❧ TO THE Right worshipful, Sir PETER LEIGH, Knight, grace be multiplied in this life, and happiness in the world to come.  
AS Hanna dedicated her Samuel, a Nazarite, to her God at Shilo, so am I bold at your entreaty to separate this mine Anna, a Prophetess to the Lord at jerusalem: and do pray 〈◊〉 may pass under the shelter of your worshipful protection. The Saint is but homely arrayed, and not for these curious days wherein we live: and in which the Son, though clad with glory: yet cannot run it course, but with censure either of too high a pitch, and then it burneth, or of too low a being, and so it heateth not. Atheists, Papists, and libertines, will censure my plainness both in matter of faith and fact, I look for no other but to feel their piercing eye, and venomous tooth: yet if I escape in some measure the sorrow of my Saviour sighing, and saying: Thus was I wounded in the house of my friends; 
Zach. 13.6  I make less reckoning of those that are without.  
Haply the Title of the book may seem strange, and from the subject therein handled; but if you think upon the Ladder jacob saw in the way to Padan-aram, whose first step was on earth, and last step in heaven, you will find that none can attain perfection above, but first his feet must stand in the Lord's presence below. It was Anna her holy haunt, she frequented the Church here, that she might come to blessedness there, we may not leap out of our mother's womb into our father's joy: but we must go by stairs from the Temple of grace, to the Tower of glory.  
In the mean time this is yours, and so am I in all duty and devotion obliged, by many your respective favours to me, and mine, from you and yours. Nor do I hope you will conceive the length, breadth, and depth of the love I bear you, can ever be contained within the circle of these few lines. Epistles, and papers may point at more love than they can express: but the heart is the closet that keepeth all, how ever these papers speak. And so I leave you, with my very good Lady your wife, and all yours to the merciful protection of the Almighty. From London. this 14. of December. 1608.  
Your Worships ever in my love, W. LEIGH.   

To my loving Countrymen, but especially to the Parishioners of Standish in Lancashire.  
MY dear brethren, beloved and longed for, these twenty years have I wrestled with God, as jacob did in Bethel, in tears and prayers, to gain a blessing to myself in the salvation of your souls; and with what fruit, he knoweth best, who knoweth all: as a father I have travailed in birth, again and again, that Christ might be form, or at least confirmed in you. Many a Sabbath have we sanctified with a double solemnity of prayer, praise, and prophesy: Many a month have we celebrated the Lords Table with the blessed memory of his death and passion: Many a time as a Nurse have I wiped and wrapped up your stains: and many a careful night have I told in mourning after your defections: And for any wrong I ever did you, here I am, bear record with me before the Lord, & before his anointed, whose Ox have I taken, or whom have I impleaded. God will witness with me before whom I stand, in the sight of men and Angels, that I never sought yours, but you, that you might be moulded for a better life, and that Christ might be form in you.  
Yet may I say in some sort as it is in the Prophet: This day is a day of tribulation and rebuke: 
Isay. 37.3.  for the children are come to the birth, and there is no strength to bring forth. I speak not of all, for many of you hath the Lord chosen, and you are my hope, my joy and rejoicing, in the presence of our Lord jesus Christ at his coming; but of many I may say, I fear left I have bestowed upon them labour in vain.  
While some with Reuben abide among the sheepfolds to hear the bleat of the flock, they are covetous: 
judg. 5.  Some with Gilead abide beyond ●orden in the green fields, and meadows of their delights, and they are careless: Some with Dan remain in ships, and are gone beyond the seas; they dote upon their Romish Idols, and they are faithless: Some with Meroz sit at home in the cells of their superstition, and they are resolute recusants, who will not come to help the Lord, to help the Lord against the mighty. Well, I say no more but this: These divisions of Tribes are great thoughts of heart, yet may we not be heartless, but hold on our course with unwearied diligence, hoping that if we sow in tears, we shall reap in joy, as did they of whom it is said by the Psalmist; Ibant, flebant, mittentes sua semina: They went weeping, and carried precious seed, but they shall return with joy, and bring their sheaves.  
A glayning of which sheaf formerly fallen into your ears, but now I fear forgotten, and gone out of your hearts, I have thought good, again to present unto your careful and christian view; for it grieveth me not to rehearse the same things often; and for you it is expedient. Asaphs song was melodious, though Israel song it often; & the Arks marching about jericho seven times, was no shame in the siege & sacking of jericho. As it is an office of the holy Ghost to lead us into all truth, so is it to bring all things to our remembrance which have been told us: seldom told, often forgotten; and who is sufficient for these things? You are nails of the Sanctuary and it is not one stroke can fasten you to your hold; but you must be often riveted with the same heart, hand and hammer. I hope to see you in the high feast of Christ his Nativity towards: yet for that I know not how the Lord may dispose of me, and of mine occasions abroad, I have sent you this first step towards heaven, as an exercise for the time. It was Anna her holy haunt, looking and longing for Israel's consolation; I pray God you may trace it on earth, as she then did: so shall you be sure to tread it in heaven, as she now doth. My good & worshipful friend required it, I may not deny it: your souls need it, I may not withdraw it: Take it then as a pledge of my dearest love, ever in my prayer with you, ever in my practice for you. And now the very God of peace sanctify you throughout, so as both in soul, spirit, and body, you may be kept blameless unto the coming of our Lord jesus Christ: faithful is he which calleth you, which will also do it. Brethren pray for us▪ and the grace of our Lord jesus Christ be with you all. Amen.  
From London this 14. of December. 1608. Yours in the Lord assured, W. LEIGH.   

ANNA HER HOLY HAUNT.  LVK. 2. 
36 ANd there was a Prophetess one Anna, the daughter of Phanuel, of the tribe of Asher, which was of a great age, after she had lived with an husband seven years from her virginity.  
37 And she was widow about fourscore and four years, and went not out of the Temple, but served God with fastings and prayers, night and day.  
38 She then coming at the same instant upon them, confessed likewise the Lord, and spoke of him to all that looked for redemption in Jerusalem.  
39 And when they had performed all things according to the law of the Lord, they returned into Galilee to their own city Nazareth.  
AMbrose saith well, Morale est ut qui fidem exigunt, 
De Abitu Mariae in Montana. cap. 3.  fidem astruant: It standeth with all congruity that such should publish faith, as languish after faith; of which number I hold this Anna to be, produced of the holy Ghost in this text, as a worthy witness of Christ his blessed birth and incarnation, and so to be preached in the high feast of this his solemnity. In whom I observe three things of special note, for the practice and imitation of all such as love the Lord Christ and his profession.  
First, the description of her person: full of modesty.  
Secondly, the practice of her life: full of piety.  
And lastly, the profession and publishing of her Christ: full of verity.  
And with this threefold cable of modesty, piety, and verity, is she haled up to heaven; and having powered this precious balm upon the head of Christ on earth, 
Math. 26.13.  why may not this Gospel be preached throughout all the world, as a memorial of her, that she did it to bury him in her dearest thoughts?  
And first for the person, ye see here a woman described in your sight, not wanton in her looks, garish in her apparel, with painted face, curled hair, or naked breasts, prepared for the Theatre of men; but grave in countenance, modest in behaviour, and garnished with all religious virtues within, fit for the temple of God. Such saints are seemly to speak to the praise of our Saviour, to profess his name, to witness his truth, to swaddle the babe, and to sing his Lullaby, as this day, in solace of their saved souls, and full solemnity of his blessed birth and incarnation.  
And now that a woman doth witness see the merciful providence, of our God, who would have the coming of his Christ to be declared by all sorts of people, and sex; that all might be inexcusable who did not believe him, and all might be cleared who did profess him.  
He took testimnoie from the pure nature of Angels who sung to his praise, Glory be to God on high, and in earth peace, 
Luk. 2.13.14.  etc.  
He took testimony from the clear nature of the heavens, which shined to his praise when he said, Vidimus stellam eius in oriente, 
Mar. 2.2.  We have seen his star in the East Simple shepherds witnessed this truth, when, as it is in the text, All that heard them, 
Luk. 2.18.  wondered at those things which were told them of the shepherds.  
Old Simeon lapped him in his arms, and laid him in his heart with this profession of his praise, Lord now lettest thou thy servant depart in peace, according to thy word; I have seen enough, I have my love, I have loved enough, I have my life. Aged Anna here an holy widow confessed likewise the Lord, and spoke of him to all that looked for redemption in jerusalem. Yea john in the womb springing, and children in Rama crying, confessed Christ in their death, ere they could speak of him in their life. Finally Christ would be professed both of men, & women, virgins, wives and widows, of old men and babes, young men and maids, of holy patriarchs, inspired Prophets, renowned kings, that all states and both sexes might expect redemption by grace, from which they were fallen by transgression: Whereunto accorded Ambrose when he said, Prophetaverat simeon, prophetaverat copulata con●ugio, prophetaverat virgo, debuit etiam vidua prophetare, nequa aut professio deesset, aut sexus: Simeon prophesied, the married wife prophesied, a virgin prophesied: yea and a widow must prophecy too, lest Christ might seem wanting to either sex, or to any profession. And it is further to be observed for the credit of the cause in hand, that none must witness their Christ, or publish his praise, but such as lived to love him, according to that, I have believed, 
2 Cor. 4.13.  therefore I have spoken.  
Abraham was glad to see my day, saith Christ, 
joh. 8.56.  and therefore he spoke of him. Moses longed after him that should come, 
Exod. 4.13.  and therefore he said, Mitte quem missurus es. David sighed after him, and therefore he said, I will not go into the tabernacle of mine house, nor into my bed, nor will I give mine eyes sleep, or rest to the temples of my head, until I find out the place that is appointed for my Lord, the tabernacle of the mighty God of ●acob. Now the mystery being revealed unto him, he said presently, Behold we have heard it at Ephrata, which is Bethleem, and found it in the wood: and we will enter into his tabernacle, and worship before his footstool.  
Esay joyed at the birth, and therefore he spoke of him, & said, A child is borne, 
Esay 9.6.  and a son is given.  
jeremy of Anathoth in the land of Benjamin was full of the news, 
jer. 31.22.  and therefore he spoke and testified thus: Behold I will create a new thing upon the earth, A virgin shall environ a man.  
So was Ezechiel by the river Kebar, and Daniel by the banks of Vlay, 
Dan. 9.24.  both Captives in Babylon, yet full of spiritual deliverance by Christ; and therefore they testified much of his blessed birth, death, and resurrection, with full deliverance of all the faithful in and through the Messias. What should I say more? Simeon longed, Anna expected, Mary sighed, Elizabeth languished after Israel's consolation; all lived to love their Christ, and for that were chosen to publish his praise, and witness the truth of his blessed Nativity.  
The use of the doctrine in respect of us is this, that if men will be Prophets to profess Christ, and women with Anna willbe prophetesses to confess the Lord, & to speak of him to all that look for redemption in Israel; they must both believe the Lord, love the Lord, and live in him. Else will the Lord say as he did to the wicked, 
Psal. 50.16.17.  Why takest thou my word in thy mouth, and thou thyself hatest to be reform. Or else as he did to the damned devil, when he called him the holy one of God, yet the Lord rebuked him, saying: Hold thy peace, and come out of him; as and if he should say: 
Luk. 4.35.  Tush devil though thou tell the truth, yet will I not be witnessed o● by thee. Like that of Paul to the Pythonesse, when he was grieved to hear Satan witness of God, his saints, 
Act. 16.16.17.18.  & salvation. Where you see that each mouth is not for all meat, nor all apparel for every back; each lamb is not for the sacrifice, nor all trees are for the fabric of the temple: Christ will not be witnessed of any but of men of worth; and if any will show forth his glory, let them take heed that they themselves be not ignominious. Cum canerem reges, & praelia, Cinthius aurem vellet, & admonuit, To sing of kings, and conquests, is too high a subject for homely shepherds; you may not exceed your strain, lest Apollo pluck you back. And again he said well who ever he was that said: Quis tulerit Gracchos de seditione querentes? Verrem de furto? Who can endure Gracchus to complain against sedition, or Verres against theft? the one being a base thief, & the other a rank rebel.  
Ye have taken a profession upon you this day (my dear brethren) to confess with Anna the Lords Christ, to publish his praise and to solemnize the feast of his blessed birth and being; it stands you upon therefore to see unto it, that by no lewd conversation you blemish his birth, but so to demean yourselves in all modesty, piety and godliness, as you may be worthy witnesses of his truth; knowing with the blessed Apostle Paul, 
Tit. 2.12.  that the grace of God which (as this day) brought salvation unto all men, hath appeared, and teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, & godlily in this present world.  
I dislike not of your feasting if Christ be your guest, and withal if you feed upon his faith in the fair assembly of his saints.  
I dislike not of your houses trimmed up with Holly, Bay, and ivy, so your hearts be prepared for God, and Christ to be your garland: your garments are tolerable, 
Revel. 7.14. Revel. ●9. 8.  if you wash your stoles in the blood of the lamb, and be arrayed with his righteousness. And for your music, mirth and minstrelsy, so ye strike out with David a song of Zion, and sing unto the Lord with a grace in your hearts, 
Col. 3.16.  so ye dance as he did before the Ark of God, 
2. Sam. 6. ●4.  and sound out with the angels the babes lullaby thus: Glory be to God on high, and in earth peace, good will towards men; ye may rejoice, I say ye may rejoice: for such mirth & music is pleasant unto the Lord, and sweet unto his saints: yea it is as one saith, Mell in ore, in aure melos; in cord jubileus, honey to the mouth, music to the ear, a jubilee to thy heart.  
But if you will keep this feast with your dough soured, 
1. Cor. 5.8  and with the leaven of all corruption, being enemies to the cross of Christ, making your belly your god, your glory your shame, 
Phil. 3.18.19.  for that you are worldly minded; I say then, you blemish the birth of your Saviour, you grieve the spirit, 
Ephes. 4.30  and you are not worthy to witness his truth with Angels, Simeon, and Anna. I say for conclusion, let the Babes birth (as this day) bury all thy sin in this his solemnity, and in the midst of thy pride look upon his poverty. When thy house is full furnished with guests, think how there was no room for him in the Inn. 
Luke. 2.7 etc.  When thou art laid in thy bed of down, think how the Babe was found in the cratch. When thou art leapt in thy warm clothes, think how the child was swaddled in clouts. When thy tenants are about thee, and thy friends fawn upon thee, think how solitarily the child was found with joseph and Mary, all alone. When thou art in thy peace, think upon his persecution, 
Math. 2.14.  and flight into Egypt, I say think upon the banished Babe. When thou art in thy mirth, think upon his moan. When thou art in thy life joyous, think upon his death dolorous: And i● thou wilt with Anna truly profess him, be a prophetess: go not in the streets to haunt the theatres, 
Gen. 34.1 etc.  or see the shows of the Shechemits with Dina, but abide in the temple as she did, and serve God with fastings and prayers, night and day▪ Watch and play (I fear) these 12. days will be the exercise of many, bu● watch and pray in the practice of few: It may be all that hear me this day, can say, 
Psal. 118.23.24.  This is the day which the Lord hath made; but I fear me few can say, We will rejoice, and be glad in it. The Lord deliver us from Baltassars' feasts, that we never take the golden and silver vessels brought from the temple at jerusalem (I mean our sanctified souls, 
Dan. 5.  
1 Cor. 6.19.20.  and holy bodies bought with a price) thereout to drink our wine, vent our sin, praise the gods of gold, and silver, of brass, of iron, of wood and of stone. But to prevent both the sin and the judgement Baltassar saw, we will not cease, by the grace of God, whilst the days of your banqueting go about, we will not cease (I say) with the holy and patient job, to sanctify you with our prayers, and preaching, as he did his children.  
We will rise up early in the morning, and offer up burnt offerings▪ that is our broken hearts, with sighs and sobs to the number of you all: for job thought, and so do we, it may be that my sons have sinned and blasphemed God in their hearts. 
job. 1.5.   
The Lord give us grace to temper our mirth with moan, our solace, 
Zach. 12.10.  with sorrow, because of him whom we have preached. Fill our hearts (O Lord) with the fear of thy judgements, and feeling of thy mercies: and as we profess thy name this day, and acknowledge thy nature as this day to be made ours; so grant that our bodies and souls may be sanctified thereby, 
Ephes. 5.3. etc.  and sin may be nameless, and we blameless in all our dwellings. Amen. Amen.  
Secondly, in this testimony of Anna, I do observe paucity o● professors, and that they are few in the world who exercise the work of faith to God, or charity towards men. For of all the thousands in jerusalem, & ten thousands in Israel, only four persons, to wit, Mary, joseph, Simeon and Anna attended the business in cherishing the child jesus: two at his birth in Bethlem received him into the world, 
Exod. 13.2.  and only two in the temple presented him according to the law of the first borne? Where were the Scribes? where were the Pharisees, where were the Actuaries of the law? They said nothing of their Christ, they did nothing for their Christ.  
There was no King to protect him, no Prophet to declare him, no Priest to present him in the Temple: he came, I say, Cum altum erat silentium & nullus Propheta erat reliquus, when all was hush, and never a Prophet left. Only Marie was mother, midwife, nurse and all; 
Luk. 2.48.  she fed him at her own breasts, she swaddled him with her own hands; only joseph was his triumphant coach and attendant: he carried him in his arms from Bethleem to Nazareth, from Nazareth to Egypt, and from Egypt back again to Nazareth, and so to Galily: I say joseph and Mary, they were no more; they bore the burden without pomp of princes, or press of people to honour the babe: yea and here in the Temple when he should be presented, who was there of all jerusalem that stepped out of their doors to do him any duty, service, or homage, but old Simeon and aged Anna, 
Luk. 2.48.  citizens of no great note, either for wealth, worship, or honour? And being lost, only two sought him, Pater & ego, etc. Thy father and I have sought thee with very heavy hearts. 
Esay 9.3.  All to justify that of the Prophet, both of their time and ours: Multiplicasti gentem, & non magnificasti laetitiam, Thou hast multiplied the nations, but hast not increased their joy; much people, little piety, many countries, few converts: and whereof I may say as one did of the priests of his days: Multi sacerdotes, pauci sacerdotes, multi nomine, paucire, Many Christians, few Christians, many in name, few in deed.  
It is, and hath been ever the plaint of the Church, much to deplore the frailty of her faith, with the barrenness of her womb, and to be like the little worm jaacob, which was trod upon with every foot; like little Zoar in respect of great Sodom! Oh it is but a little one and my soul shall live. A brand taken out of the fire, so are the faithful of God, few and fined. 
Zach. 3▪ 2.  A few berries after the vintage, a few tellies after the gleaning, a lodge in a garden of cucummers frequented of few: and as a lily among the thorns, so is my love among the daughters; 
Cant. ●. 2.  one Lily but many thorns, and pricked because of it sweet perfume. I say, religion is not of this world, but of another. This world loveth her own, if ye were of the world (saith Christ) it would love you: but because ye are not of this world it will loathe you. I pray not for the world (saith Christ) but for those few whom thou hast given me. Totus mundus in maligno positus, and broad is the way that leadeth to destruction, and many there be that tread it: But narrow is the way that leadeth to salvation, and few there be that hit it. All the Prophets run upon this string, and sound this doleful music: 
Isaiah. 53.  who will believe our report? Help Lord for there is not one godly man left: woe is me for I am like the summer gatherings, etc. 
Mich 7.1.   
Our days are no better, nay surely worse. If a man be religious, he shall be censured; if he be profane, he may be pampered; and who will believe our preaching? is the mournful complaint of all the Prophets of this time: few follow, many leave us: and of those few that follow, I fear in fine, if Christ support not we shall be constrained to say as he did to the disciples shrinking, Vultis & vos abire, 
joh. 6.67.  Will you also be gone?  
Surely, surely, from his birth to his burial, the world was ever barren of faith. And if you please yet further to urge it, you shall find that they were but few who did help this blessed Babe, either in his life, or at his death.  
The earth was barren of faith, when at his birth Angels from heaven must sing his Lullaby. So was it of entertainment, when there was no room for him in the Inn, but the stable must be his chamber, and the cratch his cradle: beasts of the field had their holes, and fowls of the air had their nests: but the Son of man had not whereon to lay his head. It was barren of preachers, when the shepherds that kept their sheep upon the downs of Bethlehem, must leave their flocks and publish abroad the thing which was told them of that child.  
It was barren of protection by kings to be nursing fathers, or queens to be nursing mothers, when Herode was up, and all jerusalem, seeking the life of the child to kill it. It was barren of Scripture when the jews had locked it up, and the Gentiles must be guided by a star to the place where the Babe was.  
Finally, it was barren of mourners at his burial, when only joseph of Arimathaea, and Nicodemus with a few of the Maries followed the hearse, and gave him the last duty of eternal obsequy.  
And so to conclude, and close with thy religious heart, never man spoke like this man, and yet who did believe him? never man did like this man: and yet who would obey him? never man died like this man, and yet who pitied him? Not he but Barabas was in the popular cry of all, and Hosanna in the highest, was turned to crucify in the lowest.  
All I have said, is for our instruction and comfort. Instruction to teach us that multitude is no true note of the Church of God, but rather the contrary: for paucity of professors, barrenness of faith, & the narrow way, have ever been plaints of the true Church, and companions indivisible, so signified by Christ, and to our comfort when he said, Fear not my little flock, for it is your father's mind to give you a kingdom. I say, you my little flock, and not the multitude of this wicked world; for piety is not for popularity.  
The comfort we gain is this, that we know we are of God, though the whole world lie in wickedness.  
Never should I deem myself to be of the true Church, but for it paucity.  
Never should I think of Christ to be the Son of God, but in his poverty.  
The wreathed crown of thorns upon the head of Christ, is more precious than all the diadems of princes; and the little flock is of more esteem in the eyes of Christ, then are all the herds of the reprobate. The Turks and Sara●ens who persecute the cause of Christ and Christians, are numberless: and the East and West Indians, who know neither God, nor his Christ, are as a new world full peopled with all impiety.  
God grant they do not stand up in judgement against us in that great day, to reprove us of far greater impiety, in that we have neglected so great salvation in this our happy day of grace: wherein Christ, I much fear, hath not the glean of our parishes to profess him, of our words to praise him, of our works to honour him, of our thoughts to joy in him, so as if it ever might be said, now is the time with us, Multiplicasti gentem non magnificasti laetitiam, thou hast multiplied our nation with all temporal blessings, but thou hast not increased our joy in heavenly comforts.  
Our souls are sad, our zeal is cold, our spirits are dampish, our faith is frail; 
jer. 9.3.  we are of no resolution, we have no courage for the truth: 
Col. 3.12.  we are a people of no bowels, either to pity the Babe in misery, or publish him in majesty, What should I say more? We are of no religion: for that we are of any religion, temporising with all, resolving upon none. We neither love nor live the life of the Gospel: but many walk, as I have told you often, and now tell you weeping; who are enemies to the truth, whose belly is their god, and glory their shame, and they do but mind earthly things. The Lord deliver us from these sins, that we be not partakers of more heavy judgements then ever yet we felt. What ever it is, I fear our future fall, 
Heb. 2.2.3  for our present neglect of God and godliness.  
Now let us proceed, it may be some will object: How is it that women, as Anna and such, 
1. Cor. 14.34.  took upon them the function and ministry of teaching in the Church? sith Paul saith, women must be silent, and not speak in the congregation.  
I answer, although the office of teaching in the Church ordinarily be committed of God to men; yet that the Lord may declare his freedom in teaching, and that he is a free agent in all his works, and tieth himself to no particular: he hath sometimes endowed women with a prophetical spirit, to publish his praise, and such a one was this Anna, 
Exod. 15.20. 1. Sam. 2. 2. King. 22.  and of old, Miriam the sister of Moses. Also Hanna the wife of Elkanah, and Hulda the prophets in the days of josia: And after all in the days of the Apostles, the four daughters of Philip the Evangelist. 
Act. 21.9.   
Nay I know not how, but though in these days women be most wanting in filling of Churches following of Christ, and publishing his praise: 
Exo. 38.8. 2. Sam. 2. ●2. 1 Sam. 18.6.7.  yet of old, women kept the door of the tabernacle, and came out with their Timbrels, and praised the Lord, that Saul had killed his thousand, and David his ten thousand; and sure I am, 
Luk. 8. ●. 3. Math. 28.1.  about Christ women were most officious, to do him any service, either in life or death.  
Mary the blessed virgin and mother of Christ, no sooner received the message from heaven of the conception in her womb, 
Luk 1.39. etc.  but her heart was full, and she dispatched herself into the mountain country, to communicate the news to her cousin Elizabeth. And Elizabeth no sooner heard the salutation, but the Babe sprang in her womb for joy, and she was filled with the holy Ghost, and being full, she could not but vent it with a crying loud voice, to the praise of her Saviour: Blessed art thou amongst women, 
Luk. 2. ●2. etc.  because the fruit of thy womb is blessed.  
Where note that Mary is blessed, not for her virginity, or any worth in herself, but for that the fruit of her womb was blessed; and yet may I say with Augustine, 
Mar. 3.31. etc.  Motherly piety had done Mary no good, unless she had carried Christ more faithfully in her heart than she did in her womb, to justify that of Christ, when they told him: Thy Mother and brethren stay for thee. Who is my mother, or who is my sister or brother (saith he?) even he that heareth the word of God and doth it; he is my mother, sister and brother. And this is the spiritual kindred we have with Christ, more excellent than the carnal, by how much more the soul excelleth the body.  
What shall I say more? Women they were that ministered unto him in his life, at his death, and after his death.  
In his life, when they left their houses, 
Luk. 8.2.3  country and delights, and followed him from Galily, ministering unto him of all their substance.  

Luk. 23.49  At his death, when all his acquaintance stood a far off, the women that followed him from Galily, beheld these things.  
And women they were that ministered unto him after his death, 
Mar. 16.1. etc.  when they came early in the morning with spice, balm, and syndone to bury him; to whom the Angel said, Go tell the Disciples that he is risen: where observe that women Factae sunt Apostolorum apostolae.  
And how negligent soever our women be in all duty to God and his Christ; yet know they this to their sin and shame (and I fear to their judgement and confusion one day) that though they will not conceive Christ, yet a woman did; though they will not receive Christ, yet ● woman did; though they will not follow Christ, yet women did, and ministered unto him of all their substance; though they will not behold Christ in his passion, yet women did: And though they will bring no spice, balm or Syndon to bury Christ, yet women did: though they will neither come to the Church, nor abide in it: yet Anna will, and there continue both night and day, fasting, praying, & praising the babe Christ. I tell you plain, these women will stand up in judgement against you one day, for that they have followed the Lord, and ye are fallen from him: they have lulled the Lord in mercy, and ye have wakened him in judgement: they have found him in Bethel, and ye have lost him in Bethaven. I say in this, that they have been officious to serve him in all duty, both in his life, at his death, and after death: and ye have neglected him in all, served yourselves, and done him no devotion.  
Martha, Martha, thou carest and art troubled about many things, one thing is needful. 
Luk. 10.41 42.  Mary hath chosen the better part which shall not be taken from her; and that was, when she sat down at the feet of jesus to hear his preaching, thereby lodging Christ more truly in her heart, than Martha did in her house.  
Having thus made good unto you the sufficiency of restees, manifesting Christ his blessed nativity, all of special note, 

1. For Piety,  
2. For Paucity,  
3. For Perspicuity:    
It now remaineth that we come to the description of Anna her line, life, and doctrine of Christ; every circumstance whereof is sufficient to give credit to the cause she hath in hand, and grace her person.  
And first for her name, it is worthy ●our consideration, that it is a name of worth: for Canna by interpretation, is gracious, Bonum nomen, bonum omen; of which word, john was called the Harbinger 〈◊〉 Christ: And Anna the mother o● Samuel, a word proper to both sexes; to give us to understand, that neither is of worth with God, but by special grace preventing, attending, perfecting: for by grace ye are saved, not of yourselves; it is the gift of God, 
Ephes. 2.8.9.  not of works, lest any man should boast.  
And here give me leave a little to tax the pride of this world, who give names rather savouring of flesh and blood, then of the spirit of God, and practise of the godly.  
Such were the cousins of Zachary and Elizabeth, 
Luk. 1.60 61. etc.  who when she said her son should be called john; Tush, said they, there is none of the kindred that is called by that name; which done, they left ●he mother and went to the father, and made signs how he would have him called: he wrote upon the tables, His name is john; as and if he should have said: 
Psal. 49.11.  Some build houses, & call them by their own names; but God hath built me by my son, and he shall be called john. To his further glory god hath made me gracious, in that I have begotten the Harbinger of my Christ; my wife is gracious in that she hath borne the Messenger of my Christ: and he is gracious in that he may but untie the shoe latchet of his Christ.  
Cleipe him not Zachary, 
Luk. 1.63.  for the Prophets are ended; but cleipe him john, for grace is now begun, and will never be ended; his name is john. 
Gen. 2.19.20.  When God had made Adam, and brought him into paradise, he suffered him to give names to all his creatures, and for two causes. The first that he might distinguish one from another: The second that he might have a property in all; and it is thought he gave names according to the nature of the things.  
wouldst thou distinguish child from child? let their names be significant: so did the jews of old, and it were not far amiss for Christians to practise the same now; that as the Lord hath made them thine by nature, so thou should appropriate them his by grace, naming them of some great mercy or special grace flowing from him. That names should be significant, it may appear by the practice of all the godly. Adam of red earth, so called by God himself. 
Gen. 2.23.  Eve is Isha, which is of man, for that she was framed of his rib. Cain of a possession, 
Gen. 4.1.2  for that his father thought he had begotten the promised seed, as a repossession of that Paradise which he had formerly lost. But when he saw the crookedness of Cain, he called his second son Habel, which is vanity, condemning his own vanity in his thoughts. And it is of special note and observance, that after that, he took occasion by the names of his children, to unfold the misery of man.  
Sheth, 
Gen. 4.25.  a child begotten after his own image and likeness, as well concerning his creation as corruption.  
Sheth called his son Enoch, which is desperation. 
Gen. 5.4. etc.  Enoch called his son Kenan, which is dispossession.  
Kenan called his son Mahalaleel, which is perceiving death Rahel yielding up the ghost in her painful travel, 
Gen. 35.18  called her child Bennoni, which is, the son of my sorrow.  
Of such significant names of man's misery the Scripture is full▪ one I cannot pass in silence, 
1 Sam. 4.19. etc.  to wit of Phinehas wife, who when she hard that the Ark of God was taken by the Philistines, and that religion was gone, she called the child Icabod; which is, the glory is gone from Israel.  
The Lord grant that we have never cause so to say, so to christian our children, or so to sigh to the sorrow of our sinful souls, when as for our unthankfulness, the glory shall go from England. The use of all is this: that as near as we can, we should cleipe our children with significant names, such as are no sooner heard, but they should make an impression in us & them, either of the Lords mercy, or our own misery. But and if we will take in the pride of our hearts, such names savouring of flesh and blood as David did, when he called his son Absalon, which is the father's peace: 
2 Sam. 3.3  let us take heed it fall not out with us as it did with him; for he became his father's bane. A good advertisement to see to our names, that we be not better called, then qualified, as Absalon was, crossing a good name with a bad nature.  
As for profane names taken from the Gentiles, and such as savour of idolatry, away with them, as jupiter, Mercury, Venus etc. Name's we may take of our ancestors, so we follow their virtues, as David, Abraham, Isaac, jacob.  
It is written of one, 
Massala corvinus.  that he was so oblivious, that he had forgotten his own name. I fear there be many such who little regard to follow the virtues of such as they would be called after; yea oftentimes we hear the sound of our names, but we forget the signification.  

Gen. 32.28  Thou shalt be no more called jacob but Israel, as prevailing with God, so said the angel; and after jacob had it, he never lost it, he never forgot it: and it was with him as with Scipio Africanus, Qui nihil inde praeter cognomen accepisse dicitur, he had nothing from Carthage but the bare name: so what had he or what have we in this world, but a wrestling with God for a blessing?  

The daughter of Phanuel.  
From her gracious name, now come we to the faithful family whereof she was descended, which is here said to be Phanuel.  
A gracious child no doubt, of gracious parents, I mean, a flourishing branch of a fruitful tree: for Phanuel is Peniel mentioned, Gene. 32.30. which is the face of God, being the place where jacob wrestled with the Angel, & said, I have seen God face to face, and my life is preserved. In memory whereof Phanuel learned 3. things, notable precedents for fathers of families to follow, in making holy their children and household.  
1 The sight of God in his word, thus: I have seen God face to face.  
2 The wrestling with God for a blessing by powerful prayer, 
Hosea▪ 12.3 4.  and practise of all piety, thus: I will not let thee go, except thou bless me.  
3 The assurance of God's mercy and blessing after such fight & contention, in these words: my life is preserved.  
Let this be a model to frame your families by: 
Gen. 18.19. Acts. 10.2. ● Sam 6.11. Io. 11.1. etc.  so shall ye be blessed in all your habitations as was Abraham, Cornelius, Abed-edom, Lazarus at Bethania, and josua, when he resolved & said, If it seem evil unto you to serve the Lord, choose you this day whom you will serve: 
josua. 24.14.15.  but I and my house will serve the Lord.  
Godliness is great gain, whereunto appertaineth not only the things of this life, but of the life to come. 
1. Tim. 4.8  Is it gain you seek for? & would you advance your houses? and prefer your children? Then live godlily, & bring them up in his fear: so shall ye not only honour them in this world, 
Ephes. 6.4  but in the world to come. I have been young, saith David, and now am old; 
Psal. 37.25  yet I never saw the righteous forsaken, nor his seed begging his bread.  
The remembrance of the just is with praise, but the name of the wicked is with rottenness: Let the rule of the Apostle guide you in the bringing up of your children and family in nurture, & holy discipline.  
If there be any that provideth not for his own, 
1. Tim. 5.8.  and namely for them of his household, he denieth the faith, and is worse than an infidel.  
Which is true and may be verified, 
Math. 6.20  not so much of temporal trash, as of heavenly treasure; even of that which r●st cankereth not, moth consumeth not, nor thief breaketh through, and stealeth.  
Men think it sufficient if they be godly themselves, though their children be riotous. 
1. San. 2.27.  Let Ely his example answer that objection, punished for his impunity: & let jobes' care of his children banqueting, 
job. 1.5.  increase thy diligence in fear of their future fall.  
The Senate & people of Rome as Tully recordeth, sent every year six of their Prince's children to the land of Hetruria, there to learn the art of divination. To credit the profession of divinity, than Princes children were sent to see into the entrails of beasts, & flight of birds; our inspection now is deeper, and we soar higher, even into the bloody wounds of a sweet saviour, 
Rom. 8.34.  bleeding on earth, pleading in heaven: and yet (woe is me therefore) both mean men, and mighty think divinity too base for their profession. O that we had the glean of our noble, gentle, and princely blood, for the credit of our religion, weaned, vowed, and dedicated (as Anna did her Samuel) Nazarites for the Lord, 
1 Sam. 1.22  and in her own words thus: I will bring him that he may appear before the Lord, and there abide for ever.  
The Lord from Horeb enjoined this exercise to all fathers, that they should teach their children thus: 
Deu. 6.20.  when thy son shall ask the in time to come, What mean these testimonies, and ordinances and laws? then thou shalt say unto thy son etc. Hezechiah rehearseth it as a benefit to all posterity, that godliness should flow from faithful fathers to faithful children, The living: the living, 
Esai. 38.19  he shall confess thee, as I do this day, the father to the children shall declare thy truth. And Paul leaveth it for an instruction irrevocable: Ye fathers provoke not your children to wrath, 
Ephe. 6.4.  but bring them up in instruction, & information of the Lord.   

Of the Tribe of Ashur.  
That Anna her testimony of Christ might be of greater credit, she is here commended for the tribe whereof she came, 
Gen. 30.13  which was Ashur the eight son of jacob: but before I come to speak of that tribe in particular, give me leave a little to tell you of the tribes in general.  
And why the spirit of God hath been so careful to distinguish tribe from tribe, in the course of all the scriptures; which was I assure you for no other cause but to find out the promised seed, even Christ the Messias and saviour of all the world, his blessed line and lineage. I say, to prove the incarnation, that sith it was his good pleasure to bow the heavens and come down to be manifested in the flesh, it might appear in what flesh. For as in the search of Achans stealth josua severed tribe from tribe, 
josua. 7.16.  and family from family, man from man, till he came to Achan the son of Carmi, of the tribe of juda, and he was taken.  
So search the scripture, & you shall find in the book of generations, how careful the Spirit hath been to sever tribe from tribe, house from house, man from man, till it came to jesus Christ, the son of David, the son of Abraham, 
Mat. 1.1. Luke. 3.23  the father of all the faithful, and so of Isaac, jacob, and judah.  
Now that Anna the prophetess is of the tribe of Ashur, and neither of the tribe of Levi or judah, it is much to instruction and consolation, to see that neither the spirit of prophesy is tied to Levi, 
Ephes. 2.12  nor salvation only to the tribe of juda; nor we must despair of the grace of God, sith the Lord hath given salvation apparently to those that were of another tribe, yea to gentiles aliens from the common weal of Israel.  
For if you look into the book of God, ye shall find that Ashur was the son of Zilpa, handmaid to Lea. Gen. 30.12.13.  
O Lord how wonderful are thy mercies, and ways past finding out! The lawful wife despised, the handmaid respected, & of her must come Ashur one of the tribes in Israel; and of that tribe sealed unto salvation, as many as of the tribe of juda, 
Revel. 7.6  even twelve thousand. Now in this particular tribe of Ashur whereof Anna came, I do observe a double blessing prophesied of; one by jacob, honourable, of much fruit and great abundance, thus: Concerning Ashur, 
Gen. 49.20  his bread shall be fat, and he shall give pleasures for a king.  
By Moses, a religious, and as it were a pregnant prophesy of this Anna the daughter of Phanuel: for saith he, Ashur shallbe blessed with children, and he shall be acceptable unto his brethren, and shall dip his foot in oil. Thy shoes shall be iron and brass, and thy strength shall continue as long as thou livest.  
For the first, 
Deu. 33.24 ●5.  it may seem that Ashur was an honourable Tribe, and for honour to be humbled to the obedience of Christ, and of his gospel, is a rare thing in this wicked world: for not many mighty, not many noble are called, but GOD hath chosen the foolish things of this world, to confound the wise, and God hath choose the weak things of the world to confound the mighty things; and vile things of the world, and things which are despised, 
1. Cor. 1.26  hath god chosen, and things which are not, to bring to nought, the things that are, that no flesh should rejoice in his presence.  
Nay, many in respect of this, that they are great, noble, princely, & have dipped their foot in oil, as was said of Ashur, they take occasion thereby to wax proud, vain, cruel against the poor, & grievous over the Saints of God; respecting religion with like reverence as Reuben did his father's bed, who defiled it, and so do they: & therefore I may say as he did, 
Gen. 49.4.  your dignity is gone.  
Honour, nobleness, and gentility, stand not so much in your descent as in your ascent; not how you are descended of men, but how you do ascend to God; it is not the greatness of your blood, but the generosity of your spirit, soaring like Eagles where Christ is, feeding upon him yourselves, & bringing him down for others repast, to justify that: Kings shall be thy nursing, 
Esay. 49 23  fathers & Queens shall be thy nurses, they shall worship thee &c. Which and if you do not, then take heed to your place & high callings: for Potentes potenter tormenta pat●entur, the mighty shall be mightily tormented. 
Wisd. 6.6. Esay. 30.33  Topheth is prepared of old, even for the mighty it is prepared Fulmen petit culmen. The higher the spire, the nearer to fire.  
But come we to Moses prophesy of Ashur, which seems more proper to the present occasion, & as it were, a pregnant prophecy of Anna:  
Ashur shall be blessed in his children, etc. 
Deut. 33.24.25. etc.   
Ashur in Phanuel, Phanuel in Anna, Anna in her Christ, of whom she traveled in expectation, till she saw him in the flesh presented in the Temple.  
Ashur was blessed in his children, Anna in her Christ.  
Ad to the blessing of the faithful children, a singular and rare constancy in the faith, by such obedience thereunto as appertaineth, mentioned in this:  
Thy shoes shall be iron and brass, and thy strength shall continue as long as thou livest: or as it is in one translation according with the original: Sicut dies iwentutis tuae, ita et senectus tua.  
True in Anna, if ever in any of that tribe, whose shoes were iron and brass; she steadyly stood to the faith of Christ from the first day of her virginity, to the last day of her widdowhead: I say, so long as she lived, she did continue a virgin, a wife, a widow, and was found faithful and constant in all estates. Sicut dies iwentutis ita et senectutis: As was her youth, so was her age. A just reproof to the men and women of these our wretched days: wherein for the most part, all are shod with cork for shoes of brass and iron: we are not of Ashur, stidy in the truth, but we are blown away with every blast of vain doctrine, 
Ephes. 4.1.  and there is not the least gale of prosperity, or storm of adversity, but it maketh us to go back as in the day of Midian, or like the children of Ephraim, 
Esay. ●. 4.  which being harnissed and carrying bows, turned themselves back in the day of battle.  
Nay, 
Psal. 78. 9·10.  the Lord is so careful we should no● turn back, that by his advertisement we may not so much as look back, and therefore he said, remember Lot's wife. 
Luke. 17.32   
Yea and Paul went yet a degree further, when he said one thing I do, I forget all behind, and hold hard to that which is before, etc. Where note, 
Phil. 3.13 14.  that not only our foot and eye, but our very thoughts must go forward and not backward.  
You have begun well this good new year, now what should let you to go forward? Let a daughter of Phanuel, & a child of Ashur, gracious Anna teach the perseverance in this Christian life, to end thy widowhood in his fear, as thou hast begun thy virginity in his faith. And beware of relapse, both in the point of faith and fact: if thou fall from faith, see thy judgement. Heb. 6.4.5.6. If from thine obedience, which is in matter of fact, then see thy judgement. 2 Pet. ●. 20.21.  
No man that taketh the plough in his hand, 
Luke. 9.62.  and looketh back, is fit for the kingdom of God: observe (O Christian) saith one, what Christ puts into thine hand, Non delicias, pecunias, et id genus reliqua, sed stivam, the plough stilt, which is thy pains in piety, never to be left off, if thou look to reap blessedness for thy painfulness.  
It is said of the powers divine, in the first of Ezechiel, 
Ezec. 1.17.  Quod non revertebantur, cum ambularent, that they returned not when they went. & Eze. 46.9. churchgoers may not return by the way of the gate, whereby they came in: but they must go forth over against it; ye must gain by your devotions, & ever depart better instructed then when ye came. This is the day of circumcision, ye must be cut, not in the outward skin, but in the inward heart and conscience: for thus saith the Lord, no stranger uncircumcised in heart, 
Ezec. 44.9.10.  nor uncircumcised in flesh shall enter into my sanctuary, neither yet the levites that are gone back from me when Israel went astray from me after their Idols, but they shall bear their iniquity.  
So then for conclusion, let Anna her constancy be your rule, who first & last followed Christ with perseverance, perseverantia, cunseveritate: be kind to your godly motions, and cherish them, but be cruel to your bad affections, & kill them. Solomon saith well. Pro. 18, 9 He that is slothful in his work, is even the brother of him that is a great waster.  
The Angels upon the ladder were not seen to rest, 
Gen. 28.12 john. 1.51 Cant. 5.15  but either to ascend, or descend; and Christ in the Canticles is described to have legs of marble in sockets of gold: to teach us that constancy in Christ, is constancy in gold, and more precious than the Carbuncle Topas, or chrysolite, yea and more sweet than all the trees of incense. In via vi●tutis non progredi, regredi est, & qui non proficit deficit: Not to go forward in the way of virtue, is to go backward, and he loseth that gaineth no●.  
Which was of a great age, after she had lived with an husband seven years from her virginity, etc.  
In the description of Anna her person, I have told you that she was by profession a Prophetess, by name gracious, of a religious family, and of an honourable Tribe.  
It now remaineth, we come to the maturity of her age, and threefold state of her life, which she passed in all godliness & honesty: all to make her witness of greater credit, to the honour of her Christ, whom she published  
For as the wise man saith, Age is a crown of glory, when it is found in the way of righteousness Pro. 16.31. That is, when it is joined with religion▪ or else the elder that the wicked are, the more they are to be abhorred.  
Her age argued her honesty, virtue, and godly life: for the sinner, 
Psal. 55.23  wicked, and unrighteous live not half their days: Pride, avarice, wine, & women are hatchets to cut down the tree of thy life, ere it come to it full growth. Dalila in her wantonness, Baltassar in his bowls, 
Dani. 5.1 ● Sam. 18.9  Absalon in his pride, were all cut off in the midst of their days; sin goeth before destruction, & it hasteneth on the judgement.  
As one flood puts on another till they come to the great Ocean, and then they are swallowed up: so one sin puts on another, till we come to the grave, & then all are swallowed up in judgement. I say therefore, Obsta principijs, begin betimes, and let thine age & thine honesty grow together: for what an incongruity is it to be grey in hairs, and green in affection? thy years to go forward, and thy religion backward?  
It is said of Anna, Quod haec processerat in diebus multis, because with the course of her years, ran the circle of her religion, virtue and honesty; & as the days of her youth passed, so the vanities of this world ever died in her.  
Erubescat senectus, quae se emendare non potest, that old age may be ashamed and blush, that knoweth not how to begin to amend.  
I say amend, for that many having passed their youth in sin, shame, and ignorance, deem it too late to amend when they are old; as when they say, I am now too old to learn: to whom I answer; Etiamsi senes magis decet docere, quam discere, magis tamen decet discere quam ignorare, August: in Epist. ad Heb. Although it be more seemly for old age to teach then to be taught, yet is it much more seemly to learn then to be ignorant. The only thing that letteth in old age to learn and to amend, is avarice: Cum cuncta vitia in seen consenescunt, sola avaritia iuuenesc●t: When all vices grow old in age, only covetousness waxeth young. The use of all is, that our old age should ever be a credit to our place and calling. As also that as our years do increase, sin should decrease; and need we had, by Anna her example to wean our affections in youth, that they do not overule us in our age. Ex perversa voluntate facta est consuetudo, et dum consuetudini non resistitur, facta est necessitas, of a froward will is engendered an evil custom, & while custom is not withstood, it grows to a necessity. Peccata senum praedicantur in quid, Old men's sins are essential. I do further observe out of the text, that she passed the threefold state of her life, in all piety and godliness. A virgin, a wife, & a widow, she passed all without stain to any, a pure virgin, an honourable wife, a religious widow: so she lived, and so she died, and for that her name is memorable.  
Now of these three kinds of life, to wit, virginity, marriage and widdowhead, the Monks make much ado, and such a difference in the sight of men and God too, as doth no less argue than of foul impiety, then of just hypocrisy, preferring virginity and widowhood much before marriage, even in the sight of God: for they attribute unto virginity the fruit and merit of a hundred fold, unto widowhood of sixty fold, but unto Matrimony, as a state more vile and beggarly, only thirty fold.  
Yea and yet some more superstitious than these, who left unto marriage no place of fruit or blessing; but that of an hundred fold they gave unto martyrdom, that of sixty fold to virginity, and that of thirty fold to widowhood; reckoning marriage among those kinds of life, which are nothing pleasing unto God, but only of mercy suffered to be, and are not far from fornication, Whereupon this speech hath fallen from their filthy mouths: Nuptiae teram replent, virginitas Caelum, The married replenish the earth, but virgins fill heaven; as and if lawful marriage had nought to do with heaven. O how truly are the foul frogs taxed in the froth of their fornication, sin, & sodomy, by Bale in his Votaries, thus? They frown at marriage, who laugh at lechery.  
But leave we these hypocrites in their superstition, and let us see what the Scripture saith of these three states of life.  
1 First, the scripture saith, of a truth, I perceive that God is no respecter of persons, but in every nation he that feareth him, & worketh righteousness, is accepted of him. Acts. 10.34.  
2 And Paul saith, 
1. Cor. 7.19  Circumcision availeth nothing, nor uncircumcision, but the keeping of the commandments of God.  
3 And again, Gal. 3.28. There is neither jew nor Grecian, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ jesus: And if ye be Christ's, then are ye Abraham's seed, and heirs by promise. Out of all which I gather that God is no accepter of persons, nor respecteth any man, place, state or condition of men, but as they respect him in true piety and godliness.  
He respecteth no person, place or state of life, but in the cause: blessed cause, blessed person, whether virgin, wife or widow: cursed cause, cursed person, whether widow, wife, or virgin. Give me a religious virgin, and I will prefer her before an irreligious wife or widow; give me a religious wife or widow, and I will prefer her before an irreligious virgin. For if God respect not circumcision which was his own ordinance, and under the law, nor rejecteth uncircumcision, which was abominable by the Law, but a new creature; will he (trow you) regard virginity, which was never enjoined by law, but as a new creature.  
I gather again, that upon the touch of Christ, 
reve. 7.14.  all states are sanctified, and never till we have dipped our stoles in the blood of the Lamb: If then ye be Christ's, 
Gal. 3.29.  ye are Abraham's seed, and heirs by promise: not heirs for that ye are jews rather than Grecians, not heirs for that ye are men, rather than women, virgins rather than wives, Kings rather than peasants: but ye are heirs because of the promise, even of the promised seed; which laid up in your hearts by faith, unfolds the inheritance unto you, and maketh you heirs of his heavenly kingdom. In which sense I may say with Augustine, Caelibatus johannis non praefertur coniugio Abrahae, the single life of john hath no prerogative above the marriage of Abraham; and so to conclude with the Apostle. 1. Cor. 7.20.21. etc. Let every man abide in the same vocation wherein he was called.  
Art thou called being a servant? care not for it.  
Art thou bound to a wife? seek not to be loosed: art thou loosed from a wife? seek not to be bound But if thou takest a wife, thou sinnest not; and if a virgin marry, she sinneth not: nevertheless such shall have trouble in the flesh, I say in the flesh, not in the faith: for it is no touch of faith for virgens ro marry.  
And therefore true it is, Molestiae coniugij, sunt paena peccati, non matrimonij: the troubles of marriage, are punishments of sin, not of matrimony: But leave we the comparison, and come we to Anna, how commendably she passed these three states of life, in all piety and godliness: for it is evident by the text, she was a chaste virgin, a chaste wife, & a chaste widow.  
A rare thing in these unchaste days, wherein few, either virgins, wives, or widows go unspotted: she lived with one husband seven years from her virginity Ergo, she was a virgin unspotted in the day of her espousals.  
She lived seven years with an husband; she lived with him, she lived not from him; she lived to love him, she lived to obey him, him and no other: for that had been a death and not a life.  
The text saith well, she lived with him, which argued her patience as well as her chastity: for if she had not been peaceable▪ it had been no life but a death they led, according to that of Siracides: an evil wife is a yoke of Oxen that draweth diverse ways, he that hath her is as though he held a Scorpion.  
Lastly, as the Lord guided her in her virginity, honoured her in marriage, so he loved and protected her in her widdowhead, an estate of life much respected of God, as may appear by the scriptures.  
Wherein the Lord enjoineth from Horeb, (to which imperial law all owe homage) Ye shall not trouble any widow nor fatherless child; 
Ex. 22.22  if thou vex or trouble such, and so he cry and call upon me, I will surely hear his cry.  
And it was a sin, with a vengeance laid upon the rulers of Israel, that they judged not the fatherless, neither did the widow's cause come before them. 
Esay. 1.23 jam. 1.27   
Whom to relieve, the Apostle maketh a part of pure religion, & undefiled before God.  
But Anna her widdowhead was pairlelesse both for providence & piety: she saw the Lord jesus presented in the Temple, which she could not, either in her virginity, or when she was a wife; to tell you that even therein, widdowhead had the prerogative above virginity, by the Lord's providence. And the chastity of her widowhood appeared in this, that she so continued for the space of four score and four years.  
Chambering and wantonness rotteth the bones, and shorteneth the life; but temperance even in that, giveth length of days. To live fourscore and four years was much, and so long to live in chaste widowhood was more: but all that time to serve God in the Temple night and day with fasting and prayer, was most of all; far from the practice of our wanton widows, who ere they have well finished the funerals of the first husband, are ready to solennize the Nuptials of a second. Which though I dare not say, it is unlawful, yet may I say, it is not seemly, and charge them with this fault, that they have soon forgotten their first love.  
It was demanded of Valeria the Roman (her husband being dead) why she married not again: she answered that of right she could not, for that her husband yet lived, though not in her house, yet in her heart; and till he were there dead, she doubted she neither aught, nor could marry another.  
And Marcia wife to Cato, being likewise demanded why she married not again, answered, she could yet find none that would marry her but for hers. But Amira her answer was full both of love and wit, when she wonde out herself from second marriage, with this resolution.  
If I should marry again (saith she) than it must needs fall out that my husband should prove either good or bad: if good, then should I ever live in fear to lose him; if bad, then in grief to keep him, and therefore none is best.  
I speak this to correct the lightness of our days, wherein both Virgins, wives, and widows are too wanton given, neither regarding the vail of their virginity, the honour of their marriage, nor the holiness of their widowhood with gracious Anna.  
It may seem in the Apostles time, that widows had their special place and praise in the church, as you may read, 1. Tim. 5.3.6.11. Nor do I see why even yet they might not do unto God the like good and acceptable service, especially those of elder years: and for the younger women, I say with the Apostle, I will that the younger women marry, and bear children, 
1. Tim. 5.14  and govern their houses, and give no occasion to the adversary to speak evil. Finally to preserve and keep thy chastity without corruption in all three estates, six things are required, 1. sobriety. 2. labour, 3. plain apparel, 4. a restraint of thy senses, 5. little speech, and that powdered with honesty, 6. shunning of opportunities, as of persons, place & time. Cassiodore super Matthaeun.  
And went not out of the Temple, but served God with fasting & prayers night and day.  
From the description of Anna her person, a mirror of all modesty for virgins, wives, & widows to behold; it now remains we come to the practice of her life in all piety, and publishing of her Christ in all true faith and verity: her godly life appeared in this, that she did altogether devote herself to the service of her God, first amplified by circumstance of the place where, In the Temple; secondly the manner how, with fasting and prayers: thirdly the time when, night and day.  
In that she went not out of the Temple, it argued that she was no gadder abroad, but lived all in private to God, and with his saints in the great congregation! whither she went no doubt, as the blessed virgin did to her cousin Elizabeth, Cum festinatione, 
Luke. 1.39.  
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with all haste. Non gaudet diu videri in publico, she had no joy to be abroad: this blessed widow followed after faith, and not fashions.  
She had no solace but in the assembly of Saints, no joy but in the fruit of her faith, no pleasure but in the Temple of her God.  
And therefore no doubt she said as David did, blessed are they that dwell in thine house, they will be alway praising thee. For one day in thy court is better than a thousand elsewhere: I had rather be a doorkeeper in the house of my God, 
Psal. 84.4. etc.  then to dwell in the tabernacle of the wicked.  
These days are dina's days; for many of our virgins, wives, and widows will not be kept within our doors. 
Gen. 34.1. etc.  And others are so far from serving of God in the Temple, with gracious Anna, night and day, that of all other places they love it least, and seek it last.  
Yea, they never come but when they are carried, in the day of their birth to baptism, and in the day of their death to burial.  
Dina went out of her father's doors to see the shows of the Shechemits: it cost blood, and it lost honesty.  
Bersheba washed herself in public, it killed her husband, 
2. Sam. 11.2  it lost her honour, it endangered the king, and plagued Israel·  
Had jephthe his daughter kept within the doors, 
Iud 11.34.  it might have saved her life, but she was too proud of her father's praise, out she must to gaze upon his glory; well well, she bought it dear, for her dance was to the grave, her timbrels played her passing peal, and the Damosels mourned her funeral.  
What should I say more? Esau lost the blessing with being abroad, and jacob got it with being at home.  
In cunctis quae foris sunt vae vae, Amos. 5.16. And they shall say to all in the high ways, alas, alas David in one of his Psalms makes a good wife an ornament for a man's house, and here I may make a widow an ornament for the Church of God: Not then an ornament for the Theatre, plays, spectacles, fairs, markets, or dove-ales, there only to see and to be seen; No, no, she must be as a snail to carry her house upon her back, her children at her breasts, her handmaids at her heels, with care in her heart, and cost in her hands, to buy balm, to bury Christ in her dearest thoughts.  
He was a Pagan that said of Sempronia, that she could saltare & canere, paulo elegantius quam decuit probae: that she could sing and dance more minion-like than became a modest matron. Shall heathen see into such sins, and shall Christians be senseless? Of old, virgins were veiled, and the married were covered, 
Gen. 24.65  & for that were called nuptae; but now all is garish, and the vail of modesty is put away: bare head, bare neck, bare breasts, with painted face, and oiled countenance; so far from all godly carriage and Christian coverture, as they are from virginal modesty, and near the suspicion of prostituted shame and honesty. Trow you that God will be so answered when fire shall fine these fashions, flash in our faces, and ye shall meet him in the clouds? when to hide yourselves it will be unpossible, and so to appear, it will be intolerable.  
See in the second place what she did in the Temple; she came not to see others, and to be seen herself: she came not as a money changer, to trade in the Temple, or to haunt the seats of them that sold doves, whipped out by Christ, Math. 21.12.  
Nor did she come to serve the time, as those who now and then drop into the Church for fear of danger, & when that is past, they are gone, like Sea-Mews, who never stir but in a storm. But she came as you may here see, to serve God with fasting and prayer, night and day. And this service of God it was her love, it wus her life, she loved it, and therefore she lived in it.  
And sooner might ye draw the Sun from the firmament, than blessed Anna from her devotions. Her ear hearkened, her eyes watched, her feet were shod to the service of her God 〈◊〉 serve him was the crown 〈…〉 head, & diadem of her prai●e, she gloried in nothing more than that she might lick up the dust of the sanctuary.  
Nor did this service flow from a servile fear, but from a filial love, according to that; Ye have not received the spirit of bondage to fear again, but ye have received the spirit of adoption, 
Rom. 8.15.  whereby we cry Abba father.  
She served him purely and nothing with him, she served him only and nothing beside him, she served him truly, and nothing for him; but woe is me to tell: we are so far from serving him, that we make our God to serve us even in our sins, according to that of Esay: 
Esay. 43.24  Thou boughtest me no sweet savour with money, neither haste thou made me drunk with the fat of thy sacrifice; but thou hast made me to serve with thy sins, and wearied me with thine iniquities.  
Now come we to the manner, how she served God in the Temple, expressed in these words, with fasting and prayers.  
Not that she put any merit in the one or in the other, but used both as means to strengthen her faith in the Messias, whom after she did confess and profess. And therefore it is said, she served God with them, and not merited by them, or was justified through them: being a service, it was no desert but a duty; wherein when she had done all that ever she could, 
Luk. 17.10.  yet was she unprofitable, till she confessed the Lord, and spoke of him to all that looked for redemption in jerusalem.  
This therefore is the right use of our prayer and fasting, to be unto us as it were bellows, by which our faith in Christ is refreshed and inflamed. And it is specially to be observed, that fasting is put in the first place of her service to god, thereby to teach us that we must be broken by abstinence, ere we can be well prepared to any good devotion. For as if you put an egg or chestnut into the fire, & break it not, the heat no sooner cometh unto it, but it bursteth & leapeth out: yet not so, if before you put it in, you break it never so little in the head. So may we say of men, presuming to come before the majesty of their God, who is a consuming fire; if they come unbroken, fat, & full, and not humbled with fasting, prayer & watching, they easily leap out of the fire of their devotions, & fall away from heavenly contemplation. Not so Pueri illi Babylonici, mentioned in Daniel, who refused the portion of the King's meat, & choose rather to feed upon pulse. They would be broken with prayer, abstinence, & fasting, the rather to abide the fiery furnace, out of which they were delivered. 
Dan. 1.12   
So Moses was with God upon the holy mount, 
Exod 24.18.34.28  forty days and forty nights without meat or drink: he was broken like a chestnut with abstinence, that he might the rather endure the fire of God's majesty.  
So this holy Anna would be broken like a chestnut with prayer, fasting, & watching in the temple night and day, to mortify the flesh, that it might not abate the vigour of the spirit in the heat of her devotions.  
It is therefore expedient (my dear brethren) that by your abstinence ye keep under the flesh, especially in your devotions and service of God, 
2. Cor. 12.2  and so as you may say with the blessed Apostle, whether in the body or out, I cannot tell, God he knoweth: For the flesh is that Eve tempting us to eat of the forbidden fruit. 
Gen. 3.6 Gen. 39.7  The flesh is Putiphars' wife, provoking chaste joseph to filthy lust. The flesh is, 
jud. 4.18 judg. 16.19  that jael beguiling Sisera, with feigned love to his destruction. The flesh is that Dalila who pleasantly took Samson into her bosom, and betrayed him unto the Philistines, cut his hair, put out his eyes, and made him a scorn to all the people.  
The flesh is that dancing minion, 
Math. 14.8.  whom nothing could please but the head of john Baptist on a platter.  
Finally, the flesh is that doorkeeping damosel, 
Math. 26.69.  Ad cuius vocem Christum negamus, at whose voice Peter abjured his Christ, and so do we.  
In regard of all which, it stands us upon as we love the salvation of our souls in the service of our God, that with blessed Anna here, and Paul elsewhere, we beat down our bodies with prayer, fasting, & watching, to bring it in subjection to the spirit, 
1 Cor. 9 ●7  lest by any means after we have preached to others, we ourselves should be reproved.   

Night and day.  
Anna her devotion is here exemplified by circumstance of the time she bestowed in the service of God, which was both night and day, as it is in the text, spoken by way of trope; not that she ever dwelled in the Temple, for how could it be said then, that she came at the same instant upon them? Or that her fastings were such, or prayers so many, as she had no leisure either to eat in the day, or rest in the night: for how could she ever then have come to such maturity, and length of days?  
But the speech is familiar, and meaning such, as doth imply from the spirit which spoke it, that she was frequent in her devotions, and a continual Church comer. As we say of him who is a painful student, that he is never from his book, nor from the presence of his Master: or of him, 
1. Thess. 5.17.  who prayeth much, we say he is always in prayer. Or of him who is a good hearer, why such a one is never from the Church, sermon, and sacraments.  
So may it be said of Anna the Prophetess, that she was much in prayer, and fasting: hoc opus, hic labour, hoc artificium, hoc exercitium, it was her work, it was he● labour, it was her art, it was her exercise.  
When ever any holy thing was performed in the Temple, were it in the morning or in the evening, Praesto aderat, she was even at hand: nor did she at any time neglect the public service, but was still present.  
Holiness (saith the sweet Singer of Israel) becometh thine house for ever: 
Psal. 93.6  holy saint, holy shrine, holy God, holy people, holy temple; holy Anna did hollow it night and day, with her holy presence, prayer, and fastings.  
Here learn then by Anna her due devotion, and daily practise of godliness, and piety, how to frame yourselves for the Church & holy assembly; handle not the holy things with unwashen hands, but rather say with David, I will wash mine hands in innocency, and so will I go to thine altar, Psalm. 26.6.  
Learn with Anna to love the Church: where a man's treasure is, there is his heart. 
Math. 6.21  Can there be greater treasure any where then in the temple of God? where he hath promised that his eye, ear, 
1. King. 9.3  & heart, shall be perpetually. Say with David, Lord I have loved the habitation of thine house, and the place where thine honour dwelleth, Psal. 26.8. Is his presence there? is his honour there? Why should we then deny to honour it with our presence? Is his heart there to love it? & darest thou to loathe it?  
One thing (saith the Prophet) I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his temple, Psal. 27. When David desired this one thing, it may seem he excluded all other things; and when he desired it to require it, he made full account to obtain his desire.  
When he required to dwell in the house of the Lord, he made it his habitation; & when he would there dwell all the days of his life, he made it no tabernacle for a time, but an abode for ever.  
Finally to sanctify all with a sanctified end both of his abode, and biding there, he said, I seek this solace in his sanctuary only that I may behold the beauty of the Lord, and visit his Temple.  
And so to conclude a doctrine from Anna her practice in the continual exercise of her piety in the Temple, as also from David's desire to rest himself with the sparrow over the Altar of his God, and ever to dwell in the habitation of his holiness:  
I gather, that it is beseeming the saints of God, uncessantly to pray, duly to fast, and daily persevere in the practice of all piety and godliness. For he that persevereth to the end shall be blessed; 
Mat. 24.13  and true it is, Frustra nititur, qui non innititur, the tree that is often planted, and often plucked up, it never prospereth, it beareth no bows, it brings no fruit. So is the planting in religion, virtue, and piety; if thou leave thy first love, & be removed from the first ground of good faith & obedience, thou art as a tree twice dead, 
jude. 12.  & plucked up by the roots, and good for nothing but for the fire. O well said Syracides. Eccle. 27.  
Homo sensatus in sapientia manet sicut sol, stultus autem sicut luna mutatur, A man of understanding is steady as the son, but a fool is changeable like the moon. Just and holy men are stable like Abraham, the father of all the faithful, who, as the fowls fell upon the carcase of the sacrifice, still drove them away; and so as one saith: Inceptum quod fecit, non reliquit infectum, what he begun he never left undone; like unto that of Caesar's expedition: Nil factum credens, cum quid superesset agendum, instat atrox, who never thought thing well done, when any thing was left undone.  
The use is good, and Anna was happy in her holy haunt: for that she broke of no devotion, her love was full of labour; in prayer often, in fastings often, in watchings often, night and day she took no rest, but in the sweet repose of Israel's consolation, whom she sought in the Temple till she found him, and then ever treasured up in her dearest thoughts. Be it therefore far from us, that our divinity should be without devotion, our profession without practice, our zeal without such sanctity. May we sit at ease in Zion, and have no courage for the truth? may the minister or the magistrate sleep? may the people shift off so sovereign a service to their God and Christ? O then where is our first love? where is truth? where is faith? where is religion? We had all in the days of our trial, when the fire fined it, the cross grieved it, & our martyrs sealed it with their dearest blood: then was the word of God precious as in the days of Samuel; then at midnight, Paul and Silas prayed, sung psalms unto God, & prisons were shaken with true devotion.  
And have we now left it in the happy days of our peace, & under the government of so gracious a Sovereign? shall it grow under the cross, & shall it grieve under the crown? shall it prosper in the days of persecution? and shall it wither in the days of peace? shall the Ark of God pass through the swellings of Iorden, and shall it make a stop in the sweet running waters of Shilo? shall Moabs' rest be Moabs' ruin? then woe unto us that ever we lived, to enjoy so great blessedness, with so little holiness.  
But here is our woeful want, we are ignorant of our God, and we know him not: we think any thing will please him, any religion, any obedience, any prayer, any preaching, any duty, any devotion; like Themistius the Philosopher, that would persuade Valens the Emperor, Deo gratam esse sectarum varietatem, ut ita plur●bus modis colatur: That God was well pleased with varieties of sects, because by that means he may have more sundry and diverse ways of his worship and service. Or we deal with our great God of heaven, full of Majesty, full of might, full of fear, full of fire, as it is recorded the Mexicans did with Ferdinando Cortasio; who being much astonished with his great exploits, and wondering whether he were a God or no, sent Ambassadors unto him with these gifts and instuctions: Tria genera munerum ad te ferimus, primo quinque homines; & si Deus quidem crudus es, & sanguine placandus, cape istos & vescere; plures etiam dabimus. 2. sin bonus mitisque es Deus, en tibi herbas & p●umas ad supplicandum. 3. si porro homo es, cape has aves & fructus, quos damus in tuum & tuorum usum.  
In English thus: We present here before thy Majesty three manner of guests, first five live men; and if thou be a cruel God and pleased with nothing but blood, take these and eat, we will provide more: But if thou be a good and a mild God, behold here are herbs and feathers to supplicate with; & if thou be but a mere man, take this fowl and fruit, which we give for thee and thine to use. Christian quid rides, de te narratur fabula, Why smilest thou O Christian, the tale is true of thee. You Papists deem cruelly of your God, and you think him pleased with nothing but blood in your devotions; you have diapered the earth with the blood of his saints: and, as one of your own Poets saith, you daily separate the soul of Christ from his body, and yet draw incruently Christ's blood out of his veins.  
We Protestants deem too basely of our God, and we think him pleased with any thing, even flowers and feathers will fit our devotions; but fie upon such fealty.  
You Atheists of these our days who dare say in your hearts, though not with your mouth▪ There is no God: you think of him but as a mere man, fowl and fruit is for your devotion: whilst you make your belly your God, your glory your shame, and mind nothing but these earthly things.  
Well, Anna her devotion was another, night & day, she sought, she sued, she wrestled and prayed and found God at bethel: And for us, seeing as the Apostle saith, we receive a kingdom which can not be shaken, 
Heb. 12.28. etc.  let us with her have grace, whereby we may so serve God, that we may please him with reverence and fear, for even our God is a consuming fire.  
She then coming at the same instant upon them, 
Luk. 2.38.  confessed likewise the Lord, and spoke of him to all that looked for redemption in Ierusa●●●.  
We are now come to the last part and shutting up of all, which is Anna her profession of Christ in all verity; without which, what formerly hath been said, is nothing either to Anna her praise, or perfection in piety.  
For what is her gracious name? what's her godly family? what's her honourable tribe? what's the maturity of her age, her chaste carriage in her virginity, marriage & widowhood? what's the resting of herself in the temple, with the continual service of her GOD there, with fasting and prayers both night and day? I say what's all this good, without the sovereign good, 
Acts. 4.11 Leuit. 2.13  even Christ the stone of our building, the salt of our sacrifice, 
Mat. 2●. 11.12 Eph. 5.2.  the wedding garment we must put on, the sweet perfume, balm, and incense that savoureth and relisheth all our actions? without which (I say) all our devotion (be it never so dear) is dead, distasteth with our God, and endangereth our souls. And this is the reason why we say, Quod opera infidelium sunt peccata, The works of Infidels are sin, be they never so just, never so chaste, never so patiented, 〈…〉 that it 〈…〉  
Now 〈…〉 Christ, I 〈…〉 when the 〈…〉 upon 〈…〉 when 〈…〉 by 〈…〉 when the parents had brought in the babe jesus, to do for him after the custom of the law, than came Anna not by chance, or upon the call of any, but by special motion of the holy Ghost (no doubt) and instinct of the Spirit; which did suggest that even now Shilo was come, 
Gen. 49.10 Esay. 9.6.  Christ was born, a Son was given, even the expectation of Israel, to all that longed for him. In which longing she looked, and saw sufficient for her salvation, nor had she ever seen with her eyes, had she not longed with her heart: for in her 〈…〉 in her 〈…〉 notable 〈…〉 still to 〈…〉 good, 〈…〉 us in 〈…〉 the Lord was his guest.  
Daniel by the banks of Hula, while he was speaking in prayer, and confessing the sins of the people, the man Gabriel appeared and informed him, Daniel. 9.21. etc.  
While Zacharie attended the evening sacrifice, and the incense was a burning, the Angel said, fear not Zachary, for thy prayer is heard, Luk 1.42.  
Isaac walked in the field praying, and saw Rebecca coming. 
Gen. 24.63   
While the Ma●i followed the star, they found the babe. 
Math. 2.10 ●1.   
And while Cleopas and the other talked of those things that had happened at jerusalem, 
Luke 24.14.15.  Christ drew near and talked with them. And when did the holy Ghost fall upon the assembly and fill the house where they late? but when they were all with one accord in one place, looking and longing after the promise. Acts. 2.1.  
I say for conclusion, watch, pray, and practise piety, long and look after the day of your redemption: blessed is that servant whom his master when he cometh shall find so doing. Matth. 24.46.  
But woe, woe, and woe again, to all such as neither watch, pray, long, 
Zeph. 1.12.  nor look, but lie in their sins, and are frozen in their dregs; how will they answer the Lord at his fiery coming, who are so found? If judgement begin at the house of God, 
1. Pet. 4. ●7. 18.  & the saints shall hardly be saved, where? where shall the sinner stand? when to hide themselves it will be impossible, and to appear it will be intolerable. O that men were wise, then would they understand this, than would they consider their latter end. Deuter. 32.29.  
See again, and weigh with me how the faithful, good, and godly do mutually help one another in the service of God.  
Simeon was praising & preaching Christ in the Temple, & behold Anna was aiding with all diligence to further that blessed work; & superuenit, as it is in one translation, she was upon him ere he was aware, and did communicate with him in that holy service. So was Aaron to Moses: for that he had a stammering tongue. 
Exod. 4.16 Acts. 13.2. 2. Tim. 4 10 Psal. 122.1  Barnabas to Paul, though Demas did forsake him.  
The people to David when they said, Come, we will go into the house of the Lord.  
So was he who said well, We together are Gods labourers, ye are God's husbandry, and God's building. 1. Cor. 3.9.  
And so (for the use of the doctrine) are all ye to us, when you help us in our devotions, aiding us with your prayers, praises, and presence in the service of God; flocking hither like doves to their nests, and coming upon us at unwares, as Anna did upon Simeon when he had the babe in his arms, 
Esay. 60.8.  with joseph and Marie assistants in that blessed work. We are too solitary in the service of God, well it were if we were more aiding one another in the same. Birds of a wing fly together, beasts of a heard flock together: 
judges. 5.15.16.  we are too single in our devotions, and the divisions of Reuben are great thoughts of heart.  
Now at Anna her coming in, she showed her religion in two things: first, she confessed him in heart, and secondly, published him to others, when she spoke of him to all that looked for redemption in jerusalem: justifying that of the Apostle, Rom. 10.9. If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart that God raised him up from the dead, thou shalt be saved.  
Where note, that heart and tongue are tied together, nor can any man say he is religious, if he be silent; think he never so well, if he do not speak, he is of a dumb and dead religion; For even as at the approach & presence of the Son, virtue flowing from it, trees wax green, flourish, and yield their fruit; so Christ the son of righteousness shining upon his saints, 
Mala. 4 2.  what marvel is it, if they break out into praises, and smell more sweet than all the trees of incense?  
Again in that it is said she did likewise confess: See th● consent of faith and doctrine, that her belief and speech of Christ was all one with that of simeon; to wit, that he should be a light to the Gentiles, 
Luk. 2.32.  the glory of Israel, a rock to the religious, a ruin to the reprobate, and a sword to Mary's heart, all enuring that Christ should be both our life and mortification  
Learn further, that if Christ being made man, 
Philip. 2.7.  and taking unto him the shape of a servant, as he lay in the cratch was sung of the Angels, and seen of the shepherds; if in the Temple he was preached by simeon, and confessed by Anna, to the wonder of joseph and Marie:  
How much is it of greater wonder, that now neither seen nor felt, yet the godly should relish him in souls, and found out his praise to their endless salvation. O that we did know our own blessedness in the certainty of our knowledge, by a more special mean and manner.  
For we go not by sight but by hearing, nor do we admire Christ ex his quae foris apparent, for that which we see in him, but for that which we have heard of him: for it is not only, Blessed are the eyes that see, but also, Blessed are the ears that hear the things that you hear. 
Math. 13.16.17.   
Nor is it, Blessed are the paps that gave thee suck, 
Luke 11.27.28.  but rather blessed are they that hear the word of God and keep it.  
Ecclesiastes saith well, Take heed to thy foot when thou interest into the house of GOD, and be more near to hear then to give the sacrifice of fools; for they know not that they do evil.  
The Majesty and mercy of our God cannot be seen with mortal eye, but he is apprehended by faith, and hearing, without further process, search, or scrutiny. Thomas may sound into his wound by feeling, but he can never sound his will but by hearing.  
For even as in aged Isaac when he blessed jacob, all his senses failed him but hearing, and only in that he was not deceived:  
So in the knowledge of Christ our Saviour, and in the certainty of his truth, all our senses are senseless, but that of hearing: the voice is Jacob's voice, but the hands are the hands of Esau. 
Gen. 27.22   
The Pagans papizing, and our Papists paganizing are palpable in their religion, pleasing they are to all their senses, in all their devotions, but only to that of hearing, and that also if it be fed with pipe and Organ: but if you speak of preaching, and would fill it with heavenly harmony, they shut the doors, they stop their ears, and they will not hear, charm you never so wisely.  
Only in this, Isaac said true, 
Psal. 58.4 5  It is the voice of jacob; but when he said, They are the hands of Esau, he was deceived.  
Jacob's voice will not deceive, it is the word of God: but Esau his hands will still deceive you, they are but the inventions of men, and beggarly rudiments of this world: as, Touch not, taste not, handle not, 
Gal. 4.9. Coloss 2 21.22.  which all perish with the using, and are after the commandments & doctrine of men.  And spoke of him to all that looked for redemption in jerusalem. 
Text.  
When the heart is full, the mouth will vent, and as is the liquor within, 
Psa. 116.10.  so is the relish without. 
Mat. 12.34  I have believed, and therefore have I spoken, saith one; and of the abundance of the heart, the mouth speaketh, saith another.  
Anna was full of her Christ, & therefore she could not but vent him; she had treasured him up in her dearest thoughts, and for that she could not but lay him out to her best advantage. O well said the kingly Prophet David, 
Psa. 108.3.  I will give thanks unto the Lord among the people, I will sing praises unto thee among the nations.  
To thank GOD in private is much, to speak of him among the people is more; but among the nations to sing his praises, is most of all.  
The doctrine is good, and this it is: the godly are never wanting in the practice of this piety, that as they are faithful and true to God in believing, so are they charitable towards men in publishing their Christ, pregnant they are, and they cannot but bring forth.  
Consider what she speaks of, she reads no destinies, nor tells no old wives tales, she reports no news like the Athenians, 
Acts. 17.21 Tit. 1.12.  or speaks of belly-cheer, like the slow bellied Cretians; her speech is of no riot, ribaldry, or wantonness: but she speaks of him, viz. of her Christ, to all that looked for redemption in jerusalem: According to that of Peter, 
1 Pet. 4.11.  If any man speak, let him speak as the words of God. Whereby we are admonished, that our speech should be chaste, godly and gracious, ever tending to edification, and the building up of our brother in god lines and piety; 
Eph. 4.26.  always mindful of our saviours advertisement, that For every idle word, 
Mat. 12.36  we must give an account thereof at the day of judgement. And surely this is true, sanctified and spiritual speeches do inflame the soul, 
Psal. 119.140.  according to that of the Psalmist: Ignitum eloquium tuum vehementer, & servus tuus dilexit illud: Thy word is wonderful fiery, and thy servant loveth it. And whereunto acordeth jeremy 30.9. His word was in mine heart as fire, etc. And that of Cleopas, Did not our hearts melt within us, when he talked with us of these things? 
Luk. 24.32.   
But contrarily, vain, idle, and profane speeches do quench the fire of our love towards God and man, according to that of the Apostle: 
2. Tim. 2.16 1. Cor. 15.33.  Stay profane & vain babblings, for they shall increase unto more ungodliness. And again, Evil words corrupt good manners: 
Ecclus. 9 ●7.  and Sat omnis oratio tua in praeceptis altis simi: Let thy talk be with the wise, and all thy communication in the Law of the most high.  
It is here further to be observed that this blessed Matron spoke of God, not to all, but to such as looked for redemption in jerusalem.  
To teach us that we must not cast our pearls before swine, 
Mat. 7.6.  or give holy things to dogs: for such are not capable of heavenly doctrine, or divine mysteries, witnesseth the Apostle: 
1 Cor. 12.14.  Carnalis homo non percipit ea, quae sunt spiritus dei: The natural man perceiveth not the things of the spirit of God: as also Esay the Prophet. 28.9. Whom shall he teach knowledge? and whom shall he make to understand the things that he heareth? them that are weaned from the milk, and drawn from the breasts. And David Secreta domini timentibus eum, 
Psa. 25.14.  the secrets of the Lord are revealed to them that fear him, etc. Sapientian loquimur inter perfectos. But woe is me to tell: 
1 Cor. 2.6.  few look for redemption (as it is in the text) either of their sins, of their saviour, or of their lost time; of their sins wherein they live: which they are so far from breaking off by repentance, that rather they solace themselves in them, according to that: Laetantur cum malefecerunt, et exultant in rebus pessimis: The wicked are glad when they do evil, and rejoice in their wickedness: to preach to such, is to beat the air.  
But rather our words will carry weight, pierce, and wound such as travel and be heavy laden, groan under the burden of their sins, 
Mat. 11.28  and look for the day of their redemption.  
And as for the time lost, who doth redeem it, though the days be dangerous? And so I conclude from all I have said of Anna her unfolding of the heavenly mysteries to such as look for redemption in jerusalem:  
The mysteries of God are treasures hid in the ground of our hearts, wherein the Lord would be kept, as in a field of blessing: which if thou discover to the Babylonians, that is, make known to the wicked and unworthy, as Hezechia did to the messengers of Meradock-Baladan, King of Babel, 
●say. 39.2.  when he showed them the house of the treasuries, the silver and the gold, and the spice, and the precious ointments, and all the house of his armour; I say, take heed of the like sin, lest thou fall into the like judgement, which is to go captive to Babylon, robbed of all thy riches, and the virgin Zion mourn to see her sons or eunuchs in the palace of the King of Babel.  
If we preach peace, and they will not receive peace, we may shake the dust of that place from our feet and be gone; 
Mat. 10.14  that dust shall judge dust in the great day. Into the city of Samaria enter ye not, 
Math. 10.5  they looked for no redemption; and therefore the secret thereof might not be revealed unto them, according to that, Secreta domini timentibus eum, 
Psal. 25.14  the secret of the Lord is revealed to them that fear him,  
If any shall say, being sunk in sin, we are no worse than dogs, and yet dogs may eat of the crumbs that fall from their master's table: 
Mat. 65.26  I answer, true indeed if you rise out of sin, & be no such dogs as bite and bark at our devotions, but come in all humility, and (as the Chananite did) sue and seek in true faith, and feeling the crumbs of mercy that fall from your master's table, then come and taste with Anna how sweet the Lord is, then come & speak of him with Anna to all that look for redemption in jerusalem.  
And when they had performed all these things according to the Law of the Lord, they returned into Galilee to their own city Nazareth.  
Although this scripture say nothing of Anna whose story hitherto we have followed, for the better manifesting of Christ in the flesh: yet it is necessary to be annexed further, to make plain the history of Christ his incarnation by special growth in body, and strength in spirit, with all compliments of wisdom, favour, and grace both with God and man.  
Wherein I pray, you would observe three things: all clearing the truth of the incarnation, and proving our Christ to be perfect man against Ebion, Carpocr●s, Cerinthus, and such like; who dire the deity in denying, some the humanity, some the divinity▪ I say this is cleared in this place by a threefold subjection, whereunto the Lord would yield himself as the Son of man, but never as the Son of God.  
The first is his subjection to the Law out of these words: when they had performed all things according to the Law.  
The second was his subjection to persecution, which I may term a judgement of the Law in these words: they returned into Galilee to their own city Nazareth.  
The third and last is his subjection to increase and growth in body, and strength in spirit, by little and little; infallible proofs of his humanity, and no way applyant to the divinity, out of these words, And the child grew and waxed strong, etc. Christ was subject and under the Law: 

1. Moral.  
2. Ceremonial.  
3. judicial.   According to that, When the fullness of time was come, God sent forth his son made of a woman, and under the Law, 
Gal. 4.4. etc.  that he might redeem them which were under the Law, that we might receive the adoption of sons.  
He was subject to the Law Moral, when he said, Math. 5.17. Think not that I came to destroy the Law, or the Prophets, I am not come to destroy them, but to fulfil them.  
He was subject to the Law Ceremonial, when he was circumcised and presented in the Temple, 
Luke. 2.21  &c: all ended when the vail of the Temple rend asunder from the top to the bottom, which Temple after was ruinated body and all, 
Mat. 27.51  Nepopulus rediret ad judaismum.  
He was subject to the Law judicial, when he endured his painful passion, and upon the Cross was cursed for us all; according to that Gal. 3.13. Christ hath redeemed us from the curse of the Law, when he was accursed for us, for it is written, cursed is every one that hangeth on a tree. He performed all, that he might make an end of all, so as no law might rise up in judgement against us.  
When Christ was transfigured upon the holy mount, it is said that Moses and Elias talked with him, and told of his departure which he should suffer at jerusalem. Luk. 9.30.31.  
To teach you no other than that ye are here taught, to wit, that Christ is the end and accomplishment both of the Law and Prophets, whereof Moses and Elias are chief; for whereat points the Law, but at a bloody sacrifice? whereon stand the Prophets, but upon the Messias sent and slain? and what is their communication with Christ, but of his departure which he should accomplish at jerusalem?  
So then the Law and the Prophets do accompany Christ, and Christ in person doth accomplish them: Christ, not Moses, not Elias, nor one of the Prophets; and yet Christ with Moses, with Elias, and with all the Prophets; they to find out his line, he to finish their course. And all this sprung from the endless fountain of his love which love (I may say with the blessed Apostle) is the fulfilling of the Law, Rom. 13.10. or end, if ye will, for so saith the same Apostle: The end of the commandment is love out of a pure heart, 
1 Tim. 1. ●  and of a good conscience, and of faith unfeigned: which holy love streamed with his blood, when it issued from all his veins, to redeem us from this kill law. Where by double right and authority he hath conquered:  
First, as the son of God, & Lord of the law.  
Secondly, as the son of man in our person: which is as much as if we had overcome the law ourselves: for his victory is ours.  
All the jurisdiction of the law was executed upon Christ.  
First, it accused him as a blasphemer, 
Mat. 26.65  and a seditious person.  
Secondly, 
joh. 11.50.  it made him guilty before God, of the sins of the whole world.  
Thirdly, it so terrified and oppressed him with heaviness and anguish of spirit, that his sweat was like drops of blood, trickling down to the ground. Luke 2●. 44.  
And lastly, it condemned him to death, even to the death of the cross: a marvelous combat, where the law a creature giveth such an assault to his creator, and against all right practiseth his whole tyranny upon the son of God, and he most innocent.  
But to proceed, it may seem by the text, that the Evangelist doth more specially aim at some performance of the law, done by joseph and Mary, in that it is said: When they had performed all those things. etc.  
True it is, & this their performance may be a precedent to us, whereon to look in all our devotions.  
First, that we leave nothing undone, which the Lord hath commanded by his law.  
Secondly, that we perform nothing of our own devising; but as it is enjoined us by the eternal law of the eternal God.  
The Babe was crucified, Mary was purified, and the child presented according to the law; they performed all, & left out nothing: & they did it according to no device of their own: but as the line and level of the same law led them.  
And here two sorts of people are sweetly taught, if not justly taxed by the spirit of God, of intolerable impiety. First, such as think they please God if they serve him by halves, perform some things, but not all according to the law of the Lord: Half prayer, half preaching, half Sacrament, half Sabbath, will serve their turn in their demi-devotion; but joseph and Mary performed all. Secondly, such as do perform a service, but after their own fashion, using for doctrines of the Lord, men's traditions in a voluntary religion, 
Col. 2.22.23. Mat. 15.9.  and will worship, never taught from Horeb, never enjoined of the Lord: to whom I may say with the Prophet, 
Esay. 1.12 Heb. 3.5.  Who required these things at your hands? Moses was faithful from the gold to the goat's hair: our faithfulness is more in the hair then in the gold.  
The use of all is this, by the example of joseph and Mary, to aim at perfection in all our actions with God, who requireth thee to be faithful, and never to break off thy course, till thou hast finished the race: for what will it profit thee to begin at the Font, and to break off ere thou come to the Grave? to begin in the spirit, and to end in the flesh? to have ingress in Christ, and egress in Antichrist? 
Gal. 3.3  sacramentally to retain Christ by baptism, really to forsake faith by breaking the vow? I say: what will it profit thee to shift from Sodom, upon the Lords command, 
1 Tim. 1.19.  and to look back and lust after it ere thou come at Zoar?  
Irridebunt te sane Daemons, Devils will deride thee (as one saith) & say: 
Luk. ●4. 30  hic homo coepit edificare, & non potuit consummare, He began to build, but he could not finish. jobs constancy was no less, if not of greater perfectness in the fear & service of his God, when he said, Chap. 27. vers. 36. So long as my breath is in me, and the spirit of God within my nostrils, my lips surely shall speak no wickedness, and my tongue shall utter no deceit.  
God forbid that I should justify you; until I die, I will never take away mine innocency from myself.  
Paul, Paul, thy contentions were many for the truth; yet was thy constancy above all thy contentions, when thou saidst with perfect faith and feeling, 2. Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the faith.  
The second thing clearing the humanity and incarnation of Christ, is his persecution in this, that they Returned into Galily, to their own city Nazareth: Implying thereby, that immediately after, he was presented in the Temple, and his mother was purified, according to the law: and having now recovered the strength she had lost in her late labour, whereby she became more able to undergo the journey.  
Now must they to Egypt, ere they might return into Galily, to their own City Nazareth. This their flight foreseen of the Lord, and foretold to joseph, 
Mat. 2 13.  is set down at large by Matthew in the second chapter of his Gospel; but omitted by Luke in this place.  
To teach us that it is usual with the Evangelists, often, one to omit that which another hath: & some one to supply that which is wanting in the rest: so as all in one, and not any one for all, do make perfect the circle of Christ, his line, life, death and doctrine.  
So is the body of all the Scriptures soulless and imperfect, if you stand upon any one book, without the supply of all; but lively, absolute, and perfect in their joint and just proportion, like the vision of wings, wheels & beasts, mentioned in Ezechiel, which never go but as they are chained, 
Ezec. 1.9.  linked, and locked together.  
The use than is this: that if you will understand one Scripture, you must examine it by another, and if you will be ignorant in none, you must give your diligence to the reading of all, according to that of Christ, Search the scriptures, 
joh. 5.39.  for in them ye think to have eternal life, and they are they which testify of me. Not Scripture, but Scriptures.  
Some are of opinion, to whom I assent not, that joseph and Mary, after they had performed the sacrifice of purgation, returned to Bethlem, that they might dwell there; but it was not to be imagined that joseph had a dwelling place there, where he was so unknown, that he could not find a place to remain in as a guest. And therefore I do easily grant, that the journey into Egypt was between these, that is, after the purification and presentation, and before their return back to Nazareth.  
So as that which Luke saith, of their dwelling again in their own City Nazareth, was in order of time after their flight into Egypt: which Matthew reporteth. Chap. 2.19. etc.  
Where if the story report aright, Christ with his parents remained in exile full seven years: for so they calculate the time from Herode his slaughter of Innocents', to the days of Archelaus his son, at what time joseph again heard from the Angel of the Lord, Arise and take the Babe and his mother, and go into the land of Israel: for they are dead which sought the Babes life.  
All to testify that which was spoken of the Lord by the Prophet: Out of Egypt have I called my son. 
Hosea. 11.1   
A wonderful work and providence of God, that the Saviour of judah should be cast out of juda, and Egypt should nourish him: Egypt, I say, even Egypt, from whence never any thing came before, but even that which was deadly to the Church of God.  
If the Princes of juda will persecute jeremy, and cast him into the dungeon, the Lord will raise up Ebedmeleck the Nigro, to deliver him out of that danger. 
jer. 38.12.  And true it is, that the wise king saith: If a man's ways do please the Lord, 
Prou. 16. 7·  he will make his enemies at peace with him. And it may be the Prophet meant this or the like providence of God towards our Saviour here, and Saints else where, when he saith: 
Esay. 11.6.  The Wolf shall dwell with the Lamb, and the Leopard shall lie with the Kid, and the Calf and the Lion, and the fat beasts together, and a little child shall lead them, and the sucking child shall play upon the hole of the Asp, and the weaned child shall put his hand upon the Cockatrice hole. The Lord can play with poison, and tame the cruelest in his providence, when he pleaseth to preserve either Saint or Saviour.  
If his providence be upon the fire, 
Dan. 3.25. jonah. 1.17 Mark. 4.41 Dan. 6. 22· josu. 10.12 Matth. 27.52.53.  it burneth not, if upon the water, it drowneth not, if upon the seas, they swell not, if upon the winds, they blow not, if upon the Lions, they devour not, if upon Egypt, it persecuteth not; if upon the son, it goeth not, if upon the graves, they detain not, but deliver up their dead, to the glory of their God; according to that of Augustine, Vbicunque fuerit providentia, frustrantur universa contraria, Where the Lord hath his providence, all cross encounters are defeated.  
But the use is this, though Egypt did preserve him, yet judah did persecute him, and soon it pricked that would be a thorn: for if you search with care, and sound with judgement, you shall find that from the first conception of Christ in the womb, to the yielding up of his Ghost upon the cross, In articulo mortis, the Cross was ever his companion, & his life none other then a painful passion: it hath been ever in the practice of Satan to malign the truth, and by all possible and potent means to bury the Babe in his birth.  
Gabriel no sooner came from heaven with that ioyfulll message, but strait ways he raised a doubt in the heart of Mary, so as she demurred upon the point, 
Luk. 1.34.  and said, How may this be? Being found with child of the holy ghost, 
Mat. 1.18 etc.  joseph was jealous of his wife. What should I say more? Herode was cruel, and Bethleem was uncourteous, when Christ found more humanity & kindness with the beasts in the cratch, then with men in their Courts.  

Luk. 4.28.29.  Satan stirred up the Galileans, from a high steep hill to cast him down headlong. 
Mark. 5.17  The Gadorens, to drive him out of their cost & country. 
Luke. 9.53  The Samaritans, to deny him lodging. 
john. 7.3.4  His own brethren, to cirumvent him. 
Acts. 4.27.  jews and gentiles, to bandy at his death, and to conspire against the truth of his resurrection. So as I may well say, Inter flagella dat filium: He gave his son to the tormentors.  
And the child grew and waxed strong in spirit, and was filled with wisdom, and the grace of God was with him.  
Being now fallen into the dangerous days of the world, wherein all the creatures of God are in a woeful declination, and there is nothing more geason amongst men, than growth in godliness: I am bold to move your patience in your wont piety, yet once more to bear with mine importunity, whilst I make the growth of Christ a precedent for your practice, and so return again to the honour of his Priesthood; in whom I told you out of this text, three things were of special note, to prove him perfect man, incarnate of the blessed Virgin Mary.  
First, his subjection to the law.  
Secondly, his subjection to persecution, and flight into Egypt.  
Thirdly, his subjection to increase, in that he grew as a child in body, spirit, and grace, both with God and man. Of the two former I have already spoken, now of the last, if God will, wherein two things are respectively to be considered out of my text.  
That as the child grew in our flesh, to make him a perfect man, so we must grow in his faith, 
2 Pet. 3.18  to make us perfect Christians: And that as our humanity was his, to make him the son of man, so his divinity must be ours, to make us by prerogative the sons of God. 
john. 1.12.  And as he through our humanity had feeling of our miseries, so we through his divinity, 
2. Pet. 1.4.  must have feeling of his mercy. If the child increase, men may not decrease, or degenerate, the bow from the bole, the member from the body.  
This child is the bole, building and body; we must grow up with him till we come to be perfect men, 
Eph. 4.13.  even unto the age of the fullness of Christ: otherwise we are but blasted bows, pebble stones, rotten members, neither fit for bole, building, or body.  
In that he grew, it proved him a creature of God by generation, of a local being, subject to alteration, like unto us in all things, sin only excepted.  
In that he grew, it overthroweth a creation of Christ, which some urge without generation; like unto that of Adam, who was made perfect at the first, as all other creatures were.  
In that he grew in body, and waxed strong in spirit, it overthroweth the Papists monster of transubstantiation, and all power of Priesthood, to make Christ of bread, or of any other matter or mettle; for if he make him, he either maketh him a man or a child: if a man at the first, how then did he grow from a child? if a child at the first, how then did he grow to a man? If Christ so made, was a child by generation, than the priest was his father; if by creation, than the priest was his God; but he is neither of both, but their breaden Christ by usurpation, sitting in the holy places.  
We say, Christ was made by the powerful working of the holy ghost, by a perfect generation.  
They say, they make him by words of consecration without any generation. We say, the child was incarnate of the virgin, and so grew. They say, Christ is impanate by them, and needeth no growth. We say, body, blood, and bone, grew together in this Child. They tell us nay: for the child they make and offer up, is Incruentum sacrificium, an unbloody sacrifice. What should I say more? the child we preach, is quadratus homo, full of favour, and fairer than the sons of men. 
Psa. 45.2.  The Saviour they make hath no spirit, life, liking, or grace, either with God▪ or gracious men.  
The heaven of heavens is his habitation, whom we preach, and he sitteth in glory, at the right hand of his father.  
A poor box must cover and carry your Gods, crowding one another till they mole together, and fall to rottenness.  
But good Lord how long? how long shall evil men thus deceive▪ 
2 Tim. 3.13  and be deceived? how long shall the child jesus be hindered in his growth, by such unkind stepdams● Lurida terribiles miscent acconita novercae? How long shall these unnatural mothers make all Nations drunk with the poisoned cup of their popish fornication? 
Reu. 17.2.2  But leave we the controversy, and come we to his misery and much mercy, which he would effect by weakest means to the consciences of your Christian hearts, who hear me this day; and now answer me in soul, as in the sight of God.  
Balance the judgements of our God, with the inundation of our sins, and whilst we see a growth in both, let us grieve under the burden; that sin hath increased, virtue hath decreased in us, old mercies are wearing out, new judgements are coming on.  
The hand of God goeth forward above in this unseasonable weather, nor is it much weakened in his stroke of plague and pestilence, God grant his hand may likewise go forward in the holy work of our repentance, and that we may grow with the child jesus, to the abating of these judgements.  
Spes est, there is hope, for that the Lord usually cometh to help, when our cause is most desperate, & when all other succours fail, then cometh the suckling child in weakness to work our wonders: according to that of Esay, 8.4: Before the child shall have knowledge to cry my father & my mother, he shall take away the riches of Damascus, and the spoil of Samaria. We have stood much upon our own strength, power, and puissance, and what is that, but as Damascus and Samaria? All our good must be wrought by the weakest means, and in the growth of a child, will be all our gain.  
Lastly, Christ his humanity is cleared in this, that he did grow in strength, and increased in wisdom and favour both with God and man; But his divine and godly nature did not increase or waxed in this world, but filled all, & yet was fined from all; 
Eph. 4.10.  it knew all things, and was ignorant of nothing.  
The idle Monks, from their darn Cells, have much busied themselves about Christ, his miracles done in the days of his infancy, when he was a Babe and a child.  
They have filled the world with many a fable of his deeds and doings in Egypt, Bethlem, & Nazareth; much like unto that of S. Christopher the giant, who shrunk under the burden of this Babe (as they say) when he bore the world upon his back, like an Atlas; but leave we these idle drones, in their darn divinity, and be we silent of that whereof the Scripture saith nothing but that of his persecution into Egypt:  
Of his growth in stature, with much increase of wisdom, grace, and favour, both with God, and man.  
Moses burial was unknown, 
Deut. 34.6  lest the people should commit idolatry upon his grave: and the Lord would shut up in like silence what Mary said, and the child did, in the days of his infancy, lest the world might be too curious of that in Christ, which little concerned their salvation.  
The advertisement is good from the spirit of our God, The secret things belong to the Lord our God, 
Deu. 29.29  but the things revealed, belong unto us, and to our children for ever, that we may do all the works of this law. And now to shut up all, with the shower of his mercy: Exinanivit se, 
Phil. 2.7.  He humbled himself, that we might be exalted.  
He bowed the heavens, & took our flesh with our infirmities, that he might have experience of our miseries: and though he were a son, yet learned he obedience by the things which he suffered. 
Heb. 5.8.9   
He suffered weariness that we might have rest. He suffered hunger that we might be filled. He suffered ignorance, that we might have knowledge. 
Mar. 13.32  He suffered death, that we might have life.  
And he did endure a crown of thorn, that we might be honoured with a Diadem of glory: his strange cries, his salt tears, his deep sighs, with many griefs, and groan, 
Heb. 4.15  show to our solace, that we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin.  
And it is here foolishly objected, that ignorance and these infirmities could not light upon Christ, because they are the punishments of sin: the same may be said also of death.  
But rather the Scripture affirmeth, that he fulfilled the office of a mediator, because what punishment soever we had deserved, he took from us, and laid upon himself; yea even hell itself, with all it horror, though some say contrary: 
Psal. 18.4.  neither do we think that all ignorance is a punishment of sin.  
For it cannot be thought that Adam when he was yet perfect, knew all things: neither do the Angels bear the punishment of sin, when they are ignorant of any thing.  
They know much, but not all: for than were they as God; they are ignorant of the last day, so is Christ as the son of man, though not as the son of God. And therefore the speech of our Saviour is indefinite: 
Mark. 13.32.  But of that day and hour knoweth no man, no not the angels which are in heaven, neither the son himself, save the father. Where, as Ciril observeth in his 9 book of Treasures. Chap. 4. he saith, not, the holy Ghost is ignorant, but the Angels and the son: neither doth he say the son of God, but the son only; that it might not be grievous to the Angels & men, to be ignorant of the last day: therefore he saith, the son also is ignorant: and this is no derogation to his Godhead, as he was God, he knew it well; but as he was man, he was ignorant of it.  
The use is good, that if Christ was not ashamed to confess his ignorance as he was man, we should never so stand upon our learning and skill, as to make ourselves ignorant of nothing; for to be ignorant of that which the Lord will not reveal is, Docta ignorantia, a learned and a devout ignorance.  
Christ grew, we may not wither, Christ increased, we may not stand at a stay; woe is me to tell: all states either stand at a stay, or else are in a woeful declination▪ The child waxed, we men wain, body & spirit did grow together in him; we pamper the flesh, we pine the soul, & we are of no growth for godliness.  
We might have been, ere this, men of might, of ready resolution and of ripe judgement, strong as Samson: But Dalila hath cut our hairs, whereby we are become as weak as water, and the Philistines have put out our eyes, 
judg. 16.19  we see nothing.  

2 Sam. 1.20.  O tell it not in Gath, nor publish it in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the uncircumcised be glad.  
Popery practiseth much, and hath mightily prevailed to make at, if not to put ●ut the eyes of piety; and our dalliance with the pleasures of this world, in the lap of her delights (as with Dalila) hath cut off our strength, & made us careless of our God. O tell it not in Gath, etc. Caleb desired of josua that he might possess Hebron, 
josu. 14.11.  there to fight with the sons of Anakim, for that they were mighty men and giants.  
And he went with this resolution: I am this day 85. years old, & yet am I as strong as I was when Moses sent me; as strong as I was then, so strong am I now, either for war or for government.  
As was his name, so was his nature, Caleb is steel, he grew in strength, with the child jesus: the number of his years abated not the vigour of his spirit: he chose Hebron, that he might cut off Anakim, we flee Hebron for fear of Anakim, 
jer. 9.3.  we have no courage for the truth. Too too careful we are of ourselves, and of our children, that our bodies and theirs be faireful, & fashionable, and yet all that grace is but grass; but for their growth in godliness, piety, and knowledge of the Lord, for their strength in spirit, and abundance of heavenly grace, we reckon little, and we regard or look after no increase. If it please God in judgement to cut down our children, friends or family, in the blade and greevenesse of their years; good Lord how then we wail & weep with Rachel, for that they are not? But when we see them dead in transgressions, blasted with sin, shame and riot, we never shrink or sorrow at it; but rather solace ourselves in the sight of their sins.  
Answer me, O answer me, thou careless Christian, why art thou so faithless in their funerals? Quid corpus plangis, a quo recessit anima, & animam non plangis, a qua recessit Deus? Why dost thou weep over the body, whereout the soul is gone, and mournest not over the soul whereout God is gone?  
Fruits of the flesh must decrease, but fruits of the Spirit must increase; whereof read the blessed Apostle. Gal. 5.19. Rom. 12.1. etc.  
Agiselaus in his common wealth, took an account or reckoning both of the youth and aged, how they lived, and how they profited in the knowledge and practice of Philosophy: we christians are careless of both in divinity. And Tully told his son Mark, that now he must needs abound in the rules and precepts of Philosophy, for that he had heard ●ratippus a whole year, and that in Athens. Forty nine years we have heard the Lord from the mountain of his holiness; and yet I fear, we less abound in knowledge, faith, and feeling of true godliness, than we did at the first. 
Revel. 2.4.  We have left our first love, our tree is blasted, godliness is gone, the child increased, we decrease. The Lord even then put into our hands talents of gold, 
Luk. 19.1.  and bade us occupy till he came. Woe is me to tell, we have leapt them in our napkins, and returned him his own with no advantage.  
The Israelites grew under the burdens of the Egyptians, like palm trees when they are pressed: our God hath delivered us from all both burdens & bondage of the Egyptian Pharaoh, & yet we whither.  
The grace of God is a continual current, as Zachary saith, ever emptying itself from pipe to pipe, till it come to the poorest of his people: 
Chap. 4.12  we are as poor as ever the widow was, mentioned in the 2. Kings, 4. and our Creditors are as cruel as ever hers were; but how we feel ourselves filled with the oil of God's grace, to keep our souls from bondage as she did her son, I leave it to each good conscience to consider of. And so for conclusion, I say with the blessed Apostle, my dear brethren beloved, and longed for, Seeing ye know these things before, beware lest ye be also plucked away with the error of the wicked, 
2 Pet. 3.17 18.  & fall from your own steadfastness; but grow in grace, and in the knowledge of our Lord and Saviour jesus Christ: to him be glory both now and evermore. Amen Amen.    

GREAT BRITAIN'S GREAT DELIVERANCE, from the great danger of Popish Powder.  
By way of meditation, upon the late intended treason against the Kings most excellent Majesty, the Queen, the Prince, and all their Royal Issue:  
With the high Court of Parliament at Westminster, there to have been blown up by the Popish Faction, the fifth of November, 1605. If God of his great mercy had not prevented the mischief.  
The second Edition, corrected and enlarged by the Author.  Psal. 5. vers. 11. 
Destroy thou them, O God, let them perish through their own imaginations: Cast them out in the multitude of their ungodliness, for they have rebelled against thee.  
Printed at London for Arthur johnson. 1609.   

TO THE HIGH AND Mighty Prince, Henry, by the grace of God, Prince of Wales, Duke of Cornwall, Earl of Chester, and Heir apparent of the Crown and Diadem of this kingdom of great Britain, France, and Ireland.  
PArdon me (my gracious good Lord, & dear Prince) if out of a loyal heart I present unto your Princely view, what I conceived upon these late intended Treasons, in solace of my soul, after the Lord had made the land so glorious by deliverance: I say, Deliverance out of the hands of cruel enemies, who struck at our fairest tree, to have cut it down, both root, bowl, and branches, if the Lord had not been propitious. And because your excellency is the highest strain in all expectance, and the Heir apparent to that crown and dignity, whose undoubted right, they have so wronged by sinister thought, word, and work, as in former ages the like was never devised in any Nation, nor (by the grace of God) ever shall: I have made bold in these few leaves, and lines, to lay open the danger, with the deliverance; and the rather to your Highness: for that in feeling sort, you may justly say, Quorum pars magna fui; I have had my part of both: for man hath endangered me, but God hath delivered me. If in the delivery and project of this my speech, your highness shall find less Method than Matter, I hope your clemency will bear with my passionate heart, more affected to grieve for them who devised the mischief, and to joy for ourselves that miss it, than I can well express, without a troubled style. One saith well, Vt luctus sic laetitiae loquuntur leaves, ingentes stupent: As are our sorrows, so is our solace: in their Mediocrities they speak, but in their extremities they are silent, and say nothing. What marvel then, if this our ravishment of so great joy for the delivery, and deep grief of horror because of the danger, either enjoin me silence, or if I speak, make me to utter my thoughts with such passion as little passeth of the Method, so it meet with matter, to express the meaning of a melting heart? Nescit ordinem amor, Love is lawless: and a love thus boiling, how can it but shed over, and keep no current, other then in your Royal acceptance, ever seasoned with such heavenly sufferance, as is gracious both to GOD and man. Digna prorsus & rara virtus humilitas honorata; It is a rare virtue when humility is honoured, and honour is humbled: the blaze whereof I saw in your Princely countenance, when at your highness Court at Saint james, it pleased your excellency to lick up the dust of the Sanctuary there, (upon the Lord's day:) and after the Sermon ended, to yield such grace in public to the Preacher, as that he might kiss your Princely hand: which ever sithence hath struck so great an impression of exceeding love, and loyalty in my poor heart, as by the grace of God, I shall never leave to pray for your highness, as I am most bounden: and also by all means study, how either my love or life may express the service and duty I owe for so gracious an aspect. Gold and silver I have none: such as I have, I give: In the name of jesus Christ of Nazareth, be you established. Yet if it please your good grace to receive this simple newyears gift, with the least acceptance, and as the first fruit of my labours in your highness service: It may be, I shall with janus, look backward to the old year, and out of my small store, offer a pearl of an higher price. Till when, and ever, I pray God safely to keep your Royal person, to his glory, your own comfort, and England's joy.  
Your Grace's Chaplain, most humble at command. W. Leigh.   

Great Britain's great deliverance, from the great danger of Popish Powder.  
THE Papists of these our days, falsely called Catholics (unless it be in this, that they are universally evil) have ever since the first year of Elizabeth, our late Queen of famous memory, even to this day, endeavoured the subversion of their dear country, to set up their Babel of all confusion: And have sought by all possible and potent means, to make this Church and Country (the noblest of Nations) an Akeldema, or field of blood.  
Witness all their Rebellions that have been raised since that time, either in England, Ireland, or Scotland, ever fed with the gross Viands of Popish Bulls, and Indulgences, fetched from Rome, by Saunders, Morton, Felton, Edmond Campion, and Robert Parsons, most, or all factious Priests and jesuits; and since spread and divulged by the poisoned breath of thousands of their Seminaries, vermin of the Church, and bane of Christendom.  
These have done much, and devised more against th●●tate then ever was thought upon in elder times; and not so much by open hostility, as secret treasons excommunications, and confi●ca●●ons, against the lives, souls, and goods, both of Prince and people, who were not pleasing to their devotions.  
But of all that ever were, this last device of gunpowder to blow up all, was most detestable, devilish, and damnable; as wherein hell was shaken, with all it furies, to have effected their thrice bloody practice, with this fiery resolution, of their angry Goddess juno: Flectere si nequeo superos, Acheronta movebo: If God will not, the devil shall.  
Whereupon when I do think, 
2. King. 8.11.12. etc.  it is with me, as it was with Elisha, when he looked upon Hazael his person, and saw in his countenance his intended cruelty, toward the Israel of God: he looked upon him steadfastly, till Hazael was ashamed, and the man of God wept, and Hazael said; Why weary my Lord? Whereunto the Prophet answered, Because I know the evil that thou shalt do to the children of Israel: for their strong Cities shalt thou set on fire, and their young men shalt thou slay with the sword, and shalt dash their Infants against the stones, and rend in pieces their women with child. Then Hazael said; What is thy servant a dog, that I should do this great thing? And Elisha answered; The Lord hath showed me that thou shalt be King of Aram.  
We have steadfastly looked upon you, O ye Romish Aramites, more cruel than Hazael, and less compassionate than he; we have wept over your tyranny as Elisha did, and ye are not ashamed, as Hazael was: the prints of your former cruelties have pierced our hearts, but this last impression hath even wounded our souls; wherein we see nothing but traces of blood, and (as it were) the black face, and countenance of confused desolation.  
King, Queen, Prince, with all their Royal issue, the only remain of our religious hope; Council, Peers, and Prophets, the next support of our happy estate; grave judges, and learned at Laws, with the Knights of the Parliament, and Commons there assembled, a third pillar bearing up the kingdom; all these our honours had gone in a day. Woe unto us that ever we sinned, to deserve the hazard of so great a judgement.  
Which once accomplished to their full, then had we felt (to our woeful experience) how speedily, the mischief would have spread itself into the body and bowels of all the kingdom; wherein nothing should have been heard, but rumbling of shot, and crashing of armour, outcries of mothers, & yelling of children: nothing seen but sacking of cities, burning of towns, razing of Towers, and wasting of the land, with destruction of parts, and desolation of the whole: Quorum animus meminisse horret luctuque refugit. And yet as all this were nothing, or not enough, we should have seen these miscreants never satisfied with the blood of the Saints, till they had changed our religion for superstition, our knowledge for ignorance, our preaching for massing, our subjects for Rebels, our Councillors for conspirators: and so have brought upon us and ours a most woeful Sabaoth, when both the laws of God and man (which are the sinews of a sanctified State) had been dissolved, and silent.  
Now if any shall say, as Hazael did, Am I a dog, that I shall do this great evil? I answer with Elisha, though in differing terms, yet in equal sense: The Lord hath told me, and experience hath made it good, that where Romish Hazael is King, there is cruelty.  
Fraterno primi maduerunt sanguine muri. The first walls of Rome were laid in blood, and ever since they have been scemented with such mortar, as is evident, by the ten cruel persecutions of Emperors, in the first 300. years after Christ, & by the cruelty of Popes ever sithence: wherein Emperors have been Dogs to bite, but Popes have been devils to devour, and make havoc of God's Saints; nay worse than devils, and more audacious, according to that, Non audet Stygius Pluto tentare, quod audet effrenis Monachus, plenaque fraudis Anus. Unbridled Monk dares undergo, what devil himself he dare not do.  
And here might I seasonably tax the perpetual hatred, and intolerable cruelty of that Roman Antichrist, toward the professors of God's truth and Religion: of whom I may truly say, as the Prophet did of the Babylonians, that they are, and ever have been a people vile in name, and sore in affliction.  
Graves are pregnant, and would bring forth their dead to plead their just cause against their cruelties; and Abel's innocent blood crieth vengeance out of the earth against these cursed Cainites: and from under the Altar, me think I hear the souls of them that are killed for the word of God, and for the testimony which they maintained, cry with a loud voice, saying; How long Lord, which art holy and true, dost not thou judge and avenge our blood on them that dwell on the earth?  
Of many, take these few for all: Et leonem ex unguibus. Nor will I calendar any but modern cruelties, and such as are yet fresh bleeding in the memories of men living, of this age and climate.  
Mariana tempora, Anglicana stigmata; mary's times, are English stains: and who gave the dye, but that Romish & red Dragon, bloody beast, and whore of Babylon? not satisfied with the blood of Martyrs then living, but ransacked the bones of their dead, and burned them, to glut up their cruelty. Witnesseth the buried bones of Paulus Fagius, and Martin Bucer.  
Andwarpe and Naples, can witness like cruelty upon a mother Queen, & Prince of great hope; whose Funerals as some say, were solemnized both in one month: at Naples with joy, and at Andwarpe with grief; done by that sanguinary Inquisition of Spain, Romish red Dragon, and bloody beast of Babylon, whose Horses mouths fume nothing but fire, 
Revel. 9.17.  smoke, and brimstone.  
Paris and France, do yet stream with the blood of the innocent, murdered and slain in that cruel massacre, on Bartholomew day, 1572. wherein the Shatilian was slain, and divers others, noble and excellent men, with all the flower of the Gentry, and Protestants in France, to the number as is thought of 100 thousand; all done and devised by the two Cardinals of Lorraine & Peluey, countenanced by the Queen mother of France, 
See the mutability of France, for the ●●mber.  aided with her Guisian faction, and executed by Mand●let, with such cruelty, that out of the Court of the gail, called the Archbishop's prison, the blood was seen in the broad daylight, to the great abhorring and fear of many that beheld it, run warm, and smoking into the streets of the Town, & so down into the River of Scene.  
So great a dishonour, and so great an infamy to that Nation, as the most part of them are ashamed at this day of their own Country, defiled with two most filthy spots of Popery, falsehood, and cruelty; of the which, whether hath been the greater in that religion, it is hard to say.  
I pass to speak of the Butchery of Henry, late King of France, by two jacobin Friars, with poisoned knives in their hands, and Popish Bulls in their bosoms; which Guignard the jesuit was not ashamed to call an heroical act, and a gift of the holy Ghost.  
I say nothing of Parry his stab of death, and Lopas his Pill of poison, intended against Queen Eliza, of famous memory, by their own confession, the best natured and qualified Queen, that ever lived in England: yet this may I say, that the dagger was sharpened, and the Pill was poisoned with the venom of Popery; else Benedetto Palmio, and Hannibal Codrotto, two factious Jesuits, had never been traduced as bellows to blow the fire, and kindle the coals of so great a mischief, with this warranty, to inflame their hellish hearts: that the fact was lawful and meritorious.  
But if all these were clapped in one, they may not balance with the weight and woe, of our late intended dismal day, if God of his great mercy and wont clemency, had not put by the deadly blow.  
For a day of death, like that of Doom, in ictu oculi, had put out the light of England, King, Queen, Prince, Peer, and people; All had perished, and all at once.  
Servants had ruled over us, and none could have delivered us, 
Lamen. 5. ●. etc.  out of their hands: our inheritance had been turned to the strangers, and our houses, to the Aliens: our fathers had been childless, and our children fatherless: In our English Rama had been a voice heard, mourning and weeping, & great howling: Mothers weeping for their children, and children for their mothers; and neither had been comforted, because they were not.  
We should ere this, have drunken our water by measure, & eaten our bread by weight: 
Lamen. 5.4. etc.  our skin had been black as an Oven, because of the terrible famine: they had defiled our women in Zion, and our maids in the Cities of juda: our necks ere this had been under such persecution, as we should have been weary of ourlives, and never have had rest when our souls had been put into the hands of so viperous a generation, who would have shut up our lives in the dungeon, and cast a stone upon us: 
Lamen. 3.5.3.  I say, so general a judgement, so speedy and so bloody, had never been in any kingdom.  
Nay more, that deadly blow at once, and in Ictu oculi, ere this, had taken the elder from the gate, and the young men from their songs; it had silenced the Prophets, and dissolved the laws, both of God and the Nation: I say still, as formerly I have said, so general a judgement, so speedy, and so bloody, had never been seen in any kingdom.  
The Royal Palace of Westminster, City, and Sanctuary there, built by the Noble Kings of this Land, & now honoured with the presence of as mighty a Monarch as ever went before, with as wise a Council as ever England had, with as full a Senate of Nobles as ever sat there, with Bishops for learning, gifts, and graces, equalling (if not above) the reach of former times, and with Knights and Commons of the lower House of Parliament, in all respects suitable; this Royal Place and Presence, with all the Honour, Puissance, and Piety thereof, to have been blown up at once, and in Ictu oculi: I say still, so general a judgement, so speedy and so bloody, had never been seen in any kingdom.  
O unnatural and degenerate Englishmen! how could you ever endure, to thirst after the destruction of so sacred a Senate, and sweet an assembly? how could you find in your hearts to seek the destruction of so benign a prince and so Royal an issue, with the utter subversion of so glorious a state? by bringing into the bowels thereof that Romish Apollyon, 
Reu. 9.11.  mentioned in the Revelation; who where he is victorious, staineth the earth with blood, the air with blasphemy, and the heavens with his abominable and luxurious incontinencies.  
The old worthy Romans the two Decii, thought it the most heroical thing that might be, to vow themselves to death for their Country, and even to spend their lives in defence of their Altars, Temples; and Monuments of their Elders, but you seek to see your Country bathing in the blood of your Prince, Peers, and Prophets, in the blood of your parents, kindred, and friends; to see the cities, graves, and temples, of your predecessors, consumed with fire: to see your Records burned, your Actuaries destroyed, your virgins deflowered, your women ravished; and finally, to bring the noblest of Nations into a perpetual slavery and servitude, by as deadly and dolorous a blow, as ever was devised, or done, in any kingdom, except in that kingdom of darkness, where is nothing else but hell, horror, and all confusion.  
Surely, surely, for this your intended mischief, and your former murders, the worm that never dieth, will gnaw your rebellious hearts, and the furies of hell which never give rest, will haunt you in your habitations: where ever ye go, they will speak in the voice of those Kings, Queens, and Princes, with whose blood you have imbrued your traitorous hearts, and hands; as it is said Caesar's ghost did to Brutus and Cassius, whom in the Senate they murdered with such cruelty.  
O unkind Countrymen, and cruel Caitiffs; I have been your bliss, but you are now my bane: I have been your mirth, and you are now my moan: I have been your wealth and shadow in a flourishing Empire, but you are now my want and woe: in a decaying estate, I have preserved your wives to your comfort, and your children to your great joy; but y● have made my wife husbandless, and my children fatherless, to their unspeakable grief. I clothed you with scarlet, and hanged ornaments of gold upon your apparel, spotted with the purest Ermins; but you have covered my dead corpse with a Carpet of green grass, diaperd with my dearest blood. Finally, I have kept your Daggers within your sheaths, and you have sheathed them within my heart: Fie, fie; Flee, flee: And whither can you flee, but the Hag will ever haunt you? nor can you ever fare well, till the Fury find you faultless. Interim nos ad sepulehra vadimus: We sleep in peace.  
The Lord deliver our Church and Country from all such Brutish and Cassian cruelties, so as never they be able either to touch the Lords anointed, or do his Prophets any harm: and praised be the Lord which hath not now given us a prey unto their teeth, for our soul is escaped, even as a bird out of the snare of the Fowler, the snare is broken, and we are delivered.  
Let this suffice for the danger devised by men, but undone by God; and if any would know by what men, and of what Religion; I answer, by Englishmen, and of the Popish Religion: Nor will I say that all of that faction were privy to that practice, yet may I say, that none (for aught I yet hear) were of the conspiraty, but the popishly affected, and so branded: which when God hath the glory, and the truth is known, then will it appear how far the humour hath spread itself into the body of all the kingdom, too much (God wot) decayed with that deadly malady.  
Yet I hope well, in time, if such be the fruits of Popish Religion, that few will gather Apples of that blasted tree, a tree of Sodom, fair in sight: but in truth, and touch, nothing but Cinders, and rottenness; and of all the stains that ever Popery had, I am persuaded that this is of the deepest dye.  
For in stead of blowing up us, they have blown up themselves, and their Religion, with such a wound to their cause, as will never be cured by any craft, being blotted with one of the horriblest Treasons, that ever was contrived, and such as God & Nature could never brook to be amongst the cruelest Cannibals, Turks, or Scythians, that ever were. No marvel then, if Civil states abhor it, Christian Nations detest it, Religious Kings spit at it; & the Chronicles of all times record it, for such an Antichristian stratagem, Romish Monster, and Popish prodigy, as never might endure the sight of any Sun, but was strangled in the birth, ere it could be borne, and killed in the blade, ere it came to any growth.  
Strangled (I say) and killed, by no other hand then the hand of God, and even then when the devisers deemed it done: for the Vault was ready, the Powder was laid, the trains were made, the match was prepared; Fercy was busy, and Faukes was bloody in resolution to give the charge, with a Crucifix about his neck, & hair about his loins, to tell you of what tribe he was; yet even then, and in the rage of all this fury, the Lord said: Stay thy bloody hand the sacrifice is not pleasing.  
For what hath England done, to deserve so heavy a judgement? I am their God, they are my people, and for my great name sake, I will be propitious, and make them glorious by deliverance: The Sunshine is theirs, and the gloomy day is yours: your designs are upon your own heads, your Daggers are turned upon yourselves, and sheathed in your own bowels; ye have been fighters against God, ●ee will not be warned, 
Acts 5.39.  that ye might be armed: Wherefore now Discite justiciam moniti non temnere divos.  
Your own Letters shall discover the Treason, and the writing of your own hands shall betray the mischief of your own hearts; I will fight against you with your own weapons, and I will weary you in your own ways.  
The old Florentines had a Bell, which they called their Martynella, and they rung it ever before the siege of any City, to warn the besieged, either to yield, or die. It was a mercy, to prevent a misery. But your Martynella hath given no such warning to us: and therein were you less merciful than the Florentines; How be it, so it is, that your Bell hath rung your passing Peal, and the Lord hath turned your own writings, to be death to you, and life to us: blessed be his name therefore.  
One saith well, Vbicunque fuerit providentia, frustrantur universa contraria, Where the Lord hath a providence, all other encounters are defeated; If his providence be upon the fire, it burneth not: If upon the seas, they swell not: If upon the winds, they blow not: If upon the air, it infecteth not: If upon the Lions, they devour not: If upon the Sun, it goeth not, but standeth still in Gibeon, 
josua. 19.12. etc.  and the Moon in the valley of A●alon: If, I say, his providence be upon the graves, they detain not, but yield to deliver their dead, and Lazarus must come forth.  
How then should any creature stir to the subversion of so blessed a State, whilst the providence of God hovered over it, like the wings of the Cherubims over the mercy seat: yea his providence it was, to prevent us with mercy and loving kindness, and ere ever we prayed, to be propitious, to think upon us, ere we thought upon him, to deliver us from the blow, before we saw the danger. And to conclude, it was his merciful providence to turn your prayers into our bosom, a cross to that you meant it, ominous to you, but glorious to us. I hope (saith the Writer) God will give you the grace to make good use of it; and what better use could ever have been made, either to God's glory, the good of his Church, the safety of the King, Queen, and Prince, with all their Royal issue (I say) what better use could ever the receiver have made to show his loyalty to his Prince, and love to his Country, then by dealing as he did? for which he shall be honourable in this generation, 
Eccle. 44.8. etc.  well reported of in his time, and be of them that have left their name behind them, so as his praise shall be spoken of.  
I may conclude with Zacharie, and make good the Lords providence over this English Nation, to the great comfort of all the godly, and the astonishment of the wicked elsewhere in the world: Cease your attempts against the Truth, for the hands of Zorobabel have laid the foundaiton of this house, his hands shall finish it: 
Zach. 4.9. etc.  and who seeing the stone of Tin in the hands of Zorobabell, shall despise the day of the small things?  
The house is the Church of God here in England, Zorobabell is our Christ here in England, he hath laid the foundation in England, he will also finish it in England: And who seeing the line in his hand to build by, which is his word, in England, and the stone of Tin to build up, which is his people of England, dares ever despise the day of the small things? small to the seely and sensual eye of flesh and blood, despicable to the worldly Monarchies, and of small beginnings, yet precious to God, and now made glorious by deliverance. 
Psal. 149.4.  His providence is over all: And as the Prophet saith, these seven are the eyes of the Lord, 
Zach. 4.10 11. etc.  that go through the whole world; his graces still abound, and are a continual current in his Church, like the two Olive branches, emptying themselves through the golden pipes into the gold.  
Golden Prince, golden Peer, golden Prophet, golden people, fined from the dross of sin, and superstition, to be pure metal, and as it were spangles of gold in the holy Sanctuary of your God: Empty, O empty your praises, pipe by pipe, from the highest Majesty, even to the lowest of the people, and give God the glory.  
And thou virgin daughter London, write upon thy walls, Peniel, and say the face of God was towards me: 
Gen. 32.30  Thou princely Palace Westminster write upon thy seats of justice, and high Court of Parliament, write upon thy Vaults, Cells, and sepulchres; write upon thy doors, posts, and passages, Beerlahairoi, and say; Thou God lookest on me, Thou Imperial seat of great Britain, 
Gen. 16▪ 14  fragrant for thy flowers, and for thy collar of Myrtles twisted with the Roses of both houses, dignified with the Diadem of Rubies, wreathed with the arms and supporters of both kingdom; (I say) thou great Britain, famous as at the first for thy old name, honourable now for thy new birth, and ever blessed for thy happy and so desired an union, whereby our former ruins are repaired, streams of blood are stopped, old malice is worn out, and deadly feud is forgotten: for all which abundant great mercies, as also for this thy late deliverance, write Ruhamah, Ruhamah, Mercy, Mercy. 
Hose. 2.1.  Write upon thy Ports, Holds, and Castles, Mercy. Write upon thy Towers, Towns, and Temples, Mercy. Write upon thy fields, ways, and wastes, Mercy. Write upon thy Corn, Coin, and Cattle, Mercy. Say, the Lord hath had mercy upon us, he hath had pleasure in his people, and hath made the meek glorious by deliverance. 
Psal. 149.4.   
For all which Mercies say, God is my King of old, 
Psal. 74.13.  the help that is done upon the earth, he doth it himself.  
Say with Eliphas job his friend, but Great Britain's Prophet; 
job. 22.29.30.  When others are cast down, then shalt thou say, I am lifted up, and God shall save the humble person: for the innocent shall deliver the Island, and it shall be preserved by the pureness of thine hands.  
Innocent King, innocent Queen, innocent Prince, Peer, Prophet, and people; 
Gen. 18.23  if not for fifty sa●e, yet for forty: If not for forty, yet for thirty: If not for thirty, yet for twenty: If not for twenty, yet for ten just persons, the Lord hath put by this terrible blow of these wicked Sheba's: For should not the God of all the world do according to right?  
Plead thou our cause (O Lord) with them that strive with us, 
Psal. 35.1.25.  and fight thou against them that fight against us: Let them not say in their hearts, There, there, so would we have it: neither let them say, We have devoured them. Which and if they had, then might we have said with the prophet; 
Esay 24.11.12.  There is a crying in the streets, all our joy is darkened, the mirth of the world is gone away, in the City is left desolation, the gate is stricken with destruction.  
Then might we have sung with David, 
2. Sam. 19.19. etc.  the mournful Lamentation he uttered of his King to his Country; O noble Israel, he is slain upon thy high places, how are thy mighty overthrown! Saul and jonathan, were lovely in their lives, and at their deaths they were not divided.  
Then might we have said, that upon the fifth day of November, we should never have kept merry feast, the day of the dissolution of so blessed an estate.  
We might have said indeed, that this year 1605. had been a year of Revolution, and that Tuesday were our dismal day, Critical in Scotland, the fifth of August, for Cowry his treason: and dismal in England, the fifth of November, for Faukes his design, plotted by bloody Papists, the bane of Christendom: and dolman's dogs now warranted by a new doctrine to bark at Kings, and bite the Lords anointed, if they be not pleasing to their devotions.  
And here a little pardon me in your patience, if in further detestation of Popish Impiety I let you see a strained Paradox, of that enormeous sect; who to make good their foul fault of parricide (for what are Kings but nursing fathers to the Church of GOD) have brought in a doctrine to maintain, that the Pope may depose, & subjects may deprive their kings both of life and livelihood, if they fail in faith, or obedience to the Apostolic Sea: as may appear by Dolman, Cymanca, Rosseus and Feu-ardentius, bellows advanced to blow the fire of distempered spirits, & pointing at nothing more than woeful desolation, if by distraction of parts, and dissolution of the whole, they might bring into Christian states confusion, the mother of ruin and all mischief. Surely if not to pray for a king be an undoubted sin, it is a greater sin to think upon the kill of a King; to commit the murder, and do the deed, is double to that: but to traduce and draw the lawfulness thereof into a doctrine, thereby to poison the posterity, is a treble sin, and well deserveth a double death.  
But it is no wonder to see such works fly abroad from Italienated spirits, who have filled the world with the froth and fury of their own madness: one is not ashamed to write a book in praise of Sodomy, another to put out projects and pictures of shameful villainy; and why not Dolman with the rest of his rank and rabble, Authoritate Apostolica, to write books in praise of Parricide? and that not of mean men, but of Magistrates, yea even of Kings, and of the Lords anointed. But good Lord how long? and what will be the title of their next treatise? surely some Popish Pamphlet or other, of mental reservation, to maintain a modern mischief, by a Popish paradox; but we will leave them to the lust of their extravagant thoughts, and still follow the stream of the Lords many goodnesses and mercies towards us: and as of the present, so with some memory of precedent mercies; whereof we may say, that if ever any people under heaven felt the royal presence, the particular providence, or stable promise of their GOD in familiar sort, it is, and hath been, this English Nation.  
The time was when Tully said of our poverty to Trebatio: In Britannia nihil esse audio neque auri neque argenti: I hear there is nothing in great Britain, either of gold or silver; but were Tully now alive to see how the Lord hath enriched this Nation with his hidden treasures, and made it of more esteem, than those hills of robbing Rome, he would cease to mock at our poverty, and admire our plenty, whose earth is an Eden, and Clouds drop down fatness.  
The time was when a Pagan Poet played upon our barbarity, joined us with Scythians, put us out of the world, and said: Britanni divisi ab orb; but were he now alive to see how God hath softened our hearts with the sweet relish of his heavenly science: Quae Emollit mores nec sinit esse feros: he would cease to say, Orbis in urbe, and think the whole world were within our continent.  
The time was when all our garments were tumbled in blood and as in Troy's destruction so in ours, bright burnings gave us light, when divers conquests, sundry invasions, the Baron's wars, with the destruction of the houses of York and Lancaster, and many a fought field between the two Kingdoms rend our state, and wasted it with much fire, and woeful hostility: But now by the providence of almighty God, our Rivers run milk, the houses with the Kingdom are both united in a peaceable Prince, and blessed Progeny, the only remain of our religious hope.  
Nor hath the Lord yet failed us in his providence, but his mercy towards us is stretched out still; forty four years we enjoyed a peerless Prince, and a Maiden Queen, as was her name, so was her nature ordained of GOD to give us his peace; for so is Elizabeth, even God's rest: But when her glass was run and done, she must to demur with death. Then I say, even then, if the Lord had failed us in the right of succession, we might have said as Be●seba did to David, in the like extremity: If thou Lord do not appoint a successor, I and my son Solomon shall be reputed vile; I say, if any Romish Adonias had succeeded Elizabeth, 
1. King. 1.20▪ 21.  all the Protestants in the Land ere this had been reputed vile, but thou Lord God of the spirits of all flesh, hast not failed us: but appointed a man over the congregation, to lead us out and in, that the congregation of the Lord, should not be as sheep which have no shepherd. And as Moses prayed for josua, so do we for thine anointed: O give him of thy glory, that all the congregation of the children of Israel may obey. 
Num. 27.20.   
And so to come and close with the rest I aim at, having passed by the Lord's providence so many jordens of dangers, and having enjoyed so many merciful refresh, like the sweet running waters of Shiloas that go softly by Zion; having I say been made blessed by so many deliverances of old and now by this of new, the greatest of all: (endangered by men, but delivered by God) now let us jointly give him the glory, who hath made us so glorious by deliverance.  
Dread Sovereign, dear Queen, sweet Prince and progeny, cast down your Crowns at the feet of your Saviour, and say; We have been saved by thee. Earls, Nobles, and Barons, lay by your Robes of estate, with your ensigns of honour, praise him who hath preserved you, and say; We have been saved by thee. You officers in Court resign up your staves into the hands of God, and say, We have been supported by thee. Ye learned Bishops, and Fathers of the Church, slide from your Consistories, and say to the great Bishop of your souls, We have been kept by thee. Ye Knights, squires, and Gentry of the Land, unarm yourselves, and with your Crests lay your Laurel in the lap of Christ, and say, We have conquered through thee. Thou high Court of Parliament, dissolve for a time, and say, O Angel of the great Counsel, we will consult with thee. And lastly, Thou Lord God of Gods, and preserver of men, let there be silence in heaven, for the space of half an hour, 
reve. 8.1. etc.  till these Saints praises and prayers be offered up.  
So shall we sing with a godly ovation, and a grace in our hearts, Kings of the earth, and all people, Princes, & all judges of the world, 
Psal. 148.1 etc.  young men and maids, old men, and babes, praise the name of the Lord; for his name only is excellent, and his praise above heaven and earth: he hath exalted the horn of his people; & his Saints shall praise him, even the children of England, whom he loveth and hath made so glorious by deliverance.  
Praise the Lord, O virgin daughter London, Praise thy God O England, the glory of Kingdoms, and beauty of all Europe's honour, 
Psal. 147.2. etc.  for he hath made fast the bars of thy gates, and hath blessed thy children within thee, he hath set peace in thy borders, and satisfied thee with the flower of wheat: Let the praise of God therefore be ever in thy mouth, and a sharp two edged sword in thy hands, to be avenged of the Heathenish Atheist, 
Psal. 149.6. etc.  and to rebuke the bloody Papist; such honour have all Saints.  
And now to speak to you Authors and Abettors of these desperate Treasons, Cease your Rebellions, lay by your bloody designs, recount with yourselves your former, both faithless, and fruitless attempts, against the Lord, and against his anointed; Reckon with yourselves your former losses, in the year 1588. when the winds, the Seas, Rocks, and Shelves fought for us, when the River Kishon swept them away, 
judg. 5.20.21.  from our English Coast, to Dingie Cush in Ireland, with a Besom of such destruction to their great Armadae▪ and frighting to our English Fugitives abroad, & of their favourites at home, as by the grace of God hath brought them out of all heart, out of all ability, and possibility ever to attempt the like.  
Learn what it is to fight with GOD, We must increase, 
joh. 3.30. Reu. 18.2. etc. Gen. 41.32.  you must decrease; for Babylon is fallen, so told you by the Angel, as a thing already past and done, and doubled in speech like Pharaos' dream, to tell you of the certainty, and expedition thereof. Cease, O cease to provoke the Lord any longer, and end your malice against his Saints, ere malice end you; lest he say unto you, as he did unto Mount Seir: Because thou hast had a perpetual hatred, and hast put the Israel of God to flight by the force of the sword in the time of their calamity, 
Ezec▪ 35.56  when their iniquity had an end: Therefore as I live, saith the Lord God, I will prepare thee unto blood: and blood shall pursue thee: except thou hate blood, even blood shall pursue thee.  
God is witness, before whom I stand in the sight of men & Angels, that I speak not this to seek the blood of any, their blood be upon themselves, and theirs, till they have dried it up by unfeigned repentance: I wish the conversion of all (viis & modis) by all good means. I wish our Laws may still be written in milk, and that his majesties Royal heart, may continue a depth of rare mercy. I wish our preaching may savour peace, and that the Magistrate may still strike with a trembling hand.  
Yet give me leave to pray withal, that the rage of the enemy never grow so sour as to turn our milk into blood, mercy into judgement, peace into war, scythes into swords, and them to be hallowed in the blood one of another; which I fear, both must & will ensue, if they grow so great in the contempt of God, so grievous to their Sovereign, and so intolerable to the State: which if they do, then be wise O ye Kings, 
Psal. 2.10. etc. Psa. 85.10  be learned, ye that be judges of the earth. Let mercy and truth meet together in you: Let righteousness and peace kiss each other. Take the sword into your own hands, and strike, O ye Worthies of Israel, for Zeba, 
judg. 8.20.21.  and Zalmana will never be killed by the weak hands of jethro: for as the man is, so is his strength: The Minister may speak, & the inferior Magistrate may strike: and both with a trembling heart and hand, like the child jethro: but assure your selves, that Romish Zeba, and Popish Zalmana, will never die till you rise up, and with your own hands fall upon them, as Gedeon did: for as the man is, so is his strength.  
Sat in vobis materna pietas & paterna severitas: exhibete vos matres fovendo, patres corripiendo: extendite ubera, sed pro●ucite verbera: that is, Let there be in you a motherly pity▪ & a fatherly severity; show yourselves Mothers in cherishing, but Fathers in correcting: Lay out your breasts, but withal draw forth your rods; and ever so Vt nec vigor sit rigour, nec mansuetudo dissoluta, as neither your force be rigorous, nor your forbearing re●chlesse: but say with the Orator in the temper of both: Natura me clementem fecit, Respub▪ severum postulat: sed neque natura, neque resp. me crudelem efficiet: Nature hath made me mild, the Common weal requires I should be severe: yet neither Nature nor the Common weal, shall ever make me cruel.  
And if any man shall scandalise thee of cruelty in thy just severity, and say, O where is love! I answer: Ne timeas contra charitatem esse, si unius scandalum multolum pace conpensaveris. Melius est ut pereat unus, quam unitas, Never fear the breach of charity, where with the scandal of one, ye may recompense the peace of many; for better it is that one die of many, then that the unity of all be dissolved.  
He was wise that said it, 
Pro. 25.4.5  and I hope the wisdom of this age will approve it; Take the dross from the silver, and there shall proceed a vessel for the Finer: take away the wicked from the king, and his throne shall be established in righteousness: but beware of delays, for they are dangerous: and in the execution of justice, they are deadly dangerous: according to that; Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. 
Eccle. 8.11   
Witnesseth Ely his impunity towards his children, which lost him the Priesthood with his life, and brought upon him and all Israel so heavy a judgement as Phinehas wife dying, 
1 Sam. 4.21.22.  left the memory thereof for all succeeding ages, when she bore a son, and called him Ichabod: that is, the glory is gone from Israel.  
Haply Ely ●pared them, for that they were his children, and out of his love and fatherly affection towards them. He deemed it less sin to show some indulgence; but one saith well: justitia non novit p●trem, non novit matrem, non novit seipsum: Respond mihi judicium, dixit Nathan, & sic david dedit judicium contra seipsum: David gave judgement against himself in a Plea of faith, and fact. 
2. Sam. 12.5. etc.  How then may Princes spare others, if they be found guilty in either of both? Hierome is more peremptory in a case of like importance, When he saith; Licet paruulus ex collo pendeat nepos, licet sparso crine, & scissis vestibus ubera (quibus te nutrivit) matter ostendit, licet in limine pater iaceat, percalcatum perge patrem, & sicc●s ●culis ad vexillum cruc●s evola; solum pietatis genus est in h●cre esse crudelem Gladium tenet hostis, ut me perimat, & ego de matris lacrimis cogitabo? Propter Patrem, Christi militiam deseram, cui etiam sepulturam Christi causa non debeo: which I may English thus▪ Although thy little Grandchild cling about thy neck, and say spare father; Although thy mother come forth, with spread hair, and torn raiment, and show thee the paps, where once thou sucked thy life, with her love, & say; spare son: Although thy father cast himself down upon thy threshold to keep thee in; tread upon thy father, and with dry cheeks fly to the execution of thy profession. It is an only point of godliness in this case to be cruel, and a sovereign Pity, to be pitiless. Shall the enemy hold up his hand to wound the Church? and shall I think upon the tears of my mother? Shall I because of my father, cease to fight for my Christ? to whom I owe no burial, for the cause of my Christ, but am to leave the dead, to bury the dead, whilst I follow him.  
Whereupon I may well say, that mercy may have it excess, and pity may be great cruelty: especially then, when it overfloweth to the good man's danger: mistake me not, I like of love, but when it is tempered with fear, I like it better. I know it may do much with the better sort, but not with the greater: according to that of Augustine, Meliores sunt quos dirigit amor, sed plures sunt quos corrigit timor: They be better whom love directeth, but they be more, whom fear correcteth: and therefore the temper of both is melodious in the ear of a sanctified and settled State.  
And so to draw towards an end, and at last to conclude, out of that which hath been spoken, both of former Popish cruelties, & out of our happy deliverance from their last intended Treasons, powdered with so many mischiefs: (I say) in caution of future peril by men of that generation; Take heed of Popery, take heed of Papists, and tolerate neither their cause nor person: for if you tolerate the person, it will credit the cause: therefore to tolerate neither of both, in a state so sanctified as ours is, I hold it safest. What then is to be done, will some say? Away with both head, and tail: for Popery kept under, will practise treason: if it get aloft, it will play the tyrant: therefore no way to have it, is safest, and with least danger.  
Further my advice is, that you trust them as little as you may, and never converse with them but for their conversion; and if after once or twice admonition they grow refractory, Devita, knowing that he that is such is perverted, and sinneth, being damned of his own self: I say, trust them not, for they are faithless, and hold it for a doctrine, that fides non est servanda cum Heriticis; in which Rank, they reckon all the Protestants of this land to be.  
Again, take heed of them, for they are busy bodies, and walk inordinately amongst you: they are impatient of our profession, great peace, & much plenty; they compass Sea and Land, 
Ma●. 23.15  to make one of their profession, and when he is made, he becomes twofold more the child of hell, than he was before. 
Reu. 14.11.  These busy bodies take no rest; and to have no rest day nor night, is proper to such as worship the beast and his Image, and to whomsoever receiveth the print of his name.  
Beware of their blind guides, Jesuits, Seminaries, and Seeds-men, who to betray the truth, sow the tars of all treasons, at all times, and in all places. They are the Frogs of Egypt, that leap into king's chambers, and busily possess the Courts of Princes, and mighty men, either to poison their hearts with the enchanted Cup of Romish superstition, or to bereave them of their lives, if they fashion not to their devotions: they leave the Pulpits, they fly from the horns of the altar, they disclaim the Oratories, and they become men of State, managing the Empire, and marshalling the commonweal of Princes: so as I may well say of these new Novices, as was said of the Monks of old;  
Quicquid agit Mundus, Monachus vult esse secundus; Where ever the world is one, the Romish Clergy will be another.  
Lastly, beware of mixture, and shun the sins of Samaria, who were a mixed people, and of a confused Religion, tolerating both the persons and causes of Idolatry: As you may read in the 2. of Kings. 17. vers. 24. for the persons. And vers. 23. for the cause. And the jews in the days of Christ, thought it as grievous an imputation as they could devise, to lay upon him, when they said: Say we not well, 
48.  that thou art a Samaritan, and hast a devil? And surely so it is; for to be of two religions, is to be of no religion: and to tolerate both, is to confound all, either in a kingdom, or in a conscience.  
It is memorable, and it may go for a Caution to all Christian Kings and Princes, what is recorded in this case, of the unconscionable offer of great Chan, the Tartarian Prince: of whom Lipsius reporteth, that when Stephanus, that mighty King of Poland was dead; 
Lips●i mo●●a & Exemp. Pol●t. 3. lib. 20.11.  he amongst others, sent his Legate to the assembly where the new Creation was, with these three motives, to move them to make him King.  
1 First, that he was mighty, and could bring myriads of horsemen out of his own lands, either for the defence or enlarging of their kingdom of Poland.  
2 Secondly, that he was frugal, and could live in time of famine, only with horse flesh.  
3 Thirdly, for the Religion, (whereof he heard there was much dispute among them) that he was indifferent, saying; Tuus pontifex meus pontifix esto: tuus Lutherus meus Lutherus esto: Your Pope, shall be my Pope: and your Luther, shall be my Luther. It was the Tartarians sin, to be so indifferent, and so readily to offer a tolerance: and it was the Polonians sin, so long to suffer a mixture of many or more religions than one in one Kingdom. And yet how ever, either fear or folly, moved the Polonians for the time to endure it, and to stain both their kingdom and conscience with so great a brand of wickedness, (notwithstanding the emperors large offers otherwise:) yet that of Religion was thought so idle, as they rejected it with laughter, saying; Ecce hominem paratum, omnia sacra & deos deserer eregnandi causa.  
But good Lord, how inestimably are we beholding to thee our good God, for so great a mercy, as to give us a King in thy love, when we were a people not to be beloved! whose Princely relish savouring true piety, did so much distaste either an alteration of the religion we have: or a toleration of any other, as in public he did contest against both, in these words: I do protest before God and his Angels, that I am so constant for the maintenance of the Religion publicly professed in England, as that I would spend my dearest blood in defence thereof, rather than the truth should be overthrown: And if I had ten times as many more Kingdoms as I have, I would dispend them all, for the safety and protection thereof. And likewise, if I had any children, that should yield either to the Popish faith or faction, I desire of God, that I may rather see them brought to their graves before me, that their shame may be buried in my life time, never to be spoken of in future ages,  

Deut. 22.11.  By the Law of God, no man may wear a coat of linsey-woolsey: If I may not wear a garment so woven upon my back, may I wear a Religion so twisted within my heart? May Princes tolerate it in their Kingdoms? may fathers in their families? It were a grievous imputation to either of both, and that which the adversary himself would never yield us: they will neither tolerate us nor ours; and why should we endure either them or theirs? ●f the evil will not yield to the good, why should the good yield to the evil?  
Do but mention a toleration of Religion in Rome, and Rome will be ragious: do but speak of such a thing in Spain, and it will be thought prodigious▪ France is fearful in delivering it Edicts, and whole Italy is resolute never to yield either to our cause or persons. Why should we then endure either them or theirs in their known Idolatry?  
Were the Law of GOD on foot, that Idolaters should die the death, 
Deut. 13.9.  soon would the controversy be determined, and motions for tolerations in Christian commonwealths, would seldom be mentioned: but whilst we demur upon the point, and stand a disputing, whether Papists be Idolaters, whether Rome be Babylon, the Pope Antichrist, his Religion Antichristian, and whether his lovers and friends be enemies to the State, and dangerous to a Kingly rule: (I say) whilst we demur upon such doubts, and are a debating the Question, Popery will increase, and presume to gain, if not an alteration, yet a toleration: if not a toleration, yet a connivence: and if not that, yet such a perpetual respect, and favour of some, as will endanger the state of all, if we endure it any longer.  
By the law of God, the Idolater (I say again) must die the death. Exod. 22.20. And if an Israelite will go in, and dally with a Midianite, before Moses, and in the sight of all the congregation: zealous Phinehas, with his spear in his hand, may enter the Tent, and thrust them through, that the plague may cease from Israel Numb. 25.6.  
The Lord hath sworn that he will war with Amaleck, from generation to generation Exod. 17.  
And amongst other ordinances laid down by God for his people, this was urged again to be remembered, thus: When the Lord hath given thee rest from all thine enemies, and the land for an Inheritance to possess it, then shalt thou put out the remembrance of Amaleck from under heaven; forget it not. Deut. 25.19.  
And 400. years after, Saul was plagued for sparing Agag of the Amalekites, 
1. Sam. 15.  and not executing of that law.  
The Lord (I can assure you) requireth a through conversion from sin: and why not a through subversion of sin? The Tabernacle of GOD hath it Censer, Snuffers, and Besom, to purge the Sanctuary, and sweep away the filth: and if you build, the rubbish must be removed ere you lay the foundation: be the body never so healthful, it will decay, without an evacuation: and until you take away the dross from the silver, ye can never make a vessel for the Finer.  
It was jeremy's moan at Anathoth, 
jeremy 6.29.30.  in the land of Benjamin: The bellows are burned, the lead is consumed in the fire, the founder melteth in vain; for the wicked are not taken away. As if he should say, All our labour is lost, and it is in vain, that we have wearied ourselves, with our prayer and Preaching; if the wicked be not taken away.  
And it is apparent this day by the base sort of these audacious Rebels, too much emboldened by his majesties most gracious & godly clemency, which they have abused; and whom if they had requited with such an unkind kiss of kill cruelty; yet might he have said with the Orator, Non vitium nostrum, sed virtus nostra nos afflixit.  
Yea and to speak from a more powerful spirit, his majesty and Senate, being then about a work of so great consequence, both for the good of the Church and commonweal; If that Court then had been their coffin, and they had died so doing, yet might they have said in the silence of their souls; Happy is the servant, whom when the master cometh he shall find so doing.  
And now if any man shall say, to blot out the memory of this so memorable a mischief: O it is done, let it die, sith the danger is past, and the deliverance is now old: let that man know, Conuenit laudem Dei esse perpetuam, Seemly it is that the praise of God should be perpetual. And if by this deliverance, England then, England now, England ever be made blessed, we had need rather to write it in Marble, with the point of an Adamant, to continue, then with the claw of a Crow in the dust of oblivion, to be forgotten.  
When the Lord turned again the captivity of Zion after 70. years bondage in Babylon, it is memorable