VOX clamantis. MARK. 1. 3.  
A STILL VOICE, TO THE THREE Thrice-honourable Estates OF PARLIAMENT: And in them, to all the Souls of this our Nation, of what state or condition soever they be.  
By William Lo, Doctor of Divinity, and Chaplain to the Kings most excellent Majesty.  
Printed by T. S. for john Teage, and are to be sold at the Sign of the Golden-Ball in Paul's Churchyard, 1621.   

TO THE RIGHT HONOURABLE GEORGE, marquis of Buckingham, Lord high Admiral, Viscount Villiers, Baron of Whaddon, Master of his MAJESTY'S Horse, Knight of the most noble Order of the Garter, Gentleman of his Highness' Bedchamber, one of his most honourable Privy-councell, a Patron of good Letters, and a Pattern of true Nobility. Grace and favour be from Heaven by CHRIST.  
MOST Noble, and most worthily honoured LORD. The true, and hearty Zeal, which I owe unto my God, King, Church, and Country, hath moved, and made me to prostrate before the Three thrice honourable Estates of PARLIAMENT, assembled, And in them to all the Cleriques, Courtiers, and Commons within our Nation, even from Sea to Sea, and from the River to the Lands end, (being led hereunto by the words of the Prophet prefixed) the still passages of this small Voice, which hath lain suppressed some years, by means of a certain Great-one, (who not long sithence was great, but now is not, so mutable and nutable is the state of things on earth) taking offence at some passages herein. Whose overweening greatness, and wilfulness, had then at the least shut me up, if not sent me (as there was great cause to suspect and fear) not the way of all flesh in respect of the manner, but of mortality) if some reverend Fathers of the Church, the blessed Beave-peeres of Divinity, had not stayed that enraged fury against me: But not long after, the hand of Almighty God surprised that greatness, clipped it, restrained it, that it might do no more harm, & so it remains to this day. Happy had it been for that man, that he had then harkened to that Voice from God, delivered by the weak ministry of him, who never saw his face to this day, that if it had pleased the Almighty, his soul might thereby have been awakened out of that fearful slumber, wherein he then lay, bewitched with the Circean Cups of Ambition, Wantonness, and sensual security. Then had not his fingers, nor the hands of others, his Agents in evil, dropped with the cruel blood-guiltiness, neither had their consciences been tortured, and tormented with the Hellish horror of heart-bleeding wickedness. What I then spoke in the accent, and action of a living man, to the greatest Auditory of this Land, I now present to public view, in the less effectual elements of a dead Letter: To no other purpose (God is my record) but intending and endeavouring hereby the advancement of God's glory, some good of his Church, and in all Estates a remembrance unto these present times, a manifestation of our happiness under so Christian a King, whose heart detesteth all unjustice, the maintenance of the truth then delivered, and that these palpable and pisculent imputations and aspersions of Faction, and Sedition, might in some sort be spunged out, which it pleased that Great-one mentioned to cast upon me at that time in an honourable Assembly, and since that time some others (strangely alienated both from our Church and State) who have endeavoured to be-sprinkle me with the like, for that I undertook, and did reconcile, and compose, by directions from his Majesty's own mouth, some differences in Ecclesiastical discipline, happened into a famous Fellowship, (to which I am much obliged) resident in part beyond the Seas, whither I was not long sithence sent by authority, allowance, and Recommendation of his sacred Majesty, and the most Reverend Archbishop of Canterbury. Which employment and service, albeit it hath in some part impaired, yea almost impoverished me in my poor personal eflate, and lost me some friends, whom I thought had been better minded, and may (in God's good time) bethink themselves better: Yet, were either the one abroad, or this service at home to be done again; for the unfeigned love I bear unto the free passage of God's glorious Gospel, and to the present settled subsistants of the discipline of our Church, I would not only (as a Merchant Adventurer) hazard my weak body, poor estate, and livelihood; but also would willingly (as a free Minister of the Gospel) expose myself to all the Snibs, Quips, Taunts, Reproaches, Disgraces, and Punishments, that any wicked, and ungodly Great-one (little, or not at all affected to God) should prevail against me in, that (at the least) I might herein manifest to the World, my Willingness and Endeavour to maintain and make good (quantum in me) the sacred freedom of the one, and the Christian Discipline of the other; both which, our Nation most comfortably enjoyeth under God, by the blessing of so Christian a King as is our most gracious Sovereign, under Christ jesus, the breath of all our nostrils, my most dread Liege-Lord and Master. Desiring all true honest English hearts, which are not poisoned with prejudicate opinion of, exotique niceties, and imitation of strangers, to judge, if there be any passage herein, that deserveth either manacles, or menaces, or aught; but what becometh a sober and a true English-hearted Divine. But be this little Hin of mine either accepted or rejected (by such as care not how the World goes, so they may achieve their own ends) I pass not, so it may please your most noble Worth, that it may shelter itself under your honourable protecting favour. When I went over to that service mentioned beyond the Seas, I made bold to present his Highness with a Tract entitled, The Mystery of Mankind; and upon my return, I vowed This, to your Honour. It is the poor Mite of him, that will ever remain a Votary to God for you; That the magnificence of God's favours, and the munificence of his mercies may ever be multiplied upon you, and upon all your godly endeavours; That so both you, and all you take in hand, in discharge of your eminent places, may be sanctified, to the good of God's Church, his Majesty, and the State, to your own soul's safety, and that you may be great in the Kingdom of your heavenly Master, through the saving mercies and favour of jesus Christ.  
Your Lordships to be commanded in the service of JESUS CHRIST, William Loe.   

To the well-disposed Readers.  
IN the world's birth God spoke to our first Parents by a still voice in the cool of the day; 
Genesis 3.  in the world's middle age to Elyah after the wind, 
1 Reg. 19  earthquake, and fire, in a still small voice, and in this last age of the world, by a didirecting voice from Heaven, 
Matth. 17.  concerning Christ jesus his Son our Lord, saying, Hear him. In the beginning was the word, yet that word was before all beginning, but the world knew not that Word, but by the voice of men and Angels. And albeit the Word, be in itself before the Voice, yet to the sons of men the Voice goeth before the Word: Therefore is the Forerunner john Baptist called, The voice of a Crier in the Wilderness.  
That is most true: For Christ is the Crier, 
Musc. & Maldonat. in Mat. 3  the Baptist is the Voice; and as in his Forerunner, so also in his Apostles that followed, and in all other Preachers of his Gospel, Christ saith, and speaketh by the mouths of all his holy servants since the world began, even to this day. 
jansen Conco. 13.  Voice and Crying must go together, the Voice to feed with faith, the Cry to call to Repentance; the Voice to com●ort, the Cry to control; the Voice to tune the music of Mercy, 
Diez: con. 1. Dom. 3. Aduen. Aquin. Caten. Matth. 3.  and the Cry to sound the Trumpet to judgement. The word of God in writing is the Proclamation, and Gods Ministers are the Voices of the Criers, to give notice to all the People, that the Proclamation concerns them, and every one of them.  
Church men than are crying Voices; they shall never be shent in sober zeal for the cause of God, to cry out with David in general against all the wicked. 
Psal. 139. 21. Acts 8. Acts 13.  Do not I hate them that hate thee, and am not I grieved with them that rise up 'gainst thee? That in particular cry against a Simon Magus: That he is in the gall of bitterness, and in the bond of Iniquity. Against an Elimas: That he is full of mischief, the child of the Devil, and an enemy of all Righteousness. Against an heretical Martion, that he is the Devil's Darling. 
Iren. lib. 6 cap. 3  For as to some meek and modest spirits, Preachers must be Barnabasses, the sons of Consolation: So to others, whose sins are of a deeper dye, they must be like james and john (Bonarges) sons of Thunder.  
If we will neither hear Voice, nor Cry, nor the voice of the Crier; How do we think God should lend an ear to our voice when we cry unto him? Is it not just with God to say unto us, 
Proverbs 1.  Because I have called, and ye have refused; I have stretched out mine hand, and none will regard: Therefore you shall call upon me, but I will not answer; you shall seek me early, but you shall not find me. Think on this, ye that forget God, ye that suffer Christ to call and cry unto you, by his Preachers, and ye regard not. Consider this ye great ones, lest God lay your honour in the dust: ye mighty, lest the Almighty throw you down, and there be none to help you up, lest he tumble you from your seat, and set in your places the humble and meek.  
Do ye refuse to hear the still voice of the Crier, take heed lest the shrill Crier himself cry against you with his great Voice, which is Powerful, 
Psal. 29.  full of Majesty, breaking the Cedars, yea the Cedars of Lebanon, even the great ones, 
4.  dividing the flames of fire, 
5.  even his Ministers whom he maketh flames of fire, shaking the wilderness, 
7. 8. 9  yea the wilderness of Kadesh, even the vast, wild, and wide wickedness of the People. Beware that the Multitude think not themselves too many, nor the Cleriques too classical, nor the mighty too majestical to attend the voice of the Lord. For if they do so, and will not hear them cry, that wish them to take heed of future we, than this wilderness of the world, a Desert of Beasts, ravening Wolves, covetous Foxes, roaring Lions, and the like, shall cast them out into the Land of Oblivion, where they themselves shall do nothing but howl and cry in woe eternally.  
If the Voice and Cri● be to exasperated (as you think) for the loudness thereof: Know ye, it calleth to them that are gone as far off from God, as the Prodigal was into a far Country, and these have need of a Trumpet to recall them. If it be too plain for Clearness, know ye, it is the evidence of the spirit of God that you might distinctly discern what is spoken, proclaimed and sounded, that so you might prepare yourselves unto the battle. A lamentable woe would it be unto you all, if the voice of all such as cry unto you from the Lord, should be the uncertain and hoarse voices of Heretical, Schysmaticall, Atheistical, Papistical, profane, vain deceivers.  
For you know, that if the sons of men, who are ordained, and set apart for this business of the Lord, do not lift up their voices like Trumpets, and tell jacob their sins, and Israel their transgressions, God will open the mouth of an Ass to reprove them, yea God will cause things without life, the stone in the wall, and the beam in the house, to cry out against them. Farewell.  
Yours in the Lord, William Loe.   

A VOICE, RECORDED BY the Ministry of the Prophet Hoshea, and made remarkable to our times, both by Explication, and Application.  HOSHEA. 5. 1. 2. 
verse 1 Hear ye this, O Priests, and hearken ye house of Israel; and give ye ear, O house of the King, for judgement is toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor.  
verse 2 And the Revolters are profound to make Slaughter, although I have been a Rebuker of them all.   

A view of the several passages sounded by this Voice.  
The voice containeth a 

1. Proclamation summoning all Estates. 

1. Priests.  
2. People.  
3. Princes. 

O ye Priests.  
O ye house of Israel.  
O House of the King.      
2. An Injunction commanding. 

1. Attention.  
2. Intention.  
3. Action. 

Hear this.  
Harken.  
Give ear.      
3. An Accusation, or Declaration, pourtraying the sins of that time, in four strains. 

1. The quality of them, by Nets and Snares spread, where in is couched the 

1. Subtlety  
2. Irregularity  
3. Utility  
4. Captivity 

of their sins.      
2. The height of them, by mountains. 

Mizpah and Tabor.    
3. The horror of them, by words of degrees. 

1. Revolting.  
2. Profoundness.  
3. Slaughter.    
4. The insolency of them, in that they were become incorrigible, albeit. God had been a Rebuker of them all.    
4. Commination, or Commonition in an arrest of judgement. 

For judgement is towards you.       

A Review of the several Collections resounded by this voice to our time, in the particular passages thereof.  
THE Spirit of God (by summoning all Estates, and exempting none) preventeth that wretched prevarication of all ranks, and conditions of mankind, now adays, whereby they use so frequently, and so foolishly to cast, translate, and bandy the sins of the time from one to another.  
judgement begins at Gods own House, and Churchmen if they offend but as others, yet shall they be punished (even because they are Churchmen) more than others, unless they repent.  
In a religious Commonwealth, the common people are encompassed with blessings from God on every side, from the Church, and from the Court, both set up by God for blessings to their souls, bodies, goods, and good names.  
No dignity of person, nor pre-eminence of place, is exempted, or excepted from God's justice, but even the mighty ones that offend, are often more evidently, more exemplarily, and more severely punished than others of inferior rank and condition.  
It dear and nearly concerns all degrees in Court, Church, and Commonwealth, that they attend as well to the ripping up of their sins, and to the Denunciation of God's judgements for the same, as to the Promulgation of God's mercies, that all Estates having a sense, and sight of their iniquities, may break them off by repentance, and obtain pardon by jesus Christ our Lord.  
No voice, nor rebuke of God, or good men laying forth the hideousness, and horror of sins never so often to the view of the conscience, can prevail with the mighty hunting Nimrods' of this World, to restrain their rage, and furious madness, but still they make their greatness in Church, Court, and Commonwealth, baties, and guiles for their gain and glory.  
God of his endless, boundless, and bottomless pity, compassion, and mercy, for Christ his sake, doth favourably and fatherly premonish before he punish.   

A STILL VOICE, TO The Three ESTATES of Parliament.  O ye Priests, O ye House of Israel, O House of the King. 
IVdgement meant, and menaced to all the Estates of Israel, (not yet sent out, and inflicted;) is the main of this Prophetical WATCHWORD. The Vials of God's Wrath prepared for them, but not yet poured out; the bow of God's Indignation bend, the arrows of his Anger made ready, the sword of his Displeasure sharpened, the Axe laid to the root of the Trees, and the Fan of his Fury taken into his hand; yea, all the Instruments of his justice on the string against the faces of all conditions, and ranks of men, how many, how mighty, how high, or how holy soever they be, that will not return unto God, and break off their sins by Repentance. judgement awarded from the Throne of God, not from Popular Discontent, or from intermeddling busybodies, or giddy-headed Statizers. It is God's voice by the Ministry of his Prophet unto Priests, Peers, and People. It is no anabaptistical Enthusiasm, no singular spirit of Prophecy. It is a clear, and plain denunciation of God's judgements intended, and menaced; It is no sottish fanatical fancy, like that of john the Tailor of Leyden, Nipper-doling, or the rest mad men of Munster, no damned dream like that of David George the Basilian Monster, no cursed frenzy, 
David George called himself God's Nephew, and said he was sent to show who were wheat, who chaffy, and for this frenzy was burnt at Basile.  like that of English Hacket the Northamptonshire Maulster, nor yet any perplexed prediction of Pererius that hieroglyphical principal of the Ignatian fry, but this is the evident voice of God which discovereth these miscreants, and the like, to be Verè ignes fatui, Comets, Meteors, and Monsters, in Church, Court, and Commonwealth, and the dizzy conceits that proceed from them to be most apparent fopperies, most palpable, and pisculent untruths.  
In the fear of God therefore (Men and Mortals) set before your eyes a parallel of times portrayed in this Text, and fear the menaces of God's judgements, knowing that if God's right hand lay once hold of Execution, and strike, who shall escape the blow? Let not the blessed peace we enjoy in our Israel, mar our manners, corrupt our blood, or settle us upon our lees, as many were in the time of this Prophet. jebusitzs, Edomites, Ismaelites, and such like, make themselves merry with God, and slight his judgements; yet we see disconsolate Saul when he felt God to depart from him, desires samuel's prayers: Heathenish Foelix trembled at Paul's Sermon, which treated of judgement to come, and foolish Ahab being terrified with the Prophet's words of judgement, walks softly, and makes outward semblance, as if he had truly, and inwardly repent. If the worst natures shuddered at God's judgements, menaced only, shall not the best blood truly fear God, and tremble? Shall not the Beasts of the Forest quake, when the Lion doth roar? In this Watchword God threateneth his own people, yea, all estates of his own people by an old Prophet, not by a young Scholar; (as Paul speaks to Timothy) but even by one that had been threescore and ten years a Prophet, during the reigns of five Kings.  
The form of speech used in this Watchword is iuridicall by way of Proclamation, Declaration, and Commination. The Proclamation is a general Summons set out by Exclamation, and Injunction. The Exclamation citeth the parties, O ye Priests, O ye house of Israel, O house of the King. The Injunction enjoins them what they must do, that is, Hear this, Harken, and give ear. The Declaration sets forth the cause of their summons, which was their sins. It also further discovereth the quality of their sins, by Nets, and snares, the height of their wickedness by the altitudes of Mizpah, and Tabor, and the horror of their enormities by the aggravation of these words, Revolting, Sacrificing, and Profundity. The imperious insolency of their prevarications appeared, in that they were incorrigible; for they not only slighted the Ministry of the Prophet sent from God, but despised even God himself, who as the Context saith, had been a Rebuker of them all. Lastly, the Commination is a Commonition, or Watchword, that judgement was toward them all, for their great and grievous enormities. See the sum of all this in a view. It seemeth that great was the Cataclysme of the exorbitant sins and transcendent transgressions of those times: For all the Estates are summoned, none excepted, none exempted. Their sins haughty, heinous, and heavy to the whole Land, grown in sublimity like unto Mountains, deeper than hell in their profound subtlety, and the actors of them grown incorrigible. Hereupon is judgement awarded toward them all, that as there was a parity in their prevarications; so there should be also parallels in their punishments.  
But I had rather you should hear an Explication of the particular sins of that time, from the Prophets own mouth, in his own words. The sins of the Churchmen of that time were as the Prophet saith. That they refused knowledge, 
Chap. 4.  they forsook the Law, and did eat up the sins of the people. 
Chap. 6.  Whereupon grew the Proverb usual in that time. 
Chap. 8.  Like people, like Priests. The Commons had no truth in them, but swearing, and lying, 
Chap. 4.  and killing, and stealing, and whoring, they broke out, 
Ibid.  and blood touched blood. The Courtiers had lost their hearts with wine, women, and wantoness; they were covetous, and cried, 
8  Bring, Bring; they did oppress the Commonalty, they flattered others, 
7  and suffered themselves to be abused by flattery. Thus you see in the very words of the Prophet, to what a height of presumption the sins of all Estates were grown, how they all were become Nets, and Snares one to another in these enormities; hear now the menaces of God's judgements toward them all in the words of the same Prophet. judgement was toward the Churchmen; They should weep for want, 
Chap. 10.  Thorns and thistles should grow upon their Altars, and in the end should be so confounded, 
Ibid.  that they should call, and cry to the hills and mountains to fall on them, 
Ibid.  and cover them. judgement was also towards the Commons, God should pour his wrath on them like water, 
Chap. 5.  and his displeasure should be as moths, and rottenness unto them, 
Ibid.  their young ling should be dashed in pieces, 
14  and their women great with child should be ripped up. The Courtier's judgements were, That God would be as a Lion unto them, and as a Lion's whelp he would tear them in pieces, 
Chap. 5.  and there should be none to deliver. 
Ibid.  He would destroy the King as the foam upon the water; 
13  and bind up all their iniquities for their greater plague. In a word, God's voice to all Estates by the Prophet, is this; O ye Churchmen, Commons, and Courtiers, judgement is toward you all, and unless you all repent, you shall all of you be as the morning cloud, and as the early dew that passeth away, as the chaff which is driven with a whirlwind out of the floor, and as the smoke out of a chimney; but he that is wise among you, will understand these things, and he that is prudent, will know that the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein. Thus have you the sum, and substance of the Text, even in the words of the Prophet; now let us see what we may learn from the parcels and pieces thereof. Forasmuch as that we hear all the estates summoned, none excepted, none exempted, we may see hereby, that  

The Spirit of God (by summoning all Estates, 
1. Position.  and exempting none) preventeth that wretched prevarications of all ranks, 
All Estates summoned.  and conditions of mankind now a days, whereby they use so frequently and foolishly, to cast, transfer, and bandy the sins of the time from one to another.  
IT could heartily be wished, that this mutual, and usual fault of translating our sins from one to another were so super-annate, that it were utterly abrogated, and antiquated, but alas it hath been, and is too fresh, and too frequent in all ages, and too trivial, both in Courts, Churches, and commonwealth. In the Court, Hypocritical Saul, 
1 Sam. 14.  the King casts the fault upon the Prince jonathan his son. 
2 Sam. 15.  Traitorous Absalon the Prince puts it upon David his Father the King. Ill guided Rehoboam the King obtrudes it upon the people. 
1 Reg. 12.  Shameless Shemi the Subject shifts it upon David the King. 
2 Sam. 16.  In the Church, 
joh. 7.  Caiphas the Caitiff gives out that one must die for the sins of the people, as if the Churchmen had been sinless, and not of the people. The piert pharisees say: The common people know nothing, and are accursed. 
joh. 11.  The prating people put it as fast upon the Priests. The mispersuaded jews say to jeremy: 
jer. 7.  It was well with us, and we had peace, and plenty in our Land, when we offered spiced cakes to the Queen of Heaven, but since thou hast prophesied amongst us, we see no good. In the Commonwealth: The giddy-headed Multitude sometime retort it upon their King, as appears in the revolt from Rehoboam, sometime upon the Magistrates, as did the murmuring Israelites in the Conspiracy against Moses, sometime upon the whole Nation, as if they were not Conterranei, or Indigenae, but Inquilini; especially in an eminent calamity, how quickly jobs exulcerating friends can obtrude the cause of his calamities to his sinfulness, grown (as they say) out of measure sinful▪ The Galilaeans, whose blood Pilate mingled with their sacrifices; and the eighteen Labourers, upon whom the Tower of Siloam fell, 
Luke 13.  by the Pharisaical fry are taxed and censured, as the most grievous and most heinous sinners in all jerusalem.  
All which passages show to what a strange outre●udance our corrupted nature is enhanced. For every one almost becomes a Pharisie proudly, and piertly insulting over others, and soothing himself in his sleeve, with I am not as other men are, I am a none-Parell; I have no Parallel, I was borne at None-such, and the like: All which ariseth from that bitter root of that original guilt in the World's birth. 
Gen. 3.  God asks Adam of his transgression, and he bands it to Euah; Euah (being questioned) shifts it to the Serpent. So that upon the point, every one would very fain bandy and father their evil (what ever it be) upon their God. This is too true, even in our times. For it is almost grown our very English Idiom. Many great ones disdain, and grudge at Inferiors, the cart casts dirt at the Court, like dyrtie thorns, which both prick and defile. The Peers, as if they were peerless, censure the people; The people, sparing none, tax both Peers and Prelates: Insomuch that it is come to this pass, that the discontented cast the fault any where, and the rude multitude (like Diogenes) trample upon Plato's pride, with prouder disdain. Some (like Dictator's) conceit all others to be borne for their greatness; and they for no man's good: yea, albeit even in our times, Ephraim be against Manasses, and Manasses against Ephraim, and both against juda, (as evangelical Esay spoke in his time) yet this noise will not cease amongst us: The Scripture therefore concludes the point with this; Like people, like Priests; like Princes, like people; I am sumus ergo pares. We have seen the verity, the vanity, and antiquity of this mutual broil; now let us examine the causes thereof.  
The prime and principal causes hereof are three, to wit, Ambition, Covetousness, and an evil Conscience. Ambition, that grievous gangrene of the mind, causeth the sons and daughters of men for to be extreme in pursuit of all their purposed designs: The Churchmen will be more than Reason, and Religion permitteth; the Pope will be above all that is called God, and to maintain that his transcendent conceit, upon whom will he not endeavour to bruise the bean? The bu●ie-headed Lawyer will be more than Law, and bigger than the Bench, to pry and intermeddle with State affairs, and to rush upon Prince's prerogatives, and that he may seem some body, what stone will he leave unturned, or what letter of the Law over-curiously undiscussed? In a word, 
Omnes apices ●uris excutiet.  all sorts striving and struggling to be more than they are, and bigger they can be, basely, and ambitiously stoop to their own wilful and headstrong desires, not caring whom they smite, and wound, by base Detraction and censure, so they may seem to cast it from themselves, and fasten imputation of evil upon their betters.  
Covetousness, that driry dropsy, the more it hath the more it would have, and whom will not this Canker ●ret, both in Church, Court, and Commonwealth, if any do but touch its Purse-strings? Hence the very set Courts of Law, and Conscience censure and tax each other most dangerously, and all to bring the Water to their own Mills. And an evil conscience, like the Iliaca passio is always querulous, and grievously gripping, feeding on no other viands, but on Mischief, Discontent, Detraction, Censure; and unjust imputation of evil unto others, yea, this froward, and wayward Xantippe will murmur against the highest, and will not spare to implead the holy Magnificat.  
The secondary, or accessary causes of this overspreading evil, are two. The first is an hoven imagination, and foolish levity of mind, which hath caused diverse men (to the end that they might make good their own fancies) not to spare the sacred Book of God, but to abuse it to their own Destruction, both by cogging, wresting, and patching, (as holy Hilary once said) that it may seem to patronise their licentious tongues, 
Hilarius de Synodis, acute. Eph. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to such men who in Church or Court, that thwarts their Cassandrian conceits, is not a fool, Racha, 
2. Pet. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 9  or Rakehell, or I know not what. The other, is a wicked Desire which some have to be-smut others, and to lay the blame of common calamities upon persons of great and eminent place, whereby they seek nothing else, but by debasing and vilifying others, to magnify themselves, that they with Diotrephes, may have the pre-eminence, and with Simon the Magician, be accounted the only Statizing Politicians. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The foundations whereon these frothy, dizzy, exotique, and barmy humours do build, are nothing, but (as the Apostle saith) Vain deceits, proud men's conceits, and the world's beggarly Rudiments, whiles every man will be a Suffenu● to himself, conceiting that he is either too high, or too holy, to be equal, much less inferior to any.  
The swarm of mischiefs in Church, Court, and Commonwealth, that issue from this inundant evil, who seeth not? Hence comes Flattery, that airy Chameleon, learning no other Lesson, but Vti foro scenae, & tempori inseruire, palbably and grossly besmearing with the smoothing trowel of an Oily tongue, the facile and mean humours of those▪ whom it desires to abuse for the accomplishment of some intended project. Infamous Libels spring hence, those Vipers of States, that sow seditious, treacherous, and treasonable thoughts, purposes, and plots, in the base minds: Secret and suspicious whisperings, those Scorpions that dread not to strike with the virulency, and violence of an hellish tongue, both Princes, Prelates, and People: Bold brazen-faced Insolency: that like an armed Dragon hath no other employment, but to speak evil of all them that are in authority: Base Detraction that fretteth like a canker, and black-mouthed Obloquy, that like a Cuttlefish stains all about it.  
Hence proceeds Homebred Garbviles in an house, between man and wife, malcontents in a State, between King and Subject, private judging of others, public grudging at most, straining of Gnats, swallowing of Camels, and Self-love in all, making Relatives Dis●unctiues, whereby we admire ourselves, and despise others, as if the whole World had none like us, and that others, whom we neglect and sleight, (be their place, pains, and incomparable excellency what it will) are not worthy (forsooth) to be named that day, wherein we are spoken of.  
The consideration of which premises, lessons us (if we will be lessoned by God) to leave this Tennise-play of bandying our sins from one to another. The King is thy dread Sovereign, and Gods Anointed, how dar'st thou (traitorous wretch) touch to hurt him, either with thy hand, tongue, or thought? The Churchmen are Gods Angels by office, how darest thou offer them any harm, seeing God saith Do my Prophets no harm? The inferior Magistrates are the King's Delegates, thou owest them honour; How dare our tongues cast imputations on such Principals? or how dare we smite with the tongue, those persons whose places and faces ought ever to be of precious esteem with us? The Prophet counsels us, 
Hag. 1. 5.  That every man consider his own ways, not another's. Shall the King, because he cannot give content to every private man's occurrence within his territories, be censured, and taxed in his government? Who knows not, that the present State, be it never so gracious, sweet, and amiable, is ever grievous to some, whose nature is always querulous, and troublesome? Shall the Churchman, because he cannot preach to every palate, be censured in his ministration? Who knows not that Manna is worse than Mummi to some? Yea, God himself shall no longer be God, if he please not some sort of men, 
Si Deus homini non placurit, Deus non erit.  as Saint Augustine noteth upon the Book of Exodus, in the case of the male-contented Israelites.  
It was the cursed madness of the persecuting times, when either Sword, Famine, or Tempest was upon the State, to cry, To the Lions with the Christians; casting the imputation of all evils upon them, as if they had been the only garbage & filth of those times. It was the pharasaical frenzy of the great jewish Rabbis, to despise and load others with all foul obloquys, when they (forsooth) must not be touched with the least finger, like the jesuitical fry, whom none of theirs must once mutter at; yea, the jesuits are the now new upstart Pharisees, for Nazianzens' rule is true, Non genus sed genius, non gens but men's make a Pharisie. It were therefore good for us all, of all sorts and conditions, if we have not the principals of prudency, to become Secondaries in the forms of Modesty, and so to leave this self-loving overweening surquedry: 
Gal. 5. 1●.  For if we continue to bite and devour one another, take heed lest we be consumed one of another.  
It were good for all ranks and conditions to remember that part of the Wallet that hangeth on our own backs behind. It were good for the King to begin, and to knock his own breast with David, and say, I have sinned, 
2▪ Sam. 24.  what have these poor Sheep done? The Peers and Courtiers must follow, and with good Nehemiah bewail their own sins. 
Nehem. 1.  It were good for the Prelates and Preachers to acknowledge with Paul, that Christ came to save sinners, 
1. Tim. 1.  whereof they are chief. The Commons of every rank and condition to cry out as people truly touched with a sight and sense of their own guilt, 
Acts 2.  as the honester jews did; Men and Brethren, what shall we do to be saved? It will be good for all ranks, both Churchmen, Commons and Courtiers, to say and practise with blessed Bernard, 
Bernard. in Cant. Volo vultui ir●e divinae praesentari iudicatus, non iudicandus  We will be presented before God's Tribunal already judged, not to be judged: for if we would judge our own selves, we should not be judged of the Lord. So would this panical noise cease, 
1 Cor. 11.  in clamoring one against another, and we should more diligently attend, what God saith to every state in particular, as followeth.   

O ye Priests.  
judgement begins at Gods own house, 
2. Position.  and Church-m●n if they offend but as others; 
The Cleriques summoned.  yet shall they be punished (even because they are Churchmen) more than others, unless they repent.  
THE Churchmen first summoned in terms of displeasure, for God by his Prophet calls them Priests simply without any modification, as Priests of the Lord, or the like, but in terms of Indignation. O ye Priests. And for this there was great reason in God's justice. The Churchmen being Gentinells for the Lord, should not only have spent their voices, and best endeavours, but their blood also (if need had required) that they might have rectified (as much as was in them, and as much as their places required of them) the grievous disorders both in Court and Country. 
Chap. 4.  But they as the Prophet showeth had Rejected the sounder knowledge that their brethren held in juda, 
6  they had forsaken the sincerity of the Law▪ and had made a medley of Gods will and humane traditions. 
8  Yea, they were contented because they were fat, and fed plentifully, even to sooth, and say as the people did, without rebuking them, and to swallow up their gross and grievous sins. Therefore they are summoned first, as being first in blame, and are set foremost in the battle, after the Helvetian manner, whose Parochi always lead forth their armies; hereupon we read that Huldricus Zwinglius died in the forefront of a set encounter. In which orderly proceeding of God's justice we learn that  
judgement begins at Gods own house; and Churchmen if they offend but as others, yet shall they be punished (even because they are Churchmen) more than others, unless they repent.  
Ely a Priest of the Lord had exemplary punishment showed upon him, 
1. Sam. 4.  in breaking his neck as he fell out of his Chair, for not better guiding his sons; I read no such severity showed upon the Priests of Midian. The Priest's sons, Nadab and Abihu, Aaron's darlings, 
Levit. 10.  for offering strange fire, are burnt up suddenly with fire, that came out from God; I read no such sudden plague to befall Adramelech and Sharazer, that slew Senacherib their own father. 
Levit. 21.  The Priest's daughter that played the whore was to be burnt; I read not the like sore punishment apppointed to other men's daughters.  
What shall we say? Apostles, not Apostates; Evangelists, not Extravagants, Prophets, not Poets; holy Virgins, not impudent Harlots, have been the Spectacles of persecution, and gazing-stockes of disgrace, despite, and cruelty both to men and Angels. Yea, no matricide as Nero, no fratricide as cain, no Regicide as Ravillac, no sulphureous gunpowder Traitor ever endured such exquisite tortures and torments, wherewith it hath pleased God to afflict▪ try, and exercise his own Church by the hands of cursed Persecutors.  
Prelate's therefore and Preachers, must tremble under the mighty hand of God; for albeit the Scripture entitles them Angels, yet they are not so by nature, but by office. Devil's may appear in the shape of Angels of Light, and take part with the spirits of Darkness against Christ, yea, they may be bad Angels in all kind of badness. Angels of Satan by discord, as were jannes' and jambres. Angels of Apostasy through Pride, as was proud Diotrephes; who loved the pre-eminence. Angels of Incubus by wantonness, as were the Priests of Priapus, and Beelphegor▪ Angels of the bottomless pit, through base Covetousness, who spend all their time in seeking basely to have. All these, and the like, 
Apoc. 9  are the Locusts of the bottomless pit, and their destruction is therein for evermore. Prelates and Preachers are Stars, but if they become wandering stars, 
Apoc. ●.  or bitter stars of Wormwood, or falling stars, or stars placed in the Dragon's tail; 
Apoc. 6.  their portion is to be cast down, and to be reserved to the blackness of darkness for ever. Our Saviour saith, If the light of the world lose its brightness, how great will that darkness be? and if the Salt lo●● its savour, wherewith shall it be seasoned? It is good for nothing, but to be cast forth to the dunghill. Prelates and Preachers therefore (being the light of the world▪ and Salt of the earth) must tremble under the mighty hand of God. 
Eus. li. 3. cap. 11.  For if they be unsavoury salt, like Ecebolius, they shall be trodden under the people's feet: If negligent servants, their woe is at hand. And if the Doctors of the Church become Seducers, the Prelates prove pilate's, 
Bern. lib. 4. de Consid.  the Pastors become Impostors, and the Disposers of God's truth turn Dissipators, and destroyers, God's judgement will be toward them, and that in more grievous manner then toward others. 
Ezech. 33. 1.  For Sentinels in neglect of their watch or ward, are more to be punished then the other ordinary soldiers; Commissioners bear blame, 
●. Corinth. 5.  if their embassage be not carefully delivered, and the servant that knoweth his Master's will, and doth it not, shall be beaten with many stripes.  
Thus we see judgement begins at the house of God, but the Scripture doth not say it ends there. If the Lord search jerusalem with Lights, what will become (think you) of Babylon? 
Zephon. 1. 12.  If the top of Carmel do wither, what will become of the valley of the children of Hinnon? 
Amos 1. 2.  If woe be denounced against Capernaum, Bethsaida, Corazin, what belongs to Damascus, Azzah, Edom, and the like? If the righteous scarce be saved, where shall the wicked and sinners appear? The title of Priest being formerly glorious, in this worst age of the world, is by dis-usage and abuse grown into miserable contempt, and disgrace; but howsoever the worldlings esteem of Churchmen, (disgrace them how they will) yet it hath pleased God to use those weak and feeble instruments to the advancement of his glory, and the salvation of man. Not by their own worths, but by Gods own power and virtue, who when he taketh the meanest things into his hands, works powerfully by them, whatsoever pleaseth him. By Salt taken into God's hand, God maketh the bitter waters of jericho to become sweet, by ordinary water of a common river, cureth the Leprosy of Naaman. 
2 Reg. 2.  By dreams revealeth the certainty of future occurrences to Pharaoh, Gideon and Nabuchadnezzar. 
2 Reg. 5.  By Clay maketh the blind to see. By Touch cureth the palsy, restoreth sight, and raiseth up to life again. 
john 9  By his word casteth out unclean spirits; and by the shadow of a man, 
Acts 5.  cureth diverse diseases. Say then if Prelates and Preachers, in the world's estimation, be but as ordinary water, salt, clay, and as the hem of a garment; yet we see, if God take them into his hand (as in his hand all his Prelates and Preachers are) he worketh by them both great and marvelous effects. 
Apoc. 1.  If the world esteem Churchmen but as ordinary jordan; God may use them to cleanse your Leprosies; but as salt, by God's grace they may make you taste goodness; but as dirt trampled under your feet, yet through God they may make you see yourselves, and sins; and if they be but shadows, yet they may haunt you like ghosts, until you return unto the Lord your God. Yea say you, But many Churchmen run before they be sent. True, But every plant that our heavenly Father hath not planted, shall be rooted up. Again you urge, If Churchmen were in the hand of God (as you say) there would no doubt be a plentiful harvest by their hands. Well; was not Peter and Paul in the hand of God (for I speak to Christians) why was one of them esteemed a drunkard while he preached, and the other a mad man by miscreants? Is not the seed all one that is sowed, whence then is the difference of thirty, sixty, and an hundred fold, and somewhere no increase? No, no, 
Actus actiuorum sunt in patient's disposito.  the actions of agents are in the Patients rightly disposed.  
Therefore to the children of Wisdom the very feet of Churchmen are beautiful, they pray for them, and count them worthy of double honour. Yea say ye, so they are, if they be good Churchmen. Who art thou that judgest an other man's servant? And what wiseman careth to be judged of the world? Who knows not that thousands have been condemned in the world for evil doers, that are Angels in heaven? and who knows not that Traitors, Emissaries, and Assassinate's of villainy have been canonised by the Popelings for Saints, that have been on earth, the organs of Satan, and firebrands of matchless mischief?  
Never was any people more blessed than this our Nation with painful masters of the Assemblies, preaching Prelates and careful Churchmen, whose names are famous in transmarine parts, yea thousands there are of Churchmen of little account in England, that are able (God be blessed) to cope, and encounter with the proudest Cardinal in the Conclave at Rome. Yet I am persuaded, and it is easy to demonstrate, that the Seminaries of the Romish Church that are imprisoned in London, and elsewhere, live in better content, than some worthy conformable Churchmen in England. For, what between the Seminaries and Jesuits without, and those that are averse to the present government within, together with the profane on every side, griping Patrons, peevish Parishioners, and the like, the poor Conformalist so lives, that he may never fear a Purgatory hereafter, he shall be throughly purged, I warrant him, before he dies, to cause his passage easy, if need be. Insomuch that in the day of judgement God may call out some of the heathen to condemn this generation, which despiseth the Priesthood. Out of the Grecians Alexander the Great, who kneeled down to jaddo the Highpriest. Out of the Barbarians, furious Attilas', who was appeased with the Oration of Leo Bishop of Rome. The ancient Persians condemn our neglect of Churchmen, who honoured their Magi. The old Romans, who dignified their Vestal Virgins; the ancient Gauls, who magnified their Druids, and the Indies, who deified their Gymnosophists; yea, among Christians the ignorant Moscovites, or Russites, who travelling up to Moscow from Boristhenes, and other remote places, carrying thither their children to be baptised, bring also with them their rich Felles and Furs, to lay under the Priest's feet in the extremity of cold, that they may take no harm in the time they baptise their children: and our ignorant forefathers will rise to condemn us (who pretend to have all the knowledge;) for if they could have got but a sottish Mass-priest in a corner, Oh how would they crouch, and cap, yea kneel to him, as if he had been some deity, and we their posterity slight the evangelical ministers of jesus Christ?  
But what think you hardens the hearts of profane persons against Churchmen? Surely this, for that they see Gods own dear Children as much punished, yea, often more than others. The Ark of God is taken by the Philistimes, and Israel flies; good josiah is slain by wicked Pharaoh Neco in the field of Megiddo; Turks subdue Christians; David, God's darling doth but number the people, and is plagued; Augustus Caesar taxeth the whole World, and is secure. Therefore they resolve, that surely it is better to serve Mammon, than the Mediator. But let all Worldlings take heed of such reasoning, and let all despiser stand amazed, 
2 Pet. 3.  and wonder; For God is not slack concerning his promise (as some men account slackness) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance, let them answer God in this. 
Rom. 2. 4.  Dost thou despise the riches of God's goodness, forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? Saint Augustine will tell the worldlings, that in the world to come so good things shall be given to the good, that the wicked shall not so much as have either a sight or taste of them, and so evil things shall befall the cursed, that the good shall not once touch them; for if in this life all wickednesses, and all evils were punished, there would be nothing to be judged in the other life, and yet if nothing at all were here exemplarily punished by God, the worldlings would take no notice of his providence.  
In conclusion therefore Churchmen must learn rather to reason with Saint Peter, If God spared not the Angels that sinned, 
● Pet. ●.  but cast them down to hell, and delivered them into the chains of darkness to be reserved unto judgement, will he spare them that are either wandering stars, or stars of wormwood? The big-boned Nimrods' of the World, that put far from them the evil day, must lesson themselves from Saint Peter, If the just and righteous be scarcely saved, where shall the ungodly and sinner appear? What then remains, 
1 Pet. 4.  but that earnest prayers be poured out for myself, and my brethren the Ministers of Christ? O jehovah Eloim grant to our Prelates, that whiles they are here, the zeal of thy house may ea●e them up, that they may guide thy people with the sincerity of their hearts, and with the discretion of their hands; and when they are gone hence, that they may shine with thee as the stars of Heaven in glory. Grant to all Preachers that their hearts may be clothed with thy righteousness, their minds rectified with thy saving knowledge, and their mouths filled with thy most holy Word. Grant Lord that both the life, and learning of Prelates, and Preachers, both in saying well, and doing well, may be to thy people by the power of thy Word, the Water of life, the Bread of Heaven, a Touchstone for discerning of heresies, a Sword for decision of Controversies, the Keys to open Heaven, the Harp of David to comfort the distressed, and that all thy people may esteem of Churchmen, as the co●uoyes of thy grace, of thy most sacred treasure, and of the most holy relics of jesus Christ. Grant Lord to Prince, Priests, and People, such grace, that they make up their accounts with diligence against thy judgement, and great audite day. O let the faithful witness in Heaven say hereunto, Amen.   

O ye House of Israel.  
In a religious Commonwealth, 
1. Position.  the common people are encompassed with blessings from God on every side, 
The Laiques summoned.  from the Church, and from the Court, both set up by God for blessings to their souls, bodies, goods, and good names.  
THE Churchmen hath been summoned in the first place, the commonwealth men follow in the second, with these terms of Summons: Harken O ye House of Israel. That they are an House is a special favour, but that they are an House of Israel, is a supereminent blessing. Whence I observe that forasmuch as the people are ranged between the Priests, and the Princes, and termed, The House of Israel; it showeth, that  
In a religious Commonwealth, the common people are encompassed with blessings from God on every side, from the Church, and from the Court, both set up by God for blessings to their souls, bodies, goods, and good names.  
This appears out of the very words of the Text: For these people not long before were the House of bondage, and slavery, but now are settled in an estate of freedom, and liberty. Heretofore they had been the House of limping jacob, but now a prevailing Israel; heretofore the House of Hadadrimmon, of woe and weeping, but now a place of joy and gladness: heretofore a Beth haven, but now a Bethel. In a word, when I see Israel to become a King, yea, to become two Kings, and to have two Kingdoms, I say the World is well amended with jacob since the time he went over jordan with his staff, since he made a stone his pillow, since he served twice seven years with his churlish Uncle Laban, and since he knew not where to lay his head. I admire therefore that ever any of his generation should offend so gracious a God. But that of the Apostle is most apposite to this purpose; All are not Israel, that are in Israel, 
Rom. 9  or of Israel.  
This further appears how the common people are blessed on every side. First, from the State politic, both in general, and in particular. In general the Apostle saith; 
Rom. 13.  That the Magistrate is a Minister of God to thee for good, but if thou do that which is evil, be afraid, for he beareth not the Sword in vain: For he is the Minister of God, a revenger to execute wrath upon him that doth evil. By the blessing of the higher power every man liveth in quiet under his own Vine, and under his own Figtree, and the reason is, Because God hath set up the King for a blessing to the people, that the weaker should not be oppressed by the stronger. 
Psalm 2●▪  What else would become of the helpless multitude? if they had not one set up by God to order many? Surely if God had not taken care of mankind even in this case, the wicked nature of man would daily break forth into shameless and bloody shambles of thefts, butcheries, murders, adulteries, rapines, incests, treasons, and what not? And unless Christian policy had found out days, times, places, and persons to redress wrongs, and to distribute right to every man, no man should have enjoyed the comfort of one day, nor known the blessed state or condition of any pleasing time, or place.  
Secondly, in particular this blessing of God appeareth, both especially and individually for body, goods, and good name; for the body, Cannibals must not live among Christians. For the state-politique taketh care that the hand of violence shall not touch any subject, and if any man shed the blood of another, by the man of authority his blood shall be shed. Yea, the tender hearts of true Christian Princes have provided against the hotspirited duels, that the image of God may not be destroyed by sudden enraged passions, nor Subjects wound their own souls by bringing in the price of blood upon their own Families, as a Noble Lady once said to her brother in the like case. For Goods, the State-Politique provides, that every man eat his own bread: No Platonical community, no anabaptistical Anarchy, nor yet Plutonicall villainy is heard of in a Christian Commonwealth: For he that doth not labour, must not eat. Idiots say, that which is mine is thine, and that which is thine is mine, yet Indians and Tartarians speak not so. ungodly persons say, that which is thine is mine, and that which is mine is mine own. Indeed so speaks the violent thief; that is, the robber by the highway; and the sly thief, which is the Usurer. Mediocrity, and Piety, speak otherwise in a Christian Commonwealth. Mediocrity saith, that which is mine, is mine, & that which is thine is thine, so speaketh the moral Christian. But Piety's parley is, that which is mine is thine to pleasure and profit thee, and that which is thine is thine own. Yea, the politic State taketh care, not only against outrage and violence, but also that no man be cozened, or abused by forged cavillations. Otherwise, there were no voyaging by Sea for Pirates, no travelling by Land for Robbers, no sleeping in an house for Burglaries, no commerce for violence, cozenage, deceit, and fraud, did not the wholesome Laws of the State-politique prevent these miserable mischeevances. Blessing comes upon our good names, which is as a precious ointment, for our Reputations would be tainted by the stinking Flies of Egypt, if the State-politique did not provide Antidotes against so Epidemical a poison. Yea, heaven and earth would be infected with Libels of black obloquy, and the sons of men would fat themselves with infaming and reproachings of others. Every man's brain would be a forge of choler, and passion, every man's study a dunghill of untruths, & all things would be carried by passion, & not by judgement, yea the giddy multitude of the sons of men, would become a rabble of blasphemous Goliahs' against God, the Lord of hosts, a rout of railing Rabshekahs against their betters, a skull of scoffing Ismalites against their brethren, a fry of scorning jebusites against those that are in authority, and every man would give liberty to that unruly evil of the tongue (which the Apostle saith) is enraged by hell fire.  
Thus are the people blest by the State-politique, in body, goods, and good name. Blessed they are also under the politic State, by the State-Ecclesiasticall, both in their souls and consciences: Blessed in their Initiation and reception into the Church, for when they are children, they are brought into the Church by Baptism, afterwards confirmed in the grace received, which is as Palms to their hands, Crowns to their heads, Wreaths to their brows, Triumphs and Trophies to their whole life: Blessed they are by the ministerial function, in restraining the sons and daughters of men from their exorbitant and extravagant courses, by all means possible that can be. Sometime, by the menaces of God's Desertion; for Churchmen tell them, if they forsake God, God will forsake them: Sometime, by threatening them with God's fearful traditions, that he will deliver them that forsake him, into a threefold misery; that is, unto vile affections, unto their own hearts lusts, 
Rom. 1.  and into a Reprobate sense. Sometime with menacing of judgement to come, which hath caused the very Heathen to tremble, as is apparent in the case of Faelix. Blessed they are (when they are ready to fall) by the effectual assistances of ministerial supportations, both Externally, Internally, and Eternally. Externally, by the preaching of the Word, that heavenly Manna to feed their souls, by prayer, and solicitation to God for them, and also by application of the Word, which is as the balm of Gilead to the several cases of their distressed consciences. Internally, blessed they are by the means of the outward ministry, which worketh the illumination of grace inwardly by the motion of the spirit, and in the communion of Saints, by the prayers of the whole Church, both of the triumphant Church in general, and of the militant in particular. Moses prayeth, and josua overcommeth; Peter is imprisoned, the Church prayeth, and he is delivered. Eternally are they blessed, by the means of God's Church in the reception of the blessed body and blood of Christ sacramentally, which if they receive worthily, they go on in the world, breathing out breath, fearful to the very Devil himself, and to all the powers of darkness (as golden-mouthed Chrisostome) used to speak unto his Antiochians, yea, wherewith we go confidently on in the spirit of David, that albeit we walk through the valley of the shadow of death, yet fear we none ill, for every Christian in that case is as it were another Christ. So doth Saint Ambrose read that place in the Galathians. 
Qui sunt Christi in nominative plurali.   
In a word, the people are blessed by the State Ecclesiastical, through the ministration of the Word, by which God removeth all impediments that hinder the course of their Salvation: For Christ thereby poureth on them Ezechiels' pure water to purge their impurities, pruneth off the wild branches, cutteth off all superfluities, & at last utterly abolisheth the hours and powers of darkness, drowneth Pharaoh in the red Sea of his blood, and beateth down Satan under their feet. Thus are they blessed on every side, by Moses, by Aaron, by the Pillar of a cloud of witnesses in spiritual affairs, by the Pillar of fire in secular negotiations, by the Church, by the Court in their all; 
Psalm. 3.  so that I may conclude with the Psalmist, Salvation belongeth only to the Lord, and his blessing is upon his people, both from the State politic, and from the State Ecclesiastical.  
The use of this concerns both the Kingdom in general, the Chamber of the Kingdom in particular, and every man's conscience individually. Doth not the people of this Land (the house of England) see, and consider how God hath made our State his own dear darling, which the Jesuits, and other emissaries of Rome spite at. Hath not God chosen it as his Lily among the flowers of the field? as the Dove among the Fowls of Heaven? as the Cedar among the Trees of the Forest? as his judea among the Nations? and as his Zion amongst the mountains? Is not this our Island the house of prevailing Israel? a Sanctuary for his Elect? an Oracle for his Word? and an habitation for himself? Is not our Republic to Rome as Aegina to Athens, not only an eyesore, but an heartsore. The State-politique whereof doth right every man both in judgement and justice. The principal agent of justice under the King, is called in the abstract the Chiefe-Iustice. The King himself is the fountain of all justice, and doth delegate his power of administration unto several justices Itinerant, who in their set circuits for the benefit and ease of the subject, do expedite the lesser causes. Yea, the whole Land being divided into Shires, or Shares, Hundreds, Wapentakes, and Tithings, that every man, to the number of ten, may answer for each other, and may be liable to Law, if they do any harm, and also may receive right to that number in every particular place, and Parish. The inferior Courts are erected for the good of the subject in smaller causes, and the Parliament in supreme causes is convened, wherein the King himself (albeit he hath royal assent in all) yet by Law, Reason, and Religion, he is legally limited, and concluded. So that uncontrolled no wicked Nimrod can offend by strong hunting, no cursed Machevillian, by damnable Statizing, nor any griping Zacheus by forged cavillations. Our Christian King hath so provided, that this his house of England may be indeed the house of prevailing Israel. That God may generally be honoured, he hath ordained (as the King of Babel in his Provinces) that all his subjects within the four seas may truly worship the God of Israel. That God may be pleased with our prayers and fastings, he hath ordained a Lent, as the King of Ninive a fast. That God may be glorified with a Festivity, he hath consecrated the fifth of November to his divine worship, in thanksgiving for the States wonderful deliverance from the hellish Gunpowder Treason, as Queen Hester ordained the Feast of Purim, for the jews deliverance from wicked Hamans' cruelty. He hath set an order to things indifferent, as did good King joas, that there may be no confusion, no schism in his Land. He hath restrained foolish, vain, and idle questions, both private and public, with all fruitless opposition, lest that carpet-Preachers should through a singular spirit, broach the Lees of Anabaptisme, Brownisme, Vorstianisme, and other fanatical delusions, and lest they should sow schisms, heresies, and seditious murmurings amongst his Christian subjects. In a word, our King hath taken course that the hand of violence may in no wise touch the bodies of his subjects, to which purpose Coroners are appointed in all shires, and corporate Towns, to inquire by secret inquest upon such as come to violent or untimely deaths, that the King's Delegates may be certified how his Subjects come to their ends.  
He hath also most Christianly provided, that your goods may be kept from rapine, fraud, and cozenage. To which purpose are ordained Clerks of Markets to look to weights, and measures, and judges and justices for thieves, robbers, and all other oppressors. And also for your reputation, and good name, he hath ordained that no blackmouthed Cur, with a tongue inflamed by hell fire, shall besmut the same, but he is liable to censure.  
Is not therefore the blessing of God upon the people from the state Politic? Neither are the people less blessed by the state Ecclesiastical. Never more preaching Prelates in our Israel, never more able Ministers over the Land, applying themselves in every case of conscience, as godly Casuists unto all the distressed in mind. To which purpose some have Moses Rod for miracles, Aaron's Bells for comfort, David's Harp for the howl of hell, Salomon's Sword for decision of controversies; others have jeremy's Hammer to break the hardhearted, Isaiah Trumpet to awaken the drowsy, Peter's Keys to open the joys of Heaven to such as are weary of this life; becoming the sons of solace to the tender conscience, and the sons of thunder to a boisterous and bigboned Nimrod: In a word, becoming all to all, that they may win some. Say then, if the blessing of God be not also on the people from the state Ecclesiastic? Descend we from the state of the Kingdom, to the Chamber of the Kingdom, the great City of London. What blessings hath not that City from the state Politic, in their bodies, goods, and good name, which if any man impeach, he is liable to Law? How are the souls and consciences of the Citizens blessed by that sacred Company of many able Preachers, to whom God hath given the Word? Insomuch that I may truly say, that no City in the World on which the Sun shineth, hath more cause to magnify God, and to multiply their thankfulness. Oh how many, and how manifold are God's blessings upon that City? Oh how many are the ways, that God hath revealed for the salvation of chose Citizens? Insomuch that a man may take up the words which Saint Chrisostome used to his Antiochians: Is it possible that a people fed with such holy viands, bred with such dainty fare, should be guilty of such gross, and so grievous sins, eating sacramentally of the holy Lamb of GOD, should become Wolves and Tigers one to another? For all in that great and populous City are not pure wheat, some are tares; all are not wise Virgins, some are foolish sleepers; all are not sheep, some are goats. Discontent is the food of the wretched, to whom the present state is always grievous, and imitation of strangers is a bane to others, whereby diverse are alienated both from nature, and Nation, from Church, and Commonwealth: All which proceeds from the want of comparing the State of other Nations with their own present blessed condition, which causeth them not to see their own felicity, & others misery. O foolish people, do you thus reward the Lord? O England, destruction is of thyself for thy unthankfulness.  
Wherefore let all the people in Church, City, and Commonwealth, take hold of the Lord, that their Houses may be as Sanctuaries which God doth bless, that they may be built upon the Rock Christ jesus, to abide the tempest, that God may not be angry with them for their ingratitude, and turn our House of England, which is, and hath been for many years an House of Israel, prevailing with God for peace, plenty, and liberty, into an House of war, bondage, and infamy. And see that you all look to this, before that God doth send you all to the House of death, designed for all. God persuade japheth to dwell in the tents of Shem.   

O House of the King.  
No dignity of person, 
4. Position.  no pre-eminence of place is exempted, or excepted from God's justice, but even the mighty ones that offend, 
The great ones summoned.  are often more evidently, more exemplarily, and more severely punished, than others of inferior rank, and condition.  
THE Court is summoned last, in these words: And give ear O House of the King. By which term of House of the King, is not only meant the King himself, which was jeroboam the son of joas, the foundation of the House, but also the King's Children, the sides of that House; the King's Counsel, the Pillars; the Nobles, Peers, Dukes, and Captains, the beams and rafters; the judges and Fathers of the Law, the Standards; and the Courtiers, Attendants, and Officers, the Hangings and Utensils of that House. In that the Prophet summoning the Court, saith; O House of the King: it seemeth that the King's Household, and they that were about the King, were not as they should be, but were as much, yea, more in blame then the King himself: For oftentimes it falls out, that a sound Tenant dwells in a rotten House, and a godly soul in a lustful body. Nam ex quolibet ligno non fit Mercurius: Every man is not fit to be about a King. Almighty God therefore cryeth by the Ministry of his Prophet; O jeroboam thou son of joas, I have loved the glory of thine House, and the place where thine honour dwelleth: How is it that thou dost not love the glory of mine House, and the place where mine honour dwelleth? For thy Courtiers have lost their hearts with wine and women, thy judges love bribes, and say; Bring, bring, thy Rulers oppress, and thine attendants flatter, and suffer themselves to be flattered; and therefore judgement is toward thee, and thine House. Whereby we learn, that  
No dignity of person, nor pre-eminence of place is exempted or excepted from God's justice, but even the mighty ones that offend, are often more evidently, more exemplarily, and more severely punished, than other of inferior rank, and condition.  
The World's monarchs, and their delegates, may assuredly know this to be so from the Prophet Esay, who saith, 
Esay 4. 11.  that The Lord shall punish the Host of the high ones, that are on high: There is God's supremacy above all high ones. 
Psal. 82. 1.  He standeth in the assembly of Princes (saith the Psalmist;) There is his prefidence, and presence in their conveening. 
Psal. 149. 1.  He shall bind the Kings in chains, and the Nobles with fetters of Iron, as the same Psalmist saith in another place. There is God's restraint for extravagant great ones. Tophet is prepared for the King (saith Esay.) 
Esay 30. 33.  There is God's dungeon for the incorrigible, refractory, and impenitent great ones. Furthermore, the Psalmist will tell you in what order God doth this; 
Psal. 59  God will break their teeth, that is, God will take away from them all means, and occasions of doing evil any more. He will make them pass away like water, if they boast what, and how great things they will do. He will cause them to vanish like a snail, and to be like the untimely fruit of a woman, if they shall persevere in evil doing; and if for all this they shall continue stubborn, and rebellious, He will wash his feet in their blood, yea, all this shall be so evident, and exemplary, that the very common people shall see it, and say, Assuredly there is a God that ruleth in the World. The dearest of his Children (be they never so great) God will not spare in this kind. King josias, good King josias causelessly fight with Pharaoh Neco King of Egypt in Charcamis, 
2 Chron. 35.  and not consulting with the Lord, was slain in the field of Megiddo near Euphrates. King David, good King David, was exemplarily punished for numbering the people, to the price of therefore and ten thousand subjects, who died of the plague of pestilence. Now what other thing meaneth this strict, and severe superintendency of God over the great ones, but to visit the mighty, that they grow not careless like, Gallio the Proconsul of Achaia, to watch over them, that they become not irregular like Ananias, to restrain them lest they grow exorbitant like Manasses, and to show his power in plaguing them, if they be rebellious, as he did show it upon Pharaoh, and upon all his servants.  
But stay, is not Majesty and Sovereignty God's peculiar? Doubtless: and he is accursed that doth not conceive so. Why then doth God deal so severely with them, as ofttimes so evidently, and so exemplarily to punish them more than others for their offences? There are important reasons for it. First, because great ones sin with greater impunity, and immunity than others. If inferiors offend, they are liable to the censures of great ones; but great ones may play the Pike in a Pond, and who dares control them? 
Psal. 21.  I will up therefore saith the Lord, and revenge. Secondly, great ones tax others, and none dare touch them. Is not a john Baptist a black Swan? Who dares tell a great one, Non licet tibi? Is not an Elias as rare? What is he, and who is he that hath an heart to tell a Cassandrian great one what Elias told Ahab? Therefore God will speak to them himself. Thirdly, none are more bitter than great ones to those that tell them their faults. For a careless great one will scoff, and scorn at a sincere dealing john Baptist. A wanton reputes admonition as an old wife's tale, albeit it come from grave Zacharias. A stern great one will presently enjoin you silence, as Amazia did Amos, and an unbeliever will never leave till he have quite banished you. Fourthly, there is no appeal from great ones, as in the case of Naboth, no Citizen of Samaria durst open his mouth for that poor Innocent, 
Psal. 119.  and therefore God said, I will arise and revenge his wrong, for it is high time that the Lord set to his hand, when the great ones who have the Law in their hands do destroy it. Fiftly, God dealeth thus severely with great ones to appease the blasphemies of the enraged multitude: For what will Atheists and wretches say, when they see great ones outrageously offending? What say they, 
joh. 21.  where is God's providence? What care hath he of us to set a wolf to govern sheep? a tyrant to rule over innocents? Is God silent? Is he at leisure? For these and the like blasphemies, occasioned by the unjust dealings and wicked guidance of great ones, God being jealous of his own glory, will rise up, and revenge, as it is most plain in the message that God put into the mouth of Nathan, to speak unto King David, 
2 Sam. 12.  in the case of Vria●s wrongs.  
Great ones (if they have grace) may make good use of this: First, of Caution, to beware how they abuse their greatness to ill example: For superiors like stars are potent by their influence upon inferior bodies. If the head be crazy, the whole body cannot be hail: If the air be infected with an Epidemical quality, they that dwell therein cannot be very sound. And if the Pilot be peevish, the passengers may be in great hazard. Besides, inferiors are mutable: If the Abbot dance, the Monk will shake his heels; and if Dyonisius study philosophy, his Courtiers will philosophise, if he but intermit his study, they will altogether omit all study.  
Now the reason of this facile inclination, which causeth inferiors to be like iron drawn with these Lodestones, and to be like straw drawn with these jeats and ambers, is because great ones have eminency of place, therefore the poor inferiors conceive, as therein is nothing but greatness, so there is nothing but goodness. Secondly, because inferiors have an opinion of infallibility, like the Pythagorians, and Papists, that the great ones are too big to be deceived. Thirdly, the very imitation of great ones hath hope of impunity. For, with what face can he that is in place of authority punish an inferior, when the great one is as grossly obnoxious, and as peccant in the same sin as the inferior? Fourthly, inferiors have a desire to please great ones, insomuch, that to creep into the favour of great ones, some have made no bones, not only to imitate their gestures, and voices, but their vices also; yea, to stammer, to lisp, to limp, to wear long hair, yellow bands, and what not? such Chameleons, Apes, fawning Dogs, and questing Puppies are the giddy multitude to please great ones. As therefore great ones (if they be good ones) are as eminent and apparent Landmarks at Sea for safe direction into the haven: so in evil they are like Eur●clidons to hurry many upon the Sands, Shelves, and Rocks of inevitable destruction.  
In the second place, great ones may learn to practise humility, lest they should be proud and forget their God. For it is neither Pharaohs greatness, nor Nebuchadnezzars imperiousness, nor jehues' furiousness, nor Herod's craftiness, nor Saules goodliness, nor Rehoboams' lustiness, nor any thing else that can exempt them from the mighty hand of God, if they grow exorbitant. For if Zenacherib be extravagant, God hath a hook to put into his nostrils, and a bridle to put into his lips. If Baasha will become a Behemoth, of the flesh of his progeny what the Dogs in the City leave, 
2 Reg. 19  the fowls of the field shall eat up. If Zimri be treacherous, 
1 Reg. 16.  fire shall devour him, and the palace over his head. And if foolish Ahab become hellish, 
1 Reg. 22.  and sell himself to do evil, an Arrow shall pierce through the rivets of his brigandine, and strike him to the very heart: yea for all great ones (whosoever they be) that abuse their potency, and opulency, God hath prepared instruments of his judgements, even for all strong hunting Nimrods', profane Esau's, threatening Rehoboams', and Machavilian Achitophel's, albeit either to uphold, or advance their greatness, they temper exotique poisons, consult Wizards, use whores, hire bawds, and practise a thousand wickednesses, yet God's judgements shall come like water into their bowels, and like oil into their bones, and some man of God shall discover the very secrets that such Arams do in their very bedchamber, be the Curtains drawn never so close, whisper they never so secretly. And then shall they curse the day, and the hour (when the hand of the Lord is upon them) that ever they were borne, or that they did enjoy the light of the Sun. Then shall they know that the fear of the Lord in goodness, is better than all the greatness in the world.  
In the third place is practice of Obedience for the Subjects, that they submit themselves to every ordinance of God, whether it be to a Monarchy, wherein is one Sovereign, as the head, or unto Aristochracie wherein is an assembly of the best, or unto Demochracie, or Plebeian government. For there is no power, but of God, whether it be like the confederation of the Helvetian, or the state of the Grisons, Venetians, Ragusa, or other mixed governements, or the Monarchies of England, Spain, France, and the like. Let not a jacobine, or Ravillack be once named amongst us, but ●et a traitor, and a rebel be accursed on all hands, yea, not only the hand, that commits the treason, but the heart that consents thereunto, and the head that conceives it. Let that hand dry up, as jeroboam's hand, and that heart tremble, as Balshazars', and the head be like the heads of the Assyrians, that heard the clamour, and disconsolately fled. Let the black Raven of the Valley, feed upon the eyes of a Traitor for its cates; Let his flesh be carnage to the Fowls of the air, and his bowels be given over to the merciless hangman.  
In the fourth place is practise of vision, that great ones also may see that they despise not little ones. For what is more frequent in the Scripture, then for evil great ones to be vanquished with little ones. jeroboam, the Colonel of the horse, vanquisheth his foolish Master Rehoboam the King. Mordocheus, the King's Porter, putteth down Haman the favourite, by the means of Hester a poor captive Hebrew Girl. And the reason is, because God doth not only work his will by weak, and vile means, as the world oft reputeth them, to the end that no flesh should boast itself against God, but also ofttimes God armeth in his judgement little wicked ones to subvert great wicked ones, as it is most plain in Baasha, Zimri, Omri, Asa, Ahab, jehu, and others. 
Psalm 52.  Boast not thou thyself therefore, (O great one,) that thou canst do mischief, for God's judgement is greater than thou. And let not great ones forget by whom they reign: For what was more excellent in Heaven then an Angel? yet for his pride he was cast down to Hell. What on earth more glorious than an Emperor? yet Charles the fifth, being a most fortunate Prince in many enterprises, yet when he set himself against God in warring with the Duke of Saxony, the Landgrave of Hessen, and others of the Religion, he was put to the worst by Mauritius a mean Duke. What more imperious in the Sea than a Whale? yet in his pride when he endeavoureth to swallow up all the little Fishes that come near him; in the end, with a herring fry, and scull that comes on so fast he is clean choked. The Spaniard in eighty eight, that brought to Sea that invincible Atalantado (as the Nun of Portugal called it) for power and number, was scattered in the pride of the imaginations of his own heart. And most memorable is that of Henry the fourth, the last King of France, having two of his teeth strucken out by john Chastell, a Jesuits Scholar; one of the Religion standing by (perceiving the wound not to be mortal) bespoke the King on this fashion, O King, thou hast denied God with thy mouth, meaning the King's outward revolt to Popery, but when thou shalt deny God with thine heart, God will stab thee through the heart, which fell out diverse years after in the bloody blow that Ravillac gave him, which was both fatal, and final, for the Knife was found through his heart.  
The last practice is of thanksgiving, which belongeth unto the house of our Israel, to yield unto Almighty God for the house of the King: For God hath loved the glory of our king's house, and the place where his honour dwelleth, in giving us our King the foundation of this house, as another Z●roba●ell. The King's children to be as Cedars in the sides of this house; his prudent Counsel, as a most provident Sanadrim; his Peers, and Nobles, the beams and rafters, to be as the worthies of David, and the valiants of jehu; his judges, the standards, to be as Vshai the Archite; his Courtiers, attendants, and officers, the hangings of this house, to be as faithful Mordocheus. Let us not forget therefore, seeing it hath pleased God that we live in a Commonwealth under a Monarchy which is the most absolute form of government: Wherein the King is the Unite from whence all numbers are derived; he is the Father of the Families, upon whom the whole household depends; he is the Pilot that stands at the helm; he is one in the Commonwealth, as one Sun in the Firment, as one heart in the body, and as one God in Heaven.  
And seeing in the high Court of the State, which we call a PARLIAMENT, which consists of a threefold State, and all of God, the King as the Monarchy, the upper-house the Aristocracy, and the Lower-house as the Democracy, which nathlesse hath freedom and liberty, both of suffrage, voice, and vote. Let us not, (I say) forget to beg of our God, that of his infinite goodness and mercy, he would remove from about the King's sacred person, and from all his, all treacherous flatterers, and timeserving whisperers, from his Council, all Matchavelian practisers, from his Peers, and Nobles, all base Oppressors, and hardhearted Landlords, who by jesuited improvements, grind the faces of the poor Husbandman to make the most of their own, from his judges, and justices all corrupted, base, bribed, partial, basket-Iudges, chicking-Iustices, and the like, who will transgress for a crust of bread, as the wiseman saith in the Proverbes, and from his Court all contemners of his Gospel, and despisers of the Word of Exhortation, such as were Pharaoh, Ahab, Herod, and the like miscreants. And that I may move you hereunto, let the great ones of the World know that if they be scandalous, a woe belongeth unto them; for Christ saith: Woe unto the World, because of offences. If woe to the whole World, then unto England▪ It were better that a great one which giveth public scandal had a great millstone hanged about his neck; and be cast into the Sea, then that he should lay a stumbling block before God's children, or that his wickedness should cause the whole land to mourn, and bring in the sword of the enemy, by God's just judgement, to be sheathed into our own bowels. Let not the greatness of other Kingdoms and States deter you: For as long as God is with your King and you, fear not at all. God vanquished the imperious Romans, by the Herulians, Goths, Vandals, Visigothes, and Ostrogothes; pulled down the Metropolis of the Assyrians, Tyre, and Sydon, egypt, and Persia, Palestina, and Constantinople, by despicable and poo●● means. So also know ye, that you through God shall vanquish the pride of the Spaniard, and the fury of the French, or what Nation so ever shall band itself against you. At all times therefore it is our duty according to the Apostles Council: 
1 Tim. 2.  Let prayers, and supplications be made for all men, but especially for Kings, and such as are in authority, that under them we may live a peaceable life in all godliness and honesty. Thus have you heard the summons, and now hear the charge.   

Hear this; Harken and give ear. 
5. Position.   
It dearly and nearly concerns all degrees in Court, Church, 
The charge to all Estates  and Commonwealth, that they attend as well to the ripping up of their sins, and to the denunciation of God's judgements for the same, as to the promulgation of God's mercies, in favour of the penitent, that all estates having a sense and sight of their iniquities, may break them off by repentance, and obtain pardon by jesus Christ our Lord.  
THE charge to all is in these terms; Hear, Harken, and give ear. This threefold repetition, Hear, Harken, and give ear, is no battology, no Tautology, but an elegant elocution of the spirit of God, usual in the Scriptures. He that hath ears to hear, let him hear (saith Luke: 
Luk. 8. ) And he that hath ears to hear, let him hear what the spirit saith to the Churches, 
Apoc. 2. & 3.  saith the spirit of God in the Revelation to the seven Churches of Lesser Asia. Saint Augustine expounds it to our hands. Hear all ye Estates, that by the same Gate through which sin first entered, Grace may now enter. Harken, that is to say, attend with your minds to understand what God saith, and Give ear, that is to say, intent with your hearts to do and practise what you hear and conceive. The reason why the Scripture useth this earnest elocution, as to say, He that hath ears to hear, let him hear, (as if men did any thing else with their ears, but hear) is this. Many men see with their ears, as they do who but hearing aught of their neighbours (especially if it be of evil report) believe it to be true, as if verily they had seen it with their eyes, and these kind of people indeed see with their ears. The gouty have two feet and cannot go: the goggle-eyed, blear-eyed, and purblind, have two eyes to see, and yet cannot perfectly discern: even so, many have both ears, who either with the Adder stop both, and so hear nothing, or being of the generation of Malchus, they have never a right-eare, rightly to hear, harken, and conceive as they should. In this place therefore, obaudire is obedire: so Christ himself saith in a double parallel of the Gospel. 
Luke 8.  In Saint Luke, Christ saith, concerning his Apostles; He that heareth you, heareth me, and in Saint Matthew; 
Matth. 18.  If thy brother hear thee, thou hast won him: In both which places, hearing is obeying.  
But what is it, that these parties summoned must hear? Even a plain Demonstration of their sins, and a just judgement awarded against them for the same. Whereby we learn that.  
It dearly and nearly concerns all degrees in Court, Church, and Commonwealth, that they attend as well to the ripping up of their sins, and to the denunciations of God's judgements for the same; as to the Promulgation of God's mercies, in favour to the Penitent, that all estates having a sense and sight of their iniquities, may break them off by repentance, and obtain pardon by jesus Christ our Lord.  
What doth all preaching avail else? if it hath not this concurrence, & relation? For they that hear, and do not understand, all Preaching to them is a dream. They that have ears, and hear not, all Preaching to them is as a fearful slumber. They that have ears to see, are they not monsters? and they that have ears to attend vain and vile things, are they not contemners of God, and all godliness? But here you see is enjoined, as the elegancy and efficacy of this phrase requireth, that we not only believe what we hear from God, but assent also thereunto, and submit ourselves by the obedience of faith to be taught by the Spirit of God, as a Child submits himself to his Tutor.  
They that thus hear, whether they be sceptered, mitred, or inferiors, come with grave modesty, and great reverence to hear God speak unto them: So came Elias casting his mantle before his face, 
1 Reg. 19  when he hears the voice of God. So came Abraham with submission and much modesty, 
Gen. 18.  when he makes suit for Sodom. 
Ezech. 1.  So came Ezechiel prostrating himself upon the ground, and made the earth his veil. So came Peter crying out, Depart from me, for I am a sinful man. So came the Syrophenician trembling, standing behind, and desiring but to touch the hem of Christ's garment. So affected come all blessed, faithful, and devout souls, whom doubtless the Lord doth hear, and in his good time will grant their godly requests. To this purpose you see also that Preachers are in Scripture called, Trumpeters, proclaimers, Ambassadors, to whom all audience even from the greatest is usually given.  
Moreover, is it not the House of God where we come to hear God's voice? shall we there offer the sacrifice of fools? Come we thither to make a Tabernacle for God, or a golden Calf for the Devil? Earring and Iewel● were given to the making of both, but by diversely affected people. But some happily may say; What need all this Vociferation? The World was never more attentive to preaching. True it is (blessed, and beloved) as long as Placentia are preached, but to some giddy kind of people Zidkeiah is more welcome with his deceitful falsehoods than Michaiah the son of jimlah with the glorious sunshine of God's truth. Others as long as Preachers please them, they are pleased; but if Amos tell the rich that they sell the poor for shoes, and the miserable for a grain of salt: If Hoseah tell Ephraim that he is like a cake on the hearth not turned, and james cry out, Woe to the rich, and Esayas tell the Daughters of Zion that they are proud, and go mincing, and so forth: Tell me then what entertainment, respect, and audience Churchmen shall have, that speak in God's voice unto such kind of people?  
God speaks out of a Whirlwind, that is, either by outward affliction, as he spoke to job, or else by the inward sting of conscience: and so we read the jews were pricked to the heart by Peter's preaching, as is extant in the Acts. It is the property of the voice of the Lord to break the Cedars, as the Psalmist saith, and to divide the flames of fire; that is, to rebuke them that are of a high spirit, and to subdue the proud hearted: For God had rather have one Publican, that doth despise and abhor himself, than a thousand pharisees that do justify and boast themselves. The sons of folly indeed reject the words of Exhortation, but the sons of Wisdom say; Let the just smite me, for the wounds of a friend are far better than the balms of a flatterer. Tell me who loveth us more than God? and yet he doth afflict the godly patriarchs with famine, and his own dear Israel, growing rebellious, with sundry punishments.  
The use of this is manifold. First of Enquiry for the Lord jesus. 
Inquirator pro Domino jesu.  We read in job that in an holy Assembly of the Children of God, the Devil being not called, came thither also. So in diverse Christian Congregations (according to the old English Proverb) Where God hath his Church, the Devil hath his Chapel, Whence it is that many in Christian Assemblies, when they should hear God's voice, behave themselves as if they were Goths, Vandals, Guelphs, and Gibelline●. For while other well-affected Christians attend, read, lift up their hands to Heaven, pray, sing, sigh, fit still unto the end; these ill-affected ones sleep, prare, put out the foole-finger, curse, grin, scoff, and hasten away as unworthy of the peace of God. Marvel not therefore why so many come so often to Church, and are never the better: For their hearts are waxen gross, and their ears and eyes, and all are stupefied by the Devil. Hence is it that they come without heart to God, and are but half Christians at the best, like Agrippa, or like Hagar, who sat right ever against the waters and did not see them. Nothing likes these kind of people, but a hunting Mass (as Henry of France was wont to say) and a strawberry Sermon.  
But happily you will say: The Pulpits ought to be mercy-seates, and Chairs of consolation, but they are become Tribunals, where the Auditory is arraigned, accused, and condemned. I answer. Behold I show you a Paradox. It is a plague unto you when you are not plagued, and you are undone, when you are not undone. It was never worse with the Israelites, then when their mouths and stomaches were full of Quails. The dolours of Sinai, to some, are more wholesome than the songs of Zion. Indeed he that endeavoureth to teach a fool, glueth a potshard together; and he that speaketh unto a heart that doth not attend, is as if he should speak to one newly raised from sleep. Weep therefore over the dead but seven days, because they are deprived of the light, but weep over such fools every day, because they are destitute of understanding: Their heart is like a broken pitcher, it will hold no wisdom, and if it do hold any thing, it is like a syve that retains the chaff only, and lets the good grain pass through.  
Saint Augustine in his time was at a nonplus what he should preach: So may the Churchmen be of our time; for saith Saint Augufline, When I did behold the lovers of this World, I knew not how to preach to them: For the rich disdained at what I said, and the poor had rather have bread, than the Manna that I brought; yea, and the miserable would oft times murmur that it fared better with the Preacher then with them. Yet for all this the true humble soul that comes to God, puts on confusion, comes trembling, quaking, sighing, and sorrowing, and putteth on Elias mantle, which is verecundious modesty, that Princely Robe so pleasing to Almighty God. The true Christian soul, though afflicted in itself, comes yet well affected to be cured. If it hath retters, it is well content to have ink and gall to be sprinkled upon it; if it hath a perilous pleurisy, it is contented to have it lanced, lest the cure grow by delatory shifts incurable. Knowing that it is against the Law of Arms, Nature, and Nations, that Herold's and Ambassadors should be evilly entreated. The blessed souls that breathe and long for Heaven, will hear what the Lord will say; for at the last he will speak peace unto their souls, that they return not again to folly. They will hearken unto God's voice, that he may hearken unto their voice, when they call unto him in the evil day; and they will attend and wait his pleasure: For in a still voice he will speak comfort unto them, and with his powerful hand in his own good time he will take them unto himself for ever; yea, albeit God tell them of their sins in plain terms, and lay them open to the view of the World, yet will they assure themselves that God doth it, to make their iniquities appear in their right colours, (as they are) exceeding and out of measure sinful, that so the godly having a sight of the ugliness, filth, and horror of their obliquities, may the sooner loath them to the death, abhor themselves in a godly hatred, and sue for pardon in the meritorious sufferings of their all-sufficient Saviour jesus Christ, Assuring themselves that God's word, which they hear, is not spoken in vain, but in them that are saved, worketh that good effect wherefore it is sent, that as the Snow and Raine, which descend down from Heaven return not in vain, but water the earth, that it may bring forth fruit unto him that laboureth, and seed unto the sour; so the word that we hear from God (if our hearts be not heathy and sandy ground) worketh that which it was sent out for, to God's glory and man's salvation for ever.   

You have been a Snare on Mizpah, and a Net spread upon Tabor, And the Revolters are profound to make slaughter, albeit I have been a rebuker of them all.  
No voice, 
6. Position.  nor rebuke of God, or good men, laying forth the hideousness and horror of sins never so open to the view of the conscience can prevail with the mighty hunting Nimrods' of this world, 
All Estates accused.  to restrain their rage and furious madness, but still rather make their greatness in Church, Court, and Commonwealth, baits, and guiles for their gain and glory.  
YOu have heard the general Summons, the particular parties summoned, and the Charge unto them all. Now ensueth what they all must attend unto, which is the Declaration, setting out their sins, and the Commination of judgement, which is the sequel of their sins: The Declaration sets out the sins of all estates to be subtle sins, high, heavy, and heinous sins. All this appears by the Declaration in these terms: For you have been a snare on Mizpah, and a net spread upon Tabor, And the Revolters are profound to make slaughter, albeit I have been a rebuker of them all. These words show four things. First, the quality of their sins, that they were Nets and Snares. In which resemblance of Nets and Snares, other four things are couched. First the subtlety, and slyenesse of their sins: For their tricks and devices, like Nets and Snares, were so cunningly set, that few or none could perceive them. Secondly, the cursed gain which they intended by their sins, Nets and Snares are not set for nifles, they intent not vaga individua. Thirdly, the irregularity of their sins, Quo warranto? What Law or what Warrant had they to devose such tricks and projects of having? Fourthly, the strength of their Iniquities, for the silly souls whom they caught being free before, but now captivated, and ensnared in their trammells, were brought into great bondage, and extreme misery, as silly Birds and harmless Beasts are caught in trammels.  
Secondly, in the Declaration is set down the height of their sins, by the two Mountains Mizpah, and Tabor, wherein I will not either out of Saint Jerome, or Martin Luther, Corographically describe their scites. It is most plain in the book of josuah, that Mizpah was a famous hill, by the victory that josuah obtained near unto it: It was a mountain, because they went up to it, and upon it was an Altar, because it is said, they went up to the Lord in Mizpah. Mount Tabor is famous in the Gospel, 
Matth. 17.  by Christ's transfiguration thereon.  
The literal sense is this: The manner of these Revolters was to intercept by Ambuscados, the poor souls that fled out of Israel to juda (where the purer worship of God was) and to bring them back again to Bethel, or Dan, as the manner of the Romanists have been, who have surprised upon the Alps those devout souls, that hasted out of revolted Italy to Genevah, and other reformed parts, and to reduce them back again to their cruel Inquisition. The mystical sense is: These Revolters did ensnare God's people by foolish and fond traditions, enjoining the observation of them, as if they had been the true doctrines of God. The Metaphorical sense is: As on these mountains the fowlers, and hunters, did catch birds and beasts with nets and trammells; so these in Church, Court, and Country ensnared poor weak souls with thousand mischievances. The synecdochical sense is: They did not only ensnare God's people, at Dan, and Bethel, but also extended their revolt to the tops of Mizpah, and Tabor, and where not?  
Thirdly, this Declaration shows the horror of their sins by words of degrees. For these estates had not only internally revolted, but even to the view of the world externally also, having no respect, either to time, place, or person: The set place of God's worship at that time was jerusalem. They would worship at Dan, Bethel, Mizpah, Tabor, any where. The times, and holy festivities appointed by the Law, they regarded not. The persons designed for the Priesthood they fleighted. Moreover, they had multiplied their Pravarications, by enhaunsing their Sacrifices, which the Spirit of God laugheth to scorn, by terming a Coniugatis, their Sacrifices, slaughters, their Temples, shambles, and their Priests, Butchers. Yea, and that which is more, all the estates, as it seems, had subjected themselves in their revolt to the base vulgar, desiring to give them content for advantage, in what strain or depth of impiety so ever.  
Fourthly, in this Declaration also is showed the insolency of their sins: For they were grown to that impudency and height of sinning, albeit God himself, both by immediate, and mediate means had been a rebuker of them all. Wherein they endeavoured to prevent the objection that is ordinarily made in the Prophets, whereby they might have said to God, If we are deceived, thou hast deceived us. But the Text meets with that, and saith, God himself had been a rebuker of them all. O how great is the subtlety, deepness, and slienesse of sin, that hath all these foul and fearful ingrediences? Learn hence therefore, that.  
No voice nor rebuke of God or good men, laying forth the hideousness and horror of sins, never so open to the view of the conscience, can prevail with the mighty hunting Nimrods' of this world, to restrain their rage and furious madness, but still they make their greatness in Church, Court, and Commonwealth, baits and guiles for their gain and glory.  
This appeareth in the very terms and passages of the context: For from the Court to the Cart, they would be Nets and Snares to one another, albeit the Lord God himself had been a rebuker of them all for it. This is patriarchal truth; for righteous Noah, holy Lot, and meek Moses prevail not with some in their times. It is Prophetical truth; for all the Prophets grievously complain hereof. It is evangelical truth; for, Christ himself prevails not with Herod, and other miscreants. And it is also Apostolical verity; for the Apostles prevail not with such as Simon Magus was, and others of that stamp, nor all the ministration of the glorious Gospel of Christ, (sithence that time) doth prevail with those that are miscreants, and none of God's eternal Election.  
The reason hereof is plain: for these wicked ones are enwrapped in the snares of the devil. 
2 Tim. 2.  They are the Devil's slaves, bound to do his will. They are unjust, and will be unjust still. 
Ibidem.  They are filthy and will be filthy still. 
Apoc. 22.  They are plunged into the deepness of Satan, 
Apoc. 2.  and they are mispersuaded, and misled, 
2 Thes. 2.  by the mystery of Iniquity. This will further appear out of the Declaration, both in Israel already revolted, and in juda that yet staggered. Israel revolted, is a Parallel of the Papacy, and staggering juda is a type of Cassandrian protestancy. See this in both: first in Popery. 
jerem. 51. 9  Is not that of the Prophet true? We would have cured Babel, but she could not be healed. For, albeit God himself hath rebuked the Popish vassals at sundry times, and in diverse manner, not only by the sword of the Spirit, which is the word of God (by which their Babylon is fallen;) but also by his immediate hand, in bringing to nought their cursed, & damnable designments, and in showing the very ruin of their rotten cause (as diverse and sundry instances may be given, both ancient, and modern, at home, and abroad, especially of those two in our own Nation, namely, the difference betwixt the Seminaries and the Jesuits in Wisbich Castle, and the hellish gunpowder treason) yet that great Romish Archimandrites of the world, and his revolted ●ry, continue Nets and Snares upon Mizpah, and Tabor, that is, Church, and Commonwealth, not only literally in their ambuscadoes upon the Alps, but also Metaphorically at Rome, at Rheims, Loretto, Compostella, Hallas, Sichem, and where not? All their doings and dealings being semblable unto Nets and Snares. In pretence of Sanctify craking of nothing but of Religion, Mother-Church, infallibility of See, authority of Fathers, and Counsels, and such like boastings. Nets and Snares for profit, witness their Bulls, Indulgences, the holy Exercise (as they call it) of the unholy fathers the Jesuits. Nets and Snares for lawless warranty, as appeareth in their decretals, in their Brutum fulmen of Excommunication, in their captivating silly souls that thirst after Christ, with Masses, Dirges, Trentals, Pilgrimages, Reall-presence, and many such like encumbrances.  
For you must know, that these Shopkeepers open not their Shops for nothing: For all their tricks tend either to profit, or to pleasure, or to both. For their profit, they have their several wares; namely, the year of jubilee, archiepiscopal, and Episcopal palls, Anniversary-masses, private-masses, privileged Altars, Taxations Apostolical (as they call them) for unlawful faculties, dispensations against Scripture, absolutions, revocations, legitimations, and for what not? To instance would be tedious. Yea, to keep this profit, they are no less cunning, 
Non minor est virtus, quam quaere●a, parta tueri.  in their vows of single life, in keeping the Election of the Pope amongst the Cardinals only, in winning the favour of the Nobility by making their debauched sons Abbots, and Priors, and by making their collapsed daughters Abesses and Nuns. As also, in be-fooling the Kings of the earth with a Primrose, blessed by the Pope's noun mouth, a holy Sword, a military Belt, a waxen Agnus Dei, and the like trumperies.  
Moreover, they have nets and snares for their pleasure also, in keeping the common people ignorant of the Word of God, in traducing the phrases of the holy Scripture, and in preparing their baits for all palates. For the pompous, they have the bait of the Papacy; for the sordid, the order of the Capuchini, and Sfoliani; for the delicious, the Abacies; for the melancholy, the Hermit's, and Anachorites; for the wanton and lascivious, they have those days of privilege at Rome, before every Carnival, wherein they have liberty and licence to do what lustful wickedness they lift. Surely a man cannot choose but wonder to observe their mixed compositure, (which doubtless, they themselves smile at in their sleeves;) as namely, that the Popes should wash the feet of the poor, and yet suffer the Kings of the Earth to kiss their feet. That they should depose and set up the Kings of the Earth, with one and the selfsame Bull. That they should take upon them to remit sins, vent the strange conceits of Transubstantiation, auricular Confession, works of superrerogation, and the like fopperies. Insomuch, that a man may truly take up a complaint, and say; What soul doth not bleed to see the spirit of God thus grieved? to see the hearts of the sons of men so obdurate? and what faithful soul doth not cry out earnestly to the Lord in the word of David: It is high time for Thee, Lord, to set to thy helping hand, for they (the Papists) have destroyed thy Law?  
But that which is most marvellous of all, is to see, that these Romanists should in all Commonwealths, where ever they live, be nets and snares, as appeareth most plainly in our State, wherein these Flies of Egypt cannot content themselves to live within the limits of the loyalty, and allegiance of good subjects; (for I mean hereby such Cleriques, and Laiques amongst us as are poisoned with the Cup of the Whore of Babylon) albeit they receive great immunities, both of life, limb, and liberty, from our dread Sovereign King, but they must attempt both by open violence, and sulphurous Gunpowder, and by what not, to ensnare the whole frame and fabric of our commonwealth, even to the utter ruin thereof, and for no other cause, (if the most intelligent amongst them be consulted) but for that our dread Soveragine King, will not admit a toleration of Religion (as they term it) a hodge-pot of God's service; as if his Majesty's own wisdom, his prudent Sanedrim, and the experience of our State, could not ascertain his Majesty that it is impossible for this entire Nation of ours to bear a Lipsicum Interim, a Sphinx Augustana, a Pandora Francofordiana, a Cothurnus Neoburgicue, or the like, in all which there must needs be a fearful Amnesty of the integrity of God's true and real worship.  
But leaving revolted Israel, let us return to staggering juda, for GOD will search even his own jerusalem with lights; And if juda become hypocritical in herself, and critically look only upon revolted Israel, and taxing it, forget their own obliquities, than these judaites will be like those witches called Lamiaes, that see only Extramittendo: For it seems by this accusation, that both Court, Church, and Commonwealth were all in one predicament. They were all become Birders, and Fowlers, Hunters and havers, and therefore they had devised Nets and Snares, trammels and tricks, to effect their projects and purposes. I have always hated Cham's unnatural and cursed disposition, to make bare pudenda parentum: But it is lamentable, and a thousand pities, that in high places, which are as the Sunne-rising of a State, there should be any such persons, like Nets and Snares, that for Quid dabitis, will bring Idiots and Asses into the Church of God: That there should be temporising, and Cassandrian great ones, which bend their wits to nothing else, but like Jesuits to seduce the simple, and like Machavillians to supplant the great, that oppose them: That there should be such great ones, in Church or Court, that should think that all the World was borne for them, and they for no body; such judges that should be basely and scandalously obnoxious, and such Lawyers that should be dishonest, and insatiable.  
But blessed be God, our good josiah the King hath reasonably well purged his house, Church, and Commonwealth of such dangerous nets and snares. Time would fail me, and my senses would be stupefied with tediousness, if I should take upon me to enumerate all the nets and snares in Church and Commonwealth, notwithstanding all his sacred Majesty's care to purge them, all the wholesome Laws ordained by Parliament to restrain them, all prudent and pious courses endeavour to reform them, yet that there should be chicken-Iustices, Knights that like Kites feed on the garbage of their Country, judges who like Druggist's, and Apothecaries, give Quid pro quo, Hab for Nab, this for that: Or to number the timeservers, time-sellers, the false-ballancers, the simoniacs, and such like: All which enormities proceed of nothing else but from a Conscience mortgaged to the World, which being like to a shipman's hose, or a large bowling-alley, a Franciscan sleeve-hand, resolved with the Neopolitan, that if ever a man will be rich, he must turn his back upon God, or with the Florentine, who was wont to say, that three things bred him all his wealth, an Iron arm to take any pains, an Aunt's belly to live pinching, & basely, and a dog's soul, to make no conscience of any thing. Whereupon, as the Prophet saith, 
Hab. 1. 16.  These worldings' sacrifice to their own net, and burn incense to their drag: because by them their portion is fat, & their meatplenteous.  
What heart, unless it be a heart of flint, doth not relent to hear the grieunaces in streets, and highways, that brother makes against brother, and neighbour against neighbour, the sum whereof I may instance in the words of the Psalmist, who complaineth, 
Psalm. 35. 7.  That there was privily laid a snare for him, and without cause, they hid their Net in a pit, yea without cause had digged for his soul. And what say the wicked in all this: The Lord hath forgotten it, he hideth away his face, and will not see it. These are the deepness of Satan, and the bellow of hell. Yet in all this, these mad fools do lie, for I have heard the prayers, and praises of the godly: Draw me (saith one) out of the Net which they have laid for my soul. Our soul (saith another) is escaped as a bird out of the snare of the Fowler, the snare is broken and we are delivered. And do we think that God doth not hear the cries of his children? Yes assuredly, GOD saith to the fools, Deal not so madly, and to the ungodly, Set not up your horn; you shall he slain all the sort of you, yea as a tottering wall shall ye be, and as a broken hedge. Woe unto thee that spoilest, and thou wast not spoilt, and dealest treacherously, and they dealt not treacherously with thee: 
Esay 33. 1.  When thou shalt cease to spoil, thou shalt be spoilt; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. Yea, God hath his nets also for such Fowlers and Hunters; I will spread my net upon him, 
Ez. 12. 13.  and he shall be taken in my snare, and I will bring him to Babylon, to the Land of the Chaldeans, yet shall be not see it. 
Host 7. 12.  I will spread my net upon them, I will bring them down, as the Fowls of the Heaven, I will chastise them, as their Congregations hath heard. He will rain upon the wicked snares, 
Psalm. 11. 6.  fire and brimstone, and an horrible tempest; this shall be the portion of their cup. Yet after all this, (if they do defer to turn unto God) God hath his great draw-net in the end of the world: For as a snare shall it come on all them that dwell on the face of the Earth: 
Luke 21. 35.  And this draw-net is already cast into the Sea of the World, and shall gather of every kind, which when it is full, the Angels shall draw it to shore, and shall sit down, and gather the good into vessels, but cast the bad away. 
Math. 13. 49.  Even so shall it be at the end of the World; the Angels shall come forth, and sever the wicked from among the just.  
In that day, what will become of those that have been snares in the Church? abusing their knowledge to filthy lucre, that study Bodines' Commentaries, Lipsius' Pollitiques, and Machivells' Prince, and such like Quodlibets, more than the holy Scriptures? What will become of them that have been nets and snares in the Court? by scraping Monopolies, proling projects, and cruel cursed stratagems? What will become of all the fry and rabble in the Commonwealth, who become nets and snares unto one another upon all occasions. In base covetousness, becoming Apes, Lions, fawning Dogs, and Devils, and all for money; in Malice, becoming Romish Butchers, never satisfied but with blood, making all their life a Corban of cozenage, and a Mammon of wicked guiles and gains, as if these mammonists did purpose to make no other profession, but like Mountebanks, that profess the frauds of Italy, like the Scofiotti of Ferara, that fasten upon nothing but upon gains, like the Banditi that are lawless, and like the Freebooters of Germany, imagining all to be Fish that cometh to their nets?  
But there are some names in our Nation (as in Sardis) that are Gods, who would not for all the World, with the Echronits, forsake God, and go to Beelzebub, or with the Ammonites go to Melchom, or with Demas go to Mammon, knowing that it is impossible that the sons of men should wallow in such ill-got wealth, and swim in such abundance of cursed gains, but that the deceitfulness of the Flesh, and of the World, doth bear them up by the armholes, and the Devil holds them up by the chin, until they are plunged into the deepness of Satan, who teacheth them all these cunning sleights, until he hath brought them to the fearful downfall of death, and then when they expect comfort, he saith unto them (as the Priests said to judas, See thou to it,) shift for yourselves. This is the fearful, fatal, and final doom, this is all the comfort and consolation that the mighty hunting Nimrods' of the World shall receive, as a guerdon for their misled and mispersuaded wicked courses.  
Pray we therefore the great Majesty of heaven to inflame with zeal his Majesty's heart on earth, as he hath begun, even so to continue until he hath utterly purged both Court, Church, and Commonwealth of all such wicked miscreants, & cursed caitiffs, who remain incorrigible, whatsoever either God or good men from God shall say, or endeavour to reform, and rectify them in. And seeing the word of God, which is the sword of the spirit, doth not prevail with them, that the Sword of Magistracy may be unsheathed against their faces, that the secular power may put down & punish all wicked practisers both in Church and Commonwealth, and that such as the Church hath justly cast out by excommunication, may be delivered to the secular power for Execution; that so (if it be possible) they may be brought to Repentance, and their souls saved in the day of the lord God effect this for his glory sake.   

judgement is toward you.  
God of his endless bounty and bottomless pity, come. 
7. Position.  passion, and mercy, for Christ his sake, doth favourably and fatherly premonish before he punish. 
All Estates menaced with judgement.   
IN the last place, after the Declaration of the sins of that time, is the Commination, or Commonition of punishments due for the same, and that towards all ranks, and conditions, indefinitely. For as all the Estates were Parallels in their sins, so are they all liable to like punishments. It seems all Estates were become Nets and Snares to one another. All therefore have judgement awarded against them. judgement in Scripture signifieth three things. First, every action of God, the cause whereof is to us unknown. This is that great deep which David could not sound: It is that profundity which caused Paul to cry out, O altitudo; and taught Saint Ambrose to say, Non est argumentum disputationis, sed stuporis. I am no Eagle to fly so high a pitch: I desire to know nothing but jesus Christ, and him crucified. Secondly, judgement signifieth discrimination, or difference, and that must be left until the general audit. I will not take upon me to judge before the time, who are sheep who are goats, who are wheat, who are the chaff; for God hath appointed a day wherein he will judge the men of the World, by that God-man jesus Christ.  
In a word, understand by judgement in this place, that which Paul meaneth in his Epistle to the Romans. Indignation, and wrath, tribulation and anguish upon every soul of man that doth evil. So then the judgement here meant, is that Indignation and Wrath, Tribulation and Anguish, shall be poured out of the vyals of God's wrath upon all exorbitant Estates. But behold the exuberant goodness of God, which thus speaketh: judgement is toward you; judgement instant, but not yet extant; judgement toward you, but not upon you. Whereby we learn, that  
God of his endless, boundless, and bottomless pity, compassion, and mercy, for Christ his sake, doth favourably and fatherly pre-monish before he punish.  
The Psalmist tells us so. If a man will not return. 
Psalm 7. 12.  God will whet his Sword, bend his Bow, and prepare the instruments of death. Here is only Preparation of judgement, 
jonas 3.  not Execution. jonas comes with an (Adhuc) yet forty days, and Ninive shall be destroyed. The Psalmist with a day; To day if ye will hear his voice. The Divine with a moment, Christ stands at the door, and knocks. This further appeareth in sundry judgements that God hath showed in the World, from the beginning, God himself preacheth to the Protoplast before the fall. If thou eat thereof, 
Genesis 3.  thou shalt die the death. Before the deluge, Noah the Preacher of righteousness, an hundred and twenty years forewarned the old World. Before that sulphur showered down upon Sodom, how often was righeous Lot vexed with their uncleanness? Moses and Aaron show signs and wonders, and bring plagues upon Egypt, before Pharaoh was drowned in the Red Sea. How many times, and manifoed ways did God speak to his own people before they were carried into captivity? Seven several portentous progedies God showed unto the Cizens of jerusalem before their utter destruction by Vespasian.  
The jews famous antiquary relates in his Book 
Ios●phus de bello judaico, lib. 7. cap. 12.  of the wars of the Jews, that before the utter destruction of jerusalem, a fiery Sword was seen in the firmament over that City, a light about the Temple, and the Altar in the night season did affright them that waited, a Cow led in for sacrifice brought forth a Lamb in the midst of the Temple, the brazen gate of the Temple opened of its own accord, an host of Horsemen and Spearemen was seen over the City in the firmament, a shrill voice heard in the night season from under the Altar, crying, Get you hence, get you hence; and one jesus the son of Ananus not long before the siege went up & down the streets, and could not by any means be silenced, but still he lamented, saying, Woe to this place, Temple, and City: and at the time of the siege he standing on the wall, cried, Woe to myself; at which words he was slain with an engine by the enemy that beleaguered the City.  
I list not to wade into the shallow brooks of the Heathen; yet if a man would but cast his eye into the tract of Suetonius, concerning the lives of the twelve Caesars, a man may see that God hath not left himself without witness in this kind, no, not among those Paganish miscreants. But you will say, what is all this to us? I will tell you. I am no Prophet, nor yet the son of a Prophet, but without any challenge of Enthusiasm, or any such dizzy dream; Tell me if God's judgements have not been towards us in our Nation both in Court, Church, and Commonwealth? In the Court was not judgement toward us in the death of our late dread Sovereign Queen Elizabeth, when the eyes of the Jesuits were ready to drop out with expectation of our ruin, and their brains ached with plotting villainies, and perilous prophecies? When as at the approach of our dread Sovereign james, this our state being in an Earthquake, was shaken and settled in a moment. Was not judgement toward us in that hateful and hellish gunpowder treason, which had it been effected, the very frame of the Court, Church, and Commonwealth had been overthrown in a moment? Was not judgement towards us when GOD took away from us that hopeful, peerless, and valiant young Prince, Henry? Was not judgement toward the Church, when a Praemunire was endeavoured to ensnare our Cleriques, but that God diverted it by affecting the King's heart toward our reverend Beave-peeres of Divinity? Was not judgement toward the Church, when a nullity was intended, and endeavoured to be brought upon all proceedings of Episcopal jurisdiction, in our Ecclesiastical discipline? Was not judgement toward the Church, in the decease of our rarest Divines and greatest Scholars, who were as the Chariots and Horsemen of our Israel, Championlike casting forth their gauntlets of defiance against the proudest Prelate, and most carnal Cardinal in the Conclave of Rome?  
If in these things the judgements of God had been upon us, as they were toward both Court and Church, the Commonalty had certainly had a share therein, and undoubtedly had tasted of the same bitter Cup. Were not these things the forewarnings of future sorrows? That many other judgements were not continued upon this our Nation, as the universal plague of pesti'ence (which extended itself even to the mountains of Wales) the inundation which overflowed some part of our Land: (What time the waters saw thee O God, the waters saw thee, were afraid, and returned into their streame-race again) the inflammation of the Element, which not many days before the Gunpowder treason, in the West-part of this Land seemed all on fire: some fourteen years since the first great frost, and this later, that made not only the poor of the Land to mourn, but the very beasts of the field to roar, and the Birds of Heaven to droop; was it not I say, the wonderful riches of Gods great mercy? If now in the blessedness of peace, soundness of health, quietness of state, plentifulness of feasts, and fullness of bread, the people of this our Nation shall run to excess of riot, and great ones become Nets and Snares in their high places, Mizpah and Tabor, to their poor brethren, sing Requtems to their own souls, and contemn heavenly admonitions; take heed lest this judgement which is said to be but towards us, be not very near unto us, yea, even at the door.  
The case is otherwise with us in England (God be blessed) than it was in Israel, at the time of this prophecy; For in our state, neither Prelates nor Preachers become Nets or Snares unto our people. They make no merchandizing of the word of God, as do the Italian Montebanks of Rome. Our Churchmen ensnare us not, (as the Romanists do theirs) with conceited Saints, as salves for all sores, or with rotten Romish Relics, such as are Martin's boots, George his Sword, Crispines' cutting Knife, Joseph's breeches, Thomas his Shoe, the swaddling Clouts of Christ, the Milk and Hair of the Virgin Mary, and the like sopperies. Neither do they tell us that the Breath of Christ is in that box, as some hideous blasphemous impostors of the Latian-Lateran-monster have made the silly multitude believe. The Church men of England preach unto us nothing, but jesus Christ crucified, the great Angel of the Lord, presenting to our God the vials of odours, which are the prayers of the Saints. They preach unto us the pure Word, and administer the blessed Sacraments, (without blending or mixture) as the relics of jesus Christ. In the ministration whereof, albeit they are by some sort of miscreants meanly handled, and coarsely entertained, yet they have resolved with Gideons' soldiers to lap cold water, before they would for filthy lucre or vainglory become Nets and Snares to entangle the consciences of any the least of God's dear ones with mis-leading untruths, or misperswading traditions. Let us not therefore become a byword to foreign Nations, but let us show ourselves to be Gods true Israel, as a people believing that God hath apppointed a day, wherein he will judge all orders and conditions of all things that they have done, either on Mizpah, or Tabor, in Church, or Commonwealth.  
In which day of judgement, he will judge our fins, that in this life have been precedent, present, or to come: In which day the omnipotent, omni-scient judge will appear, the Assessors will be innumerable, and all men, of all sorts, shall there be presented naked; Where Christ shall be the Lawgiver, the Impleader, the Witness, Advocate, and judge; Where many Orators shall implead one, the Angels whom we have grieved by our impenitency, the poor and helpless, whom we have wrongfully vexed. Vriah shall urge David, and Naboth shall implead Ahab for their bloods. Those that have been corrupted by our persuasion, example, means, or money, shall cry out against us. In which judgement there shall be no cuasion, no appeal: For if we deny any thing, heaven and earth shall witness it against us: If we translate our crimes, we shall be pointed at with this, Thou art the man: If we plead ignorance, the long time of God's sufferings, and the many years of the preaching of the Gospel shall be urged against us: If we pretend necessity of sinning, it will be answered, it was not of co-action, but of our own corruption: If we aplogize for ourselves in a panegyrical commemoration, what good deeds we have done, and how many Sermons we have heard, the voice will come forth from God, I know you not that work iniquity: And if we become Suppliants, it will not serve our turn, for the master of Requests will then be come out of heaven: If we appeal, it will be told us, that God hath delegated all the judgement to his Son. Listen therefore unto the voice of jehovahs' fatherly Admonitions, so shall you stand in that judgement. Lift up your heads, and rejoice to hear Christ say, Come ye blessed. But if you will not hear his Commonition, Confusion shall cover you, as a Cloak, you shall roar for dolour, and that great Anathema Maranatha shall plunge you into hell, with Go ye cursed. There remaineth only an Exhortation, Deprecation, and Supplication, wherewith I will conclude.  
First, I exhort therefore, That Prayers and Supplications 
1 Tim. 2.  be made for all Estates of this Land, Especially for the house of the King: That the King as the foundation of his house, may ever love the glory of God's house, and the place where God's honour dwelleth. That the Prince and the rest of the King's regal posterity, may learn to execute true judgement and justice. That his Counsel may be loyal, and religious in the simplicity of their hearts, and in the dexterity of their hands. That the Peeers and judges may be as prudent Patrons, Fathers, & guides to the whole State. That unjust Monopolies which are but as the baits of these Nets, unnecessary taxations, which are but the lead of these Nets, to make them sink, and fair pretences, which are but the cork, to make them float aloft, may never be once named amongst the Courtiers of this kingdom. Let us ever pray that God would always keep three things in the King's Court, that were reserved in the Ark of the Covenant, that is, The Law of God, and the laws of our kingdom consonant thereunto, whereby the policy of the State may be ordered, both piousty and prudently: The Manna, which is the maintenance of the State, may be advanced: And Aaron's Rod, the Ecclesiastical Doctrine and Discipline, which may bud and blossom, and bring forth Almonds of Peace and Piety, so long as the Sun and Moon endure. So shall the House of our King, and Kingdom, be an Administration of a most blessed Magistracy and a most sacred Ministry, wherein shall dwest true Christian piety, and policy, until the second coming of jesus Christ. I exhort you also, that Prayers and Supplications be made for all the Prelates and Preachers of this house of England, that the eminent in the Church vaunt not themselves in their Domination above their brethren, for that is but the bait of these Nets, nor that they exenterate their Clergy, for that is but the lead of these Nets to make them unseen in the great waters, nor pretend their greatness and superintendency only, for that is but the Cork to make them float above. But let us ever pray, that those that do rule in the Church, may do it with singleness of heart, and those that are subordinate, and are to be ruled, may be obedient unto them with all cheerfulness, that all, as Gods good servants, may fear the Lord, may go when he bids them go, and come when he bids them come, and never leave off their evangelical negotiations, but do it with all diligence until Christ come. So shall our Churchmen be as precious Diamonds (like Zorobabel the son of Shealtiel) upon God's right hand, they shall be the jewels of the State, and by their constant preaching shall save themselves, and others. And I exhort you, that Prayers and Supplications be made for the whole people of this Land, that they may be obedient to their God in all goodness, subject, and serviceable to their King in body, goods, and life, and aiding, and assisting one to another in all Christian charity: so shall all of every order be a people of Gods own acquisition, election, sanctification, glorification, and as God's blessed Israel. This God grant unto the Court, Church, and Commonwealth, for his unspeakable love's sake, for his promise sake, which he hath ratified with the blood of his Son, and for the glory of his great Name.  
For mine own part, I shall ever pour out my soul to God, that he would for ever divert from the house of the King, the judgement of Proscription, that the King may ever be safe under God's wings, and secure under his feathers, that no jesuited Chastell, Baltazar Gerard, nor jacobine, Clement, Ravilack, nor Pouder-plotter, nor any such wicked villain, be able once to look upon him with an eye, heart, or hand, to hurt him. That God would turn from our noble Peers, the judgement of Desertion, that their hopeful sons may grow up as Plants, and their noble daughters become, as the polished angles of the temple. That God would divert from the Gentry the judgement of fearful slumber, lest they forget their God that made them. From the judges the judgement of Reprobation, but that they may put on justice, as a Robe, Honour as a Crown, and unanimous consent for the good of the King and kingdom, as the links of their collars of S S. From the Prelates and Preachers the judgement of Dissension, Faction, and singular opinion, lest the seamelesse coat of jesus Christ be rend asunder. Cloth (O Lord) all the hearts of our Churchmen with thy righteousness, their lives with thy grace, and their learning with thy praise. And turn (O Lord) from the whole people of this Nation, the judgement of Contempt of thy Word and Sacraments, lest devouring fire burn up their houses to the ground, lest the air infect their breaths with the plague of pestilence, to the death, lest the sword of the enemy be sheathed in their own bowels, and lest every man become a Lion, A Wolf, a Tigar, and a Fox, to hunt his brother with Nets & Snares.  
Yea, I shall ever remain, during breath, an humble Suppliant before the Throne of Almighty God, that the house of the King may always be as God's Silo, the Bishoprickes as Seats, and Sees, for the principal well-deserving masters of the Assemblies, the Deaneries as the Apostolical Presbyteries, the godly Magistracy of our Land, as Mount Gerazim, filled with blessings, and the sacred Ministry, as mount Tabor, wherein the Churchmen may continually confer with the Patriarches, Prophets, and Apostles learnings. Yea, that the whole people may be God's beloved Israel, the cities as Bethel, the Towns and Villages as Bethphage, and Bethany, and the city of LONDON the chamber of the kingdom (whither the prudent Tribes are now come up to be Assessors, and assistants in Parliament, may be as a closet of all precious things. Make, Lord, the Citizens Saints, their houses Sanctuaries, and the three Estates now assembled in PARLIAMENT, the most pious, and most prudent Sanedrim, that ever the Sun shined on. God persuade japhet to dwell in the Tents of Shem: And let the faithful witness in Heaven say to all this