Read all these excellent means and motives against swearing forswearing M. Down●●● four Treatises: pag. 26.27.28.29. ●● 49. etc.  Religion is in vain. And know further, what I have heretofore more enlarged, that a man gins either his heaven or hell, in this 
q Hic vita aeterna tenetur, a●● amutitur.  life: Here he is in the suburbs of one of the two of Saint Augustine's 
r Aug. de 〈◊〉 vit.  Cities, either jerusalem which is 
s Gal. 4.26.  above, or Sodom which is here below: Here by grace a man hath Charter and interest after livery seizure and possession of glory. Here it's easily seen which way he walks, even by what he 
t Loquere ●t t● videam. Socrates ad Ephebum quendam.  talks. A man need not wish with Momus a window into a man's heart let him look into his mouth, there he hath the best prognosticatum of his mind, as the un●erring truth itself hath 
u Math. 12. ver. 32.33.34.35.36  determined. Figs never grew from Thistles, nor Grapes of 
* jam. 3.12.  Thorns: nor sweet streams ever came from a poisoned, corrupted 
w jam. 3.11.  fountain: let us make the inside clean then all is clean So shall we be able in earth as the Angels in heaven, in sincerity, without hypocrisy, in filial love not in servile fear (incident to the 
x jam. 2.19.  Devils and reprobates) with purged and in good measure purified spirits, even here on earth inchoatively, and after in heaven perfectly, to make one Quyre with the Angelical spirits, to the ever blessing and praising the God of spirits.   

SECT. II.  
I Do not deny indeed but a wicked and a graceless man may sometimes speak good words, not only savouring of Moral wisdom, of experience and deep observance (as the sentences sayings and Apothegms of Socrates, Solon, Bia●, Thales, etc. and the Greek and the Roman 
y Recorded by. Valerius Maximus, Diogenes, Laertius, Brusonius, Lycosthenes and others.  Sages, yea the expostulations of 
z 2. King. 9.31.  jezabel with jehu, the dissuasives of 
a 2 Sam. 24 3.  joab to David, the speeches of some, even of the unbelieving 
b john. 7.40.46  jews, the censure of Gamahel concerning 
c Act. 5.35.36.  Paul, the counsel of pilate's wife concerning 
d Math. 27.19  Christ, which many such specialties do demonstrate) but he may speak words even in outward show and appearance savouring & relishing of grace, as appears in balaam's 
e Num. 23.10.  wish, Agrippaes' 
f Act. 26.28.  flash; the first to die, the second to be a true Christian, besides the Pharisees 
g Luk. 18.11.  prayer, the foolish Virgins crying 
h Matth. 25.11  Lord, Lord, the carnal jews desiring the 
i I●hn. 6.34.  bread, the adulterous Samaritane desiring the waters of 
k john. 4.15.  life, with many moe: It cannot be denied also, but the best men may sometimes speak words at first blush savouring of a carnal spirit, such as have hardly the prints and impression of grace; as appears in Abraham's 
l Genes. 12.13.  simulation, or dissimulation, joseph his swearing by the life of 
m Gen 42.15.  Pharaoh, Eves tempting of 
n Genes. 3 6.  Adam, judah's soliciting of his incestuous 
o Genes. 38.16.  Thamar, David's murderous vow against 
p 1. Sam 25.22  Naball, his folly in commanding his people to be 
q 2. Sam. 24.1.2  numbered, his bloody jussion in the slaughter of 
r 2. Sam. 11.15.  Vria●, his unjust verdict against 
s 2. Sam. 16.4.  Mephibosheth, in Peter's 
t Math. 26. Luk. 23.  denial, his dissuasion of Christ's 
u Math. 16.22.  passion, the culpable request of james and 
w Mark. 10.35  john, the incredulity of Saint 
x john. 20.25.  Thomas with many more, verifying that of Saint 
y James. 3.2.  james, that he is a perfect man indeed, which offends not with his tongue: yet nevertheless that is true in Divinity which the eternal truth hath revealed, that words justify or 
z Math. 12.37.  condemn, that the mouth speaks the man either good or bad, as it either blesseth or blasphemeth God, or 
a James. 3 9  man: For first this is to be presupposed, that usually the just & pure, have pure 
b Proverbs.  words, their hearts, their consciences and their spirits being 
c Titus 1. v. 15.  pure. Abraham prays for 
d Genes. 18.25.  Sodom, for Ishmael 
e Genes. 17.18.  Isaac, for 
f Gen. 25. 2●●  Rebeca, Moses blesseth the children of 
g Deut. 33.1.  Israel, jacob blesseth his 
h Genes. 49. & 48.15.  sons, and the sons of 
i Gen. 48.20.  joseph, Samuel and joshuah exhort to the service of the true 
k 1. Sam. 12.13. joshuah. 24.  God, Lot exhorts the 
l Genes. 19 7.  Sodomites, Boaz comforts 
m Ruth. 2.11.12  Ruth, Eli reproves his 
n 1 Sam. 2.23.  sons: Gideon pleads against 
o judge 6 31.32  Baal: the Prophets pray and prophecy, the Disciples preach, all that looked for the consolation of Israel, bless with Zachary the God of Israel, for the incarnation and exhibition of jacob's Shiloh, the promised Messiah, as David calls his tongue his 
p In psalmi●.  glory. So all the godly have made, do make, (except in some temptation or the breaking out of hereditary sinful corruption) their tongues, organs and instruments of the glory of God: as again the wicked when they speak, usually (unless when they fain and strain to the contrary pronouncing Parrat-like such words, of which they have no feeling, against the heart and against the hair, coldly coming from them, as from sick men, or are over ruled by a special hand as 
q Numb. 23.5.  Balaam, and 
r john. 18.14.  caiphass in his prophecy, Pharaoh Neco in that which he told 
s 2. Chro. 35.21.  josias, or out of common gifts as judas in his preaching, Saul in his 
t 1. Sam. 10.6.  prophesying, (the wise men amongst the Heathens from Moral Philosophy, or the very Ethics, of nature) I say usually, except in these specified cases, when the wicked speak, their words speak them wicked, even as what bitter streams the fountain sends forth, these streams speak the fountain no better, then bitter: since nemo dat quod non habet none can give what he hath not, or show better stuff, than he hath within him: the mouth of a good man being as the opening of heaven, which never opened, but there was always some remarkable good thing happened, as either Christ 
u Act. 1.11.  ascending, or the spirit 
w john. 2.32.  descending or the like: the mouth of a wicked man, being as the opening of hell, out of which never proceeded, as into which, never entered ever ought that good was, or it is as the opening of the Tryoan Horse, in which were armed Greeks, fatal to Ilium, or as the opening of Pandora's box, out of which flew all leprosies and diseases, or as the opening of Curtius his gulf of the Sicilian 
x Plin. lib. 2. cap 106. August. de Civit. Dei, lib. 3. cap. 31.  Aetna, or that Pliny choking 
y Orosius, lib. 7. cap. 9 Procopius. lib. 2. Bel. Got. Nicepher. libr 3. cap. 12.  Vesuvius, out of which proceeded nothing but filthy fogs, and sulphurous stinking streams: as appears in Ismaels' 
r Genes. 21.9.  scoffing, (or as the Apostle calls it) tongue 
s Gal. 4.25.  persecuting, Michols 
t 2. Sam. 6.20.  mocking, Rabsakees 
u 2. King. 18.28 29.30.  railing, Simeibs 
w 2. Sam. 16.5 6.7.  revile, the sons of Belials disdaining and dispising of 
x 2. Sam. 20 1.  David, and of Saul, 
y 1. Sam. 10.27.  saul's profane execration and 
a 1. Sam. 14.39.  swearing, Senacharibs' and Goliahs' 
b 1. Sam. 17.36.  defying. The cursing of that carnal 
c Levit. 24.11.  Israelite, and Michaes 
d judg. 17 2.  mother, Corahs' 
e Numb. 16.3.  dispiting, the ungrateful Israelites rebelling and 
f Numb. 11.1.4.  murmuring against God Moses and Aaron: to omit the Pharisees 
g Mark 3 22.28.29.  blaspheming against the holy Ghost, their vilifying and vituperation of 
h john 9.24.  Christ, Ananias and Saphiras 
i Act. 5.3.  lying, Gehezies' 
k 2. King. 5.25.  dissembling, the old Prophets hypocritical 
l 1. King. 13 18.  halting, Simon Magus his 
m Act. 8 9  Magic, and monstruous mistake in his 
n ver. 19.20.21  staking, Elimas' the sorcerers 
o Act. 13.8.  dissuasions of Sergius Paulus from Paul's preaching, and as is manifest by the multitude of oaths and blasphemies, which as thick as the the Atomie or Sun moths, (besides talk wholly composed of rebauldrie, folly, dissimulation, and treachery) come from the multitude, which testify that there's no grace in their hearts, since there's no good in their words: they rule not the least member, how much less the greater? therefore all their religion and profession is 
p James. 1.26.  vain. Therefore as thou wouldst be persuaded that with the tongue of Angels thou shalt glorify God hereafter, get a cloven tongue, a fiery tongue (not from hell as the 
q jam. 3.6.  most, but from 
r Act. 2.3.  heaven as the best, to be an instrument of God's glory here: which if thou attain, thou mayst infallibly conclude that here thou art holy in the Church Militant, and art tending and bending to be happy in the Church Triumphant: else know that a swearing, a blaspheming, an execrating and cursing tongue shows an unholy heart, as corrupt streams show a corrupt fountain, as sour fruit shows such sap, and such 
s jam. 3.11.  root, as ulcers in the body and fiery ploukes in the face show an unsound or inflamed Liver. Yea as the black spots shows the Pox, and the blue spots the plague, fristed hair, mannish attire, a rolling eye, gadding 
t Prover. 7.10.11.  feet, a tempting tongue, painted face, naked breasts, and uncovered dangling duggs (the Ivy bushes, that proclaim what Wine within is to be had for love or money) not more demonstrating a very whorish 
u 2. King. 9.50.  jezabel, than a tongue which makes a daily trade of evil and cursed speaking shows an evil and accursed 
w Math. 12.35.  heart, a sensual and unsanctified soul, yea that the very Devil speaks in and by such men, (as he did once in the 
x Vide Pareum & Parerium in Genes 3.1.2  Serpent, in Apollo's 
y De ludebrijs, & illusionibus diabolicis in hoc oraculo, vide apud Herodot. lib. 1. & 3. apud Valerium lib. 1. & 9 c. 12. Et apud Maiolum de vaticinijs, col. 2. pag. 99  Oracle) in many 
z Vide apud Delrium disq. Magie. & apud Lorinum Commentarijs in Act. 16. pag. 628. 629. Ex Hieronymo.  Pythonists & possessed persons (even as God's spirit speaks in and by the elect, as once in and by his Prophets, or Evangelists and disciples:) and so for thee, in this state, fate and condition possessed (or rather plunged, poisoned and pestered) with such a filthy heart and foul mouth, that's altogether as unfit, untuned and unprepared for holy Hymns and songs, Divine Anthems, and heavenly praises, as an Ass for an Harp, as the adage 
b Tanquam Afinus ad Lyram.  is: For thee I say to imagine in this predicament, to die and not be damned, but to pass without any change or conversion in heart or life, words or works from a satanical life, to an Angelical life in heaven, is a sweet deluding slumber, a brave golden dream, a bewitching conceit, an Eutopaean Paradise, a mere Castle in the air, without any warrant, foundation, 
a 2. Pet. 1.21.  from the God of truth, from the Scriptures of truth.    

CHAP. IX.  

SECT. I. Motives here to begin the life of the blessed.  
I Still desire to add more fuel to this Celestial fire of true Gratitude which I labour, (as I have I hope already instrumentaly kindled) further to inflame in the hearts of our English-Irish Israel, (like that once material 
c Apud Maiol. col. 22. de elemento ignis.  Vestal fire) never to die, or extinguish, but to live and last, to burn and blaze, even when the sparks of nature are quenched, and the radical moisture of all and every one of you drunk up and consumed. Oh I desire that when your earthly, and elementary part is dissolved, your dust turned to dust, and to mummiamized earth, that then your better part, your souls more pure and subtle than either fire or air, may with the Angels and the 
d Reve. 5.11. Revel. 7. ver. 11.  Elders, clothed in pure white before the throne of the Lamb, yea with the 
e Vide de ordine, & natura Cherubin & Seraphin, apud Cassantum in Catalogo gloria mundi, par. 5. p. 79, 80.  Cherubins, and Seraphins, wholly fired and inflamed with the love of God, (as inchoatively and initiatorily here on earth, so) perfectly, constantly, perpetually in the imperial heavens, laude, and praise, and bless, and magnify and glorify that great Tetragrammaton, the mighty jehovah, 
f De his nominibus cum significationibus, vide apud Zanchium de tribus Elohim, & de attributis Dei.  El, A donay, Elohim, etc. in all his great and glorious titles, names and attributes for ever; & for ever, without any persecution of the world, opposition of tongues, scoffing of Ismaelites, flouting of Michols, or any external interruption, and disturbance from the sons of Beliall, which labour the extinguishing of all the sparks of spiritual zeal in any devoute Proselyte of the house of David, of the new 
g Zach. 12.10.  jerusalem, yea without any internal suggestions and temptations from Satan, but above all, without any distraction of mind, division, or divulsion of thoughts, alienation by these externals, or any other molestation in the outward or inward man from yourselves: as having there a full and free exemption, & infranchizing manu-mission from all this dulness of flesh, deadness of heart, lumpishness of spirit, corruption of nature, pressures of crosses and losses, exigents and straits for these outward things, cares and distractions of families, encumbrances from your callings, and what other lets, disturbance, impediments and remoraes whatsoever, which do every way in this your warfare here, embodage and enthral you, from the performance of this or any other spiritual duty, in that measure and perfect manner, that you would or should, of which you daily complain with the 
h Rom. 7.23.  Apostle and all the faithful, and against which, you daily strive and fight, in the Christian conflict, and bickering 
i Gal. 5. v. 17.  duel, betwixt grace and nature, the flesh and the spirit. Oh let it be your living dying, (yet never dying) comfort, that you that begin cordially and Christianly to bless God here, after this short life is ended, which is as brittle as 
k Esai. 40 6. 1. Pet. 1.24.  glass, as wavering as the wind, as frail as the Ice, as swift as a post, or a weaver's shuttle, as melting as snow, as fading as smoke, or the fields flower, as vanishing as a dream, you shall join your spirits, to the spirits of the just, to sing and ring forth your everlasting Hosannahes and Haleluiahs to the God of spirits: for which end, as Paul's wish and hearts desire was that Israel might be 
l Rom. 10.1.  saved, so my wish and hearts desire is, that all of you might here be so fare sanctified, that innitiated in this life as apprentices to this heavenly science, or as journeymen or journing men (even strangers and pilgrims with 
m 1. Chr. 39.15.  David, the Patriarches and 
n Hebr. 11.13. 1. Pet. 2.11.  Prophets) travelling and peregrinating in this veil of misery in your few & evil 
o Genes. 47.9.  days ere you sleep with your 
p 1. King. 2.10.  fathers, you would so learn to speak the language of Canaan with the tongues and Tones of Angels, that at the last as free Denizens, free Citizens infranchized and privileged in all the liberties of grace, and glory, you may keep a perpetual jubilee, an everlasting Sabbath, of praises and holy expressions in that heavenly Canaan, celestial jerusalem, Mount Zion, which is 
q Gal. 4.26.  above: to which my hopes be, that you are, (my desires be that you may be) travelling, breathing and aspiring.   

SECT. II. Motives further urging here to begin the l●fe of Grace, after of Glory.  
OH suffer the word of exhortation. I beseech you as heavenly Quyristers begin even here, even now, even this day, the Quyre on earth: It's not thank worth to be eternally thankful in heaven, you must do it, you can do, no otherways, if you once come there: It's as natural (if I may use that word) for the blessed spirits to bless and praise the Lord, as for the fire to burn, the Sun to shine, the waters to move, the Seas to ebb and flow, 
r Aelian. hist. li. 10. c. 44. Plin. li. 5. cap. 9  Nilus to overflow, or any other creatures celestial or sublunary, animate or inanimate, to move and work, and produce effects according to their natures, and several proprieties. But to praise God here, joyfully, cordially, constantly, to break here through all impediments, as David's three worthies through the Garryson of the Philistines, to fetch the desired waters of 
s 1. Chr. 11. verse 18.  Bethlem, to strive here against all discouragements, as in the Olympic 
t De his ludis multa apud Celium Rhodignū historicos, & Poetas sunt quos curriculo pulverem Olympicum collegisse iuvat. etc. Horat.  games for Masteries, to swim against the stream (of all oppositions) as is said of the 
u Arist anim. lib. 9 cap 48.  Dolphin and Salmon, to be resolute against all repugnances of the false and flattering flesh (that bids the spirit as Peter bade Christ, favour itself.) The tempting Devil, the persecuting world, who by the imputations of hypocrisy, humorousnesse, fantasticalitie, singularity (at least of Puritanisme and Precisnesse) seek to quench in every zealist, all sparks of Devotion, as soon as ever kindled; yea as 
w Math. 2.16.  Herod, and 
x Exod. 1.22.  Pharaoh, to drown & murder even Christ and Christianity in all the Israel of God, as soon as ever new borne, I say those that can thus digest all those bitter pills, as physical, and can be (as was David's 
y 2. Sa. 6.21.22.  case with Micholl,) more zealous in this, and all other duties, the more they are opposed, like the fire that burns the more, the more it is 
z Quo magis premitur, eo magis astuat ignis.  suppressed: this indeed is praise worthy: every inferior bird can chip and crowd it in the spring, and can sing in the Sun shine; that is a bird indeed, that can sing in the storm, and charoll it in the Winter: every fish can play in the calm, the Dolphin and some more can play in the tempest: every man can bless God in the Sunshine of his prosperity with full bags, full barns, full bellies, and clothed back: But to bless God in adversity, in the storms of affliction with job on the 
a Job. 1. v. 21.  dunghill, Daniel in the Lion's 
b Dan. 6.21.22  den, with the three companions of 
c Dan. 3.23.  daniel's in the furnace, with the Martyrs at the 
d Many had that strength & grace given them, in the paganish Arrian popish persecution nominated in the martyrology, but chief by him who hath epitomised all the book of Martyrs, fol. 3.4.5.6 7.8.9.10. to fol. 18. etc.  stake to sing songs of Zion, here in a strange land, this is that which is most acceptable to the Almighty. Oh then, that my words might prick and fasten like the goads and nails of the sanctuary, that I might plead and prevail with you: Even now with Noah's 
e Genes. 7.9.  Dove to enter into the Ark, to leave the carrion and fleshly lusts of the world, on which the world's Crows, Dogs and Vultures prey and glut themselves: here to be at rest in God, and on God. Oh let my counsel be 
f Dan. 4.24.  acceptable, here strive to enter into the Bridegroom 
g Math 25.10.  chamber, to rejoice as Paranymphs and friends of the 
h Math. 9 15.  bridegroom, to sing with Solomon a divine Epithalamium, in honour of the spiritual espousals, betwixt Christ and his Church Oh that you could here sleep in quiet rest and tranquillity of the soul, in heavenly contemplations, (as that Endymion is said to have slept with the 
i Apud Natalem Comitem in Methiologijs.  Moon in the philosophical speculations) here be conversant in the mount with God as 
k Exod. 19.3.  Moses, get a glimpse of the glory of Christ in the mount, with Peter, james & 
l Math. 17.4.5. 2. Pet. 1.17.  john for in the mount of high and heavenly thoughts and meditations God will be seen, Christ will be found in 
m Luk. 2.46.  jerusalem, which is the vision of 
n Visio Peace.  peace: Oh that we could ascend up from earth to heaven with 
o 2. King. 2.11.  Elias in the fiery chariot of zeal, that we could strive even in this life, to enter at least the suburbs of the heavenly City, that we had our 
p Phil. 3.20.  conversation even in Heaven, our Heaven begun here on earth: Sursum corda, that being risen with 
q Collos. 3.1.2.  Christ, we might seek those things that are above, placing and planting our affections, not on things in earth, but on things in heaven, that we could send our hearts, as the Disciples their hearts and 
r Act. 1.11.12.  eyes after Christ that is ascended, that 
s A man in his incarnation, a Lamb in his passion, a Lion in his resurrection, an Eagle in his ascension  Eagle high mounted at least, that we could soar up to his Cross in Golgotha, in the meditation of his passion, not to breed compassion towards him who now from sufferings is entered into 
t Luk. 24.26.  glory, (as the superstitious Friars as may be seen in 
u In his mount Calvarie.  Guevara, Lodowicke de 
w In his Soliloquies grounded from several Gospels.  Ponte, and 
x His meditations.  Granado, etc. make that the chief end of their mental meditations, of his sufferings, and of their Idolatrous crucifixes) but to resolve to suffer with him, that we may be glorified with him; to feel the power of his death, to die to sin; the power of his 
y Rom. 6.8.9.10  resurrection, to rise again to newness of life, to bless and praise the 
z Apoc. 5.9.  Lamb, because he hath redeemed us from all the nations and kingdoms and kindreds of the earth. If for this end we tract, and trace our incarnate crucified saviour, from jerusalem to 
a Matth. 27 Luk. 23. Mark 15. john. 19  Golgotha, with his sword pierced weeping mother, the doleful daughters of jerusalem, joseph of Arimathea and the Centurion, and for this end look upon him whom our sins have 
b Zach. 12.10.  pierced with the Eagle eye of our faith, as the Antitype of the Brazen Serpent whom Moses erected in the 
c Numb. 21.9. john. 3.14.15.  wilderness, looking on him also in the glass of the Gospel, where we may see him as the Apostle of the Gentiles, tells the convert Corinthians, even crucified amongst us, if by this sight of him, we can get unto him by saving 
d john. 1●. 3.  knowledge, into him by 
e Epi●●. 3.16.  faith we grow up with him as planted in 
f Io●●. 15.4.  him by the sap of the spirit, we make a blessed speculation of his passion. Oh that besides the fruit of his passion, we could get here some glimpse of his transfiguration, a true type of his glorification, some glimmering and reflection of the heavenly Canaan, as Moses a perfect view and Synopsis of the 
g Deut. 34.1.2.3.  earthly, here seek some glimpse of heavenly light, (as the prisoner the gleams or beams of the Sun, through some cranny in the wall or door or keyhole) through the veil of thy flesh, as the spouse in the Canticles, that had a glimpse of her 
h Cant. 5.4.5.6.  well-beloved, looking through the hole of the door, and her heart was affectioned to him: Here in thy greatest pressures of body soul and spirit get some refection by reflection, with that primitive Protomartyre 
i Act. 7.56.  Stephen, and the rapt 
k 2. Cor. 12.4.  Apostle on Christ crucified and glorified, and of the glory of Christ, prepared purchased, laid up as revealed: Here get some warmth and heat in your hearts as the Apostles and the two disciples that went to 
l Luk. 24.32  Emaus, by oft talking & communing with Christ, by the word, and 
m Oratio oris ratio: vel colloquium cum Deo. Isidore.  prayer, & by that means receiving from Christ that best newyears gift, that love token, promised by Christ to all his 
n john. 14.17.18.19.  elect, & exhibited as once in the 
o Act. 2.3.  form, ever in the effects of 
p The Spirit like fire, etc. 

1. Illuminates with knowledge  
2. Heats with zeal and love.  
3. Mollifies the heart.  
4. Causeth sparks of prayer.  
5. Purgeth dross of sin.  
6. Purifies the heart.  
7. Changeth with, what it meets with, in to it own nature. Geminianus in summa exemplorii & similit.    fire. Oh that we could break off company and society with man, (chief wicked men) so much as our callings and charge to be discharged will permit, that in our meditations and soul Soliloquies in innitiation of Saint Augustine, Bernard, Anselme, and other heavenly minded men, we might be more conversant with God. Oh why do we not retire ourselves as 
q Genes. 24.63.  Isaac into the fields, as Augustine and Alixius into the 
r Libro Confessionum: related fully and applied in Parson's Resolution.  orchard, as joseph of Arimathea into our 
s john. 19 41.  Garden, or immure ourselves (according to Christ's 
t Math. 6. vers. 6.  precept, and his Virgin 
u Luk. 1.28.  mother's practice) into our private closet, or chamber, for some sequestrated time, there to meditate of the mercies of God, of the merits of Christ, of the privileges of grace, of the Christians dignity, of the joys of a better life, &c there to exhilerate ourselves according to the Apostolical counsel, and command, and according to the precedent set us in my Text by David, and his nobles, & to rejoice, before the Lord, and in the Lord, more than the carnalists, and the moralists of our times in their Corn and Wine, and Oil 
w Psal. 4.7.  increased: more than Laban in his 
x Gen. 29.2.  sheep, Naball in his 
y 1. Sam. 25.36.  feast, Balthezar in his 
z Dan. 5.2.  drink, Herod in his 
a Mark. 6.17.  Herodias, Saul in his 
b 1 Sam. 16.16 23.  Harp, Nero in his 
c Suet●nius in Nerone, qualis artifex pereo.  Music, the carnal jews in their 
d Amos. 6. v. 6.  Minstrelsy, than the Philistines in their 
e judges 16.23  Dagon and madding mirth: or any other licentious libertines in their luxurious and sabaritish delights. Oh why do we not retire and sequestrate our souls, our thoughts, our actions, our affections, from all carnal delights & desires, more fully, more freely to converse with God? setting times a part even for the very nonce to praise God, as did 
f Psal. 55.17.  David, as Daniel did for 
g Daniel 6.10.  prayer, arising with that man after Gods own heart, even at midnight to give thankes unto the Lord? Oh that my words, like spurs, and goads, (like the prick under the Nightingales breast, that is said to awaken her in the night from sleeping to singing) might excite and stir you, to this neglected and too much pretermitted duty! And for this purpose, I wish we might here use this world, as though we used it not, (as the Mariner the Seas and his Ship, as the Soldier his arms, as the traveller his Inn, as the Student his recreation, as the Spaniel the waters, for our turns, and times, for a time,) for mere necessity, and conveniency, not giving it our hearts nor affections, shaking it of, when we have done with it, for 
h Seeking only, quae ad vict●● cultumque necessaria. Cicero.  meat drink and clothes, and embracing in the inwards of our souls more pure, spiritual contentive, and satisfactory delights, and desires: Oh be as much as thou canst in the mount of spiritual speculation, rather than in the valley of external actions, rather in the lightsome 
i Gen. 46.34. Exod. 10. ver. 23  Goshen, with Gods Israel, then in the darksome Egypt with the uncircumcised; rather suffer affliction as Moses with God's 
k Heb. 11.24.25  people, then enjoy the pleasures of sin for a season; rather desire with David, to be a door keeper in God's house, then to live in the Tents of Kedar, as Lot in 
l Genes. 19 2. Pet. 2.7.  Sodom, Ezekiah amongst 
m Ezek. 2. ver. 6  Scorpions; rather fast with God's children; the mourners in Zion, as Esther with her 
n Esther. 4.16.  maids, Mordocheus with the distressed jews, 
o Ezra 10. v. 1.2  Ezra, 
p Dan. 10. v. 2.3  Daniel, and 
q Nehem. 1. v. 4  Nehemiah, than feast with the profane Balthezars', and drunken Nabals of the world; rather sing songs of Zion, with Moses, Deborah, Miriam, Zachary, the two Annas, and the spiritual Israel of God, to the laud and praise of God, than songs of Sodom to the Lute, and Tabret, and Harp, to the dishonour of God, with that carnal 
r Amos 6.6. Esay. 22. vers. 13  Israel. Avoid the company of the wicked, fly from their society, (as Manes the Chalcedon Bishop did from julian the Apostate, john from Cerinthus, Origen from Paulus Samesetenus, Polycarpus from Martion, Athanasius, Chrysostome, and the 
s Of all these there is ample mention made by Socrates, Eusebius, the german Centuries, etc. As I have alleged them already in my origen's repentance.  Orthodoxes Alexandrians and Antiochians, from the blaspemous Arrians) as from a dog, a 
t Cane poenis & angue. adagium.  snake and a devil. Come no nearer them, then to the plague, who have hot mouths like Armenian Dragons; hot as Ovens with fire from hell, spitting, burning venomous sparks of blasphemies in the face of Heaven. For, to converse with such, is to have our Hell on earth: but to praise God, with the Saints, yea withal the creatures, magnify him in all his glorious attributes, this is to have heaven on 
u Vita celitum, vita caelestis.  earth. Oh happy (as holy) is that soul, who (in imitation of the Lark, and the singing Quyristers of the Air) hath his chief delight to be mounting upwards, and singing above as near to God, as he can get, and useth this grosser earth but only for food and mere necessaries: making no stay below, till it soar up again, that it be entrapped (as these incautelous birds) in the lime-twigs of lusts, in the 'gins of temptations. Oh happy he, that not contented with ordinary duties, with our common Protestants, materially and cursorily performed, such as their stinted tasks, of saying, (rather than praying) Prayers: reading of Chapters: singing of a Psalm, saying Grace, before and after meat (as they use to say) by themselves, or children their attorneys; running daily in these (unless by carnality or profaneness omitted) as in a Labyrinth or Circle: like a Milne-horse, ever in one pace, without ever quickening their motion, what extraordinary occasion soever come, either of prayer in humiliation, or praising God in true Gratulation; those that besides these ordinaries can sequestrate times, to dedicate and consecrate their very souls, and spirits to the very God of spirits, extraordinarily, in manner and measure, as occasion is offered, either of mourning, (such as was in the days of 
w Esay 22. v. 13.  Esau, 
x Osee. 6 v. 1.2.  Osee, 
y Dan. 9 v. 1.2.3.4.5.  Daniel, 
z joel. 1. v. 5.8.11.13. & cham 2.15.16.17.  joel, 
a Ezra 10.3.5.  Ezra, 
b 1. Sam. 1.10.  Anna, 
c job. 3.24.  job, 
d jerem. 9 v. 1.2  jeremy,) or of rejoicing, such as in the days of David, both herein my Text, and elsewhere when David penned his Eucharistical Psalms, sung publicly in the Church, he and the Elders of Israel: (as also in the days of his son Solomon, Ezekiah, and josiah after him) exulting and triumphing before the Lord. Oh happy he, that can marry as some Fathers (besides 
e Stella & Bona ventura in Lucam.  Friars) have alluded, both Martha and 
f Luke 10. vers. 41.42.  Mary Rachel and Leah, can unite and so conjoin, the fruitful thoo-bleare eyed life of action, as less fair, with the more beauteous life of contemplation, that in his general calling, as he is a Christian can make holy and spiritual duties, the unbending of his bow, sauce to his meat, his very recreation, and best preparing to the duties of his special, and particular calling, as he is a man; such a man is indeed a Phoenix amongst men, Rara avis in terris as the Hevites said of 
g Gen. 23. v. 6.  Abraham, even a Prince of God amongst men: yea he that can be a regular, observant of these few rules, by blessing the Lord with his heart, and mouth, the members of his body and faculties of his soul, here in grace, shall inchoate and begin even in the valley of the world, in the veil of his flesh, the life of glory, such an one shall attain, to more Evangelicall perfection, than ever did jew, Papist, or Pelagian in the mere observation of Moses his Legals, whether Morals, Cerimonials, or judicials: Yea by these rules he shall come nearer God, shoot nearer heaven, walk more in the light of the Sun, as every way more perfect: Yea I say further, he shall inherit and enjoy sweeter ecstasies of soul, raptures of spirit, comforts of conscience, peace of heart, joy in the holy Ghost, than ever any superstitious popeling, regular Friar, or Monasterian in this earth had, (notwithstanding all their Thrasonical brags, and boasts to the contrary, of their feigned revelations, apparitions, and enthusiasms) by their strictest observance of the rules of their Saint Francis, Benedict, Dominick, etc. or these that are forged and fathered on Basill, 
h De regulis Francisci Basilij, Augustini, etc. vide Fusius apud Hospinianum de origina Monocatus.  Augustine, or any other, recorded by 
i Vide Cassiani collationes Surium, Lippomanum, Pomerium de sanctis, Marulum, Abdiam, & Gregorium in dialogis.  Cassianus, and their own writers. Oh could we try how good and gracious the Lord is, had we but a spiritual gust of the comforts of grace; If we did but once eat, the spiritual Manna that's hid from the world; Can we turn the bread of life, in succum & sanguinem into blood and moisture; Can we be weaned from the world, to be fed as children truly newly 
k 1. Pet. 2. v. 2  borne, with the milk of the word; Can the world with her bewitching delights prove bitter unto us, that Christ and his comforts might be 
l Cum mundus dulcescit Christus amarescit, Cum mundus amarescit Christus dulcescit. August.  sweet, that we could be as content to sacrifice our false joys as Abraham his beloved 
m Genes. 22.6.  Isaac, as the repenting Israelites their Idols; Can we pray 
n 1. Thes. 5. v. 16.  continually, rejoice ever 
o vers. 17.18.  more, etc. In all things give thankes, whether we eat or drink, or whatsoever we do or excogitate reserving all to the honour of God. Oh could we attain retain this 
p Math. 5. v. 48  perfection, commended and commanded; Can we thus keep our spiritual Passeover with 
q Luk. 22. v. 15  Christ, we should experimentally find as much difference betwixt the comforts and contents, of Christianity and carnality, of the joys of the flesh and the spirit, as betwixt the clear fountains of 
r Exod. 15. v. 27  Elim, and the bitter waters of 
s 2. King. 2.19.  jericho, betwixt Honey and Aloes, or as the ancient Pagans found betwixt their formerly used Gland, and Acorns, and that Corn which was first sown by Ceres, or 
t Polydor. Virgil. de inventione rerum.  Saturn, or as the Prodigal son found betwixt the husks of the Swine, that had almost starved 
u Luk. 15. vers. 16.17.  him, and that bread in his Father's house which abundantly fed him: we would confess with that good 
w In confessionibus.  Augustine, that we found God too late: we would say with that other 
x Ignatius.  zealist, Deus meus & omnia, my God and all things, we would resolve with David, rather to be door keepers in the house of God, or to nest there with the very Sparrows, then to be the Monarches of the world, without the Word: Oh could we make melody to the Lord in our hearts, if the Harps of these hearts of ours were rightly strung and prepared, to sing & give thankes, this Music Mental, we would as much prefer it before all the vain vicious profane madding 
y Eccles. 2. v. 2.  mirth of the world, as an exquisite Lutenist or Organist prefers the Organs, the 
z An instrument so called, in which are divers instruments in one.  Multitude, Orpharian, Bandora, Lute or Cytharin, etc. before the roaring of a rural Bagpipe, in which the countrie-swaine delights, because he is apprehensive of no better. Oh we glut ourselves as Vultures and Kites with these carrions delights, sensual because we know not, nor try not those that are more pure, and 
a Ignoti nulla cupido & quod non videtur non concupiscitur.  spiritual, as the stomach that feeds on wind and corrupt humours, when it wants better meat. (* ⁎ *) (* ⁎ *)   

SECT. III. Blessing God, the means to supplant blaspheming and other tongue sins.  
OH if once our hearts like golden Organ-pipes, were blown with the best Favonian wind, that blessed breath of the spirit, (without which they make no heavenly modulation) that they could resonate and resound with David the glory of God, that we could say with that Princely Psalmograph, Awake my tongue, a wake my glory, a wake Lute and Harp, I myself will a wake right early. If we could thus Cant and charroll out the praises of God. If we could say with faith and feeling, Praise thou the Lord, Oh my soul, yea all that is within me, praise his holy Name, This one Grace would show that we had gracious hearts, form and framed in a holy and heavenly mould. And sure as it is in the two scales, in a Balance or the opposite spokes in a running wheel, when the one is up, the other goes down, as is feigned of Castor, and Pollux, that when the one riseth, the other sets: So if this grace of true gratitude, did possess thy heart, how soon would all graceless and profane carriage vanish and avoid out of it, as the mists before the Sun, as the darkness & dampishnesse of a lower room yields to the light of a Candle, and to the better smell of sweet odours and perfumes which are suddenly brought in? All thy oaths and blasphemies, thy curses, and execrations, would be purged out of thy ulcerous and unclean mouth, as the gross and viscous humours out of the body by Aloes or Rhubarb; Christ's wounds, and heart should no more be chewed, and champed in thy teeth, as thou dost the bones of a Lark: all these tongue sins against the piety of speech, the justice, the equity, the wisdom, the honesty, the sincerity, the verity of speech laid down by some 
b In number 30. as they are laid down by Peraldus in his sums virtutum & vitiorum de peccatis lingua, and by Reneccius in his Panoplia.  Authors, which once more publicly I 
c At Paul's cross Anno Dom. on that Text. James. 3. vers. 6.  enlarged, all these I say will vanish as the morning mists, yea fall down, as Dagon before the 
d 1. Sam. 5.4.  Ark: nay I dark say, not only shall this horrible sin of swearing (whether Civil and Moral oaths, as by Faith and Troth, this Light, this 
e Math. 5.33.34 James. 5.12.  Money, etc. or greater & grosser not only by the creatures, but by the Creator, I say it shall not only turn to blessing God, thyself like jordan turned backward, but thou wilt no more endure to hear or bear the bellow and blasphemies of the multitude, the roar of the vociferations of the sons of Beliall, without zealous though discreet reproving of them according to circumstances of times, places and 
f M. Perkins in his cases of conscience.  persons, at least without grieving and mourning for them in thy heart, than Lot could endure the abominations of the 
g 2. Pet. 2.7.  Sodomites, Elias the 
h 1. King. 18.40  Baalites, or our Saviour 
i Mark 11.15.  Christ the Simoniacal buying and selling in the Temple, (or 
k Venalia Romae Templa Sacerdotes.  now of Temples) thou wilt be affected to such sounds, as to the roaring of a Cannon: nay, thou wouldst with as much patience hear the howl and yell of the damned spirits in Hell, they will be as welcome to thee, as the gruntling of the Swine to the 
l Aelian. libr. 3. cap. 8. Ignis, Mures, Sues illorumque grunnitus Elephanti terrori sunt. Maiol. ex Basilio colloq 7. pag. 252.  Elephants, which so moves them that some battles have been disordered, and lost by this swinish stratagem. I say more, were this grace truly eradicate, and grafted in thee, that tongue of thine, that's fired (and oiled too) from hell, and made glib with oaths, as the wheels of a Coach, or a Clock, to run more nimbly, till it have struck all, venting and foaming out thy tongue sins, thick and threefold, as Winter's hail, to God's dishonour, the Church's scandal, thine own 
m jude v. 13.  shame, and thy soul's 
n Exod. 20 7. Psalm. 25.3. Zach. 5.3.  destruction. Time may come, that rather than thou shouldest blaspheme God with it, as thou hast done, in the least particular, thou wouldst bite it off, more freely, than the hunted Beaver his 
o Apud Plinium  stones: thou wouldst spit it out of thy mouth (as once a primitive Martyr upon an 
p Apud Osiandrum in Epitome. Centuriatorum  occasion spit his, in the face of a Tyrant. Yea thou wouldst suffer it to have more tortures here, than that rich churls in 
q Luke 16.24.  hell to be sod in blood, as Tomiris did the tongue & head of 
r Apud Iustinum historicum.  Cyrus, to be pricked through and through with Needles, as 
s Vxor Anthon● inimica Ciceroni, ut olim Eudoxia Chrysostomo, Herodias, johanni, jezabel Eliae.  Fulvia did Tully's tongue, rather than it should prick and stab, and torture the humanity of thy once painfully crucified, now glorified Saviour: Nay with that good Hilarion were the choice offered thee, thou wouldst rather die the death again and again, then once to blaspheme that God, who hath been so good, so gracious and so propicious unto thee. What shall I say more? what stone shall I further roll? what string shall I touch? what arguments shall I further use, to plant this blessed grace of blessing, to supplant this accursed plant of the Devils own planting, in the ground of thy corruption, of blaspheming the God of heaven: which is so usual in the mouths of all sexes and sorts of men, women and children, from the heads to the tail of our people, to the shame of 
u Read Master Downam in his four Treatises against this abominable swearing, sect. 8 9 10. 11. 12. etc. pag. 21. 22. 23. 24. 25. etc. As also M. Philip Knewstubs his Abuses of England, & a Sermon of little M. Gibbins: on this Text, The land mourns, because of Oaths.  Christianity, the just scandal to the Gentiles, who more respect their feigned jupiter and Hercules then we our Christ, & as the stumbling block before the jews, who by our little respect of our Christ, and by Popish Idolatry (which they daily see, for which their forefathers so smarted) are kept mainly from being Christians? Oh, (that I may still harp on this tongue string till it be in tune) inure thyself to bless God, thou wilt, by dissuetude, then cease to blaspheme him; learn to speak the language of Canaan, thou wilt forget the language of Ashdod, even as the children that are Spanish, or of the Natives here, our Irish, if once they live amongst the English, and are Anglified, they forget for want of use their own tongue, as Pharaohs daughter forgot her father's house, and 
w Psal. 45 10.  people. Oh as one nail drives out another, one passion drives out another, one burning, heats out another, (according to some surgery) so the fire of the spirit were it once in thee, would eat out all that hellish fire, that Ignis fatuus in thy tongue, all that filthy and stinking matter, that foams out at thy mouth, as froth from a Boar, as the sulphurous smell from Aetna, or Vesuvius, which steames and stinks in the nostrils of God, and all good men, as the stirring of Aiax, or the raking of a buried carrion: all this I say would be washed, rensed and cleansed, (as were once the uncircumcised Corinthians in their words and works) from this filthy and putrified matter, (as sore mouths are washed by Alum and Sage) by the waters which flow from the sanctuary: the healing waters of the word and 
x 1. Cor. 6. verse 10.11.  spirit.    

CHAP. X. To bless God, the only way and means to be blessed of God.  
AS Abraham said in another case to 
y Gen. 18. v. 32  God, I say to man, let me speak once more, so have I done my motives to this Gratitude, so pressed and urged, aiming my conclusion with some diss●vasives further against ingratitude, this all positively I have to say in this point, that by this blessing of God, as did David and his Israelites in my Text for matter, and manner, thou takest the best way, the most compendious course, Gods own prescribed method, to bless thyself, to procure blessings to thyself and thy seed, to perpetuate, and entail as did 
z Goe 12.2. cha. 15. vers. 18.  Abraham, 
a Gen. 17.19.  Isaac and jacob, even blessings to thy posterity, walking in thy holy ways and steps, (even as wicked men, cursed spirits propagate (as some do their frenzies, their leprosies, and hereditary diseases corporeal) this dangerous and damnable disease spiritual, of linked & chained curses, even to their seed blood & families, (sympathising with their cursed sins, and accursing judgements) Oh the blessed interest and happy usury of blessing God! it brings blessings redoubled & multiplied by God's Arithmetic upon ourselves, even as he that in the best employment of his preaching talent in Divinity, or teaching talent in Humanity, reading Arts & Authors to others, gets and gains by God's blessing more knowledge to 
b Qui docet indocto●, etc. Ipse brevi reliquis doctior esse queat Et scire tuum nihil est, & te scire hoc sciat alter.  himself, both Theological and Moral, by causing others to 
c Habenti dabitur. Math. 25.29.  know: and as he, that with 
d job. 29.15.16 17.  job, as a good Steward in the right dispensing of the unrighteous Mammon, makes the backs, and bellies of the poor to bless him, causeth also God to bless him, in the increase of his store, as the Harvest to: that seed that's cast upon the 
e Eccles. 11. v. 1  waters; as the 
f 2. King. 4.7.  oil, and the 
g 1. King. 17 16  meal of the two poor widows were multiplied, that were so respective to the two good 
i Elisha & Elias  Prophets, as Abedmelech the Ethyopian saved his own life, by saving jeremies' 
k jer. 39.15.16.17.  life, as a rich man, even in piety and Christian policy, increaseth his stock of money, when conscionably without any usurious contract, or 
l It's the compact this pactum, this covenant to gain, (how ever the other lose) a certain sum which makes the usury and that which bites too See D. Fentons' Treatise on usury.  compact, of biting interest, (securing only the principal) he sets up or helps the traffic of honest and conscionable poor tradesmen, participating in equity some of their gain, as God gives a blessing to their getting, thus in helping them, not hindering but helping himself, doing good to himself, as experience hath showed, when he does good to others: so in the fittest application, according to my first proposition, a man by blessing of God, blesseth also himself by a necessary consequence, even as he that looks upon the Sun, by the light, sees light; even as is verified in all histories, which are the hostages of speech, that they which honour God. God will honour them, as he told 
m 1. Sam. 2. ●0  Samuel, as he honoured believing 
n Gen 12. Goe 17 Gen. 18.17.18.  Abraham in Chaldea and Mesopotamia, Isaac amongst the 
o Goe 26.12.28  Philistines, joseph in 
p Genes. 41.39.40.41 42.  Egypt, 
q Esth. 6.10.11.  Mordocheus, 
r Esth. 2 9  Esther, 
s Dan. 2.46 48.  Daniel, Sydrach, Mysaach, and 
t Dan. 3.28.  Abednego in Babylon, 
u 1. Sa 18.7.16  David 
x 1. Sam. 3.19.20.21.  Samuel and 
y 2. Chro. 35.18 24.  josiah in Israel, Boaz & Ruth in 
z Ruth. 4.11.  Bethlem, the believing 
a Math. 8.10.  Centurion, the Cananitish 
b Math. 15.28.  woman, the weeping 
c Luk. 7.44 45.  Penitent, the flux cured 
d Mark 5.34.  Patient, Devoute Mary 
e joh. 12.7. cha. 20.16.  Magdalen, patiented 
f Job. 1.8. job. 42.16.17.  job, meek 
g Numb. 12.7.8 josuah. 1.6.  Moses, publicly before the sons of men heraulding their praises even in the face of their maligning or contesting enemies, yea against even Satan himself, and his accusing sathanists. On the contrary shaming and dishonouring them that dishonour him, as he verified as well as threatened, against Hophney and 
h 1. Sam. 2.33 34.  Phineas, and the house of Israel, against the Sodomites, burning them with stinking 
i Gen. 19.24.  sulphur, as well as fire, as their sins stunk against the proud rebelling Nymrodians, whose Tower he overthrew, and confounded their 
k Goe 11.7.8.9.  language, against wicked Haman all whose honours were in one hour strangled at the 
l Esth 7.10.  Gallows, in his dogge-like death, against rebelling 
m 2. Sam. 18.14.17.  Absalon, whose name now stinks as foul, as his face was once 
n 2 Sam. 14 25  fair, against proud 
o Act 12.23.  Herod whom the worms eat, proud Nabuchadnezar, who usurping more than a man in his imagination, for seven years was worse than a beast, in state and 
p Dan 4 30 See how this transforming was in D wiles Hexapla in this place  fate, yea verifying this against his own Israel who for their own rebellions, though they were the head, yet were they made the tail of other people, as they were given over to the power of the 
q jere. 39.9.  Chaldeans, 
r judges 6.2.  Midianites, 
s judges 3 14  Moabites, 
t judge 13.1.  Philistines at several times but chief in jehoiakim, who as he lived wickedly, he died wretchedly, and dishonourably, having the very burial of an 
u jere. 22.18.19.  Ass, none lamenting him: As it was also with that blasphemous Arrius and other 
w Of God's judgements against Arrius, Nestorius and other heretics and apostates. See in the end of Zegedines tables in folio.  heretics, with julian and other accursed apostates, with Cain, 
x Act. 1.24.25.  judas and other bloody murderers, 
y 2. Sam. 20.22  Shebah, 
z 1. King. 2.31.32.  joab and other Traitors, with jezabel, Cleopatra, Messalina, 
a 2. King. 11.16  Athalia, our English Rosamond, & jane Shore, & all other impenitent profane ones, who as they lived without grace and holiness, died in disgrace without honour a debauched life, being usually accompanied with a dishonourable death: even so (that from this circumference I may conclude the point in the right centre) that soul that is active in truly blessing God, is also passive in receiving blessings from God; he is that truly blessed man which is described in the 
b Psal. 1. ps. 112. psalm. 119 1. Math. 5.3.4.5.  Psalms, and in other Scriptures; all those blessings shall accrue unto him, and come upon both him and his seed, which Moses both 
c Deut. 28.1.2.3 Levit. 26.3.4 5.  conditionally and 
d Deut. 33.6.7.8.9.  absolutely pronounceth upon the Israel of God: even as on the contrary he that loveth cursing, the curse shall come upon him, even as a stone or pellet of Lead that's thrown up in the air, may fall upon the head of the thrower and crush it, (as did that stone which an Eagle let fall upon the head of Eschylus the Poet,) or as a ball that's thrown against an Iron-walle rebounds back again on the breast or face of the thrower, as the curses of 
e 2. King 1●.  Rabsakah, of 
f 2. Sam. 16.7.8.  Semei, of Balaake redounded on their own heads, not on the heads of Ezekias, of David, and of the Israelites, as the Pope's curses at this 
g See the book called Brutum ●ulmen.  day against the Orthodox Protestants, whom he execrates under the names of Calvinists, Lutherans, Hugenotes, Heretics, fall patt upon himself, and the declining Sea of the Papal Hierarchy, who gins to ebb, by the just revolting of Kings, and Christian kingdoms from Babylon, as fast as ever by the mysterious working of 
h Read that noble French Morney, now Englished in folio, of the progress of popery since it was first hatched  Satan it had a time to flow, the causeless curse as an arrow shot to no purpose in the air, ever returning in vain: So that to draw this point to a further head, as the Lord is Just lege Talionis, by a just 
i Pana & culpa protionata.  retaliation in other particulars to punish sin; so to curse the cursers as most 
* See God's hand upon those that used to curse and imprecate, instanced by Kellay lib. 8. & Guicardine lib. 17. in the death of Charles Duke of Bourbon: by Crantius libr. 6. chap. 45. by Wierus lib. 4. de Magia cap. 10. by john le Gast in his Tabletalk volum. 2. pag. 131. by Benso, in his history of the new World lib. 2. cap. 17. by Philip Camerarius, hist. Med. cap. 86. in the Tragical ends accustomed cursers.  accursed, according to that of the Psalmist, As he loved cursing, so let it come unto him, as he delighted not in blessing, so let it be fare from him, as he clothed himself with cursing as with a garment, so let it come into his bowels like water, and like oil into his bones, let it be unto him, as the garment which covereth him, and as a girdle wherewith he is girded 
k Psal. 109. ver. 17. ●8.  continually, so why may we not argue, that by a retaliating proportionable mercy, (seeing both in mercy and justice the Lord keeps an Arithmetical or Geometrical proportion, in rewarding as revenging) he blesseth those that bless him, and that bless his; for if he told Abraham that those who blessed him he would 
l Genes. 12. v. 3.  bless, and hath ever verified this promise, in blessing and prospering the friends of the Church, the spiritual seed and sons of Abraham: (as some of our 
m Gorlicius in axiomatibus theologicis ex Melancthone, Sarigelli●, & alijs Neotoricis.  Moderns instance, in the two Theodosijs in Constantine, in Gratian, in Valentinian, and other Christian Emperors, who as they were nursing fathers and nursing mothers to the Church, the Lord went out and in with them, and was present with them in all their affairs, in war and in peace, as he was present with 
o joshuah 1.5.  joshuah, 
p judge 6.12.  Gideon, 
q Gen 39.2.21  joseph, 
r 1. Sam. 18.12.  David, 
s Dan. 4.5 chap. 5.12.14.  Daniel, and other his servants) ever also according to his threat cursing those that cursed Abraham, and were malignant enemies and opposites to the true 
t Gene. 12. v. 3.  Church, his Israel (veryfying and sealing all the curses in his flying book of vengeance, upon 
u Read the curses threatened against Egypt, Moab, Ammon, Edom, Tyre Sidon, Medea, Arabia, and all wicked Provinces and people: in jeremy th'. 25 vers. 15.16.17.18.19.  Moab, Ammon, Amalech, jeconiah, Ahab, jezabel, Haman, Nero, Caligula, julian, Antiochus, Maximinus, 
w Read the Theatre of God's judgements in quarto, written by D. Beard, on which in the Titles of Apostates, and bloody persecuters, these named with many more, are spectacles of vengeance.  Maxentius, and of latter times on johannes de Roma, Minerius, Gerson, Cassaneus, Weston, Bonner, Story, Gardiner, and other bloody butchering 
x See Master Fox in his Book of Martyrs, but especially, in a book epitomizing the Acts of the Church, where you may see the ends of these named with many moe: folio 377. 378. 379. 380. 382. 383. etc. See also Andrew Husdore in his Theatre of examples on the 3. and 4. Commandment in Latin in quarto.  persecutors ancient and modern) then sure (as the argument holds much more, from the lesser to the greater affirmatively, both Logically and Theologically) the Lord will bless those, that bless him, as he will curse those that curse him: If he will bless those that bless Abraham, much more will he bless those that bless the God of Abraham, since indeed none can bless God cordially and sincerely, but such as the Lord first inspires with his grace, and spirit, even as the instrument makes no sound, till it first be tuned and touched with the hand of the Musician, as the Organ-pipe is not musical, but dead till it be filled with the windy bellowes from the Organist, for none can say that jesus is the Lord but by the spirit of God. So that the blessing of the God of spirits, with upright hearts and spirits, as David and his Israelitish Elders did here, being but as a spark of the spirits fire, as streams from that fountain, as reflecting beams from that Sun: it is an evident demonstration, that such are truly, actually, really blessed already, and (as a preparative beaver to a greater Banquet, at the supper of the 
y Revel. 19.7.  Lamb) potentially to be further blessed of God, in the highest heavens, the throne of God, the bosom of Abraham, the prepared mansions and seats of the blessed.  
All which affirmatives me thinks, have their corroboration from this Theological axiom, that as the seal leaves the impression in the wax, be it gold or silver, etc. as the Sun by reflection leaves his shadow on the opposite cloud; so what mercy soever the Lord bestows on us, as a dignity, he works in us the same grace, demonstrating itself in some proportionable duty as for instance. 1. Hath the Lord elected me to life from eternity? He gives me grace to elect & choose him again to be my God. 2. Hath he called me to the knowledge of his truth? He gives me his spirit to call him Abba 
z Rom. 8.15.16.  father, in spirit and truth. 3. Hath Christ died for me, and my sins and risen again for my 
a Rom. 5.6.  justification? He hath mutually given me power to die unto sin, and to rise again to holiness and righteousness of life, mortification of my fleshly 
b Coloss. 3.5.  lusts, and crucifying my affection by the power of his 
c Gal 5.24.  death, & vivification and quickening of the spirit 
d Ephes. 2 v. 1.  by the power of his resurrection 4. Is he ascended into heaven really for me? He virtually causeth me to ascend thither after him in my 
e Coloss. 3. v. 1.2  heart & affections. 5. Is he my high Priest to pray for me? He as his legacy to his Church bequeathes unto me the spirit of grace & 
f Z●ch. 12 10. Rom. 8.26.  prayer to pray again unto him, 6. (So for conclusion) Doth he bless me with all blessing in heavenly things? He gives me the heart by the same grace to bless him again, as all his Saints have done, such print and impression the seal of his spirit leaves in my heart as answerable to itself, as face answers face in a glass. Oh then, as ever thou desires to be blessed, bless God here, be not so ignorant on idle, as to dream of the kernel without breaking the 
g Qui vult nucem, nucleum frangat.  shell; of eating the meal without grinding in the milne of the 
h Beneficium postulat officium.  dignity, without the duty: of ever being blessed but cursed, without blessing God. Oh think on all these motives in general, every one in particular, and let them be as goads and spurs to excite thee to this pressed duty. At least let all and ever of them be so many Bits and Bridles, curbs and remoraes to restrain and keep us from ingratitude, the bane of every grace, yet the ulcer and spreading leprosy and Gangrene of every place, yea of this Province, and our English here planted, if I might digress by expostulations.   

CHAP. XI. The application of all: by comparing as and our times with Israel in all times.  
ANd now for special and specifical application of all that hath been said unto ourselves, to reap the harvest of all this seed, and to drink the Wine from these pressed grapes, that I may (Belike) bring all these rapsodicall collections home to the English-Irish Hive of our own Church, & Commonwealth (all these general motives being but preparatives to prolong and prepare the way to my intended scope, or as a foundation to a subsequent building:) If ever Nation and people under the cope of heaven, had cause and occasion, to act the part of David and his worthies, since they left the stage of life, in blessing the Lord, (as the very words of my Text are) we are the people; for in the blessings and benefits we have received from God, both of adornation and preservation, Spiritual and Temporal, external and internal, general and special, our mother Albion, and we here Hybernified, laid in an equal scales (I will not so undervalue us to say) balanced with all the inhabitants of the Christian, Pagan, Papal, Octoman world compared with the famousest kingdoms European, Asian, African, and American, not excepting the Cham of Cathy, the great Mogul, the Sultan of Egypt, Prester-Iohn, the Kingdoms of Fez, and the most flourishing that are, or ever were, but equally poyzed with the best people (in their prime) in david's and salomon's time, that ever were, taken even in their best, as answering all their privileges and prerogatives given them by the inspired 
a 1. Pet. 2.9.  Apostles, of a royal Priesthood, a holy Nation, a chosen generation etc. To whom were the Oracles of whom came Christ according to the 
b Rom. 9.4.  flesh? we do not only weigh and parallel blessings with them, laid in equal balance, but all things duly pondered, we as fare (me thinks) exceed them, as they exceeded once the environing Nations; and this will plainly and perspicuously appear, if we and they; Britam man's and Jews, be compared together (as 
c In his lives.  Plutarch compared the Greeks and the Romans) both in our best and worst: our dignities received from God, our obliged (yet neglected) duties, that we own to God: we shall be found to bear the bucklers from them. Repetens ab origine primo, to begin then from the beginning, etc.  
First we know the Lord of his mere mercy and philanthropy entered into covenant with the jews, gave them the seal of the covenant Circumcision (initiated with their father 
d Gen. 17. v. 1.2 7 9.10.11.12. Rom. 4.11.  Abraham, he by this 
e joshuah. 5. ve. 5.6. Deut. 5. v. 1.2.3.  covenant elected and selected them from all the Nations, Kingdoms and kindreds of the earth to be a peculiar people to himself, of them and amongst them, he had his Church: instituted prescribed and established his own worship: gave them laws and ordinances Moral, Ceremonial, judicial, as fare exceeding the laws of Solon, Numa Pompilius, Mercurius Trismegistus, Adraco, or any other Legifers amongst men in equity, purity, and perfection, as the Gold exceeds the Brass or Tin, by these he hedged and limited them within their bounds: all that he exacted of them again in reciprocal requital of his mercies was only 
f Deut. 5.40.  obedience to his laws and statutes. His love he first set upon 
g Deut. 5 v. 34.35.36.37.38.  them and choose them, (not they him) not for any merit or worthiness that was in them, but of his mere mercy and paternal good will, adopting them unto himself, repudiating and in a manner rejecting for a time, all other people whom he shut up in unbelief, in respect of them, as Moses oft times urgeth unto them.  
So to reflect upon ourselves, for this our English Israel, hath not the Lord sequestrated and separated us from Pagans and Heathens, yea even from Turks, (and Jews themselves,) whom for a time he hath rejected for their 
h Rom. 11.20.  unbelief, to be a Church unto himself, a people zealous of good works? were we not once, as we may see our faces in the glass of the 
i Rom. 1.29.30.31.  Romans, 
k 1. Cor. 6.9.10.11.  Corinthians, Thessalonians, 
l Ephes. 2. v. 2.3. vers. 11.12. & Tit. 3. vers. 3.  Ephesians, in their pristine estate before their conversion) in the uncircumcision of the flesh, serving lusts and vain Idols, without God in Christ, strangers from God, and Aliens from the Commonwealth of the true Israel, in the power of 
m Act. 26.18.  death, in the power of darkness, having our very understandings 
n Ephes. 4.18.  darkened, as ignorant of the true God, and of the way and means of life, and salvation? were we not once even darkness itself, an obscure people even to the world, divided and cast out as it were, into an unknown corner and 
o Divisos ab orbe Britannos, etc. Virgil.  angle (though now as a Candle on a Table, as a Beacon on a Hill, as a City on a Mountain that cannot be hid, giving light and lustre to the gazing and admiring world, whose eyes are upon our eminency) 
* De laudibus Angliae nostrae, lege apud Cassaneum in Catalogo par. 12. pag. 348. & Beromensem in Chronicis lib. 4  but in respect of our spiritual estate, we were like other Gentiles, walking in the vanities of our minds, children of disobedience, in whom the Prince of the Air ruled, wild 
p Rom. 11.24.  olives ere we were engrafted? But even when we were thus in our bloods, the Lord passed by us, and said we should 
q Ezech. 16. ver. 3.4.5.6.  live by the light of his word, (whether by joseph of Arimathea, or who else, or in the days of 
r The Papists contend that this Isle, first received the faith in time of Lucius Anno Dom. 180. And in time of Augustine sent by Gregory Anno 600. but as appears by some passages out of Bede and Peter Cluanensis, yea by Tertullian contra judaeos, & Origen. homil. 4. in Ezech. we received the Gospel long before the time of Eleutherius, either by joseph of Arimathea as Gildas thinks, lib. 4. de Victoria, or by Simon Zelotes, as Nicephorus affirms, libr. 2. cap. 4.  Lucius or else when, I dispute not now) I say by this light, by blessed organs and instruments, we were brought first from Paganish, & after from Popish darkness, more hideous than the Egyptian, or the 
s De tenebris Chymerijs: in Oppido illo in Bosphoro sito Multa, Plin. lib. 6. cap. 6. c. 11. c. 13. Et Mela li. 1. c. 4.  Chymerian, and reduced into the lightsome Goshen of the glorious Gospel, called to be a people that before (as it were) were no people, gathered to be a Church, yea a glorious Church, as any in Europe or in Christendom, besides for the continuation of the Gospel, the propagation and profession of the true Religion, the zeal and sincerity, knowledge and answerable practice of preachers and professors, purity of God's worship, freed in a great measure from the leaven of Popish and Paganish Idolatry and superstition, holiness of life, and illumination of judgement, shining in many eminent members, as pearls in Gold (notwithstanding the nevy, and warts and spots and blemishes in this of ours, as ever have been in the best reformed Churches, by open profane ones, and secret hypocrites, as wooden legs to the body, as rotten boughs to the Tree, in the true Church, like corrupt humours in the body, rather than of our Church.) I say Churches of 
t Revel. 24. vers. 14.20. Revel. 3.15.  Asia, of 
u 1. Cor. ch. 3.3 ch. 5. v. 1.5. ch. 6. v. 1. ch. 11. v. 1●  Corinth, and the best that are or ever were Militant on earth, till they be Triumphant in heaven, for the number of, (for the sincerity and measure of Grace in) our present and pristine Proselytes, true Nachaniels, zealous professors and confessors, constant and courageous Martyrs, since the days of that Belgic Elias Luther, who have, & upon trial I am persuaded still would answer their names of Protestants, protesting & confessing for the faith till death, sealing the truth with their blood, reflecting on those, I may well say according to my heart's persuasion, that our English-Scottish Zion, our Church of great Britain, of all other Churches, is as the Dove amongst the Birds, as the Lily amongst the flowers, as the Sun amongst the Planets, Christ's own Spouse, though 
w Cant. 1. v. 4.5  black, yet fair, yea if comparisons were not odious, I would say as fair as any of those we call reform in France, Helvetia, Bohemia, Saxony, Denmark, etc. or any other in 
x See the book extant in octavo of the Confessions of the reformed churches.  Belgia, yea I except not Geneva, and we may put in for the armour of Aiax, with Amsterdam itself.  
Secondly, as in the Church of the jews, multitudes and millions of carnal Israelites, yea the whole generality, except some few whom the Lord reserved (as a few names in 
y Revel. 3.4.  Sardis, a few corns in chaff, as some few of Elias his 
z 1. King. 19.18 Rom. 11.4.  spirit amongst Baalites) broke and infringed this covenant of God, by apostatical revolting, and backsliding, as the Lord expostulates with them by his Angel sent from 
a judg. 2. vers. 1.2.3.4.  Gilgall, by Samuel in 
b 1. Sam. 7.56 & 1. Sam. 12.6.7.8.9.10.  Mizpeth, and by all the Prophets, after the death of Moses and 
c judg. 2. vers. 8.9.10.  joshuah, and those Elders of Israel who saw the miracles in Egypt, the wilderness, and the red Sea, forgetting the 
d See Psal. 78● throughout.  Lord, that bought them and brought them into that good land, flowing with milk and honey.  
So hath not the God of Israel, as just a quarrel and controversy with the commonalty and generality of our Nations, for breaking our covenant in Baptism, by which we were as strictly obliged to his service and worship, to faith, and obedience, as ever they by their Circumcision? For were ever any Nation more perfidious, or fedifragous' one to another the Carthaginians to the Romans? the 
e Cretenses semper mendaces. Titus 1.12.  Cretians, 
f Creta fides.  Grecians or worst dissemblers, yea even the very 
g See their perfidiousness in Knols his Turkish history.  Turks to Christians: then Christians unto God? How many miriades, and millions at this day (to go no further, to former times) by their pledges and sureties, their Godfathers as they are called, or fathers for God, in the public Congregations, in the presence of God men and Angels, calling heaven and earth to record, have promised and protested, to forsake the flesh, the world and the Devil, to serve and worship the true jehovah, when they were initiated & matriculated as it were into the Church by Baptism, admitted into Christ's College, the number and rank of Christians as soldiers sworn to their General, who yet have hardly kept their covenant so well, as Regulus with the 
g Apud Plutarchum.  Carthaginians, and other Pagans, even in things moral? For, if I may in brief lance, and cut and discover the ulcers & diseases of the times: How many as yet even serve the very Devil, as really, as once that S. Christopher fictitiously, in the Popish fable? How many wicked Pseudochristians, by their lives testify, that as the Scripture calls such as they, the 
h john. 8.44. 1. john. 3.8.  sons, the 
i Rom. 6.16. 1. john. 3.8.  servants, and the 
k 1. Tim. 6.10. 2. Tim. 2.26.  slaves of Satan, so they are at his command and obeisance, as the servant of 
l Gen. 24.10.  Abraham, and 
m Act. 10.7.  Cornelius, yea of that other 
n Math. 8.9.  Centurion to their earthly Masters. He bids them go, and they go, do this, and they do it: lie, steal, murder, swear, blaspheme, they are obsequious their spirits and natures as Tinder and powder take presently the fire of every temptation. 1. He rules them as the rider, the horse, he rules over them as a Tyrant in an usurped Kingdom, they obey him as the jews, that Idumean Herod. Yea he rules in them enthronized in their hearts, as once in the treacherous heart of 
o john. 13.27.  judas, the hypocritical heart of 
p Act. 5.3.4.  Ananias, the envious hearts of the 
q Math. 9.34. Mark 3.22. Luke 11.15.  Pharisees, at the least he takes total possession of their whole man, by his deputies and Lieutenants, some one or moe dear darling sins, ruling and reigning in them, yea he doth not only set them a work, (as he did judas in betraying, the jews in crucifying Christ) but he even speaks in their hearts athistically, in their mouths blasphemously, as once in the body of some 
r Ex Imo ventre vox prodit, secundum Originem lib. 7. contra Celsum, & Chrys. in 1. Corin. 10. Et exinde damonem Pythonem ventricosum, vocat Origenes libr. 3. Peryarch. cap. 3. & ventriloquum Tertull. contra Maro. c. 25. aut infra cutem da●on se ostentat, & per pectus loqui videtur, qualem Celius Rhodiginus se vidisse memorat Ant. Lect. lib. 8. cap. 10  Pythonists, and within that Serpent, which he used (as he useth Serpents, Foxes and Vipers still, in every country, City, and almost Village) as the organ and accursed instrument of man's seduction, intended destruction. So the world, for all our covenant and obligation to forsake it: how many swarms of earthworms, carnalists, and covetous Phylargurists have we, not only ever rooting in the earth, as Moales & Swine without ever an eye, to look upwards, but as trunks and Trees, even rooted and eradicated in the earth, turned all into earth, even lumps of earth (as 
s Suetonius in vita Caligulae.  Caligula was, called a lump of clay and blood conjealed) being all for earth, even for white and red 
t Gold & Silver.  dust, which per fas, & nefas, by hook or crook, right or wrong, Lionly force, or Foxely fraud, they scrape and rake together (as greedy Harpies, or snatching Eagles, their desired preys) all being fish, that comes to the net, though it break the Net, or like the eagle's coal in the 
u Apud Aesopum.  fable, set all on fire, though they gain by their ill-gotten goods, as Achan by his stolen 
w joshuah. 7.1.21.25.  wedge, as judas by his Saviour selling 
x Math. 27.3.4 5.  silver, as that Midas, (like our covetous Alchumistes since:) by his bad 
y What he touched turned into Gold, antony's mentinutur Poeta.  Alchumy, by which they, and all such, in all ages have 
z Infunditur aurum à Mithridate ere Aquilij ducis Romani. Plinius hist. 33. c. 3.  perished, as if all that's ill got were Tholouse 
a Per aurum Tholosanum, periere Q. Cepio Consul M. Crassus cum multis alijs: Aul. Gel. noct. attic. c. 9  Gold, carried on Sejanus his 
b Equus Scianus omnibus possessoribus infanstus videlicet Scio Cascio, etc. Gellius ibid.  Horse, for a sumpter horse?  
So for the flesh and fleshly lusts, how many are given, over to all voluptuousness, lovers of pleasures more than lovers of 
c 2. Tim. 3.4  God, serving divers lusts and 
d Tit. 3. v. 3.  pleasures, as if they were yet in their natural estate, fleshly minded men, walking after the 
e Rom. 8.2.  flesh, savouring the things of the 
f Rom. 8.5.  flesh, as the dog savours carrion, very Epicures and 
g Phil. 3.17.  belly-gods, wallowing in every obscene lust, as the Eel in the mud, the swine in the mire, & c? Thus as a watery glimmering Sun ends in rain, our profession of the service of the true God, the Triune jehovah, ends in profanation: in stead of the blessed Trinity, which we should worship, we have an accursed Trinity which we do worship, though we promised to repudiate and cashier it.  
The flattering Flesh, vain World, deluding Devil  
It's 
h Hac tria pro trino numine mundus habet. Sphiux Philosophica.  Trinity adored, by worldlings evil.  
In not serving one Lord, contrary to our first covenant, we serve many 
i Ob quam multa Domines habet, qui unum non habet. Aug.  Lords as an adulterous woman, that forsakes her first Husband, (as God oft complains of 
k jer. 3.1.2.6.8.  Israel) and follows after many strangers, and unlawful lovers.  
Thirdly the Lord used many means to recall and reclaim these Israelites, and to reduce them to the performance again of the covenant which so blamefully and shamefully they had infringed, sending his Prophets unto 
l 2. Chro. 36.15,  them, speaking early and late, and pleading about this very message and embassage, yea to make the word to work more physically, visiting in paternal love, their sins with rods, and their offences with scourges, and when gentler admonitions & castigations would not serve, using more severity, whipping them for their refractory rebellions with rods of whipcord, yea with wire and iron, sending upon their Cattle Murrain, upon their body's diseases, leprosies and consumptions, into their Tents fiery 
m Numb. 21.6. 1. Cor. 10.5.  Serpents, sweeping many of them away with plague and 
n Num. 16.49 & chap. 25.9. judg. 2.15.  pestilence, yea cutting them off by famine at home, or the sword of the enemy abroad, according to the verification of his severe and vehement Cominations against their sins and 
o Levit. 26.26.27.28.29. etc.  transgressions.  
So to parallel us also in this point, hath not the Lord in mercy used as many and sundry means, to recure and recover our spiritual maladies, as ever he used towards his jewish Israel, to receive us out of our dead sows? to awake us out of our Lethargical slumbers? to quicken us in our first love? to bring us again to the observance of our first covenant? to restore us by a new covenant of grace, after we have so fearfully broke the first covenant of works? for which end, he hath sent us his word, more powerfully, plentifully and continuedly, then to any Nation, he hath given us his 
p In Psalmis  word, great are the numbers, of the Preachers, as the Psalmist is verified: This word he hath sent to our Cities, our Corporations, yea to our countrie-Townes, and Villages, as water to wash us, as fire to purify 
q jerem. 23.29  us, as physicke to purge us, as a hammer to break & bruise us, as Manna to feed us, as milk to nourish 
r 1. Pet. 2.2.  us, as a lantern to our steps, as in the dark night of sin to illuminate us, as a sword to lop off our Hydraheaded sins, as a weeding hook to weed out our corruptions, yea as the wiseman's 
s Math. 2.9  stars to lead us to Christ, and as Israel's cloud and pillar of 
t Exod. 40.38  fire, to conduct us to our heavenly Canaan. But since the word hath not come to us, as once to the convert 
* 1. Thes. 1.5.  Gentiles, in power and efficacy, but hath been received in vain, since the preachers have spent their strength in vain, amongst the generality and the multitude, prevailing no more than Let with the 
u Genes. 19.9  Sodomites, than Moses with 
w Exod. 7, 11, v. 23, Exod, 8, 15  Pharaoh, than jeremy with 
x jerem. 34, 2, 3. etc. 17, 18, & chap. 35.15  Zedekiah, than 
y 1, King, 22, 26  Michay with Ahab, but have been laughed at by some, as Ezekiahs' 
z 2, Chro. 30, 10  posts, scoffed at by others, as Paul by the 
a Act. 17, 32  Athenians, derided as the young Prophet by jehues' 
b 2, King. 9, 11,  comrades, yea persecuted, as Paul by the unbelieving 
c Acts 14, 2 Acts 17, 5,  jews, and abused in many profane places as David's 
d 2, Sam, 10, 4  Ambassadors by the Ammonites, since like the 
e jerem, 13, 23  Blacka Moor we have been no better, but like the clay much worse for washing: Since we have been more sick & unsound for our physic: Since the word was sown seed, fall'n into stony and thorny 
f Math, 13, for 20, 21, 22, Luke 8, 13, 14  ground, hath been choked with the lusts of the world, since our corrupt hearts, like a corrupt stomach hath changed his spiritual food into bad humours and made it the favour of death unto 
g 2 Cor, 2, 16  death: therefore to this rod of beauty, God hath added the rod of 
h Zach, 11, 7  bands, he hath laid rods in steep for us: more deeply (as our best Physician,) he hath Phlebotomized us, in our rankest veins, let us blood in the tympany of our pride, and pleurisy of our sins, dieted us with the bread of affliction & waters of tears, turned our Honey into gall and Aloes: he hath come as near us, as to Israel, in drawing the fury and brandished sword of his wrath, not only hanging it over us, (as that Dionysius, once a drawn sword over the naked head of a flattering 
* Vide apud Brusonium, de adulatione,  Damocles, by a twined thread) but even smiting with it, for sometimes with the keenest edge, cutting off many millions, (as the lopping and pruning of our English Vine, lest we grow too rank in this our peace and plenty) and that not only by ordinary, but (as he dealt with Israel in the wilderness, for their grievous provocations) by extraordinary deaths, causing the carcases of our people to fall, at sundry times, in great numbers, sometimes by gnawing dearths, and biting famine, sometimes by sudden and turbulent inundations of 
i Of the b●eakings out of the sea and the damages by these overflowings, Books are extant.  waters, in our chief Shires, (as the River Kishon that swept away jabin, and his 
k judge, 5, 21  Midianites, yea that ancient River, the River Kishon,) Sometimes by lightnings, thunders, and earthquakes, sometimes by strange and uncouth 
l As the sweeting disease, etc  diseases, of which Physic and Surgery was oft ignorant, both of the cause and cure, as appears by our 
m Let him that will be satisfied when these several judgements were sent upon our Land and how fare they raged, & how long they continued, with their effects, & in the reigns, of what Kings since, or before the conquest, consult with Stows, Hollinsheds, Speeds, and Lanquets Chronicles: Since the margin will not bear the expression of every particular which I purposed to insert.  Chronicles and Chronologers, but chief by that be some of his wrath, the all devouring plague and pestilence, the arrow raging and destroying at noonday, as he did with Israel in the days of 
o 1. Chron, 21, verse, 14.  David, and of 
p 1. Corinth, 10, 8  Moses, and with other countries since, in Italy, Austria, 
q Grossius in his Tragical histories in quarto, about the beginning of his Book, reckoning the greatest plagues in the Christian world, saith of Italy, and Vienna, that the dead were more than the living.  Viena, and elsewhere he hath laid his very Axe to the roots of our English Trees, and hath cut down and lopped off, by many hundreds in one week, tall Cedars, lofty Pines, green Poplers, strong Oaks of Bashan, white Almond Trees, of all sorts, from the Peers to the ploughman, high and low, young and old, even in our chief Cities, our metropolitans, our mother City, Troynovant, our corporate Towns, our country Villages, yea even in our private houses and Cabins: the pestilential fever as a raging torrent of water, carrying all along with it, that stood in the way.  
Fourthly, as Israel was not reclaimed for all these proceed of God with them, either in mercy or justice, but still grieved the Lord not only for forty years in the wilderness, but even in the land of Canaan, when their sins like ours did increase, in the land of plenty (like weeds and briers in a fat moist ground, and as fleas and vermin in the hot Summer's Sun) either not repenting at all, hardening their hearts as that Egyptian 
r Exod. 7.13.  Pharaoh, upon the message of his Prophets and summons of his judgements, or else repenting superficially, dissembling with a double heart, shedding Crocodiles 
s De his lachrimis, & de proverbio: vide apud Vicentium nat. hist. libr. 17. cap. 606.  tears, and fasting for a fashion as once 
t 1. King. 21.29  Ahab, and another of their irreligious Israelitish 
u 2. King 6.30  Kings, tears being in their eyes and rebellion in their hearts, both at one 
w Deut. 1.44.45  instant, like Esau that wept for the 
x Hebr. 12.17  blessing, yet intended the murder of his 
y Gen. 27.41  brother, all with one breath, howling and crying like wolves; when God's hand was upon them confessing their sins as traitors on the rack, when they were oppressed by the Moabites, Midianites, Ammonites, and other 
z judg. 3.9.13 chap. 4.3.  Canaanites, but as soon as ever delivered, by such temporary saviours (types of the spiritual Messiah) Othniell, Gideon, jepthah, Baruch, Samson, as he sent for their rescue, (as he stirred up Abraham to rescue 
a Gen. 14.15.  Lot, they returning again to their former Bias, Idolatry, extortion, oppression, as the dog to his 
b 2. Pet. 2.19.  vomit, the sow to her mire, provoking him as much as ever by their rebellions, like the Ice seeming to be thawed, yet freezing and conjealing again in their dregges, in which, like Moab they settled, they could not be removed.  
Thus it is with us, their case is ours, we, like some impatient Patients, have been rather worse then better for God's physic, our sores by our inveterate, and wellny uncurable corruptions, have been increased by our salves, the Lord would have healed us, but like the Babel we would not be healed: our disease is epidemical, general, and continual, the flux of our sins like the bloody 
c Mark. 5.26  issue of that woman in the Gospel, is not to be stopped, it's vulnus 
d Vulnus insanabile ense resecandum  insanabile, past cure as it seems, & so past care. As the land hath long mourned by reason of oaths & other sins, so we have mourned for a time when God's hand hath been upon us, we have proclaimed general fasts, as once 
e Jam. 3. v. 6.7.  Ninive besides many an Esther, and a Mordocheus, many a Daniel and a Nathaniel that have mourned alone, besides the house of 
f Zach. 12. v. 12 13.14.  Nathan, the house of Aron, and the house of Levi, many religious families that have mourned a part, the 
g joel. 1.11.  Husbandman, the Vine-dresser, and the tender Virgin, the 
h vers. 13.  Priests and the Elders, yea the bride and the 
i joel. 2.16.  bridegroom that have fasted mourned and lamented before the Lord, as once 
k 2. Sam. 12.16  David did in the case of his sick child, when we have either felt or feared the heavy hand of God: chief when the land hath been whipped with his rod and ferula for her transgressions, when judgements have been threatened, or executed, when as once Elias in another case we have seen the 
l 1. King. 18.44  clouds, or felt the storm of showered or poured down vengeance, then; as the 
m De cruentis Ethnicorum sacrificijs, immolationibusque homine virginum & puerorum Marti Saturno, jovi ira to, vide apud Plutarchum, libellum de superstitione, Heroditum in Melpomene, Strabonem libr. 11. Ovidium in 2. Fast. Dionys Halycarn. libr. 1. & Euseb. libr. 4. praeparat. Evang talibusque sacrificijs usi sunt julianus Apostate. Heliogabalus, ut testantur Hedrenus Godfridus, & Celius Lampridius  Heathens, the Savages, and the 
n De quibus Benso, Mazius & Acosta in suis libris, & Purchasius noster, in sua perigrinatione & Lilius Giraldus in historia deorum Syntagmate 17.  Indians at this day, and in former times, have offered sacrifices in some common plague to appease some angry Nemesis, some exasperated imaginary God, so have we offered sacrifice to the true God, but (excepting some few, some true nathaniel's) hardly in truth we have abstained from meat, but not from sin, fasted from the creatures as the carnal 
o Esay. 58.3.4.  jews, and dishonoured the Creator, we have not loosed the bonds of the 
p vers. 6.7.  poor, relieved the cause of the fatherless and widow, made restitution of goods ill got, as 
q Luk. 19.8.  Zacheus, and the jews in the time of 
r jerem. 34.10. though after they revolted, vers. 16.  jeremy, chief we have not (as a man from a whorish wife) given a bill of divorcement, to those sensual sins and belluine lusts, which have made a separation and 
s Esay. 59.2. jerem. 5.25.  sequestration betwixt the Lord and us; and occasioned his hand to be upon us, etc. Yet we have had many a Moses, an Aron and a Phineas to stand in the gap, betwixt God's judgements and our sins: Such Phoenices our lands have afforded. Thus have we sympathized with Israel in these particulars in her blessings received, her sins renewed, and her gratitude neglected.   

CHAP. XII. Many mercies recited Temporal and Spiritual, in which we fare exceed the jews by many degrees.  
But to hoist up my sails a little higher, and to look our faces in the glass, or theirs in ours both in God's glass, the Sacred Scriptures, glossed and commented by experience, and to parallel the Brittanicall and the jewish Church and Policy, in many specialties; the Lord hath come nearer unto us, than ever to them, and hath been as a kind father both more liberal in his portion of blessings, and more indulgent in sparing & pitying our sins and delinquences: and first for the largeness of his mercies, we receive as Isaac from 
t Gen. 25. v. 5.6  Abraham, as joseph from 
u Gen. 48.22.  jacob, as Benjamin from 
w Gen. 43.34  joseph, a double, yea a trible portion as it were; we seem jacob like, even to carry away the 
x Gen. 25.32 33  blessing and the 
y Gen. 27.30.  birthright too from them, and that in these specialties both of temporal and spiritual blessings, in mercies of adornation and preservation, as they come to hand, with pretermission of innumerable moe.  
To begin with the best first, To them God gave the law, in the hand of 
z Gal. 3.19.  a mediator, to us he gave the Gospel by the mediation of 
a Luke 2.9.13.14.  Angels; now in how many degrees the Sun exceeds the Moon, our Messiah exceeds their Moses: our jesus, their joshuah: our High Priest, their 
* Heb. 7. Heb. 8. Heb. 9 per totum sic Hebr. 10.10.11 12.13. etc.  Aron: the bloody one, and only propitiatory sacrifice of his body; the Annual sacrifices of their high Priests, the Typical sacrifices of their beasts and Bullocks: our Heaven, their Canaan, so fare our Gospel which is a quickening spirit exceeds their law, which without Christ is but a kill Letter. To them indeed saith the Apostle were the holy Oracles committed, they had the Law and the Testament, Moses, and the Prophets, but we have the Gospel more plainly, more perspicuously than ever they had. I deny not indeed, but in their Law there was the Gospel included (besides personal Types) in their Ceremonial law, Christ was shadowed, 
b See the little Book called Moses unvailed.  prefigured, and in their several oblations of all sorts typified, and represented, as he was promised to 
c Genes. 3.15.  Adam, the promise renewed to 
d Gen. 12.3.  Abraham and the 
e Gen. 28.14.  Patriarches, and prophesied of by all the Prophets, from Moses to 
f Deut. 18. ●5.  Malachy, so in their several ages and generations he was expected to be exhibited by all that looked for the consolation of Israel, longed for, desired, that he would break the heavens and come 
g Esay. 44.1.  down, as they strongly believed that he should come. Hence according to Theology, the Patriarches and Prophets before, and under the Law, in the Old Testament, were saved by believing that jacob's 
i Gen. 49.10  Shiloh, the promised Messiah should come, as we now in the times of grace are saved by believing that he is come: there being but one 
k Ephes. 4 5.  Christ, but one faith, (as but one Sun to the world) both to jew and Gentile, one 
* Acts 4.12. Act. 10.43. Acts 13.39. Rom. 10.4. Gal 3.22.  means of life and grace, to all that are justified, sanctified and saved. Hence Christ is said to be that Agnus occisus in God's decree and infallible promise, that Lamb of 
l john 1.26.  God, slain from the beginning of the world, to take away the sins of the whole 
l john 1.26.  world, of the elect (as 
m Rom. 11.12.15. 2. Cor. 5.19. & john 1.2. v. 2.  Scriptures and 
n Distinguit Augustinus inter mundum electorum, ● & damnatorum, Tract. 87. in johannem: sic per mundum intelligitur sol●● modo mundus credentium, per Rupertum in johannem, lib. 3.5. 3. Et Commons'. in 2. Corinth. 5. & mundus regenerationum: pro quibus Christus mortuus, per Augustinum serm. 20 serm. 44. serm. 109. de verbis Apostoli per Haimonem in Rom. 5. per Prosperum libr. 1. Re●p pro Augustin. obqui. De quo vide plura apud Augustinum de corrupt. & gratia cap. 12. Tract. in johan. 2.77. K●midentium de R●demptione, & Perkinstum de Praedestinatione.  fathers limit that universal.) Hence also is the Theological axiom, that Christ who is the very end of the Law to which it points, as once john the Baptist, as the hand in the Dial points to the Sun, and to which, as a sharp Schoolmaster it 
o Gal. 3 24.  drives and directs, that this Christ is typified in the Old 
p Christus in Veteri Testamento velatus, in Novo revelatus. libricus in Clavi script.  Testament, and revealed in the New. Hence it is also, that Abraham (and so consequently all the believing Patriarches, the sons of Abraham by faith) is said to have seen the day of Christ, and to have rejoiced But how was Christ seen? darkly, obscurely, as under a veil, as the prisoner sees the Sun through a little chincke or grate, as the Spouse in the Canticles had a glimpse of her beloved through the hole of the 
q Cant. 5.4.  door; So was Christ seen of them: but we now see him plainly, perspicuously, as walking amidst the Golden 
r Revel 2. vers. 1.  Candlesticks, as we see the Sun in his solstitium, or at noonday, in the plain and powerful preaching of the Gospel, we see him not duly and deadly as the Papist in a stone, or a piece of brass, pictured in a Cross or Crucifix, Idolatrously worshipped: but as Paul tells the Corinthians, even crucified as it were amongst us in the plain evidence of the spirit. Therefore saith the same Apostle, The Grace of God hath 
s Tit. 2.11.12.  appeared; this Gospel of grace hath appeared, the phrase is observable, even as the Sun that peeps and breaks from under, and appears from the obscuring cloud, yea the day Star from an high hath visited us saith 
t Luke 1.78.  Zachary, yea light is come into the 
u john. 3.19.  world, saith he, that is himself the 
w john. 1. v. 4.5  life, and the light, even to enlighten those, that like Zebulon and 
x Luke 1.79.  Nepthaly sat in darkness, and the shadow of death. Here is our privilege above the jew.  
Secondly, Besides as a corollary to this point, God at sundry times, and in divers manners spoke in time 
y Hebr. 1. v. 1.  passed unto these jewish Fathers by 
z jere. 35. v. 15  the Prophets, yea and by 
a Gen. 18.1.2 Genes. 19.1.2 judge 13. v. 3.  Angels too, by Oracles, by dreams and 
b Numb. 12 7.  visions, by Vrim and 
c Exod. 28. v. 30  Thummim: but in these last days, he hath spoken to us by his 
d Heb. 1. v. 1.  Son, whom he hath appointed 
e vers. 2. c Exod. c. 3. c. 4. cap 13.  Heir of all things, by whom also he made the worlds.  
Thirdly, Moreover to them he stirred up temporary & typical Saviour's and judges, who delivered them out of the hands of those that spoiled them, judg. 3. vers. 16. 
e vers. 2. c Exod. c. 3. c. 4. cap 13.  Moses, and 
f Exod. 34.9.  joshuah, and 
g judg. 1.2.  judah, and 
h judge 3.9.  Othniell, 
i vers. 15.  Ehud, 
k judg. 4.4.  Deborah, 
l judg. 4.10.  Baruch, 
m judg. 6.12.  Gideon, 
n judg. 11.5.  Iepht●ah, 
o judg. 16.31.  Samson, were raised up upon their 
p judg. 3.9 15. & chap. 4, 3. etc.  cries in their greatest exigents, to deliver them from the Egyptians, the Mesopotamians, the Ammonites, the Moabites, the Amalekites, the Philistines, and uncircumcised Canaanites: but to us, (as to the rest of the believing Gentiles) he hath raised 
q Luke 1.69.  up, a spiritual Saviour, to deliver us out of the hands of our spiritual 
r vers. 71.74.  enemies, more deadly, more dangerous, as the soul is more noble and excellent than the body.  
Fourthly, Again they were held as children in their Nonage, under the rod and ferula, the burden and the bondage of 
s Gal. 4.1.2.3. Coloss. 2.20.  ceremonies in their jewish Pedigogie, as touch not, taste 
t vers. 21.  not, handle not, etc. This creature is clean, this is 
u Levit. 11. per totum.  unclean: but we now as children that are come to riper years, to full and perfect age, as no longer under Tutors and 
w Gal. 4.3.4.5.6.  Governors, are now infranchized and set at liberty by saith in Christ, and freed from the yoke and pressure of mosaical 
x Gal 5.1.  Ceremonies, which neither they, nor we were able to bear, unless with our Papists and late Threskites we will resolutely put our necks under the yoke again of these beggarly 
y Gal 4 9  Rudiments in an unsupportable bondage.  
Fiftly, The Lord exacted and required of them, more cost and pains in his service and worship, than he doth of us. For costs, we know their worship was exceedingly costly in their daily 
z Of all these offerings, & sacrifices, Levit. chap. 1 2.3.4.5.6 7. vide Theses Senuij de sacrifis.  sacrifices, their Holocausts, their whole  offerings, their freewill offerings (as once the 
a vide Maiolum de cultu & oraculis deorum, colloq. 1. pag. 55.  Heathens in their Hecatombs, their Hostiae, their lupercals, Armilustrals, Orgies, Ferrcations, Vinilians, Quirinalials, Bacchanals, Saturnals, Vertumnalians, Hyacinthians, Novendinalians, Laurentalialls, Solitaurilialls, and other feasts and festivals in honour of their imaginary Deities, which it seems they had in an apish and superstitious emulation & 
b See Mourney of the truth of Religion.  imitation from the jews) God's Altars were loaden with Oxen, Bulls, Sheep, Goats, Rams, & Bullocks in great abundance, in their solemn and daily oblations; as sometimes in one peace offering, (as at the dedication of salomon's 
c 1. King. 8.64  Temple) were offered twenty thousand Oxen, and a hundred and twenty thousand Sheep; another time (as in Ezekiahs' 
d 2. Chron 29.32.33  Passeover,) were offered threescore and ten Bullocks, a hundred Ramines and two hundred Lambs: besides six hundred Oxen, and three thousand Sheep consecrated: as in the verse after my Text in the Inauguration of Solomon, and the preparation for the Temple, there was offered in  offerings in one day, a thousand Bullocks, a thousand Lambs, and a thousand 
e 1. Chro. 29.21  Rams: In so much that, but that God's extraordinary blessing increased (as the Corn and Oil and Wine.) so the Cattle of that little country of judea, & Palestina, which now being under the Turkish Ottoman, by a secret curse, is as barren as other 
f I have heard travellers honest and judicious so relate it.  countries, a man would as much wonder, from whence they had a continued fresh fry and supply of Cattle for sacrifices, besides other offices as he would wonder, of their fresh seminary and supply of men, so many being cut off at sundry times, by civil and foreign 
g In one battle of Abiah k. of judah against jeroboam king of Israel, there was in Abiahs Army 400000. choose men, on the other party 8. hundred thousand, whereof were slain five hundred thousand, 2. Chro. 13. v. 3.17 Yea one Tribe sometimes afforded 40 thousand valiant men, as Ashur, 1 Chron. 36. Nephtaly 1000 Captains 37. thousand warriors, v 34  war, as we read of in the greatest Armies of Caesar, Pompey, Alexander, Scypio, or the greatest Martialists amongst the 
h We read not of any such army, as 12 hundred thousand, as this in judah & Israel either in justine, Livy, Theucidides, &c or amongst the numerous Turks since.  Heathens, and sure for my part I persuade myself, should we in England or Ireland be enjoined to offer up, Monthly, Weekly, or daily, but the tenth Sheep, Beeve or Goat, which they offered, (which sure would amount to more, then to the Levites grudged tithe throughout the land:) Gods altars would stand unfurnished of the fire of the Altar, and the Lamps of the Sanctuary would die out, the one for want of fuel, the other of Oil: for he that is now a Naball, a covetous Cremes, full handed for Gold, but empty hearted for Grace, that hath not now a shilling to spare to the maintaining of a stipendiary preacher, for the settling of a preaching Ministry to God's glory, the conversion, and consolation of his own soul, the present and future good of himself and others, him, and his seed after him, without churlish grudging, swinish gruntling, muttering, murmuring (as once Israel against Moses and Aaron) or if ought be wrong from him, t●is as the wring of the blood out of the nose, the wresting of Hercules Club out of his fist, or the paring of his nails to the very quick, at least going against the hair and the heart, as when a man eats the meat, which his stomach loathes; I say he that is as willing to part with his right hand, or to pluck out as Naash once persuaded the Gileadites, his right 
i 1. Sam. 1. ●●.  eye, as part with his pence for preaching, in that bad exchange, as he imagines, when the same man will spend and misspend pence & pounds, as oil and fuel to his lusts, in carding, dycing, drinking, drabbing, till he be devoured by these lusts, as Actaeon was of his own 
k Ovid ●●eta.  dogs: Is it probable (possible) that ever he would make God beholden to him for a Bullock or a Sheep at once, should he enjoin him such a sacrifice as did the jews?  

l See Moses unvailed in 8.  So for pains, aswell as costs, we know that after the building of salomon's Temple (which was typical in a greater mystery) the jews were enjoined four times a year, at the 4. solemn feasts 
m At the feasts of Passeover of Penthecost of Tabernacles, of Dedication.  to make their personal appearance there before the Lord, old and young men, women and children that were fit for travel (as we know even the child 
n Luk. 1●. 41.42  jesus went with his foster father joseph and the Virgin his mother, to worship at 
o Psal. 84.67.  jerusalem,) yea how ever fare distant in place, they must appear even from Dan to Beershebah, leaving for the time all their moral affairs to hazard of invasion of foreign enemies, or of domestic casualties, as carnal good husbandry would conceit. What inconveniences in the eye of flesh & blood did this subject them unto, in respect of their outward estate, besides the pains and perils, the trouble and toil and tediousness of the journey?  
Now there is no such task, no such burden imposed on our shoulders, for how ever we are not strict, (according to the good policy in first dividing and distinguishing people into several Churches, Parishes and Congregations) to tie a man perpetually to his own Church, as to his own wife, or wife to her own husband, her own house, as a tradesman to his own shop, or a bird that constantly keeps her own Nest, or as a beggar that still keeps his own stand, (his own circuit, as the Milne horse,) not so jayling or imprisoning men to an ignorant and profane Ministry, (as some Landlords strictly tie their Tenants to grind at their own Milnes how ever abused in their grinding or moulter, by the ignorance or knavery of the Milner) though I say, I see neither reason nor religion tying any man so constantly to the Ministry of his own Parish Priest, to suck at dry dugs, to drink at dry brooks, to seek food or fruit at a barren tree, but that if jacob and the house of jacob, any true Israelite, want food in his own Canaan, he may seek for corn in 
p Gen. 42.2.  Egypt elsewhere, as the beggar that hath no bread at home seeks abroad else people should be in worse case for their souls, & stricter laced, then for their bodies, since in free liberty, if they wholly want, or have but the outcast and refuse of any commodity in any Mart or Market, they may seek further for better, or what drug or physical receit one Apothecary shop yields not, may be sought in another; and from an Empiric & Quacksalver they may commit their health & life to a learned Physician, yea else Gods people, should be in worse case for their souls, than Israel once for their Iron tools, who when there was no smith in 
q See the Sermon extant on that Text, There was no smith in Israel 1. Sam. 13.19.  Israel; yet went to the Philistines to make or mend their ploughshares, and other iron works, yea in worse case than the Horse and Mule, who if he wants water, seeks up and down the pasture, though never so large and wide. The waters of life, though they be not at home, being better worth our search, than those which Ahab and Obediah sought from one end of the land to the 
r 1. King. 18.5.6.  other, or those waters of the Well of Bethlem which David so 
s 1. Chro. 11.17,  desired: yet nevertheless though we may go further from home, for better food in christian liberty ere we starve, or eat meat ill cooked; for all this we are not so punctually, precisely, & ceremoniously obliged & tied to any one special place of God's worship, to this Church or that Chapel, this Cathedral or that Temple, as the jews were tied to salomon's Temple, (though the Papists, who in this as in other things run against the hair, and swim cross against all God's Ordinances, will needs in their superstitious folly, lay on their own necks a jewish yoke, in worshipping at this stone, and that shrine, this rood, and that altar, this Cross, and that Chapel, rather at Rome or Loretto, in Italy, in Compostella, in Spain, at the Rood of Yoghell in Ireland, etc. yea still in their blinding bewitching superstition, as if they were turned 
t Read a book in 4. called the picture of a papist, you shall see it proved that Papism, is a mere mixture of judaisme, Turkism, Paganism.  Turks or jews, even in Mahumitanized jerusalem:) But now as our Saviour tells the Samaritane woman is the time, that we shall (neither jew nor convert Gentiles) worship the Father in this mountain, or that, nor at jerusalem, but in spirit and 
u john 4. ve. 20, 21.22.23.  truth, in every place lifting up pure 
w 1. Tim. 2.8.  hearts, and pure hands to the Almighty, whether in our own houses with 
x Dan 6.10.  Daniel, or in the fields with 
y Gen. 24.63  Isaac, or in the garden with Augustine and 
z Confessionum lib. 8.  Alixius, or in our beds with 
a Psal. 6.7.  David, and 
b 2. King. 20.3.  Ezekias, or on the Sea with 
c jonas 1.6.  jonas, or on the shore with 
d Act. 20.36.  Paul, or in prison with 
e Act. 16.25.  Silas, 
f 2. Chronic. 33.10.11.  Manasses, 
g jerem. 38.6.  jeremy, and our modern Martyrs, or in our private closerts, as the blessed Virgin, or in and with our families, as 
h Iosh. 24.15.  joshuah, and that sweet singer of 
i 2. Sam. 6 20.  Israel, or in the public Congregation, as once 
k 1. King. 8.22.  Solomon: it matters not for the place, if we have the grace to worship God aright, for matter and manner, in which our Papists and all Moralists, Hypocrites, and profane men are so grossly defective.  
And indeed this is a greater mercy, a greater privilege, than we conceive at the first blush, for should those that trot and trudge, and drudge up from all the Shires, and countries in England and Wales, every Term time, to Westminster or Ludlow, or from all the Counties and Provinces in Ireland to Dublin, to follow the plough of contention, prosecuting wrangling suits, de lana 
l Adagium e● Haratio.  Caprina, about matters trivial & of no moment, but only that such wasps must shoot their stings, discharge their squirt guns, in forma pauperis, sometimes charged only with paper pellets, these creckets and 
m Arist. lib. 5. c. 19 per ignem ambulat Salamandra, & ●●tinguit.  Salamanders, not being able to live out of the fire of contention; should these I say be enjoined (as the jews to 
n Before the building of the Temple, the jews worshipped where ever the Ark was: Deut. 12.13.14. Exod. 25.22 1. Sam. 7.5. 2. sa. 6.2. chief in Silo, in time of judges, and Samuel, after in mount Zion. 2. Sam. 6.12. But after the Temple built, thither they were confined. 2. Chr. 7.12. 1. Reg. 9.3 Luke 19.46.  jerusalem) by God, or Caesar, I will not say four times a year, but annually once a year, they or theirs all Sam, to come up, to Paul's Cross, or the Spitals in London, or to Yorke-minster, or to Lincolneminster, or to Christs-Church in Dublin, or any such remote place in any Kingdom, or Province, merely to worship God, by hearing Sermons, and presenting their prayers before the Lord, and offering their spiritual oblations, (as oft the jews in the days of Samuel, Ezra, Solomon, etc. there corporeal) Oh this would be thought durum opus; a hard task, as the Disciples said in another case, durus 
o john. 6.60.  sermo, this were a hard imposition, indeed worse than the tribute that 
p 1. Reg. 12.16.  Rehoboam exacted of the jews, or Augustus taxed from the 
q Luke 2. v. 1.  world. They would make hardly such haste as the Bear to the stake, as the coward to the battle, we should find few Tribes go up with joy: Nay should none but such as come from fare, visit these Temples, we should have (as in some streets, in some long devouring plague,) the very grass to grow in the very porches for want of trampling.  
And indeed those that are so idle or profane, so perverse, athisticall, irreligious, that on Gods own Sabbaths, which they are so strictly enjoined, they and theirs to sanctify, by motives from 
r Esai 58.13 14  rewards and 
s Exod. 20.8. Gal. 3.10.  threatenings, that love God, his word, his worship, and their own souls so little, that having health and limbs and legs, and no restraint but the 
t Act. 13.8.10.  Devil and corruption, they will not go twelve score to hear a Sermon, (though twelve miles perhaps to a wedding: 
u As appears in the hoppings in Northumberland, to which there is such resort every Sabbath throughout the Summer.  hopping drinking, feasting amongst good fellows, or to make merry with comrades and carnal friends, or further, even from one Shire to another, a set match of bowling, shooting, hunting, man's race, horse race, dog's race, or any such vanity,) but for any stirring more than a stock, or block, to any part of God's worship in public or private, their feet are gouty as 
w 2. Chro. 16.21  Asaes', lame as 
x 2. Sam. 9.3.  Mephibosheths', either they keep home as Drones in their Hives, as Hogs in their Sties, or if they find legs, it is to the Tavern, not to the Temple, to Bethaven, not to bethel, the Alehouse (sometimes Hel-house) not Gods house, or else with straggling 
y Genes. 34.1.2  Dinah to walk or wander, as wafe or strafe in the fields: would such ever travel as fare as jerusalem to worship, were they as near it perhaps as 
z Luke. 24.13.  Emaus, or 
a john. 11.18.  Bethania, a Sabbath day's journey? much less, would they ever saddle their horses as the Sunammitish 
b 2. Kings. 4.22.23.  woman to ride to the Prophet upon the Sabbath or new Moon? or if they were great personages, they would not use their 
c Bosquier in his E●cho allegeth authors, affirming that the Magi used Dromedaries.  Dromedaries to travel half so fare, as the wife men from the East to jerusalem to worship Christ: or use their Coaches as that noble Aethiopian 
d Act. 8.27.  Eunuch, to come out of one coast or country to worship in another, they would not go so fare as the Queen of the South to hear the Gospel's wisdom greater than 
e 1. King. 10.  salomon's, nor travel so fare for divine Plato and Pythagoras for humane learning.   

CHAP. XIII. The jews and we Britons in other blessings poyzed and compared.  
TO parallel us again with them in blessings of a mixed nature, partly temporal, partly spiritual.  
First, as they were brought out of the land of 
f Exod 20.2.  Egypt, with a mighty hand and stretched out-arme, by the means of Moses whom God stirred 
g Exod. 3. Exod. 4.  up, and sent as the instrument: So, are not we reduced & brought out of that spiritual Egypt, that mystical 
h Reve. 14.8.16 9 & cham 18.10.  Babylon, that unclean 
i Revel. 11.8.  Sodom, the seat and nest of 
k Revel. 18.9.9 19.2.  fornications spiritual and corporeal, by the means of that worthy and zealous instrument Martin Luther, that 
l So called oftentimes by Eccardus Huberus in his Theses, Hunnius and other rigged Lutherans.  Melander, that Belgic Elias, as some call him, whose eyes being first opened, to see clearly into the mystery of justification by faith, which he so perspicuously clears in his Comment chief upon the Galatians, he being converted like 
m Luke 22.32.  Peter, converting his brethren, as the Sun breaking through the overshadowing cloud; he being himself enlightened, inlightens others, and as another 
n Act. 26.18.  Paul, is made the means to open their eyes, to bring collyrium and eye salve to Saxony, Germany, Denmark, us in England, yea to Belgia and whole Christendom, which was in a manner enveloped and covered with the fogs and mists, and clouds of Popish ignorance, yea wholly overspread with darkness more than Egyptian or Chymerian, so gross and palpable that it might be felt▪ Only herein further is the proportion: Moses a weak old man, armed only with his 
o Exod. 4.17.  rod and staff against all the repugnance and resistance of Pharaoh, the juggle and Magical practices of jannes' and 
* Exod. 7.11.  jambres, the might and malignity, power and policy of Egypt, brings the thousands of Israel out of the house of bondage; Luther armed only with power from above, with his tongue and pen, brings as many by degrees though not all at once, by preaching, writing and disputing, out of the tyrannising slavish subjection of that man of sin, that Antichristian Pharaoh, that Babylonian 
p 
See the Sermon called, Nabuchadnezzar of Rome.  
As once the D●i●i●● and Rebeca, with the Idols of Michay and Laban judg. 18.24. & Genes. 31.34.   Nabuchadnezzer the Pope, notwithstanding all the ragings of that Romish Lion, the juggle and colouring, plots and trains of his foxes the Friars, and Jesuits, the props of his Hierarchy (as the janissaries to the Turks) together with the disputes of Ecchius the invectives, Philipicks and libels of Monckes (with whose bellies he too much intermeddled, as Erasmus once scoffed) yea against all the powers and policies of Cesar, the Roman Emperor with the confederate Princes, affected to the whore. yea against not only the might of man, but the malice of devils, the very gates of hell, & the powers of darkness, which did as much resist him, as these bad Angels, the Prince of 
q Dan. 10. vers. 13. vers. 20.  Persia, and Prince of Grecia, resisted that Angel which by the help of Michael the great Archangel, the Angel of the covenant, brought the children of Israel out of their Chaldean, and Babylonian captivity.  
Secondly, as when Moses was taken away by death, and gathered to his fathers, the Lord stirred up a 
r Iosh 1. ve. 1.2.  joshuah to succeed him, (in some manner to exceed him) in bringing the Israelites into 
s Iosh. 4.19.20.  Canaan, which he did not: So when Luther concluded his holy life with a happy and blessed death, (notwithstanding the calumnies of all Romish 
t Cocleus, Bolsecu● de vita Luthert.  Simeis, and reviling Rabsakeiss to the contrary) God multiplied his spirit, as the spirit of 
u 2. King. 2.15.  Elias upon Elisha, upon other successors; Melancthon, justus, jonas, Capito, Oecolampadius, Calvine, Bullinger, etc. and other worthy and renowned instruments; according to his own prophecy, to finish and perfect that which he had begun, even as he finished that in Saxony which according to another prophecy, Jerome of prague, and john hus, had begun in Bohemia many years 
w Husse when he was burned told them they only burned a goose, (as hus signifies in the Bohemian tongue) but out of his ashes God would raise up a swan which was verified in Luther  before, and sealed with their blood at that unconstant, unconscionable Council of Constance. Thirdly, So to proceed further, in respect of the commonwealth, as when Deborah the prophetess died, that nursing mother, or nurse & mother in Israel, there was left yet a worthy Baruch. So when the Lord deprived our English Israel of a virgin Queen Virgin mother, that Phoenixe of her sex, for Arts and virtues the world's wonder, the fare famoused Elizabeth, the Laureate Poets 
x Spensers Eliza, or his fairy Queen.  Eliza, Omnia nec secum ventus & undarapit, all was not lost and gone, as our friends feared, our enemies gapingly expected, our sins deserved: out of the dead ashes of that Phoenixe, the Lord stirred us up another such, a nursing father, a wise 
y Bonum nomen b●num omen conveniunt rebus no mina sapè suis.  Steward, to go in and out, (as once zealous) and judicious 
z 1. Sam. 18.16  David before his people, to lead us on from the Tents of Moab, from the Gates of Babylon, against which he hath marched with the best pick of his 
a In his Majesty's printed Books extant.  pen, & blown a Trumpet to all Christian Princes to come out of 
b Revel. 18.4.  Babylon, lest they partake, as of her sins, so plagues: keeping us by this means from all apostasy and backsliding. Chief total and final, that those who have the least measure of grace, with a sound judgement and discerning spirit, may never dream of the unions of the Romish Egypt any more. or with Lot's wife to look back with any affection towards spiritual 
c Gen. 19.26.  Sodom. And herein is the mercy the more, that this Faithful, Regal, Royal Stewart, as faithful over little, (as it was with the Talents) being entrusted with 
d Math. 25. v. 21.22.23.  more, was not only, (as is evident by a special providence, in which there is digitus Dei? God's own finger) preserved amongst us in one treason, but purposely in God's store-house, reserved for us in another 
e From Gowries' conspiracy  treason, as a prologue to the powder Tragedy only, as the Queen of Shebah said of 
f 1. King. 10. ●  Solomon, because the Lord loved this our English Zion.  
Fourthly, yea and yet more, the mercy relisheth (as the Rose smells sweetest that's gotten from the pricks, & the Lily from the enclosing thorns, as sampson's and jonathans' honey tasted the sweetest, because hardest come by where it was never expected out of the Lion's 
g judg. 14.8.  belly, and the 
h 1. Sam. 14.27.  waste desert) when in our expectance the times were probable to prove most turbulent, when most men's hearts failed them for fear, when we were even at our wit's end, and knew not which way to turn us, when at the desired death of our Deborah, the enemies of our judah, cried up, Moab, and to the spoil, victoria, the day is ours, there goes the game, even so would we have it, hoping to fish in a troubled water: and to build on our ruins, I say when factious spirits & malcontents looked for stirring times, yea when we ourselves being such clouds, might justly fear storms (yea some expecting no other, but that 
i Ovid. Metam  Phaeton-like, all would have been in a confusion & combustion, that stern Mars, and bloody Bellona would have raged in our streets, that there would have been as much bickering about the English Crown, as about Aiax his Armour, Paris his 
k Apud Virgil. & Homerum.  Ball, or the Grecian Helena, when thus we thought the Sun of all our peace and prosperity, had set in the night of her bewailed death, whom living we accounted as the breath of our nostrils, and dying lamented, as the jews did 
l 2. Chro. 35.25.  josias and joshuah, her name with her Princely virtues, yet perpetuated in the minds and mouths of 
m Vivit post funera virtus.  men, more than in all the monuments of Brass or Marble: In these fears, in these exigents, divisions and destructions of ours, when we looked for a Histeron proteron, a disjointing of all in the Church and Commonwealth; so God's mercy exuperant above man's misery, man's demerits, see God's greatness, what he can, his goodness what he will do, turning, yea bringing (as at the (n) first creation, still) light out of darkness: on a sudden in a trice a Northern star arising in this our Albion, prognosticating good, as Pollux appears at the setting of Castor, the Lords high Stewart, by the Lords free donation, his own Lineal and Legal succession, the Peers election, the Popular approbation with united hearts and heads, votes and voices, being reduced or produced, as David once from 
o 2. Sam. 5.1.  Hebron to jerusalem, with the consent and to the content of all our English Israel, from one part of great Britain to the other, from the lesser to the greater Island, from the North to the South, to be the ruler and governor over God's Heritage. As this dashed all the hopes of every jesuited Tobiah and Sanballat, as a squib that brusts and ends in smoke, yea eclipsed all their joys, and made them, (as some even now) hang down their working heads like bulrushes, with quanta de spe decidi: So all our fears, upon the rising of this new Sun of comfort, vanished as a Northern mist, or the Southern dew: our sighs were turned into 
p Tempora mutantur & nos mutantur in illis.  songs, our tears into Trumpets, our swords into Sythes, our spears into Mattocks, our Tragedies imaginary into real Comedies, our sorrows into jubilees, as the sound of so many Trumpets, all the Land with united minds and mouths, as one man upon the Proclamation of his Majesty, as Israel at the investing of Solomon, cried till the air echoed and resounded Vive de la Roy, God save the King: the very field and wood quyristers, in the spring, ringing out and rejoicing for our then springing, & since our more than twenty years budding peace and blossoming prosperity, conjoining their well tuned Trebles to our excellent Tenor, to the mending of our Music. This is the Lords doing, and it is wondrous in our eyes.  
Fiftly (and to set a fuller, and a freer edge yet upon our affections,) as our peace I say begun a fresh to spring, with all other concomitant blessings upon his Majesty's investing, and marrying as it were with this eldest and fairest sister, our beauteous Albion, so (if our sins be not those Davusses to interrupt it,) it's probable to continue in him and his seed, those royal blossoms, which so abundantly to the joy of all Christendom that are not Romanized) have proceeded, from his Regal 
q In the royal issue of Lady Elizabeth Princess of the Palatinate.  stem even so long, as the Sun and Moon shall continue, since all pleas and pretences of any Idumean, any foreigner, or usurper is by this blessing of bounteous hymn cut off, notwithstanding the plots and projects of that Dolman, that Devil man, that vir 
r Parsons vir multorum nominum vi●●bom nominis.  dolosus, or any other Spider's webs that are spun, or Cockatrices eggs that are hatched by any such like jesuited Ignatian, fiery spirits whatsoever.  
Sixtly herein still the torrent of mercy runs towards us; more clearly, more delightfully, more cheerfully, compared with the bloody and sanguinolent streams that run in other countries, our neighbour Regions round about us; for as a mercy of mercies, never to be forgotten, as it is calm in one City when it raines in another, as lightsome in Goshen when dark in Egypt, as Manna in the Tents of Israel but none in Moab, so do not we enjoy, and joy, in the serenity of peace in these our Halcyon days, when both in former times, and at this instant (or within these few Months) there is and hath been wars, and rumours of wars (according to our Saviour's 
s Math. 23.6.  prophesy prognosticating the end,) round about us bloody Bellona environing us round, as the circumference and we still at peace in our resting centre? How hath fair France the most fruitful ample and fertile country in 
t Vide Bartholomeum Cassaneun, Catalogo gloriae mundi, de laudibus Franciae, par. 5. consider. 30 & par. 16. consi. 17 p. 297. 298. 299. 300. ad pag. 306 & Textur. in Epithesis in verbo Galli. Et Mant. lib. 7. jonea meus Gallis, etc. Et La Ziardum in Epitome: historia cap. 17. in fine.  Christendom, as a Kingdom divided in itself, been rend and torn in the late Civil wars, by these vipers bred within her own bowels, chief, by that hellish league of the Guizian faction, by the Duke de 
u See the book called the History of France in quarto, as in a Diary expressing the daily events betwixt the Duke de Maine, and the Prince of Navarre, after Henry the fourth of France.  Maine, and his confederate Catilinarians? How hath she long wallowed (like a Boar that's sticked) in her own conglomerate blood her men bleeding as freshly, as her Vines, by the prunning knife of unnatural wars? How hath fruitful Italy been over-runne by the Goths & Vandals, those truculent 
w The Goths and Vandals, under Gensericus, Attalus Ton●as, subdued by Bellisarius at last and Narses  foreigners, by the faction of the Guelphs and Gibelines, the ambition of the houses of the Medici's, the Matchavillian stratagems of Caesar, Borgia, the Luciferian pride of some contesting Popes, (the very firebrands of Europe) who like that julius the 
x N●nclerus, & Bergomensis de julio secundo.  second, having more affection to Peter's sword, then to Peter's keys or Paul's parchment, which they have made float in Tiber, having unlawfully used the sword, and made millions perish by the sword, the ambition of some few Popes, as Chronicles testify, shedding more Christian, then ever the ambition of Alexander, Caesar, or Rome Pagan shed heathenish blood? So for Bohemia how hath she like a virgin been ravished & then slaughtered? And the like, I may say too of the Palatinate, How have her young men perished with the edge of the sword? Her old men and wise Senators been massacred? Her fields and vines rooted by war, that wild Boar? Her Cities and fortified Towns like jerusalem, low leveled with the ground, and left desolate? the wars there in many places leaving such monuments of her Trophies as in this our Ireland, in which (as the greatest object of passion or compassion my eyes ever beheld) iam seges ubi Troia, etc. where many goodly Towns, if not Cities have stood, as appears by their ruinated relics; there's either corn or grass, or (as they say now in jerusalem, some few Tents for pilgrims) some smoky Irish cabins, standing as little urchins with their bristles up betwixt great old outwalles, or 
y Reliquiat Graium, atque immitis Achilles  relics of Castles, or as Pigmies that sleep in the midst of the guard of great Giants: whilst we Britanians, all this while (yea even we Britanicall Hybernians,) in our long continued peace, hang up our Targets as at Hercules his pillars, set open the gates of janus, as in the days of Augustus, nay make Bee-hives, as once the Romans of our helmits, let our guns rust, our spears rot, and our sword's canker for want of employment, hurt by no enemy as yet unless by our own lethargical sensual and supine security (which, if ever any thing will be our ruin, as it was to 
* Luke 19.42. when Titus besieged it, they were so secure in the strength of their walls (as once Babylon and Thebes in the like case,) that they said if the Romans had wings, they could not fly over them joseph  jerusalem, to the men of 
z judg. 18.7.  Laish, to the 
a In ●adunt urbem somno vinoque sepultum, Virgil.  Troyans', the 
b In their pride and security they contemned the Romans and the valour of Scipio.  Carthaginians, 
c When the Turks surprised a Castle at the mouth of Hellespont, (the prologue to their Tragedy,) they made light account of it and said it was but the loss of a hog's sty, as it signified in the Turkish tongue Kneels his Turkish history.  Constantinople, 
d judg. 16.19.  Samson, and divers others:) yea we fit as Israel under our own Vines quietly and peaceably, as in the days of Solomon, as Bees in their Hives, Aunts in their caverns, feeding on the honey and oil, and wheat of plenty, the daughter of peace, under the shelter and shadow of his Majesty's wings, our sovereign Solomon who deserves (as desires) the title of Rex pacificus the peaceable King, as well as the title of the defender of the faith, more justly claiming both, than the French King the name of the most Christian, the Spanish, the name of the most Catholic King: yea better than Augustus or Polycrates the name of fortunate, then Adrian the name of good, than Titus the name of generous, then Alexander the name of great, munificent and magnificent. Thus, though we may justly fear the sparks to fly over Sea, having by our sins enkindled the fire of that wrath, which may kindle the fire of our war, both with God and man: (our own houses being in danger of fire or plague, when our neighbours is 
e jam tua res agitur paries cum proximus ardet.  burning with the flame, or with the fever,) yet, as yet we do but look on, (though with more pity and piety than 
f Suetonius in vita Neronis.  Nero when Rome was on fire, & he singing his tragic verses in representation of Troy, or then 
g Apud Plutarchum in vita Scipionis.  Scipio beheld the universal conflagration of the perverse, as well as resolute Numantines) as commiserating spectators, rather than actors of (or in) their tragedy: which, how ever it be to them justice (or trials for good ends) I am sure this long bearing, forbearing us in mercy, the instrument and organ of this 
i Dulce bellum inexpertis: a●t pacem te poscimus omnes.  mercy is his Majesty, who by his admired prudence and providence as truly effecteth, as lawfully and laudably affects the appellation, and deserved cognomination of the peaceable 
* See the book extant called the Peace maker, printed Anno Dom. 1619 not only of the blessed peace we have by means of his Majesty, not only with Spain Scotland, France and Ireland, our once opposite neighbours: but of the peace concluded by his Majesty betwixt Denmark and Suevia, Suevia and Polland, Cleve, and Brandemburg.  Prince.  
Seaventhly, as a mercy equalizing the former, as much to be marvailed at, & I admired, as magnified though our sins have exasperated the Lord as much, if not more, than ever Israel's, as sinning against a greater light, a greater measure of Grace, a greater knowledge and illumination, a brighter Gospel than ever they received, in our sins Evangelicall, as well as Legal, against the Messiah, as much as against Moses, in sins omissive by impenitency, as well as by sins commissive of impiety: yet nevertheless, the Lord hath not been so strict with us, as with them; in giving us over as the greatest judgement, and the severest punishment of former sins, (as he did the unbelieving 
k Psalm 81.12  jews, and 
l Rom. 1.28.29.  Gentiles,) to the vanities of our own minds, and to the lusts of our own hearts; for how ever there be many rot members in our Church, such as with 
m 1. King 21.20  Ahab, and 
n job. 20.12.13  jezabel, even sell themselves to work wickedness, commit sin with greediness, drink up iniquity as water, make their members weapons of 
o Rom. 6.13.  unrighteousness, turn the grace of God into wantonness; how ever many an Atheist which saith in his heart there is no 
p Psalm. 14.1.  God, many an open professed, many a secret concealed Church Papist, that with the Ha●e runs one way, (as the Mariner rows) and looks another, his tongue with the times, but in his belly he hath a Pope, though there be many (yea more than a good many) roots of gall & bitterness amongst us, unpurged by our State's Physicians, many strings untuned as the discord in our Church-musicke, the spots in our 
q jude, vers. 12  feasts, the Gangreenes, and plague sores in our body Political and Ecclesiastical, the 
r judg. 1. per totum.  Canaanites in our borders unremoved, the cankers in our roses, the Drones in our Hives, the unsavoury salt that offends, & scandalise the little ones, uncast 
s Math 5.13.  out by the severest censure of excommunication; yet for the generality & universality, we are still a Church, as Rebecha was still a holy & a chaste spouse, though she had an Esau in her 
t Goe 25.24.25.  womb, as Noah's Ark was God's 
u The Church was sometimes confined to Abraham's family Noah's Ark, the chamber in which the Disciples were Act. 2.  Church, notwithstanding there was 
w Gen. 7.13.  a Cham in it: we have not made a total defection & apostasy as Israel, from our first husband, to follow after Idolatrous and adulterous 
x jerem. 3.8.  lovers, we serve not yet Bell, nor Baal, nor Baalim, nor Ashtaroth, nor 
y 1. King. 11.5.7.  Chemosh, nor Milchom, nor Dagon, the abominations of the Sidonians, Moabites, and Canaanites, for the body of our Church we yet bow not down to Shrines and Idols, Crosses and Crucifixes, our kneeling communicating gesture, (though scandalous perhaps to the weak) is fare from Idolatry or 
z Bread worshipped, see the satisfactory Resolutions of Master Hooker his Ecclesiastical Policy: Master Hutton explaining our liturgy, Bishop Morton his learned defence of the Ceremonies with others.  artolatry, adoring or imploring the breaden God. Let our Amsterdammians then prove that we retain either the head or tail of the Dragon, that we have so fare played the Harlot, that the Lord hath given us a bill of divorce to be cut off totally (though not finally) from being a Church, as he hath done with the jews: giving them over (till the fullness of the Gentiles be 
a Rom. 11.25.  come) for a time to the hardness of their own hearts, and blindness of their own 
b verse 9.10.  minds. For though there be amongst us (as many open professed profane ones,) so many clancular and secret Papists (as in France, Italy and Spain, there be many secret Protestants, and would be moe, if it were not for the severity of laws, and the strictness of the Inquisition) yet as in the corruptest times, there have been always some that have discovered and detested the abominations of the scarlet whore, and with Elias have not bowed their knees to Baal: (as john Husse and Jerome of prague in Bohemia with their Hussites; Waldo with his Waldenses, and Hugenotes in France: joachim Abbas, Bertram, Berengarius, Jerome Savanoriola in Italy and elsewhere: Wickeliffe with other learned lights in Oxford, Luther in Saxony, as they are expressed and nominated by our modern 
c See D Abbot, that late Bishop of Exeter, in his preface before his defence of M. Perkins, D. Usher the Bishop of Meath de statu Ecclesiae, M. Gabriel powel, in his preface before his learned book, de Antichristo.  writers,) so for the generality of our Kingdoms of great Britain at this day, the mark of the beast, of the most, and the best, is not received: and though there be blemishes and infirmities, and corruptions in our Church, as in the best that ever were, yea erroes in judgement and life in the best members (as the Sun is subject to her eclipse, the Moon to her overshaddowing, the best and healthfullest body to some anguish fits, or other distempers:) Yet the Church may be said to be sound, and so may her members be said to be living, as a man may be said to be sound at the heart, though he have some ploukes in his face, or biles and carbuncles on his body, as the fruit of wormeaten, as a Lawyer, a Physician, a Musician, a Logician, a Rhetorician, may be said to be exquisite Artists in their professions, though the first miss it in some cases, in judging or pleading; the second in some cures: the third in some strains; the fourth, in some disputation: the last in some declamation: And how ever there be some differences about some Ceremonies, and 
d See Master powel's little book de à ●●aphoris.  a Diaphorists, as there have been differences and disputes amongst the best, as appears in our 
e As there were differences betwixt Chrysost. Theophilus, and Epiphanius: betwixt Cyrill and Theodores, Gregory the great and Eutichius, Bernard & Peter of Clunes, yea amongst the chief Bishops of Asia, about the celebration of Easter: as appears in Ecclesiastical histor. Yea how ever it is excused by Chrys. hom. 6. de laudibus Pauli, & by other fathers, Paul and Barnabas dissented. Act. 16.37.  Margin: Yet since we all hold the foundation against Papist, and Pelagian, and Armenian, and who ever else, which is justification freely by faith in Christ, without the works of the law, according to the Scriptures, thus building on the rock: though there may be amongst us doctrinal or personal errors, we are still a Church, we have not totally and apostatically revolted as the jews.  
Eightly, and yet see still a further mercy to us then to these jews, though Gods own peculiar people, (as indeed, as when by a stone thrown in the waters one circle begets another; and as in a golden chain, one link succeeds (exceeds) another; so in the cords of a man, in the cords of 
g Osee 11.4.  love, one mercy draws another) though our provocations and rebellions have every way equalised theirs, and though in paternal love, by fatherly castigations & corrections, the Lord hath visited our sins with rods, & our offences with scourges, as he threatened 
h 2. Sam. 7.14  Solomon, & as he hath dealt with 
i 2. Sa. 12.10.11.  David, 
k 2. Chr. 32 25 26.  Ezekiah, 
l jonas. 1.3.4  jonas, and all his transgressing children; yet he hath not been so strict and severe with us, as with them for many ages and generations, to scourge us, with any Ashur, or Assyrian, any rod of his 
m Esay 10.5.  wrath, any foreign power. For how ever in our first planting in this Island, we have been subjugated and subdued very 
n See Lanquets Chronicle, lib. 2 per totum, & de Gestis Romanorum in Anglia, libr. 3. per totum, ●t testatur pag. 136.  often by the Pictes, by the Danes, by the Romans, and since the time of William the Conqueror, as appears in the reigns of several Kings we have had bloody bicker with neighbouring Kingdoms, chief the Normans, the French and the Scots (now our brethren our nearest and dearest Allies, they and we meeting in his Royal Majesty, as in the Royal centre of love (as the Tyrians and the Syrians in one Aeneas,) and how ever in the Reigns of every King, our Edward's, Richards, johns, Henry's and the rest, since (as before) the Conquest, our land hath been shaken, as with a fever, rend and divided as with the teeth and fangs of mad dogs, in Civil wars, more or less by the factions and rebellions, of turbulent, malignant, humorous, proud, ambitious and discontented spirits: Yet within our memory, or the memory of our forefathers, our great grandfathers, (which is a singular mercy, both to us their successors and our predecessors) we have not been brought under any foreign power, no external yoke hath been laid on our necks, (excepting the Roman yoke on the souls of our forefathers) as the 
o Exod. 1.13.  Egyptian, Chaldean, 
p Esay 10.6. jerem. 50.33.  Assyrian, 
q jerem. 51.34.  Babylonian yoke was laid upon the jews, for many years together in grievous pressures; we have not been subdued in our times by any foreign enemy, as the Israelites were kept under, sometimes 
r judg. 3.8.14.  twenty, sometimes thirty, forty years, by the Midianites, Moabites, Ammonites, Philistines and other enemies, which the Lord stirred up against them: Our land in our time, as was once said of Venice, is a Virgin unconquered, unsubdued: We have obtained 
s 2. Sam. 24.14.  David's desire, to fall into the hands of God by plague and famine, and other afflictions, but not into the hands of man, as Samson did, to be mocked of the 
t judg. 16.21.25 1. Sam. 31.4.  uncircumcised, which was saul's fear, as Abimelech was ashamed to die by the hand of a 
w judg. 9.54  woman, quod omen avertat Deus.  
Lastly, which is the sum and substance, & shutting up of all the rest, comparing ourselves still with them, not only in positive mercies, but in privative, in respect of our evils of 
x Malum culpa malum poena.  sins, and evils of sufferings, we shall find though, as hath been said and proved, that our provocations are as many, as monstrous, our demerits as great as theirs: all circumstances considered, we having walked as unworthy of God's mercies as ever they, that the Lord hath been to us, in respect of them, a merciful and indulgent father, and to them in respect of us, a just, a severe and unplacable judge; to us a father of mercies, to them a jealous and zealous God, visiting the sins of their fathers upon the Children unto the third and fourth 
y Exod. 20.5.  Generation. When I consider not only the judgements of God upon their souls, even to this day, in giving them over according to his 
z Deut. 28.28  threat, to madness, blindness of mind, astonishment of heart, to grope as at noon day, their hearts being made fat, their ears heavy, their eyes 
a Esay 6.10.  shut, lest they should see with their eyes, & hear with their ears, and understand with their hearts, and convert and be healed, God giving them over to the spirit of slumber, their eyes being darkened, the veil 
b 2. Cor. 3.15.  unremoved, blindness in part happening to 
c Rom. 11.8. ve. 25. v. 9 v 32.  them, until the fullness of the Gentiles be come in: their Table being made a snare and a trap, and a stumbling block, and recompense unto them: God shutting them up so fare in unbelife, that when their Messiah came amongst them, as his own, his own received him 
d john 1.12  not, but crucified the Lord of 
e Act. 2.36.  glory, rejecting him that came in his father's name, their promised Shiloh, but receiving to their inevitable ruin and destruction both of body and soul, impostors and deceivers for their Messiah, as Herod entertained of his 
f Some think the Herodians were so called, in that they thought Herod that Idumean the Messiah.  Herodians two Bens or Barcosbas', the sons of lying, as their own writers 
g Sanhedrim. li. c. Helech. Rabb. Moses Ben. Maimon. That place of Haggai c. 2 7.8. being applied to the one, by Rab Akiba, tract Meghala, & jacob's scar, Num 23. unto the other Talmud jeros. L. Taanith  testify, being received even of their great Rabbyns, and the prophetical Scriptures applied unto them, the one immediately after the Passion of Christ, the other in the days of Adrian, besides that Egyptian Moses, that Devil in the shape of a 
h Socrat. eccles. hist. libr 7. c. 37.  man, who drowned so many of them in the Sea, in the Isle of 
i Anno 434.  Crete, with other birds of that black feather, as that Pseudo-Moses in 
k Nicephorus  Arabia with others moe. Thus (as our Papists and other heretics at this day) not believing the truth, the Lord giving them over to strong delusions, to believe 
m 2. Thes. 2.9.  lies persecuting after the death of Christ, the 
n Act. 5.18. chap. 7.58.  Apostles, chief Saint 
o Act. 9 23. cha. 14.2.  Paul throughout the Acts, that preached the true Christ unto them with such virulency, that putting away the Gospel from them, and judging themselves unworthy of eternal life, Act. 13.46. their golden Candlestick was removed, their vineyard let out to other husbandmen, The halt, and blind, and lame, we sinners of the Gentiles were called in to that marriage feast of mercy, by that Gospel which they 
p Math. 22.8.9.10.  refused.  
But when I consider again, (as consequent upon the former) Gods judgements upon their very bodies and outward man, upon them and their seed and posterity, in all ages since the death of Christ, and in all places where they are as the dust dispersed, that curse and fearful execration, his blood be upon us and our children, so fully 
q Math. 27.25.  verified, that he that reads their Tragedies by 
r josep. de bell. judaico & antiq.  josephus, and 
s josippus Heb.  josippus, (both Englished in our tongue) writ as it seems not with ink, but blood, and prosecuted since, by Eusebius, Nicephorus, Dion Nicetus, Caesar Baronius, joseph Scalliger, Peter Galatinus, Damianus a Goes, john Renclin, our Master Fox in his martyrology, and many moe Authentic Authors that in all times since, have observed Gods heavy hand upon them, and his strict proceed with them in all countries where they are scattered: (if he have not a heart of flint, or marble, hewn out of Caucasus) he cannot but relent. But more particularly, when I ponder and seriously consider, those infinite slaughters and massacres, that were made of them by Titus Vespasian, (after that by divine Oracle the Christians were warned to fly to 
t Euseb. hist. eccles. lib. 3. cap. 5.  Pella, as Lot out of Sodom, the Magi and joseph out of judea) as first eleven hundred thousand of them perishing in the sacking of their City. Secondly, the rest either killing themselves, or being sold for 
u joseph. de bello jud. reckons of slaves 97000. l. 7. cap. 17. Petrus Gal. de arcanis l. 4. ca 21. recensit 200000. accounting all as slaves, under 17 years.  slaves, or, after the Roman custom reserved for triumph. Thirdly, besides the murder of their Priests, the ruination of their Temple, (like the walls of 
w Iosh. 6.26.  jericho, never to be re-edified, though attempted by cursed 
x Hist. Tripart. & Greg. Nazia. orat. 4 in Julio.  julian, in despite of Christ's prophecy) for which they had a Sect and Order of 
y joseph. Scalig. Elench. trihar. ser. cap. 13.  Mourners, Heraclitus his offspring, which solemnly did nothing else but weep and lament it. Fourthly, and besides, the spoiling of their sacred vessels, or profanely (as once before 
z Dan. 5.2 3 etc  Balthasar) employing them to the adorning of the heathenish Temple of peace. Fiftly, besides, the slaughters that at several times Adrian the Emperor made of 
a joseph. de bello jud. lib. 7. cap. 24.  them, some eight and forty years after their first overture by Vespasian for their rebellion, under their impostor Benchochab or Barcosba, cutting off by Severus his Lieutenant 580000. by the 
b Dion. Nicei. Adrianus.  sword, besides those that perished by famine, sickness and fire, or (as others number them) killing at Alexandria in Egypt 700000. of them, in such multitudes that if we may believe their own 
c Lib. Echa rabbethi.  writers, the blood reached to the horses mouths, and run down from the place of effusion four miles to the Sea, it coloured and made swell two 
d Lib. Massechith Ghittin.  Rivers, yea served the Heathens seven years after to fatten their ground with it: as their bones stood Adrian in good stead to hedge in a Vineyard of many miles compass, those that revived being prohibited from ever coming near jerusalem, or looking towards it, saith 
e Euseb. Eccles. hist. libr. 4. cap. 6.  Eusebius, out of Ariston Pelleus, with many other 
f Plurima vide apud Niceph. lib. 3. cap. 24.  punishments and vexations together with the wondrous massacres the Emperor Trajan made of them, Adrians' predecessor, who for their rebellions in (g) Egypt and Cyrene under their Captain Luke, or Andrew as Dion calls (h) him by the means of Martius Tubo cut off many thousands of them, but moe by Lucius Quietus, (that made them ever quiet) who destroyed them utterly in Mesopotamia.  
And more, when I consider how every way miserable they are at this day in their inward, and their outward man, their bodies and their souls: how they are a mock and derision to all Nations as they mocked and derided Christ: how they have been sold for slaves, yea thirty of them for one piece, (as they bought Christ of the traitor judas for thirty pieces:) how they are held under, as slaves in every Nation, without Vrim, without Thummim, without Temple or true Priesthood, Ministry, or Magistracy, Office, place, or Government, as made the tail and not the head where ere they come, their names smelling as a fowmart or Fox, the name of a jew, being as odious as the name of a 
i At zante they are so hated that from Monday, Thursday, till Saturday noon, they come not abroad lest the people stone them. Purchase libr. 2. cap. 10.  judas, every place in Europe, Africa and Asia, being weary of them, (excepting 
k They have built them in Rome five Synagogues, See the Relation of Religion in the West parts.  Rome that makes use of their tolerated usury, (as of their Stews and courtesans merely for gains:) how every country, after a time, hath either held their nose to the grindstone, miserably afflicting them, as they were used here in England in the day's King Richard the first, Edward the first, and King john, as our Chronicles mention: or extremely pilling and polling them, by taxes, 
l john the second king of Portugal, made them pay 8. Crowns for a poll: Emmanuel did the like Ann. Dom. 1497. with many more.  impositions and confiscations of goods, (as they pill and poll Christians by their biting, yea bloody usury:) fleeting them as the Turk useth to do with his Pashas, and phlebotomizing their full purses to prevent a pleurisy, or else banishing them and casting them out, as the Sea casts her froth to the shore, as they were used by the three Phil●pps, but chief by Ferdinand and Isabel in 
m Anno Dom 1592. its thought they were banished 120000. families of them: or 420000 persons as are computed by Io●annes Re●clinus Cabal. lib. 1.  Spain, by some Popes also in 
n As Paul the fourth, & Pius (or impious) the fift, though received again, as loath to forgo such good customers by Pius the fourth and Si●ius the fift.  Rome, by some of our Kings in England: or else massacring them with the sword, or stoning them to death by the rage of the people, chief (as some histories instance,) for their sanguinolent, devilish & malignant disposition, in using to crucify some children, as upon our good friday, still in derision of our Messiah when I see how all nations are weary of them, as a tender stomach of unholsom meat, ready to disgorge them, how as th'Apostle speaks of them even to this day, God they please not, and are contrary to all men, 1. Thes. 2 15. How as is said of 
o Gen. 16. v. 12.  Ishmael, like Ismalits' rather then Israelits, their hand is against every man, & every man's against them, how even the Turks detest them above any nation, for killing their own Prophet Christ, the best Prophet they say that ever was, excepting Mahomet, & will not admit any amongst them, except he first turn Christian, and then a Turkish Renegado: In their reproach also using a kind of imprecation, if this be not true, would God I might die a 
p M. Purchase in his pilgrimage.  jew, (as our perverse Irish use a worse, when I do such, or such a thing I'll turn Protestant, and go to Church,) I say laying to heart, and desiring all and every of us, to lay to heart these premises, this strict and severe, though just and legal proceeding of God, with these his own people, in these specified particulars, together with his multiplied, accumulated, renewed mercies to us, in giving us so many blessings, forgiving or forbearing us still, after all our rebellions and provocations by which even we rack and stretch his patience, as  on the tentor hooks, not cutting us off as he might do, (and hath done them) root, & bough and branch, but giving us a large space of repentance as he did to 
q All the time that ●o● lived amongst them.  Sodom, to the old 
r All the time the Ark was in building.  world, to 
s Revel. 2.19.  jezabel, not forty days as to 
t jonas. 3.  Ninive, but forty years in the pure and powerful preaching of the Gospel under a gracious Deborah, and more than twenty years added since, under so wise and worthy a King, all this while manuring and managing and pruning us, as once his Israelitish 
u Esay 5. vers. 1.2 3.4.5.  Vineyeard, hedging us in, and environing us with so many mercies of adornation and preservation as would stretch Arithmetic to number them, and Geometry to measure them, making us as famous over the whole world, as they are infamous: us as much feared, as was joshuah of the Canaanites, Alexander of the Indians, Taubut of the French, 
w A Drum was made of his skin to terrify his enemies, when he was dead, teste ●ran●zio in Vandalia, libr. 11. cap. 9 Maiol. colloq. 7. pag. 270 Et Akiat● in Emblem. sic c●te detracta Ziseas, etc. Zoenus potuit vincere Pontifices.  Zisca of the Popish; amongst the Bohemians, Constantine amongst the Pagans: and Bellisarius and Narses amongst the Goths and Vandals, yea as much loved, and admired of our friends and confederates, and awefully feared of our enemies, as they all are of all hated and detested with an Anathema Maranatha, till the veil be removed, that they love and receive: yea believe in the Lords Christ, their expected Saviour. Yea, when I consider how the Lord by the word preached, by the inward motions and suggestions of his spirit (which sometimes in some flashes, knocks at the door of the heart of a 
x Numb. 23.10.  Balaam, a carnal 
y joh. 6.34. john. 7.46.  jew, a 
z john. 4.15.  Samaritane, a 
a Pilate. Math. 27.23.24. john. 18.38.  Heathen, an 
b Act. 26.28.  Agrippa, by crosses, by afflictions which wrought on 
c 2. Chron. 33.10.11.  Manasses, and the Gospel's 
d Luk. 15.16.17.  prodigal, yea sometimes on these jews 
e Hos●● 6. v. 1.2.  themselves by fatherly castigations and corrections, paternal admonitions and expostulations, legal Cominations and redargutions, Evangelicall promises and consolations: yea even by mercies and judgements, nay even by signs and wonders, from the earth, from the heavens, from the air, by Comets, blazing stars, visions and apparitions, (as often to these jews before their 
f See the book extant called Doom, forewarning to judgement where at large is recited the voice commanmanding some to go to Pella: the crying of one jesus, woe, woe to jerusalem: with many visions and wonders.  destruction, as prodigious, and prognosticating as any recorded by 
g Texter in Officina de Miraculis.  Textor, or 
h Lycosthenes hath write a great book only de Prodigijs.  Lycosthenes: How I say by all these, the Lord hath lured us unto him, laboured to wean us from our sins, as the child from the desired dug, that iniquity be not our 
i Ezek. 18.30.  destruction as it was to these jews: etc. when I see he hath rolled every stone, touched every string, used all means for our conversion to prevent our confusion: chief drawn us with the cords of love, using to us the rod of beauty, as our indulgent Shepherd, to them the rod of bands: making us above any Nation in the World, patterns and precedents of his mercy, as they of his justice to present times, and to all posterity: making them exemplary marks of justice to us, not us to them, as our sins deserved, I say thus comparing mercies and judgements together, (as white with black, as the Heathens Venus with Vulcan) our mercies this day balanced and poised with their miseries, have such a lustre, that if we see them not we are blind, if with David and his people we bless not the Lord for them, we are as much past grace, as past gratitude.   

CHAP. XIIII. Special deliverances of our Princes, Peers and people from Romish Treasons.  
THus have we opened the Box, and seen the pearls, the blessings of great Britain, comparing Nation with Nation, our English with the jewish Zion; but to come nearer still to my scope and aim, and to instance in more specialties, the privileges and prerogatives, that we have had, even in our own memories (to omit former times) equal with the jews, in the happy and prosperous Regiments of our Kings and Governors, may notably serve as a further prick and goad to true gratitude, so pressed and prescribed: for in some particulars we shall have the balancing, if not the casting scales. I cannot enumerate all (as he that comes into a garden plucks not every flower, but some choice ones:) compare our late Deborah, our mother in Israel, Queen Elizabeth of famous memory, with their David, our present Liege Sovereign with their Solomon, not only in the propagation and continuation of true Religion, together with the two goodly Daughters of so gracious a Mother, Peace and 
k Religio peperit divitias, hast filia devoravit matrens  Plenty, in which we sympathise with them, nay fare exceed them: (for as our times have not been so turbulent, so truculent, so bloody and boisterous as David's, that was a man of war and shed much blood, as he was to fare occasioned and provoked, both by foreign wars a broad with the jebusites, Ammonites, Philistines: and domestic broils at home, we having not heard Bellona's Drum, (except in a prudent provident Martial training in our Cities as 
l Genes. 14.14  Abraham once in his family) but for these many years, chief since his Majesty's Reign, seen Noah's 
m Genes. 7.11.  Dove flying amongst us, with the Olive branch of peace: so for that greater and better blessing, the Sun of Religion in our Hemisphere, hath shined more comfortably, more constantly then in the days of Solomon, neither hath it been, nor I hope ever shall be clouded, and eclipsed by Idolatry, as it was in his days, till it did reshine again upon his certain and assured (though needlessely questioned) 
r He that questions salomon's repentance, let him read S●to Maior his preface before his Comment on the Canticles, and Lorinus his Comment on ch. 1. of Eccles. as also a book in quarto, called salomon's solace in medi● libri.  repentance: But in one particular (purposely to avoid feared prolixity) to instance, how we do agree and (s) meet as in one Centre of blessing: as their Princes have been mervailously preserved in immediate and immanent perils; so the preservation of ours, (and of us in them, since the body Political and Ecclesiastical is safe, in the safety of the head) hath even in our memories, and the memories of our fathers, been marvellous if not miraculous. For, as David's life (as before hath been fully specified, and now shall be but epitomised) was hunted after by Saul, and such as he set a work; the 
t 1. Sam 23.19.  Ziphins, 
u 1. Sam. 22.9  Doeg, and such bloody dogs, emulating courtiers, yea Wolves and Foxes in sheep's clothing, his pretended friends as he complains, making Nets and Guns to intrapp him by fraud, when they could not prevail by force, (using with it, politic 
w Apud Brusonium titul. de Astutia.  Lysimachus the Fox's craft, when the Lion's courage failed.)  
So to reflect a little upon Queen Elizabeth of famous memory, and as I promised and purposed, to parallel that Deborah with their David, besides what we have in Chronicles in Master Foxe his martyrology: Are there not some yet living, that can relate, how the life of that famous virgin Queen, was persecuted and prosecuted, by the bloody Romish Saulites, from the first hour of her Crowning to the last of her death? For besides the plots and projects, laid against her innocent life by sanguinolent Wolves in the Reign of her unsisterly Sister, Queen Mary, her unjust taxations about the business of Sir Peter Carew, in the West, but chief about her confederacy with Courtney, in Wiatts' conspiracy. The second, her inhuman apprehension, when she was 
x She was taken sick out of her bed at her house at Ashredge, by the Lord Ta●ne, Sir john Williams, and other two Lords.  sick in her bed. The third, her transportation in that case from place to place. The fourth, her uncivil usage, by her churlish Tailor Beinfield. The fift, her guarding as a Traitor by a 
y The retinue of these Lords were two hundred and fifty, of which there was a troop of horsemen: after a hundred northern soldiers added in white Coats yet, as her black guard: After at Woodstock threescore soldiers marched everyday with in the walls and without.  band of Soldiers. The sixth, her hurrying to the Tower without permission either to speak or write to the Queen. The seventh, her landing at the very traitor's stairs. The eight, her strict usage in the Tower, worse than some ordinary prisoners. The ninth, The restraint of her men, the imprisoning of her Ladies, her tossing from post to pillar, as from Scylla to Charybdis, from danger to danger, when in her own apprehension and preparation, as her Motto was, she was tanquam Ovis, as a sheep to the slaughter. The tenth, the examinations of Sir james Acroft, and the rackings of many poor men, to find out the knife to cut her throat, The eleventh, the gapings of the Lords of the Clergy, chief Steven Gardner, Bishop of Winchester, and Lord Chancellor, after the day, in which they might wash their white Rochets in her innocent blood as much as ever Saul gaped after the blood of David. After all, which storms, and tempests, lightnings and thunders, her Sun from under all these clouds, gloriously reshined, in her triumphal Crowning, with such celebrity, prayers, wishes, welcomings, cries, acclamations, shouts, verses, pageants, interludes, as symptoms of affections, together with such gratulations from foreign 
z As from Zuricke, Geneva, Basil Berne, Wertenbridge, Argentine, Frankford.  places, as the like hath not been seen: Her enemies by 
a As Poole, Hopton Bishop of Norwich, Christopher of Chester, Weston● the chief disputer against Cranmer, Latimer, and Ridley, as also Bonner and Gardiner.  death together with their plots, as mists being suddenly dispersed: leaving these dangerous accidents and occurrents, these complotments with many more, To cut off that head, which after as gloriously as ever any of her sex wore a Crown: How hath she sympathized with David, in these her marvellous and miraculous preservations after she came to the Crown, from both public rebellions and private treasons that were comploted against her, (and so consequently against us and our safety) both by ambitious and factious spirits, as in the Norfolk and Kentish 
b See Anglorum praelia extant in octavo.  rebellions, insurrection of the Commons, under the conducts of their turbulent leaders, which had not God's providence, and man's prudence (and prowess prevented,) might have proved as fatal (as that rustic 
c De quo bello rusticano more dialogi, multa habes erudite explicata per Simonem Maie●lum, de diebus Canicul. volum. 2. in fine colloq. 3. pag. 466.  war to our neighbour Germany) both to this land in general and to her Royal person in particular: But especially, by spirits that were jesuited, and leavened from Rome, from whence as armed Greeks out of the Trojan horse, and as diseases out of Pandora's box, have issued all these treasons and rebellions public and private, that as Cockatrice eggs, have by man's malice been hatched, and by God's mercy crushed amongst us: To reflex upon some of them (as a man may look upon a dangerous Serpent or vast monster, or his malignant enemy when he is slain, as the Israelites upon Goliath, and the Greeks upon Hector) with gratulation and admiration: How dangerous was that conspiracy in the North by the Earls of Northumberland and 
d In the conspiracy were Dacred, Digby, Hulthorp; Penyman, Bishop, and many more, great Esquiers and gentlemen  Westmoreland, kindled by the Bull of Pope Pius, (or rather impius) the Fift, in the year 1569. and blown by Doctor Nicholas Morton, Story Felton, the Nortons', Plumtree, (hanged justly at Durham on a crosse-tree) and other dangerous spirits justified by that boisterous 
e In his sixth motive fol. 31. and in his forty motive.  Bristol, and 
f De visibili Monarcha lib. 7. pag. 730. he praiseth the attempts of these Noblemen: pag. 744. He praiseth Felton for an honourable Martyr.  , yea applauded and approved by many Seminary Priests, chief by Campian (their chief 
g As appears by his ten Reasons in his Oxford Oration, confuted learnedly by Doctor Humphrey.  champion) who for all his cunning 
h The Dean of Paul's and Windsor disputing with him, found him very subtle.  sophistry, was found to have a hand and a heart for treason: and suppressed by these wise and Martial worthies which her Majesty employed in that behalf; as also to survey again that other conspiracy, intended Norfolk, but discovered, and crushed in the shell, and the the chief agents executed: as also the treason of the Duke of Norfolk, and after of the Earl of Northumberland, who (as he had a hand in the Northern rebellion as well as his brother, which by the Queen's mercy was remitted) entered into a new plot of invading the land, as an agent in Throgmortons' treason, a conspirator with Charles Paget, an intended assistant to the Duke of Guise, to bring in a foreign Catholic Prince, of which the Pope's holiness had a principal care; as also (si fas dicere) not to be so unmindful of Gods former mercies, (no more than David was of his preservation from a Lion and a 
i 1. Sam. 17.34.35.  Bear, or Moses for the overture of Israel's Egyptian enemy in the red 
k Exod. 15.  Sea, or Deborah of jabins' drowning in the River 
l judg. 5.  Kishon, as to pretermit the discomfiture of that Catholic 
m Anno 15●8.  fleet, which the pride of Popish Proselytes called the invincible Armado, by one only 
n Sir Francis Drake.  Drake, with some principal 
o As Charles, Lord Howard high Admiral, Lord Thomas Howard, the Lord Sheffield. with other brave spirits.  besides, swimming amongst them with his wooden 
p So are Ships called.  walls, with the help of the winds and waves of the Sea, which from the God of the Sea, fought against them, as the Sun once fought against the 
q Iosh. 10.12.  Amorites, and the stars against 
r judg. 5.20.  Sisera, and for us, as once for that good 
s Oh ●timium dilecte Deo ●ui militat aether, & coniurati vaniun● ad classica venti, etc.  Theodosius, with no less glory to our English then that valorous Greek had, who with his handful of a few hundreds overthrew that numerous river-drinking, cloude-threatning Army of the Persian Zerxes. I say to pretermit these public dangers, (with our deliverances) managed by all the might and malice, prowess, and policy of the arm of flesh: as also these Priests and Romish Proselytes, that were deservedly cut off at Tyburn, and their treacherous hearts cut out, as denying the Queen's supremacy, and so consenting unto, (if not contriving the most horrible treasons; amongst the which, were johnson, Ford, Shirt, Kirby, Filby, Cotton, Richardson, so to leave others, as unworthy naming, pestilent vermin, or croaking frogs crawling out of the Romish Tiber, or as Locusts from the bottomless pit, to disturb our peace, or endanger our Princess: how odious the naming (as of a jew or judas? how horrid the remembrance (as once of him that burned Diana's Temple) of these men monsters, inhuman Cannibals, yea generation of vipers, that besides strangers and foreigners) attempted, (as by the Devil and Priests first tempted) to gnaw the very bowels that bred them, yea to lay their bloody hands on the Lords anointed, a Princess the most free from vices, the most famous for Arts, parts, and virtues, that these modern admiring times, ever looked upon: amongst the which, that smooth Parasitical Parry, whose sparks of treason, being kindled by the words and writings of the carnal, (Cardinal) Como, and inflamed by a Book of one Doctor Collins, sent him out of France, in which there were as many warrants for treasons as words: and discovered partly by his own tongue to an Esquire, one Nevil, and partly by the wisdom of some 
t The Earl of Leycester, and Sir Christopher Hatton.  counsellors, they were quenched, smothered, and strangled at Westminster's Palace, where he was executed: and another bird of the same feather, Francis Throgmorton, who by the encitement of one jenny, at the Spa, in the country of Liege, and Sir Francis Englefield in the Low-Countries, with them confederacy of one Charles Paget, (alias Mope, alias Spring,) was made an agent and instrument of discovery of the most fit and convenient Havens for the landing of such foreign forces, (as if the great Lord Protector of England, had not prevented and restrained) had supplanted us and planted themselves with all the tail and traish of their Idolatrous worship.  
In the third rank (as rank Traitors as the rest,) were Anthony Babington, the head of his confederates, as 
u Act. 1.16.  judas was of those that apprehended Christ, who with thirteen (ungentle) young Gentlemen moe, bound themselves by Oath, as those forty jews that vowed the death of Saint 
w Act. 22.13.14.  Paul, that by murdering the Queen's Majesty, they would either settle their Pope again in his former estate in England, or else, (as deservedly they did, reckoning without their host, even the God of hosts, and swimming against the stream,) even die the death.  
In the same predicament was our 
x Born in Tonlerton near York.  Yorkshire Weldon, Sutton, Hartley, priests, like Simeon and 
y Gen. 49.5.6  Levy brethren in blood, hearted like the rest for the invasion of the land, the surprising of the Tower of London, the firing of the City, the kill of some privy 
z Chief the Earl of Leicester was assigned to the pot.  Counsellors, and other such like Catholical meritorious deeds: all drinking of that bloody cup, (as freely as 
a Apud Instin. Satiate sanguine quem sitists.  Tomiris caused Cyrus) which they had brewed for us. The same poisonous bloody cup was attempted to be brewed, mixed, & administered by Doctor Lopez, the Queen's Physician, with his confederates Stephano de Ferrara de Gama, Manuel Lewis Tivaco, Portugeses, with his pension of fifty thousand Crown; promised for poisoning the Queen, by Count Fuentes, & Secretario Ibarra, as judas was promised thirty pieces of silver, for betraying of Christ, and Ecchius promised a Bishopric, or great 
b Of which missing he raved and died.  benefice, for disputing (at least railing) against Luther. Neither was the treason of York, and Williams, less dangerous, less monstrous, less malicious: who by the Consultation holden at Brussels to murder the Queen, whereof the Devil that murderer from the beginning was precedent, (as these holy Fathers, in the Council of Trent consulted how to poison souls, and their forefathers the Pharisees, how to murder Christ, & their holy brethren of the Inquisition, how to murder his Protestant professed Christians:) these, with one Owen's an English rebel, were thought the fittests agents; of which bloody purpose failing with their hopes of the promised forty thousand Crowns, they lost their treacherous blood, out of their veins. I might here further exemplify great Britain's dangers, and deliverances, as the mark that I shoot at, by the foolish (and at his death truly repent,) attempt of Heskith, a gentleman of Lancashire, who at the soliciting of Cardinal Allen, Sir William Stanley, and Worthington, our unnatural countryman, persuaded Ferdinand, the Lord 
c Who as a natural subject revealed the Counsel of this Achitophel.  Strange, Son and Heir to the Earl of Derby, to claim to himself the title to the Crown of England, that so these turbulent spirits might by this means fish in a troubled water. As also of that viper Squire, who by the soliciting of the same venomous brood beyond sea, to kill the Queen, did complot the poisoning of the pummel of her saddle, that laying hand on it, the poison might disperse over her whole body, which plot also came to light by the eye of that vigilant Sentinel the Shepherd of 
d Psal. 23.1.  Israel, as also of that Irish kern, Patrick Cullen, who by the persuasion of that ever factious Stanley, and one jacques his Lieutenant, together with Sherewood & Holt, to come into England about the same bloody errand, that formerly his brethren, was surprised by the high way, and he and his plot supplanted: So let thine enemies O Lord 
e judg. 5.31.  perish, be they English, Irish, Romish, hellish whosoever, whatsoever and wheresoever: and let us and all that love thee rejoice in thy salvation. And since we have entered into this our Ireland, it's worth our animadversion, how the Lords hand, hath been as just and heavy, even against Irish traitors, as English, in cutting off them and their bloody hopes, and plots ever, by one means or another: Such is his mercy to us, his justice to our enemies, as appears (if I may without offence reflect upon them) in james-fitz Morris, one of the first Traitors (as I am informed) in this our Ireland, who was cut off shorter by the head by an Irish young Gentleman, as he went to burn his father's country.  
Secondly, such a stern bloody treacherous varlet as this, was one Morrogh Ogue (or Rogue) who after his effusion of abundance of English blood in the Province of Munster, being apprehended, and executed at Cork, & his bones broke with a smith's sledge, his only repentance was, that he might not live to murder more English. His bloody villainies would fill a Volume.  
Thirdly, so for the Earl of 
f 1. King 2.34.  Desmond, that was a prince, & principal agent in these rebelling stirring times; Was not his end proportionable to his life? Did he not come to his grave as 
g 2. Sam. 18.17.  joab, Absolom, & other traitors, cum cede & sanguine, with blood & slaughter, wand'ring as a beggar? Was he not taken by one of the Irish in his , and his head dissevered from his body? So Desmond brother to this Earl, a notable Traitor (as was said of Caesar Borgia, a faithless and perfidious butcher, as well of his friends as enemies, who any way stood in his way to hinder his ends: wand'ring as a hungry Wolf in the woods to seek some prey, as he had beheaded others in a proportionable retaliating justice, was taken and beheaded himself, notwithstanding all his Coat-armour of the Pope's Bulls, & Agnus Dei, & the Ring that the Pope sent him from his own finger, (as a love token to a Traitor dear beloved) hanging about his 
* Of these and other Irish kerns, and rebels, see at large the discovery of Ireland by Sir john Davis.  neck. So Doctor Sanders, the great Goliath of rebels, by hand & head, tongue and pen, animating and encouraging them as one of the best active factors that ever the Pope had, by his agency, and one of the best Proctors, the Romish Hierarchy ever had, by his works & writings, this not only firebrand, but trump of rebellion, the Pope's Legate, the Commander and Treasurer for the late wars, wand'ring in the Mountains without succour or relief, died (as is credibly reported) ravingly and in a frenzy. Sic necis artifices arte perire sua. So let all perish which either themselves unlawfully, or by animating & encouraging, cause others to attempt to strike treacherously with the 
h Math. 26.5.  sword against the Lords Vicegerents, who as deputies under God carry not the sword in vain.   

CHAP. XV. More special applications of our preservations, and other blessings, of which we are eye, and ear witnesses.  
THus have we compared our Deborah, (for to this term I still cleave) with Israel's David, his & in him their) deliverances, with ours, he was delivered and preserved from a Lion, a Bear, Saul, the Zephims, the jebusites, Goliath, the Amalekites, the Courtiers of the King of Achish, Absolom his own rebellious bowels, Achitophel, that Matchavillian Politician, and Shebae: Our deliverances have been more for number, greater in respect of danger, by the inventions, and intentions of our enemies domestic and foreign: as hath appeared in the particulars, and therefore (which is still my aim & scope,) our Gratulations should be answerable.  
I could enlarge myself further, in paralleling the deliverances of our wise & peaceable Solomon, our Sovereign Lord the king, with their Solomon, in this one point of preservation in a double deliverance: For, as the Lord had elected Solomon, not only to Grace, notwithstanding his fearful (but not final) fall, but also to the place of a 
i 2. Sam. 7.12.  Prince of God, so dear beloved as his name 
k 2. Sa. 12.24.25.  imports, that as he was his Father, and he his 
l 2. Sam. 7.14.  Son, so he promised him the inheritance of a spiritual Son, as from 
m vers. 15.  God, of a natural Son, as from David, even the throne of his father: which Nathan and his mother 
n 1. Reg. 1.17.2  knew, and David himself both 
o vers. 30.  promised, and performed when time served: so we know the●e were some ●ubbes and blots and and blocks in the high way, to wipe him of the Kingdom; for surely had the prevailing faction of joab and his brother Adoniah prevailed, Solomon had been Office perdie, his nose had been put of joint, he might have fished for a Crown: yea he might have pleaded for his 
p Rethsheba urgeth this ver. 21.  life, as the Lamb before the Fox in the fable, he should have had that favour shown him which Abimelech shown to the Sons of 
q judg. 9.18.  Gideon, Athalia, to the King's 
r 2. King. 11.1.  seed, and the reigning Turk at this day to his 
s All are put to the sword, &c, Knol● his Turkish history.  brethren, he had been sure to have gone to the pot or been restained: neither had his case been better, had his second plot taken, and his project prevailed, in ask the Shunamite to wife, a ground of a second vie, for the Kingdom: as Solomon was so wife & nasuted, that he smelled out the danger of his 
t 1. King. 2.22.  drift, so that by God's overruling providence, both those treasonable plots of Adoniah were prevented, the one by the care and circumspection of David, the other by the wisdom and prudency of Solomon himself: So (if we do not voluntarily shut our eyes) do we not sensibly, and at this day comfortably & feelingly perceive, that our Solomon, our Sovereign, hath been rescued out of the jaws of a double danger, the one before he was invested with the Crown of Albion, the other since the one in Scotland, the other in England; the one, as under God (whose hand kept him ever as the apple of his eye) by his prowess, the other by his prudency, & policy: for as he was lured & trained, to the house of Earl Gowry, by the false lapwing cries of Alexander Ruthwen, as he was a hunting inviting him (in his intention) to a bloody breakfast, and thereby a serpentine wile leading him from the rest of his Nobles, as a sheep to the slaughter, the butchering executioner standing ready prepared for the fatal stroke: the Lord cast such a punic fear, into the heart of him that was set to be a murderer, that, that dog stood trembling and quaking as an Espin leaf, (as he that once intended the murder of Darius) as not being able to look upon our 
* His Majesty is said to have the impression of a Lion on his breast, the prophecy 2. Es● 11.27. is by some applied.  Lion & gave withal such a strength, and spirit to his Majesty, that grappling hand to hand, even with that Alexander, (though naked and the other armed) he held him play, (the other standing by as a cipher or dumb show) till by a special providence, his Majesty was overhard, and so speedily relieved by his valiant followers, who in an unequal 
u Impar congressus, etc.  combat, four to seven, (as appears in the particular passages, thus epitomised) with the loss of their own blood, and the death of some of their enemies, brought of his Majesty with honour and safety. But this danger was but as it were a Northern prologue to a Southern Tragedy, if it had been acted and effected, as it was penned and projected, by these unfortunate Gentlemen, as their friends call them, Piercie, Catsby, Grant, Faukes, Keys, Bates, Rookwood, Digby, and the two Winters, for ever sigmatized and branded, (as Cain with his 
w Gen. 4.15.  mark, as jeroboan with his 
x 1. King. 16.23 jeroboam the son of Nebat that caused Israel to sin.  title, with the odious name of the Powder Traitors: which plot being so deep and infernal to blow up the Parliament house with powder, & in that one blast to turn Heaven as it were into Hell, Religion into superstition, peace into war, liberty into bondage, safety and security, into bloodshed: to eclipse our Sun, our Moon and our Stars, all at once, to turn the flowers of Christendom, the worthiest King, the sweetest Prince, the most honourable Nobility, the most reverend judges, learned Clergy, loyal Commonalty, wisest Patriots there assembled, into mummiamized earth; even in a trice, as it was thought to be first invented, (as powder and Guns by a conjuring Friar) even by a parliament of wicked spirits, breathing and suggesting it into the heads and hearts of these malcontents, drunk with blind and bloody zeal, as the Crow with Nux vomica: So it was (if comparisons be not odious) as is well known by all circumstances, as wisely and judiciously found out, and discovered by his Majesty, by rightly expounding (past a humane reach, the most intricate quiddities of a mystical letter, as ever Solomon found out the true mother of a controverted 
y 1. Reg. 3.27.28.  child, or discovered the ambitious and bloody plot of a false brother Adoniah.  
But to draw (at length) together my sails, and to cast anchor in this large sea of mercies, the Lord hath not only given his judgements to the King, but enlarged his mercies to the King's Son; we are to look upon the Sun rising, or else already risen, chief to admire the lustre of our Illustrious Prince, after he hath been so long hid from our Horizon, as it were shining in another Climate, yea (in our fears only and jealousies of love) clouded and veiled from our eyes, but not from our hearts; and now the fogs and mists of our fears being dispelled and dispersed, breaking again upon us with more resplendent beauty to our eyes, more sweet influence of comfort to our hearts, than ever: we now receiving him as Abraham did his Isaac, or jacob his joseph, with a redundant joy, after we had a while left him, or rather he us in his expedition from us, which our long thought too long.  
And now to set a stronger edge upon our affections, and to excite our hearts to a higher strain of thankfulness, for the safe and prosperous return of our Prince, which we, with the whole Realm of England Scotland, and that part of Ireland that is not Romanized, yea Belgia, and all Christendom, (our friends in the same faith) do entertain and welcome with joyful jubilees: As those that have past the waves and quicksands, and rocks, and shelves and Pirates of the Sea, stand upon the shore, and as joyfully, as safely view and recount with glad, and exhilerated hearts, their forepast perils: So let it be with us, in this our Sunny calm, let us reflect upon the storms that might have fall'n upon us, (had not the hand of the Almighty withheld them,) in that hazard which we run in the late absence of the Prince: and as generals which may as fitly as the right Glove to the right hand be applied to our own particular, let us consider but these specials: First how many great and famous Princes, together with other famous personages for Arms and Arts, have died out of their own country fare absent from their friends and favourites, except such as did accompany them, finding their own country the place of their birth, another of their burial. Thus Alexander was borne in 
z Q Cart. lib. 1  Macedonia, but died, & was buried in 
a Euseb. libr. 1.  Babylon, Cyrus borne in Persia, yet slain and dishonourably buried in 
b justin. hist.  Scythia, Hannibal of Africa buried in 
c Plutarch. in Pompeyo.  Bithynia, Cleomenes borne in Lacedemonia, entombed in Egypt. Crassus and Pompey both borne in Rome, but fall'n untimely, the one in Assiria, the other betrayed and butchered in Egypt. So for learned men, Pythagoras borne in Samos, dead in Metapontus, Virgil born in Mantua, buried in Brundisium, Terence borne in Carthage, buried in Arcadia: so these worthy Athenians, Themistocles, Theseus', Solon, were borne in Athens, yet ended their days in Syria, Cyprus, Persia, and elsewhere: I might add many more, as King Igurthu, borne in Numidia, buried in Rome: these famoused worthies, the Scipios, Curtij, Deccis, Cornelijs, borne in Rome, but dissevered in their deaths over the superficies of the earth, as Paulus Emilius that died in Cynna: Titus Gracchus in Lucania, Augustus Caesar in Nola, Traian the good Emperor in the East part of the 
d De istis omnibus, vide apud Fulgosum, Brusonium, Lycosthenem, Textorem, Zwingerum in Theatro.  world. Secondly, when I consider how many renowned young Princes, beauteous blossoms of excellent lustre have been in their verdant spring (as a trial or punishment to their subjects) cut off from the Tree of life, cropped by that blatrant beast death, their Sun setting on a sudden even in the first rising, or in their height & solstitiü, going back again by degrees as the Sun in Ahaz 
e 2. King. 20.11  Dial, 1. Sometimes eclipsed, by the immediate hand of God, as that zealous young Prince Edward the VI and the staff of our hopes our so lamented josiah, that so fair promising Heroes, whom, (as one calls julius Scaliger, & Picus Mirandula) we may truly call worthy & wonderful spirit, now translated to the God of spirits. 2. some made away by the malice of man, by treasonable plots and conspiracies, as Britanicus the son of Claudius slain by Nero in the 14 year of his age the nephews of Richard the 3 the Duke of Clarence, & his mate rooted out by the bloody Celidonian Boar, in their springing buds, 3. yea some exposed to death in their very infancy, as Romulus & Renus, that Lamusius (that was cast into a ditch) young Cyrus, by his grandsire Astyages, etc. Some by this means perishing, though some again as these nominated marvailously preserved, 4. some cut off by the sword of the enemy, as josiah by Pharaoh 
f 2. Chro. 35.23.24.  Necho that loving jonathan by the sword of the 
g 1. Sam. 31.2.  Philistines, Ladyslaus the young King of Bohemia, slain by the Turk in a fatal battle, (together with Hippolytus & 
h This julius persuaded the young king to break his league and sworn truce with the Turk, by which he perished.  julius Cardinals, that held themselves in their pride, as good as Princes) in the 21. year of his age, 5. others cut off by sicknesses, incurable diseases, or other dismal accidents (from which the Diadems of Emperors, the 
k Mors sceptra ligonibus aequams.  Crowns of Kings, & the Mitres of Popes are not exempted) as Hierome Vrsmus, who died of a wound, which he received in Rome, Henry Rauzovius crushed to death by a fall in the waters, Medici's the father to the great Duke of Hetruria slain by the breach of a Gun: as also Heraclas Constantine, with more that might be named, all these yielding the dew to death, & their debts to nature, in the 28. year of their age: some by one means some by another, together with Lodowicke the young king of Hungary, that as he was eagerly pursuing the Turks, was found dead in a quagmire, in the 20 year of his age. But in the third place, when I seriously ponder, (paralleling histories with our present times) not only the perils and pikes, that great Princes have past, in their expeditions by land, as many Princes and noble Peers of Christendom cut off in their several unwarrantable voyages, which in their blind zeal & devious devotion, they unitedly undertook for the recovery of jerusalem, the holy land, from the Turk: But horresco referens, when I deeply ponder, the perils by Sea, so many, so dangerous, as the Psalmist 
l Psalm. 65.7  reveals, as experience knows, as holy Saints: even 
m Act 27.14 15  Paul himself, and the disciples of our 
n Math. 28. ●4.  Saviour have tried: from which even Kings and Princes have not been exempted, the piety of that Trojan 
o Pius Aentas á pietate in Patrem, in patriam.  Aeneas, the greatness and power of Zerxes or Artaxerxes, the felicity and fortunes of 
p Caesarem veha● & fortunas, etc.  Caesar, as he called them, being but mean Orators and unprevailing pleaders, to stay the rage of angry Neptune, when blustering Aeolus hath stirred and exasperated him that he roars and foams, insomuch that the wise Bias held Seamen to be neither amongst the 
q Nec inter vivos, nec inter mortuos.  living, nor amongst the dead; & it's fathered of Cato, that he resolved amongst other things, never to go by sea, when he might go by land: to which perils, if we credit 
r A little book newly extant, of the Prince his return.  Mendoza, which now speaks English, even his Highness was subjected in two or three particulars, from which the divine providence mercifully preserved him: Yea when I consider how many Prince's Peers & great personages, have perished in & by the Sea, in which they have been entombed in their watery graves, as the Egyptian Pharaoh, Aegeus of Athens, Aiax of Greece, Leander of Abaddon: yea in our own Realms, a King & a Queen; that as that 
s Icarus icarij● nomina feci● aquis. Ovid.  Icarus before them, from being drowned in the waters, gave denomination to the waters: & commenting these & many more examples, with that proverbial adage verified daily by experience, that quod cuiquam, id cuivis, what happens to any one, may happen to every one: and notwithstanding, as I said before, all these justly feared storms, which might have befallen us, in the leaving or losing of our Prince, at home, or abroad, by sea or by land; laying to heart, the perils that Kings, & 
t As Humber deviding Yorkshire, and Lincolnshire, and Queen Hive.  princes are subjected unto, even when they are at home, amongst their friends & favourites (as they think) even in their Castles, their Courts, their Palaces, secured by their guard, (as Eglon slain by Ehud, even in his own parlour judg. 3. vers. 22 23. Ishboseth murdered by Baanah and 
u 2. Sam. 4. verse 5.6.  Rehab, even in his own bedchamber, as Plautinus in the like case thought to have dispatched Alexander Severus, by the means of 
w The history is at large in Guevara, in the life of Severus.  Secundus, as judith dealt with Hollosernes in the 
w judith. 13.7.8.  Apocrypha, as the two sons of Senacharib with their father whom they slaughtered, as he was at his Idolatrous sacrifice) much more subjected to more eminent, immanent, dangers abroad where they know not their friends from their foes: & yet notwithstanding all these doubts & dangers, these perils, occasioning our perplexity, that good Angel that went out with him, as with 
x Chap. 48 16.  jacob to Padam Aram with Abraham's servant, to 
y Gen. 24.7.  Mesopotamia, and with that Tobiah in the Apocrypha, being his fidus Achates, by land, his Palinurus & best Pilot by Sea, his bonus Genius, (if every man, as every province, much more every 
a This question justine Martyr expounded q. 30. and later our Master Calvine lib. 1. Instit. cap. 14.7. The mayor part of all the Fathers, & the schoolmen affirm it, as Clemens Alexandrinus lib. 6. stromat. Orig hom. 8. in Gen. Basil. in Psal. 33. Epiphan. Mer. 51. Chrys. ho. 3. ad c. 1. ad Coloss. Cyril. lib. 4. contra jul. Procopius cum cateris grounding on Gen. 48.16. on Math. 18. vers. 10. and on Act. 12.11.15.  Prince have his bonus Genius his protecting Angel) both by land and sea in every coast & country where he came, having reduced & brought him back again after this large circumference to the English Court, his own centre, in health & honour, prosperity and safety both in body and soul, not somuch as the least infected dust cleaving to his feet, much less any corrupted Popish air infect his royal blood, such was the antydote & preservative of grace, of which his highness hath given more than Mathematical demonstration, even since his coming home: Oh this is a mercy to his highness in particular, to the land & realm, all us in general (interested in him) past expression Chief when I consider how unworthy we have walked of former mercies, how like these nine cleansed lepers, we have been 
b Luk. 17.16.17.  unthankful, how there is at this day a controversy, whether God is more merciful to us, or we more sinful against him: we wounding the Lord with his own weapons, abusing our peace & plenty, & all other Talents, as Bawds & Panders to uncleanness, as fuel to the fire of our licentiousness, as if a whorish woman should with these jewels & love tokens she receives from her husband, mantaines an adulterous lover or a favourite with these lands & revenues he hath received from his Prince assist & animate a professed rebel, we employing still God's favours in the service of sin & sathan, our sins like jerusalems', yea like 
c Ezeth. 16.49.  Sodoms', pride, idleness, fullness of bread (yea & fullness, foulness of drink too) extortion, oppression, increasing and springing with our blessings, the sins of every country, the Germane drunkenness, Asian luxury, Cretian lying, Carthaginian perfidiousness, Italian wantonness, jewish usury, Turkish cruelty, the French complemental formality, with the vices, & vanities of every other Nation, meeting in our land, as in their Centre, entertained & retained (as Lawyers their Clients, Physicians their Patients, Noblemen their jeasters & fools) because they bring sacks to our Milnes, pleasures to our minds, or profits to our purse, etc. Yea withal, when I ponder too, how little use we have made of the Lords judgements, plagues, pestilence, dearths, inundations of waters, sicknesses, diseases, deaths of the Honourable, of the Marshal, of the Senator, & of the 
d Esai. 3.1.2.3.  Counsellor, that have been taken from us: but chief the eclypsing of that bright sun, that once shined so gloriously in our hemispher, th'death of that our Illustrious, & fare famoused Prince Henry, as grievous to our hearts, as the death of that worthy 
e By the malice of Roxama, cut off by his bloody father Solyman in any great thing that happens, the proverb is, Mustapha is dead.  Mustapha was once to his Martial jenisaries, or the death of that noble Zisca to his zealous & valorous Bohemians: of whose death (in not dying since to any sin, as humbled by this judgement) we have made so little use, that by our grievous provocations, and as a just punishment of our former ungracious ingratitudes, in the absence of our Prince, the Lord having lately the Ball at his foot (as he hath ever) to goal it to our grief, whereas he might have brought on us now stooping plague indeed, and have paid us home once for all, by many means (which I leave to all Christian hearts to excogitate) yet when we experimentally see, that as in the first creation, he hath brought light out of darkness, good out of our feared evil, glory to himself praises to his Majesty, as before prayers, for the preservation of our thrice honoured Prince: Is not all this the Lords doings, and it is marvelous in our eyes? Oh if David and his Nobles were thankful for the mercies towards their Solomon, the instrumental builder of their material, let us be thankful for our Solomon, the builder of the spiritual Temple, the propagator and continuer of true Religion, the planter of Gods true worship, the supplanter of Idolatry. If Cain be avenged seven times, then Lamech seventy times, said that 
f Genes. 4.24.  Polygamist. If the jews have cause of gratulation seven times for God's mercies towards their Church and Commonwealth: Kings and people; we have occasion seventy times seven times. If the undersong of David's Psalms; much more of our spiritual Hymns may well run in this torrent to the God of mercies, for his mercy endureth for 
g Psal. 136. per totum.  ever.  
Oh then let all of us this day, this hour, with our mother great Britain, by all means express our thankfulness, by our rejoicings in the outward and inward man. Blow with your Trumpets as in the new Moon, strike your Drums, advance your pikes, (I wish I could say as in England, ring your Bells) make your bonfires, sound your Cornets, display your Banners, charge and discharge your Guns, apply your powder, make good use of Match, or as more certain, use your fire locks, march like Martialists, dance your measures as David did before the Ark: Let the day of our preservation from the powder treason, of the Coronation of our King, the reduction of the Prince, be to us as the jews 
h ●●●h. 9.26  Purim, let them be writ in red Letters, inserted in our Calendar, but for ever these mercies with their memorial, let them be (as Moses commands 
i Deut. 6.6.7.8.  Israel) be engraven (better then in Brass and Marble,) in the Tablets of our grateful hearts, perpetuated traditionarily to our Children: children: Let our Hearts, Lives, Loves, Votes, Voices, Tongues Souls, Spirits, join with all the blessed Quyre of Angels in Heaven and Saints in Earth, for all his mercies, to praise the father of mercies: the God of spirits. To whom be honour and glory of us and in all Churches for ever, and ever. Amen.    
FINIS.   

ERRATA. Sic Correcta.  
1. jaunnus, for Janus, pag. 9 post literam f. 2. optative, for operative, p. 12. initio pagina. 3. God, for good ibid. 4. Denuntion, for denunciation, initio pag 20.5. Farnestius for Far●●sius, initio pag. 24. 6. of, for oft, pag. 43. Sect. 6. lit (c) pag. 46. in fine sect. 6. those words must headed, post verbum Queen Mary with many more, do sympath●●e one with another and hang together like burrs, 7. Zinick, for Zurick. p. 51. post lit. (y) 8. wafted, for wafted p. 53 post lit (b) 9 Menius, for Mevius, p. 59 post (q) 10 pag. ●6. in fine, pawn they, for, they pawn, 11 p. 97. prolonging, for, prolonging post (f) 12 p. 99 pri●●aces, for, privaces, linea prima 13. p. 104. post (u) bewitching, for butchering 14. p. 106. Zapirus, for, Zopir●s post (f) 15. p. 110. mike, for milk post (w) pag. 111. in lit. (m) it is, for is it. 16 pag. 136. chip, for chirp post lit. (z) 17 p. 138. initiation, for, imitation post lit. (p)  
In the Margino also there be some main defects which yet with your pen may be cured. pag. 25. lit. (x) Bols●ecus, for Bolsecus, p. 33. lit. (q) Magnetis nigra, for, Mira, pag. 120. lit. (f) add to intolerable pride, & deleatur where Caesar: make it as Pelargus of the p. 9●. lit. (s) Hexapla in Lucadum, for in Exodum. with sodoe other of less moment.