THE Church's Sleep, expressed in a Sermon Preached at the Court, in the Celebration of the King's Majesties most joyful and happy entrance into this Kingdom, the 24. of March last. BY Anthony Maxey, Batchelar in Divinity, and Chaplain to his Majesty in ordinary. HEBREWS. 10.24.25. Let us consider one another, to provoke unto Love and to good works. Not forsaking the fellowship that we have among ourselves (as the manner of some is) but let us exhort one an other. LONDON Printed by T. Este. for Clement Knight, dwelling in Paul's Churchyard at the sign of the holy Lamb. 1606. Cant. Chap. 2. Ver. 7. I charge you O ye daughters of jerusalem, by the Roes and Hinds of the field, that ye stir not up, nor waken my Love, until she please. FOr the readier and more perfect understanding of this verse, it shall be requisite, very briefly, to set down the order in placing this Book, the Title, the Subject matter, and so consequently the Occasion whereupon this Scripture is inferred. Touching the placing and order of this Book: in the first of Kings. 6. King Solomon in building the material Temple, he framed three Courts: the outermost, a great and large Court for the common people; next to that, an inner room for the Priests and Levites, and last of all Sanctum Sanctorum, the holiest of holies, only for the high Priest to enter in. The same Solomon, in building up the spiritual Temple of the Soul, he hath likewise framed three courts. First the book of the Proverbs, as a great and outermost Court, wherein common people, and all sorts of men, may learn, the civil and godly course of manners and discipline; next to that Ecclesiastes or the book of the Preacher, as an inner court, leading us on farther, and teaching us to contemn the world; last of all, he brings us into Sanctum Sanctorum, to this Song of Songs, wherein not every one, but such as are conversant in divine mysteries, and delight in heavenly contemplation, they may here behold, the sweet and mystical conjunction between Christ and his Church, between God and the soul. For the Title. As there is Sabatum Sabati, and Sabatum Sabatorum, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is called the Song of Songs. The Song of Songs, for that it is sung to the King of Kings; The Song of Songs, for that it containeth the highest mystery of all mysteries: The Song of Songs, because of a thousand & five sonnets, 1. Kin. 4 32 which Solomon did indite, of them all this is most divine most excellent. For it concerneth not any particular occasion, as the songs of Moses and Deborah, but the public and flourishing estate of the Church, and thereupon for the excellency, the ancient fathers call it, the heavenly treasure, the hidden Manna, and Paradise of the Soul. In the Matter, our Subject, the holy Ghost by sweet and comfortable allegories, doth lively and affectionately express, the holy and perfect love between Christ and his blessed spouse. So as Pliny writeth, Plin. lib. ●. Cap. 25. that the Bees do make outermost part of their combs with the basest honey, but do enclose the finest and purest honey within: So the outward duties of Religion, they are contained in the moral Precepts of the Proverbs and Ecclesiastes, but the divine and heavenly mysteries, betwixt Christ and his Church, they lie hidden and are closely chouched in these Parables. The Occasion whereupon this Scripture is inferred, is this. The holy spouse, the Church of God being in this world, as a Lily amongst Thorns, 2. & 3. ver. and as an Apple tree in the wild forest, that is, oppressed with enemies, molested with Schism, Contention, and Heresies, she doth long to enjoy the blessed presence of Christ; at length under the peaceable and glorious reign of King Solomon, comforted with his gracious spirit, shadowed under his protection, and satisfied with his love, Honorius with quiet rest of heart and much content of mind, she taketh her repose, and peaceably falls a sleep. Whereupon as S. Bernard saith, Christus dignatur esse custos ac vigil sponsae, Christ vouchsafeth to become the Bride's watchman or keeper. Alluding therein to the manner of marriages in those times, where at, were used to be sung, two kind of verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scoliast. Tho●criti. in Epithalamium, Helen●●. evening verses to bring a sleep, and morning verses to waken the Bride. But Christ in ardent affection, Cap. ver. 2.3.8.7.5.4. and tender care over his Church, in three several places he giveth this great and solemn charge, that his Spouse now being asleep, his Church being now in blessed rest and proseritie, no man waken her, no man cause any stir or trouble to be raised. I charge you O ye daughters of jerusa. etc. In these words, there is a Praecipe Christianis, an high Commission granted out, for to establish and settle the good estate and peace of the Church. Wherein are to be considered 1. The Persons. First, who sendeth— I, Lastly, the date. 2 to whom— Daughters of jerusalem. Lastly, the date. 2. Charge. 1. Manner— By the Roes and Hinds. Until she please. 2. Substance— not to stir waken Christ's love. Until she please. The Person who chargeth. FIrst, for the Person who it is that chargeth, and to whom this commission is directed, it is requisite to ask as the Spouse doth in the fift Chapter and ninth verse, Who is this beloved more than another lover, that he doth so charge. To direct and persuade in matters of great weight and consequence, there are these three required, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisdom, Love, Aristo. Rhet. li. 2. ca 1. and Authority. Wisdom to be believed; Love to be respected; Authority to be feared. First, Wisdom, for that is nimbler than all things, Wis. 7.24. and searcheth thoroughly, by reason of her pureness. Secondly, Love is requisite, Cant. 8. ●. for it is strong as death, there is nothing but a man will undertake at the persuasion of a wiseman, who doth entirely love him. Lastly, Authority is required, Aug. for Etsi meliores sunt quos ducit amor, tamen plures sunt quos corrigit timor; the better sort are won by Love, but the greater number are overcome by Fear. He that giveth this charge it is our blessed Saviour, so saith the Spouse in the next verse, it is the voice of my well beloved: it is he against whom for his Wisdom to direct, for his Love to comfort, for his Authority to punish, there is no exception to be taken, for Dominus locutus est, & ego adiuro they are all one. And whereas he gins with a charge, we are to observe the Dialect and acrimony of the holy Ghost in charging. Sotomaior. For adiuratio est iurationis quoddam genus, this adjuring and charging is a kind of swearing. Gen. 24.3. So that as Abraham caused his servant to swear, and then charged him not to take a wife for his Son of the women of Canaan, so here is an oath of Canonical obedience required, that no man affiance himself, to any schismatical or heretical Church, but only the true Spouse of Christ, she must be, as the loving Hind, Prou. 5. 1●. and pleasant Roe in thy sight to delight in her love continually. The words of God's spirit, they are not otiosa supplementa verborum, nor as job saith, words of the wind; but where the holy Ghost falls on charging, without question there is some weighty matter in hand; job. 6.26. and therefore in regard of the person who doth adjure & charge, when the assembly is broken up, this charge must be thought upon to be performed. Daughters of jerusalem. THE persons to whom this charge is directed, is to the Daughters of jerusalem, that is, by the judgement and consent of all interpreters, to the Magistrates and to the Ministers, especially to the holy Priests, who are attending upon the Church, as weighting women on a Queen, or as loving daughters upon their mothers. They are named Daughters of jerusalem, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Daughters in their qualities resemble their mother. Arist. de ge. 4. cap. 3 jerusalem by David it was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother city in all judea, in the 12. of the Revel: she is said to travail in birth, and in the 4. to the Galath. 26. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of us all; a plain periphrasis of the Church. jerusalem as appeareth in the 18. of joshua, 28. it first took the name of jebuseus the son of Chana, and was called jebus, josephus Arqueri. after it was enlarged by Melchisedech and called Salem, which signifies Atonement, or the vision of Peace; Hebr. 7. and 2. King of Salem; that is King of Peace. Thus then daughters of jerusalem, are to be understood, Daughters that resemble their mother, Daughters of Peace. What? and is it to be feared, that jerusalem, shall be disturbed of her own Daughters? they that profess themselves, to be children of the holy City, and should continually pray for the peace of jerusalem, are they such stirrers that they must be charged? I verily: the holy Ghost knew right well, both how & to whom to speak. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 20.30 even from among yourselves shall men arise, speaking perverse things, and seeking to draw Disciples after them. When the Devil saw, his Temples forsaken and his Oracles put to silence, he devised this as a special supply to have always his agents in or about the Church, Aug. de civit. Dei. lib. 18. c. 51 Qui sub vocabulo Christiano, doctrinae resisterent Christianae, who under the title of a Christian name, might ever be ready to resist the Christian doctrine. Inimici hominis domestici eius, our own calling and countrymen, are our most unkind and cruel enemies. Had not divers of us, like unnatural children shaken off that reverend obedience due to the Church our mother, but had showed ourselves (as here we are named) Daughters of jerusalem, the holy spouse of Christ, had never been so wounded at the heart, nor her patrimony, so boldly been made a prey to sacrilegious Atheists. Whereas we should preach Christ jesus crucified, that is, reconciliation by his blood, holy life, repentance and good works, christian Charity, and such like, still there is much a do, about such points, as make not to the furtherance of the people in good life and devotion, but to the overthrow of the state Ecclesiastical, & to the disturbance of the Church of God. It is a woeful offspring, when the birth of the child is the death of the mother. If It is run to his mother Progne, and be betrayed in her bosom: if when the child ask bread, the father give a Scorpion; if the Physician minister poison; if there be no succour in the judge, Contra solitudinem & inopiam, if one truth be not generally taught of us all, et locum ubi consistat reperire non potest; if still there be a difference made between the Reformed and the Formalistes; and affirmed, that the Reformed though they lose their livings, yet they will keep a good conscience, but the Formalists will ever be of the same religion the king is of? If when we celebrate the Lords Supper, we play (as they say) a pageant of our own, and make poor silly souls believe, they have an English mass; if Church men affirm, that our Church hath in it still, so many black marks, that the natural children of the Church cannot discern it? what hope can be conceived, that the blessed Spouse shall ever attain, unto any settled and joyful rest? The people in all ages, they have ever delighted to hear of the faults and frailties both of their governors & of their teachers; it hath ever been laughing cheer to the ignorant multitude, to see strange innovations, change in the course of religion, and men of the Church, at variance and contention, yet all this is not sufficient to advise, but still, even upon no occasion, divers are ever troubling the state, and murmuring against the government established. Our Saviour Christ, he directeth this charge, especially unto us, & calleth us Daughters of jerusalem, Bernard. piè blanditur, ac suavitèr allicìt, Daughters for love, jerusalem for peace; teaching us thereby, humility, obedience to the christian Magistrate, peace, lowliness and submission to the Church our mother? so that, if we do joy in the prosperity of our country, if we do long after the flourishing estate of the Church (above all others) we must be knit together in unity and peace. Gel. 5.15. For if we bite one an other, we shall be consumed one of another. Surely, the Lord is with King Solomon, God is with our King, he hath given him wisdom, riches, and honour, he hath built him a glorious palace, Cant. 3.9. the timber is of Lebanon, the pillars of silver, the ornaments of gold, the work doth prosper in his hands, and there remains nothing but that it may be paved throughout, with the love of the Daughters of jerusalem. Therefore you that be Magistrates, Parliament men, flowers of the land, and ornaments of your Country, here also called Daughters of jerusalem, do you by all good means procure the Peace of the Church. Give no encouragement to humorous men; do not favour their disorderly proceed; win them by your authority, persuade them in your love, to peace and conformity. It is said of Saint Cyprian, that with tears he bewailed those, who in the time of persecution denied Christ; much more is their contempt and perverseness to be lamented, who in the time of the Church's prosperity do wilfully forsake Christ: for what is it else to forsake Christ, but without just cause, with out any sure ground, to forsake that blessed calling, whereof before God and men, before Saints and Angels, they have made public profession before the Church. Is this integrity? is this humbleness of mind, and an heart truly knit and devoted unto God? No verily. Is in amore Dei maior erit, qui plurimos ad eius amorem trahit. Greg. in hom. That man shall be accepted most in God's love, who doth win most to the holy love of God. It is a blessed thing, to be even a door keeper in the house of God: and it savours of an humble mind, of a sweet spirit, to become all things to all men, by all possible means to win some. Thus did Christ teach in his life, and thus did he perform in his death. Perdidit vitam potiùs quam perdidit obedientiam. But, if it be so, that nothing can prevail with these men, and that they will needs leave of to be Daughters of jerusalem: then here is not only a charge given to forewarn them by word, but in the 15. ver. there follows an attachment. If I charge will not serve, the take us the foxes, Cant. 2.15 that destroy the vines, must follow: If Aaron's rod cannot sway, Moses must sting: Fitches are to be beaten with a staff, and cummin with arod. Whosoever will not do, Eza. 7. ●6. the Law of thy God and the King's law, let him have judgement without delay. S. Basile saith, that Magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with out bowels and compassion, who suffereth disorders in the church unpunished. divers questions, beginning only to arise, between the Disciples of Saint john, and our Saviour, holy writers have this observation, that God in his wisdom, did suffer the death of Saint john to hasten, john. 3 25. that there might be no sects nor division in the Church. Chrisost. Theodo. Very loath have I ever been, to be seen at any time to meddle in these troubles of the Church, and therefore (the Lord knoweth my heart) I speak not in bitterness to exasperate any man's thoughts against them. But in this case, who is offended, and I burn not? by lamentable experience do I know, what strange and woeful effects, these disordered courses have brought forth. divers, in whose virtuous and lovely society, my heart hath often joyed, and some, for whom nature would cause a man to cry out, (would to god I had died for thee my brother;) some of these have forsaken both friends and country, and others, (men of excellent parts in humane learning, whereas they had purposed to take holy orders, by reason of these contentions, they fell away, and embraced this present world. Therefore in those things, which concern the glory of God, the peace and prosperity of the Church: Plutarch. Optima legum institutio, ut non solùm sint, sed ut latis pureatur. As it is a blessed thing to have begun well, so it is the crown of glory to persevere in well doing, to persist by all good means, that as much as possible may be, from the Orcadeses to the South seas, from the Irish pale to the Western bounds, there may be one public, perfect, and Christian Peace amongst us: for fear least as by the discord of the Arians innumerable people fell away, Dluus. Hilar. lib. contra Const. August. from Christianity to Gentilism and infidelity, so by reason of our discord, they never cease, to fall away as fast to Atheisine & impiety. Roes and Hinds. OF the Persons you have heard, now cometh in the charge itself: wherein first we are to consider the Manner, which is very sweet and proper. For being in the fields and alluding to shepherds according to the tenor of the Canticle, he doth charge by the Roes and Hinds of the field. Why we should be charged by Roes and Hinds, (such a strange kind of adjuration) and what is meant by them, there is great variety of interpretations, amongst all writers. In the original tongue, Tzeboath and Ailoth, the Hebrew words they do signify exercitus & virtutes, whereunto the Septuagints agreeing, do translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O ye Daughters I charge you, by the royal armies, and strength of the field. Aponius in his 4. book, Aponius. saith, we are adjured by Roes and Hinds. For example sake, quòd horum est amor ardentissimus, because of all other beasts, their love, in feeding, and keeping quietly one with an other, is most peaceable and affectionate: Per Hinnulos & Capreas, Rupertus. that is, saith Rupertus, by the holy patriarchs; Abraham, Isaac and jacob, who in their generations were men of peace: Thomas Aquinas he expoundeth it, Tho. Aqui Lyra. by the holy Prophets & Apostles, Lyra saith we are charged by Roes and Hinds for that these beasts are enemies to poison, and fellow helpers against such as hurt them. Saint Bernard, Bernard serm. 53. Beza. he adjureth by the holy Angels, who are as swift as Roes and Hinds, Beza, (whose exposition is very good) he saith; the spirit of God, doth call the very dumb creatures to witness against stirrers in the Church. Some expound Roes and Hinds to be the chief theological virtues, adjuring us by our faith, hope, and charity. Others they say we are adjured amore quo tenemini Sanctis, Hugo. Cand. by that love and reverend duty, which we do owe to the Saints and reverend Fathers of the Church. To be short: Gregory, Gorrhan, Cassiodore, Ambrose, Origen, Honorius, Anselmus, Angelomus, almost every author doth differ in his exposition. So that as the Poet cried out, Quid clamem? quae fata vocem? quae numina poscam? so all authors are at a stand, and cannot tell, either in heaven or in earth, or amongst the creatures, what to call to witness, that they might sufficiently charge. But that they might be sure to make all men fearful to stir or trouble the Church's peace, every one doth adjure by that which in his senerall judgement is most forcible. Amongst the rest, Venerab. Beda. the exposition of Venerable Beda, is very significant and religious. I charge you by the Roes and Hinds, that is saith he, per delitias agri, by the souls and tender consciences of the ignorant and simple people, they are the Roes and Hinds which we must hunt after, and study to take. And very fitly are they compared to Roes and Hinds, because as, Pliny, P li. lib 8. cap 53. Solinus. lib 3. Philostratus and Solinus writeth, they are most tender and fearful of all beasts, affrited with any noise, checked with the least foil, turned out of course with the cracking of a stick, presently make head another way, and when they are once out of their wont walk, Erranti in via, nullus est terminus, they run they know not whither, even to their own death: Such is the nature and disposition of common people, soon stirred up, quickled awry, sometimes running full head one way, on a sudden turned as much an other. 1. Sam. 15.24. Act. 12.2. Therefore it is a servile course, and bewrays a vain and proud spirit for any, especially men of religion and understanding, to fit the fancies, and seek to win unto themselves the applause of common people. Plato de Rep. Plato in his common wealth forbids men, to tange up and down, to ring away other men's Bees, yet the only glory of some men is, to get, flockers, and followers after them, by tanging and jangling in matters of no importance. Surely, as a weak and feeble brain, followeth the waxing and waning of the Moon, so the brainsick humour of the multitude is subject and pliable to every change and revolution. Whereupon Homer compares the disposition of common people to the standing corn, Homer. there comes a puff, and blows it all on the one side, there comes an other blast, and sways it as much on the other side. It is a fit comparison made by the Kingly Prophet. Psa. 65.7. It is the Lord that stilleth the rage of the Sea, the noise of the Waves, and the madness of the people; jumping therein with the Prophet Esay 17. Chapter, where the nature of the people is compared unto the billows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the trouble some and working Sea. So easily set a gog, so delighted with novelties, so full of alteration and change are the affections of common people. In the 28. of the Acts. Saint Paul whilst the Viper hung upon his hand, he was a murderer, again, the Viper shaken off, in the turning of an hand, he was a God. In the 3. of Ezra and the 12. the people wept because they had no Temple: after when the Temple was builded, than they wept as fast again, because the glory of the second was not like the first. In the time of queen Mary, there was lamentation, and crying out, that I dolatry was set up, the Church polluted, and the Gospel taken away: afterward when through the great mercy of God, the Gospel was advanced, and the light thereof did comfortably shine throughout the whole kingdom, than they murmured and cried out as fast again, that we had no Church, no Ministry, truth was wrapped up in Ceremonies, and all was Antichristian. In the 19 of the Acts, Demetrius and other subtle heads of the tradse men of Ephesus, (merely for their own gain) raised a great tumult, and getting the people together, cried out, great is Diana of the Ephesians; presently the people were carried with such a tempest of fury, that the city was all in an uproar, they can and rushed whether they list in great confusion, much violence was offered, and yet at last as appearerh in the 32. verse, the most part knew not wherefore they were come tog ther. In like sort, Nobiles qui●am praeci●u●●ui●s ●eg●●merum ●ge unt 〈◊〉 ann, 1583. not many years agone, divers personages of great credit and countenance (they and their predecessors being long since enriched, by the revenues of the Church and fearing to lose them) apprehending presently the success, invegled many weak men, young divines, tradesmen, artificers, and such like, and they all cried out, for the Geneva discipline, and Scottish reformation in the Church. The ignorant multitude once stirred up, the whole land was in sects and tumults, the state was troubled, the Prince was disobeyed, good laws were neglected, by Libels, Pamphlets, by consealements, by treacheries, by sundry foul disorders, violence and disgrace was offered, b A book of discipline compiled after the Geneva fashion by M. Knox, & others, rejected of the disciplinarians and termed a devout imagination. Another book called Disciph ecclesiae sacra verbo Dei discripta, correct d altered & amended about. 1587. to many societies and worthy callings in this land, and yet I dare say, the most part never knew what they did desire. Nay, I dare confidently affirm, that the chiefest & learnedst sectaries of those times, and even at this day, not six of them, did ever fully and sound agree, in the main points, and manner of erecting, this their Goddess Diana, this affected discipline and reformation. Yet behold and observe the effects. These silly Roes and Hinds once stirred up, they flocked together and assembled in woods; they haunted private conventicles in the night; they had secret Printers in every corner, the public congregation grew odious, the holy word and Sacraments were despised: at length they affirmed plainly there was no true Minister in the Church of England, and so some fled beyond Seas, others gave up their calling, lurking idly in other mens ho says, seducing their minds, and wasting their estates. While these reformers thus ran their course, honest plain men, simple people, beholding such parts taking and contention, seeing such acceptions of persons, and variety of opinions, they in their ignorance stood at a gaze: some fell away to the Church of Rome, others waxed neither hot not cold, Atheism crept in, devotion was laid aside, God exceedingly dishonoured, and the estate both of Church and common wealth very much defaced, I say no more of these Roes and Hinds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If then we regard the salvation, of simple people, by rooting out all Atheism and Superstition, if we tender their peaceable and Christian life, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, misled upon every light occasion, than we must wholly lay aside, all contention and difference whatsoever: with one heart, with one consent, we must all preach one and the self same doctrine, all use the same ceremonies, thereby to win the people to Godliness of life, and holy reverence; and always (in regard of their weakness) we must be shy and fearful of stirring in the Church. The very Heathen have taught us discretion in this point. Amongst the wise Grecians the difficult points of their religion, Aug. de civi. Del. li. 4. cap. 38 were never laid open to the discussing of the ignorant people, but closed up with silence. Varro that notable, and learned writer, removed those books which he wrote, touching the deepest questions & mysteries in Theology, from the sight and knowledge of the multitude, Scholis verò ac parietibus clausit, Aug. de civi. Dei. li. 6. cap. 5. he reserved them private to the learned Schools. Above all others, the holy Apostles and aunciant Fathers of blessed memory, were so chary in this point, hat if any doubt arose, ●f any question or controversy fell out among them: they did not by and by set forth bitter invectives and seditious pamphlets, they did not put up clamorous bills to temporal courts, they did not creep and couch to lay men, for the boulstring and bearing out of any disorders in the Church, they did not haunt & trouble Christian Princes, with bold and unadvised petitions, but as we may see, Act. 15. by the Apostles Acts. 15. A matter of great consequence, was orderly and lovingly disoussed at Ierusal●m, (the School of the Prophets) and so peaceably ended by the chief and most excellent Apostles. This precedent and worthy example, was truly followed by Saint Hierome and Ruffmus, by Saint Augustin● by Chrysostome and Epiphamus, by the good Bishop of Alexandria, in the time of Arrius, Niceph. eccle hist. lib. 8 50. Paulus Diaco. by Th●o●o●e who sent privately to Paul Patriarch of Constantinople: thus they conferred peaceably together, they wrote privately one the each other, and so (never making the people acquainted) doubts being resolved and controversies ended every man did rest satisfied in his obedience and went peaceably on in his several calling. These holy and grave men considered well, that the souls of the ignorant people were precious, their minds like Roes and Hinds, easily missecaried, soon stirred up, and quickly driven from their wont layer, therefore as the good shepherd in the 23. Psalm, they fed them peaceably in green pastures, they led them not unto torrentes, to troublesome whirlpools, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the waters of rest, Heresbaci in Psal. 23. and as the original doth infer to the sweet streams that run quietly. Stir not. THe substance of this charge, is double: First, not to stir in respect of the danger: Secondly, not to waken, in regard of the Spouse, who is fallen asleep, and peaceably taking rest. It is dangerous to stir, for that a rent or schism in the Church, is like a wound in the Soul, or a great breach in the Sea, there is almost nothing able to close it up again. Howsoever at the first it seems of small reckoning, and of no importance, yet, it never shows itself at the beginning in the right colours, but crescit eundo, it creeps on and gathers strength, and we shall never read, that the primitive point of any Schism, did ever rest, or stay itself, until it came to a full period, of a plain heresy. Hieron. Eccli. 11 32. Niceph. eccle. hist. li. 8. cap. 5. Nullum schisma, non sibi aliquam posted confingit haeresim. Of one little spark is made a great fire. Arrian his heresy, it was but a spark (as Nicephorus doth write) first raised by one Alexander Bancalis, because an other was preferred before him, yet this spark set all Asia, Africa, and Europe on fire, & so poisoned the spawn of the Church, Cassiod. li. 1. cap. 12 in the flourishing spring of worthy Constantine, that even to this day, it never recovered the loss again. Mahomet that Antichristian infidel, first, began his sect with a few followers, and because Heraclius the Emperor let him run on, Carion. anno. Do. 641. neglecting him as not worthy to be defeated, shortly after under colour of his religion, he over ran Asia, defaced the East Church, subverted the glorious Empire of Constantinople, and so continues to this day the scourge of all Christendom. Bleidan. Bellun rusticanum absumpsit Germano. rum. 150000. vei est in vita Clementis Rom. Pontificis. Did not the anabaptists of late years. 1525. even of a small spark, raise such a flame in Germany, that growing at length to parts taking, by the base multitude, Temples, and cities were set on fire, banishment and proscription inflicted upon the innocent, and at length a butchery massacre made of fifty thousand people slain at one time, and an hundred thousand Christians murdered at an other. They began with the Bishops, and Clergy, Bullinger. but they ended with the deposing of civil Magistrates and destruction of the people. The ground and primitive cause of all the contentions raised heretofore in our Church, was at the first a small discontentment, a matter of private grudge, a little spark: but by a bold admonition given at that time to the high court of Parliament, it wakened all England, Admonition. and set a number of tongues and pens on fire, (not with such fire as fallen on the Altar, and sanctified the Sacrifice) but with the fire of bitterness, schism, & contention, which could never yet be thoroughly quenched to this day. From this spark, as from Hydra, what a number of poisoned heads sprung up: Anabaptists, Brownists, Puritans, Catharists, Atheists, the famille of love, and such like. And notwithstanding those worthy and learned men, who fled in queen Mary's time (as john Bale, Richard Cox, john Pa●khurst, William Burloe, Alexander Nowell; john jewel; Edwin Sands, Edmond Grindall, and very many more) maintained the government of the Church of England, used in their holy assemblies, the form of service, and order of ceremonies which were established in King Edward's time, & ratified again by good queen Elizabeth, yet behold, contrary to the judgement & course of these learned and holy men, what strange, what fiery and stirring conclusions were raised. That the choice of Ministers should stand upon the approbation of the people, a Cart. wright. Admonition Suppli. to the Parlia. 56. and that they are all of equal authority: that the Church government was utterly unlawful and Antichristian: That the Article of our faith, touching Christ's descension into hell was foisted into the Creed: That b Hacket executed. Festidies. sunt commodè abolendi. the Lords prayer, by our Saviour himself commanded, was not to be used: That c schismatics in Berry. no holiday might be observed, but only the Saboth: That no d Defended openly in the University. father or humane writer might be alleged in the Pulpit: That the Book of common Prayer, was to be abolished: That all the Ceremonies of our Church were Popish, and to be swept away: e Mart iu. r. Adm. pa. 25. That the callings of Bishops, was an Antichristian & devilish hierarchy: That reformation of Religion, belongeth to the commonalty: g Buccha de iure regni. Page. 61. & that the people are better than the King, and of greater authority: That h Scottish presbetary in prison at this day. the Presbytery and not the Prince was to be supreme governors in matters Ecclesiastical. This spark, what a number of i Martin junior. Martin signior. Martin prote. Martinus Epist. His Epitome. Hay any work. seditious books, biting Libels, and slanderous Pamphlets, did it raise? This spark amongst ourselves, what heart burning, what boiling and secret grudges (by the neglect of some, and applauding of others,) did it breed? This spark amongst great personages, what palpable hypocrisy, Bishoprics, spoiled, disnembred. what soul sacrilege did it cause to be committed? This spark, what a gap did it open, and what way did it make into the hearts of many men, first, to doubt of the truth, and so after to be won to the Church of Rome? amongst the Roes and Hinds; what disordered conventicles, In London. soswich. Couentre Cambridge what profane actions, what secret whisperings, what vile treacheries did this spark procure, Towns, Cities, Universities, the whole Land was on flame with this spark. In the peaceable estate of any Church, to renew any old point of heresy, to set on soot any new opinion, any schism, or intricate question, it proves like the cloud that Elias saw, 1. Kin 18.44. at the first his servant looked, and he saw nothing; by and by he bade him look again, and it began to arise as big as a man's fist, at length it covered the whole sky with darkness, and immediately there followed a storm. In like sort the most dangerous heresies that ever were, at the first they have been raised of a small matter, and seemed nothing, but in the end they have shadowed the face of the Church, and caused immeasurable bloodshed. Nay, it is to be observed, in the course of all ages and times, that the greatest Monarchies, and most flourishing Kingdoms of the world, have never received such fearful blows, and unexpected downefals by open and foreign enemies, as they have done by stealing innovations and secrettreasons, first, raised by sects and heresies, in religion. There is nothing doth so knit together the hearts of men, as the band of Faith: again, there is nothing doth cause such deadly hatred, and mortal hostility, as difference and discord in religion. In a word, Dissension is the ordinary gate, whereat destruction entereth in. The destruction of jerusalem, it first began with the civil discord of Simon and Eleazar: By the dissension of the Christians in the East Church, the Turk first entered into Hungary: and so generally discord hath ever wrought the translating of Kingdoms, & final desolation. Therefore beloved Fathers, and Brethren all, I humbly beseech you in the name of the living God, Submit yourselves, to all manner ordinance of man, 1. Peter, 2.13. Tit. 3.1. 1. Tim. 2.1 Rom. 13.1. for the Lords sake: every man stand fast in loyalty and faithful obedience, go peaceably on in that calling, wherein God hath placed you, cease to be contentious, and with an humble spirit, strive to walk before the Lord in truth, and with a perfect heart. That so, the God of consolation, and peace, who hath planted amongst us the Gospel of peace, and hath set over us a religious King, a lover of peace, and hath settled in his dominions a joyful peace, may give unto his Spouse & grant unto his Church, love, unity and a perpetual peace, for his own name and glory sake. Waken not. THe second part of this charge, is not to waken Christ's spouse, Cant. 8.9. for jealousy is cruel as the grave, and if any man be so hardy and bold as to waken his Love, it shall surely be revenged. In the 54. of Esay. and the 5. as Christ is there called the Husband, he that made thee is thy Husband, even the Lord of Hosts: so Revel. 29. & 9 the Church is called the pride or the Lamb's wife, and here very graciously he vouchsafeth to call her his love. There is much a do, many grievances or lovers be united. The Church of the jews, was 480. years under persecution of Pharaoh, and vexed by the Gentiles, or ever it came to enjoy peace and prosperity under Solomon. The primitive Church was 300. years militant under ten grievous persecutions or ever it came to be dormant under Constantine the great. This church of England in times past, hath seemed to be forsaken of her lover, and oftentimes since sundry broils, many discontentments have fallen out, or ever she might hope assuredly, tò enjoy any quiet rest indeed. She went about and sought him, Cant 3.2. whom her soul loved, Ezech. 15 and found him not. But now as a bridegroom rejoiceth over the Bride, so hath God rejoiced over this Land, and deckea his Love with ornaments, in a most excellent manner, she is become glorious and of perfect beauty, her name is spread through the world, and other nations do taste and are satisfied with the breasts of her consolation. If we advisedly consider, and call to remembrance, the bloody massacres of France, and difference of Religion still therein: the wearisome broils of Flanders, and unsettled estate of the Church amongst them: The kings Ma●u●p●●ted at Ruthever. 1, 84. If we set before our eyes, the high indignities offered heretofore in Scotland, to our most worthy and religious King james; the sudden and sundry mutines, and uproars ever and anon arising from their presbiteriall discipline: The king's Ma●e. ●esciped at Strineling, enforced to take the Castle. & in the end to compound so his saseve. the unstaid and discontented carriage, the poor and despised estate of such Churchmen, as first hoped, but now cannot, with any reverend government rule therein, then must we needs confess, happy are we in our settled peace, and most blessed in the Godly prosperity which we enjoy. This prosperity, this rest of the Church, under Solomon then, and such like noble, wise, and religious Kings at this day, is compared unto Sleep, and out of this sleep, the Church may not be wakened. For throughout this whole Song, Christ is never said to have slept with his Spouse, neither is there at any time mention of sleep, but presently (as in three several places) follows, this charge; that no man waken. There is one kind of sleep, ovid. Homer. which is Mortis imago. Homer calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, death's brother, or a dead sleep. Saint Paul in the 6. to the Ephes. 18. he terms the death of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit of slumber: the Church of Sardis in the 3. of the Revel. is said to be in this slumber. Our Church also was supposed to have been in this sleep, and thereupon, those Good men, Vaux, Peircy, and Catesby, resolved to take punishment of the wickedness of these times and to waken us. But howsoever the Spouse might sleep, O fearful wakning. Cant. 5.2. her heart was waking, the prayers of the Saints continually crying, kept the mercy of the Lord waking so that though we sleep, the keeper of Israel did neither slumber nor sleep, He opened the eyes, and wakened the heart of his chosen servant, to doubt of the danger, descry the plot, and to prevent the Deadly Blow. He is delivered, the Lord is magnified, they are fallen, we stand upright, and blessed be the God of our salvation. There is another kind of Sleep, which is Ros naturae, the sweat or the dew of nature, of this sleep the Physicians say, it is the repast of the body, and the greatest comfort in nature that may be. Such a sleep, is this of the Spouse, ex rore divino, the dew of heaven hath fallen upon her, he hath given his beloved sleep, et sucro silentia sommo procurat. Bemard. God forbidden I should come hither in the name of my God, and stand here before this holy and honourable presence, to wound my conscience, by delivering an untruth, or by blanching of sin and corruption, to dishonour my holy calling. No, vivit jehovath, The Lord knoweth my thoughts, I speak the truth, (as I conceive) from my soul, to the glorious praise of our everlasting God, and to the great comfort and encouragement of all that hear me. As it is in the former part of this Chapter. Christ hath now brought his Spouse into the wine seller, Verses. 4.5.6. he hath stayed her with flagons, & comforted her with apples, his left hand is under her head, and his right hand doth embrace her, that is, satisfied in great measure both with temporal and spiritual blessings, she doth rest in great prosperity. She hath laid her down in peace, Psal. 4.9. and taketh her rest, for now the Lord hath made her to dwell in safety. O let us praise the Lord for his goodness, and never be ashamed, to declare the wonders, and to publish the blessings, which he hath brought upon us this day. Our eyes do see them, our thoughts must needs acknowledge them, and our enemies (we find by late experience) with secret and great malice do envy them. Give me leave therefore (I humbly beseech you) even for the glory of God's blessed name (whose exceeding mercy we are bound to acknowledge) & also for a testimony of our own private duties, to make some relation of those benefits, which we enjoy by the blessed government of our gracious Sovereign, whose happy and joyful entrance into this Kingdom, we do celebrate this day. It is a plain, but an excellent principle. Euripides. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him never take upon him, nor desire to rule, who hath not first learned to obey, and to forbear. It is well known unto us all, sundry times hath the quiet state of this Realm been disturbed, much hurly burly raised, many treasons brewed, practising and procuring the death of our former Queen, pretending most what, some title and interest unto the crown, but behold, notwithstanding, the apparent truth of his majesties title was openly known to all the States in Christendom, and that long before, he might have procured strong means, to have invested himself; Forbearancce. with the honour and possession of the same: yet still, did he patiently abide the Lord's leisure, as one who truly feared God, he never combined with France, nor complotted with Spain; he never stirred up, either subject within, or foreign power without, but that which is yet very joyful to remember, and seldom performed of natural brothers in one family, two mighty Princes, good Queen Elizabeth, and our blessed King, most amiably they did live, and love, (and as it were in one land) peaceably reign together. When God had ended her days in peace, after many distracted fears, wherewith the hearts of all began suddenly to be perplexed; how blessed were we in the present succession of the crown, Succession. the happy government whereof, did calmly come in, and peaceably arise, as after a short night, the cheerful and fair morning Sunshine. How secure is now the state, in the undoubted appearance of blessed Issue, Issue. a stay to the Land, and comfort to every good subjects heart. Blessed art thou, Pron. 28.15 O Land (saith the Scripture) whose Prince is the Son of Nobles. Royal descent. In the royal descent of this imperial crown, the Rose is not only sprounge from the Red and White, descended from the noble offspring of both houses, Lancaster and York (thereby most happily taking away all occasion of civil dissension) but moreover happy are we in ourselves, and fearful to other nations, in the quiet and lawful union of these Kingdoms. Fantastical humours did please themselves a while, and self conceited heads, have vainly discoursed with idle similes, against the ordinance of God in this behalf: but (leaving the future success, and farther conjunction to prayer, forbearance, and time) in this one blessing, Union. we may plainly behold the extraordinary mercies of the Lord. For I am undoubtly persuaded (next after the knowledge of Christ, and the true profession of the Gospel) this day, this day I say, is now, and hereafter shall be, the most memorable and happy Day, that in this Land was ever commended unto posterity these 1000 years. Indeed, the conquest of France, hath title of renown, but we know well the possession thereof was gotten by blood, kept with charge and lost with dishonour. But by his majesties lawful succession unto the crown, that which the great and deep Statesmen of England, forecast many hundred years to compass; that which by dint of sword, and much effusion of blood hath often been attempted; that which all the victorious Kings of England often desired, but never fully effected; that which the example of other Christian Kings, and the wisest nations teach us; that which the very idencity of place, language, condition, nature, soil, affinity, and all in themselves do offer; the Lord God, who is wonderful in counsel, and excellent in works, that hath he sweetly brought about: without present alliance in marriage, without tumult in war, without wrong to any state whatsoever, Israel and juda, Scotland and England, are both one, the secret and wise ordinance of God hath so settled it, O let the consent and mutual love of both nations peaceably confirm it, and God in his mercy and goodness seal it fast for ever. Irish expeditions. ceased. Since his happy entrance into this kingdom, how well is the whole Common wealth eased and disburdened of the continual and troublesome charge of our Irish expeditions: Spanish broilcs appears. How christianly are appeased, the unchristian and bloody spoils, robberies, and murders daily committed between Spain and us. Most Godly and amiable, is the confederate league concluded with our bordering neighbours round about us. Confederate derate League. most christian. To subdue Nations, and enlarge Kingdoms, by conquest and bloodshed to wicked and tyrannous Princes, it seems great glory and felicity, but by good and Christian Kings war is never sought, but enforced by necessity. Faelicitas maior est, Malis faelicitas bonis necessitas. Aug. lib. 4. Aug. de civit. Dei li. 4.15. vicinum bonum habere concordem, quam vicinum malum subiugare bellantem. It is greater honour and felicity, to retain the love of a good neighbour concording in peace, then to continue the secret hatred of an ill neighbour seduced by war. Isocrates. ad Nicole The wise Orator saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faithful and wise counsellors are the most profitable and worthy treasure, Faithful Counsellors. which any prince enjoyeth. And is not the Common Wealth furnished, with as noble, faithful and wise Counsellors of state, as learned, stout, Learned & uncorrupted layers. uncorrupted judges and worthy Lawyers, as reverend Bishops, shining in their lives and learning, as ever age afforded: Reverend Bishops. all these (through the mild and wise government of a gracious King) retaining their former dignities, Gospel established. and faithfully performing their duties both to God and to their King. Is not the truth of the Gospel, most peaceably, established and carefully professed, with such reverend and constant joy in hearing the word, and frequenting of prayer, as giveth example to all the protestant Princes of Christendom? To see the populous Court of a mighty King, as peaceable, well given and religious, as the well ordered family of a private man's house, what christian heart will not joy to hear it, and who can but magnify the God of heaven to know it. Marriage honoured. The sacred bands of holy marriage, are they not tenderly kept; highly esteemed, and have they not been solemnly graced in Court, to the imitation of all the Land? Every great City and incorporation, and every part of the Land, is it not replenished with Godly and learned Preachers, Learned and Godly teachers. trained up in the universities, able in some good measure to teach, rebuke and exhort with good discretion and judgement? What so is wanting and defective herein, Conference as Hampton such hath been his majesties Princely zeal that he hath referred the care thereof to special Committees, that with all convenient speed, Wales, Ireland and the Northern borders, might be supplied and planted with learned and religious Teachers? Henry jacob in his seditious Epistle dedicated to the King, H. jocob. is not ashamed to affirm that the present Ecclesiastical orders are more friendly to Papists, Ceremomonies. Godly and approved. T. C. Libertines and Atheists, then to the sincerity of the Gospel: an other also of the same rank, sets it down, that we may better conform ourselves in orders and ceremonies to the Turk, then to the Papists. What a strange and dangerous position is this? O where is discretion and piety, where is Christian love, and holy moderation? Seeing the doctrine is sound and good in the chief and main points of salvation, why should any man speak so unadvisedly, in matters of less importance? Alas we also are bound to pray for you, to show you the right way, and woe be unto us, if (as men pleasers) we shall speak against our own knowledge, or that others should be constrained, to subscribe to that which is not consonant with the truth. Hear therefore and as a wise and understanding people at length be satisfied. For undoubtedly the ceremonies of the Church, and especially the use of the Corsse, The use of the Cross approved by Origen. in Psal. 38. Basi. de spir. Sanct. cap. 37. Chris. tom. 2. hom. 55. in Mat. cap. 16. Hiero. li. 3. in Ezech. Aug. tract. 55. in joh. & de veabis Dei. serm. 18. & 53. Greg. Madge in li 3. in job. cap 33 Ambro. li. 2. cap. 7. & other many. so much excepted against this day, as the Standard of Christ's honour, hath ever been advanced, and borne aloft in the eye of the Church, to the comfort of all good Christians, by the whole troop of the blessed Fathers, the charets, and horsemen of Israel. And generally those ceremonies used at this day in our Church, they are in themselves indifferent, in number few, in use decent. They are peaceable in regard of conformity, reverend to breed denotion in the people, and for continuance these 1500. years uncontrowlable: They are consonant with the Scriptures, the exposition whereof, is confirmed by the judgement of the aunciant Fathers of the primitive Church; approved directly by later interpreters, defended souldly by new writers, discussed by Kingly conference, agreed upon by national consent, established by highest authority, attested and made good by the approbation and judgement of other neighbour Churches, as appeareth plainly in the confessions and several articles of Helvetia, Boheme, Ausburge, France, Flanders, Helvetia. 1. art Boh. 25.15.18. Aus. art 4. Fra. art▪ 32 Sand. 32. Sax. are 20 Swevel. cap. 4. Saxony and Sweveland. It is a grounded principle, approved by the learned divines in all ages. In iis rebus in quibus nihil statuit certum scriptura divina, nobis populi Det & Christiani principis iura tenen●ia sunt. In those things wherein the Scripture hath set down no certainty, the Laws of the Christian Prince, and of God's people are with all obedience to be embraced. To proceed in this peace and prosperity of the Church, concerning the Saboth: How generally is it observed, how religiously sanctified, even in this great and busy City, wherein the streets may often be seen in a manner desolate, and few stirring upon the Saboth, Saboth. in the time of divine prayer and preaching: The painful preaching frequented with infinite congregations, and mighty assemblies in this famous City; the diligent and daily prayers, the devotion and thanksgiving, the readiness and attention, in heating the word of God both preached and read even in this place where I stand, doth witness what I say. O how fair and blessed a thing it is, for a Christian King to hear and know, all the inhabitants of his Dominions, to be assembled upon the Saboth, to be knit together as one man, praising, singing and rejoicing in God all their prayers well near at an instant, as the flame of a thousand mountains, ascending aloft and piercing the very heavens. And is it not as lovely to behold, all the people of these Kingdoms, Industry of the people. with obedience to Law, and love to their Sovereign, to go peaceably on as birds in the spring, busied every one in their several callings, and all the week long cheerfully following their vocation? Hath not the Lord crowned year after year with his blessing, the Land giving such increase that notwithstanding there be at this present, in this City and Suburbs six hundred thousand living Souls, Plenty. yet they all are well and plentifully fed, and all the people throughout the land waxing warm and wealthy, sit peaceably under their vines, taking their pleasure and recreation? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a ways an assured and good sign of excellent government, when the people of any kingdom do grow more wealthy, and become more civil and religious. What excellent and Godly acts, stand in force, for the wise ordering and comfortable relief of the poor? What strait and holy Canons or, Good Laws, for the religious proceeding in all matter Ecclesiastical? What severity is openly pronounced, and what punishment daily executed upon corrupt Officers & powlers of the people Hath not Mercy triumphed over justice, Mercy. and compassion to forgive (the perfect note of true Christianity) showed itself abundantly in pardoning sundry offences, and sparing the lives of dangerous and hateful Traitors? Fear admitteth no security: Democrit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom all men are afraid of, such a man, stands in fear of all men. And therefore, like a wise and right Christian Prince he doth not build his safety upon strength and power, but upon the mercy of God, upon Princely affability, Affability with his Nobles, and upon the love and faithfulness of his subjects. Doctor Hill and other Papists, jacob and other sectaries, they slanderously avouch, that their persecutions are many, and their afflictions very grievous: and ye behold all dissension in religion, Mild government. hath been aways laboured and is still sought, by all forberrance and gentle means to be appeased: yea towards, all men in general, the government is sweet and mild, and himself in his private nature, so loving and compassionate, Ambro. de obitn. Theod. that as Theido. he seeketh to bind men unto him, not by force, but by bounty & religion. Troublesome and seditious spirits will never cease to murmur and complain, Aug. de civit Dei lib. 1. cap 8. but the point is: Non qualia, sed qualis quisque patiatur. Since his blessed Reign do not our hearts secretly tell us, that we feel and daily taste of joyful Peace, Peace. sought by mighty Kings and embraced by foreign Nations, as in the days of Solomon? Is not true Nobility, honourably respected? Virtue and well doing cheerfully rewarded? Holy men and discreet daily advanced? Virtue rewarded. the revenues of the Church lately confirmed: and divers foundations, of Religion already laid, as in the glorious reign of great Constantine? The Lord is God, the Lord is God, and who is such a God as our God. O wretches, and unthankful men that we are, we know not our own good, we weigh not the sweet mercies of a kind and gracious God. For in these and many other respects, which are most apparent to the view of all men, I assure myself that his royal Majesty (whom the Lord protect with his mighty hand long to reign over us) is now, and shall be for ever renowned amongst the most famous Kings, that ever lived in the world: and that the Church, and common Wealth of England, so happily governed by his Highness, is now at this day the most Apostolic and flourishing Church, the most religious Court, the most peaceable and upright state, that is in all Christendom: How be it when Prince and People, when Nobility and Clergy, when all estates and degrees, do thus Godly and peaceably go on, enjoying such blessed happiness, such quiet, and reposed peace, would not the Sun be abashed, and the powers of nature daunted, that Christian men, and especially such as are devoted unto God in sacred and holy orders, some professing great holiness and austerity, others much pureness and great singularity, both these should never cease to disturb and waken the church's peace? Surely it is the Lord that giveth his beloved sleep, and this sleep, this prosperity of the Church, and Common Wealth, it is a blessing inestimable unto his people, therefore when he vouchsafeth to give rest, no man ought to waken or stir until she please, and that is never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until it is plainly never. Until. Genes. 8. The Raven returned not until the waters were dried up, that is Never. Mat. 1.25. joseph knew not the blessed Virgin until she had brought forth her first begotten, that is Never, never, never let any man waken the blessed Spouse. The Conclusion. But for as much, as the person, from whom this Commission is directed, is the Metropolitan and great shepherd of our souls, Christ jesus; the penner of the holy Ghost the heavenly Secretary: seeing he vouchsafeth to call the Church his Love, the deepest of all the affections: her peace compared to Sleep, the sweetest comfort in nature: seeing Christ jesus himself, most wise, loving, and fearful, is not content to persuade, but vehemently to charge, and yet the attributes applied most sweet and kind, Daughters for Love, jerusalem for peace: seeing the Charge itself is so straightly given not one to stir, and in no case to Waken, the Date so plainly set down, that is, must be Never, according to the tenure of my text, in the person of Christ jesus, I adjure and solemnly charge: I charge by the holy patriarchs, Abraham, Isaac and jacob, who in their generations, were men of Peace, I charge by the holy Apostles, who have commanded us to keep the unity of the Spirit in the bond of Peace: I charge by the holy Angels, who at the birth of Christ did sing Peace: I charge, by our Faith, Hope and Charity, which are the fruits of Peace: I charge by that Obedience, due both to the civil Magistrate and spiritual governor, who are by all good means to preserve and maintain Peace: I charge, by the Dum Beasts of the field, who shall take revenge upon the disturbers of Peace: Lastly, I adjure and charge, by the Souls of the ignorant and simple people; the least whereof a thousand worlds are not able to redeem, that no man despise the voice of this great shepherd this double and threefold Charge, which concerneth the flourishing and happy peace of our country, the prosperity and peaceable rest of the Church; the being, living, and well being of us all. Whosoever hath any true taste of a religious heart: whosoever hath any care of his Souls Salvation: whosoever hath any respect to the honour of his name, and regard of his posterity: whosoever hath any dutiful affection to his Prince and country, let him pray rather that his tongue may cleave to the roof of his mouth, and his right arm whither from his body, than once to be accounted amongst the number of those, who will be seen to stir in so well governed a state, to waken so blessed rest of the Spouse, to discontent the religious heart of so gracious a King, and to blemish the glory of so renowned a Common Wealth. Ah Lord, what estate of Church or Common Wealth did ever in this world at thine unto perfection? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose desert and wisdom could ever content all humours? wherein have not the most Noble and Christian Worthies of the world been sought, one way or other secretly to be wronged? and who knoweth (touching these late and grievous treasons,) why the Lord hath suffered evil counsel to be undertaken and with such malice and blood to be pursued? Undoubtedly, First, it may be thought to this end, that all the people of this Land, and every one here present, might take heed how we forget our loving God, in the days of our prosperity, that we might learn, to stand fast, upon the Lord, as upon mount Zion, to rely on his love, as the centre of our life, in all dangers to sty unto him, as a Bird doth unto the shady hill for safety, that so both heart and tongue might acknowledge his gooodnesse, and as a flood into the Sea, send thanksgiving to so dear a God again. Secondly, Aug. permittit Deus quod nemo impunè committit, God suffereth evil and wicked men for a time, expecting their repentance and looking for their conversion, but, if they persist, and become as Pharaoh was, hardened in their bloodthirsty cruelty, than the Lord, even for his own glory, doth suffer them to play upon the hook, and dance in the snare, till at length it might be known, to all Nations and Kingdoms, round about, that when it comes to the very point, the Lord will rouse himself like a Giant, turn all such practices upside-down; but will deliver his chosen, execute judgement upon the wicked, Psal. 16. and the ungodly shall be trapped in the works of their own hands. Therefore let neither Prince nor people, be dismayed, and cast down with traitorous and fearful rumours, but let his sacred Majesty, comfort his heart, raise up his Spirit, and walk cheerfully upon the invincible hope, and assured experience of the Lords fore passed love, let him hold still fast by God, and assuredly, height and depth, edge and point, shall fall and fly before him, all his crosses shall afford him joy, his enemy's advantage, and his account shall cheerfully be cast up for another world. Lastly, the Lord hath suffered, evil counsailaes thus far to prevail, that every private man who lives in peace and safety, might consider and weigh, what a grievous burden it is, to sway the Sceptre of a Kingdom, how the King's life is hunted after for our sakes, for the happiness which we enjoy, how He and his Nobles are in continual danger, how (not for himself) but for us, for us it is, that He and his Posterity is pursued with such deadly hatred: yet notwithstanding, the Lord stands close unto him, he hath fastened the crown upon his head, and settled the Sceptre in his hand, maugre the cruelty of all his enemies, and the rage of the Devil himself, he will have all the world to see, that he hath set him up, to be the only means both of establishing our happiness enjoyed, and also of discovering our danger escaped: that so, when all the people of this Land, shall plainly see, how the Lord hath set his delight upon him: how from the very cradle he hath lapped him in the bosom of his love, how he hath pulled him out of the jaws of death, from Poisen ready to be taken, from Murdering at an instant, from the Lake of Fire, ready to be kindled: we and all his Subjects, might be moved, to love him with a dutiful and entire affection, to pray for him, as for our own Souls, to joy in his prosperity, as the life of our well doing, to esteem him in our thoughts, and honour him in our hearts as a tender Father, beloved of God, the maintainer of Religion, the giver of peace, the joy of his Subjects, the honour of all Christian Princes, and that with joy and thanksgiving we might sing and shout this day. God save our King for ever. Now therefore O Lord our GOD, who dwellest in the highest Heavens, infinite in goodness, abundant in mercy, and glorious in praises, we magnify thy name, and triumph in thy mercy, for that, still we do enjoy this happy day. Alas, of ourselves, what is our King, and what are we his Subjects, that from time to time, thou shouldest so tenderly love him, and so continually follow us, with thy gracious and sweet mercies? We know O Lord, Riches and Honour, Peace and prosperity, Life and Deliverance come only from thee: Greatness and Power, Glory, Victory and Praises they are thine: and what shall we render unto thee, our dearest God? Only this. Before Heaven and Earth, before thy holy Angels, before all thy Saints, and Servants, here present in this public congregation, we do bow our hearts and the thoughts of our hearts unto thee, we acknowledge our own unworthiness, ascribing all our happiness, and this our late deliverance to thy fatherly protection only. We are heartily sorry, and do secretly mourn in our souls, that for all thy kind and unspeakable blessings, we cannot serve thee as we ought, nor love thee as we would, but we entreat thy glorious Majesty, stir up in us good desires, increase them more and more, crown them with thine own mercy, and we will never cease to sing everlasting priases unto thy name. Dear God and eternal Father, be pleased, be pleased to confirm this goodness, and to establish this thy covenant both with our King and us thy people for ever. For thy mercy sake, for thine own glory sake, for thy Son Christ jesus sake, forsake us not, neither leave us, continue for ever our loving God, let us and the remnant of our seed after us be sealed up, in thy merciful promise, in thy gracious and everlasting love, and that through jesus Christ, to whom, with the Father and holy Ghost, be all honour, praise and thanksgiving both now and for ever. Amen. FINIS.