Two fruitful exercises, The one: A Christian discourse vpon the 16. and 17. verses of the 16. Chapter of the book of Iudges, wherein are handled these three principal heads:  

The portreature of Dalila.  
The bridle of Lust.  
The sea; le of Secrets.   
The other: A godly meditation vpon the 41. and 42. verses of the 10. chapter of Saint Luke, containing especially  

The profit of reproof,  
together with the necessity and excellency of Gods word.   
Also a brief discourse entitled A Buckler against a Spanish brag: Written vpon the first rumour of the intended invasion, and now not altogether unmeet to be published.  
By E. R.  
LONDINI, Impensis G. Bishop.  
1588  
 decorative border   


Of women, here you may behold, the best, and worst:  
mary the best, but DALILA, the most accursed;  
MARTHA, nor best, nor worst, a mean twixt both doth keep,  
Like slumbering heads, that neither wake, nor soundly sleep:  
But she that doth to MARIES place, and praise aspire;  
Must haue of MARIES godly choice, a like desire.  
A MARGARET there is, well known, in worth, in name,  
Whose Christian virtues do deserve, a MARIES famed.   

I flatter not, my words are true:  
MOMVS doth know, it is hir due.    

TO THE RIGHT worshipful, and right virtuous lady, the lady M. P. E. R. wisheth the full measure of all tèmporall and spiritual blessings.  
GOOD Madam, it hath not proceeded of any undutiful forgetfulness, that I haue not before this time testified my most dutiful devotion towards your ladyship. No man can carry a more thankful remenbrance of your great kindness and vndeserued bounties; and indeed it is the only thing I am able to perform. These poor exercises presume not to supply this want of better ability, onely they come unto your La. to present you with a little scantlin of the greatness of my dutiful affection, and desire to accomplish some greater things more worthy of your most Christian virtues. It may please your La. to accept of them: a better measure of knowledge may haply bring forth more acceptable matter hereafter. If this pamphlet shall content your La. I hope others to whose view I haue in respect of my bound duty towards you made the same subject, will not ouercuriously censure my poor endeavours, but give them such construction as I am willing to deserve, although I cannot perform that which I earnestly desire. And thus I commend your good La. to the merciful protection of the almighty.  
Your La. most humbly to command, E. R.   

To the Reader.  
GOod Reader, some dutiful respects, not any desire to be in Print, haue moved me to publish these exercises. I must confess that it is an enterprise at this time, beside my profession, and therfore do the more earnestly crave thy favourable acceptation, which must proceed of thy kind disposition not of my desert. I make this suit especially to the better advanced in the studies of divinity, whom me thinks I hear to say: souter to thy slipper; If they and the rest shall do me this favour: it will encourage me to employ my small talent with better profit hereafter; otherwise as I shall be heartily sorry that I did not express my bound duty to that virtuous lady in some other action, so from henceforth I will content: myself only, and presume to displease no man else with my simplo endeavours. This let me likewise crave, and obtain of thee, that thou wilt impute the imperfections which thou shalt find in this pamphlet, to my long discontinuance in good studies, & to the want of those helps wherewith I might haue better polished the same. The Carpenter may roughly hue with his axe, but cannot carve without some finer tools: the Smith may fashion with his hammer, but cannot make his work smooth & seemly without his files, and yet bad is the workmanship that fitteth not some place. The countrymans eye that hath not seen the deckings and ornaments of courtly palaces, contents himself with the sight of bare walls; and to those whose mouths are not acquainted with delicacies, grosser meats never seem unsavoury: To such I hope these my poor exercises will be acceptable in honest simplicity: and to the rest, in friendly courtesy. Farewell.   

A Christian discourse vpon the 16. and 17. verses of the 16. Chapter of the book of IVDGES.  judge. 16. vers. 16. 17. 
And because she was importunate vpon him with hir words continually, and vexed him, his soul was pained unto the death.  
Therfore he  told hir al his hart, &c.  

The portreature of Dalila.  
THese words offer unto us in general a double consideration; The one, the importunity of Dalila; the other the frailty of Samson: and in particular many good lessons are of each part to be learned, which I will gather and set down, as shall be best agreeable with the order and method which I intend to observe in this discourse. Dalila, as appeareth 
Iudges. 16. ve. 6. 10. 13.  in the process of this Chapter, had given the assault unto Samson three several times, and now at the last hath obtained the conquest. Where first note without any farther preambles, that when the wicked haue once gotten the lest interest in us, they begin to pled full possession, when they haue obtained some small power and authority, they become insolent, and tyrannising over our bodies, seek with them the destruction and ruin of our souls, wherein no labour, no endeavour, no policy, no pretence wanteth. Dalila is not faint to bring hir purpose to pass, Dalila dallieth, but delaieth not to discover the secrets of Samsons hart, she speaketh faire, she urgeth him with unkindness, she coniureth him, even as he tendereth hir love to deal plainly with hir in that high point of his strength, so much hurtful to hir friends the philistines: she seeth that Samson was far engaged unto hir, that she had brought him wholly to hir lure, that he had yielded himself to hir devotion, and therefore presumed that he would rather grant hir any thing, than hazard the loss of hir love; vpon which persuasion it may be conjectured, that she framed this, or the like speech unto him.  
Samson, my best friend, to whom I haue wholly devoted myself: the protestations of thy unfeigned affection towards me are great and many, and I haue in some measure tasted the same in effect: yet this shall be a more certain, and undoubted testimony thereof, if thou wilt be contented to grant but this one thing which thou hast so often denied. Thou performest great, and almost incredible things by thy strength: no enemy is able to abide thy force: a poor jaw bone sufficeth 
judge. 15.  to overcome thousands; thy hand, to rent Lions; thy shoulders, to bear away 
Chap. 14 Chap. 16  the strong gates of walled cities. This strength cannot proceed of thy stature, of thy greatness, or of any other external thing, wherein many of the philistines do match thee in every respect; it must needs be that some inward virtue, and more divine spirit doth assist thee in the accomplishment of so strange and great actions: therfore I pray thee communicate this secret unto me, tell me wherein thy strength consisteth. Thou knowest what interest thou hast in my best affection: thou hast no reason to suspect that I will discover the same, being so inward with thee in other secrets: try me that am unto thee as thyself, and as myself do vnfainedly love thee, Good Samson let me obtain this favor, which will be unto me the greatest obligation and pledge of thy good will which hitherto thou hast given, or ever shalt give hereafter, the denial whereof will minister unto me just cause to think that thou hast not that affiance in my fidelity, which my hartiest devotion hath been always most willing & ready to deserve: nay if thou shalt refuse me in this small request, having thereby so good assurance of the confirmation of my love towards thee, and of the concealing thereof with all faithful secrecy; then farewell love, farewell affection, farewell Samson, and impute not this breach to any want of good will in thy sweetest Dalila, but to the small courtesy and kindness which I haue found at thy hands in this my earnest suit. This or the like speech, tempered with more pathetical and forcible arguments, you may imagine to haue proceeded from hir, which properly may be termed Dalilas charm, wherewith she bewitched and besotted Samson. wherein may be observed the nature and property of this kind of women, that make their members, but especially their tongues, as it were baits and instruments, to entrap those whom they perceive any whit inclined to their lascivious conversation. And although it be onely expressed in the text, that Dalila was importunate vpon Samson with hir words: yet Salomon hath a more full description of hir behaviour and disposition, in the seventh Chapter of his proverbs, where 
Prou. 7. 6●… 8. 9. 10. & ●…  hir importunity is more fully bewrayed unto vs. To the end therefore that we may the better look into hir, and hir wanton practices; it shall not be amiss to draw some counterfeit of Dalila, although not in lively colours, nor absolute in every part, yet agreeable with that which Salomon in his said Chapter, and in some other places briefly proposeth unto vs. Let not perfecter painters blame my workmanship, if they shall find that I begin not this portreature with the part which the precepts of that art requireth, nor condemn my unskilfulness, if this Dalila shall want that perfection which shall be expected.  
I will begin with that which although it be but an excrement, and the least and basest thing of the whole body, yet not in least estimation with Dalila, nor the least argument of a Dalila, I mean the hairs of hir head, frizeled, frounced, broyded, spangled, and set out in monstrous sort to the view of those that are disposed to gaze thereon. This surely is a token of great lightness in Dalila, of pride in many, and an evident sign of vanity in all that delight therein. By these hairs, Samson lost his hair, and having lost his hair, he was bereaved of his eyes, and not long after also of his life. These are the snakes of Medusas head, which turned the beholders thereof into stones. And truly the senselesnes of Samson in this point, doth argue that Dalilas hairs had wrought the same effect in him. For although they appear beautiful, and pleasing in Samsons eye for a time, yet sting they incurably in the end, not like Medusas snakes, but rather like the sting of that beast, which bereaveth us first of sense, and then of life. By these hairs many licentious youths are sometimes no less besotted, than was Nero with the hairs of his Poppea, who is said to haue worn them set in gold, and beset with precious pearls, whose example they also follow, wearing their mistress hair for a favor in their hats, or in some other place about them, as a public testimony of the impudent incontinency of the one, and incontinent impudency of the other. But these dames forgetting Saint Peters rule, do easily forget all modesty; 
1. Pet. 3. 3.  and what should they not forget, that haue made shipwreck of their honesty?  
It were to be wished that some of the Deboras, and such like chased, & otherwise unspotted matrons of our time, were not so much affencted to fashions, that they might blushy to bear this badge and mark of Dalila, wherein they must perforce accuse themselves of vanity at the least, or else accuse Saint Peter to haue dealt too hardly with them in prescribing that rule of decency and comeliness in this behalf, who admitteth not the excuse of fashions which gentlewomen do ordinarily pretend, but doth utterly cut off and reject that monstrous spreading out of hair which is so rifely used of the most, & that sometimes none of their own: so as it may be affirmed that the making of perruques and such like toys pertaining thereunto, is become a very profitable trade in many parts of christendom, and not least of all in England. Neither is that pretence and shift to be allowed of those, who think it a sufficient excuse, to say that they wear no other hair than their own, reserved from time to time for this purpose: but they must know, that as it best becometh them to wear their own: so they are not to wear the same after their own humour, but after the rule prescribed, and set down in the word. The pretence of nobility or gentility in this excess, is fleshly, and no sufficient privilege for any of whatsoever quality, for that toleration in this case is only current, which the Scripture alloweth. And we see, that the word is so far from tolerating the immodest frizeling and spreading out of hair in 
Pet. 3. 3.  any; as it expressly forbiddeth it in all. I will not deny, but that as a comely use of al other attires is to be allowed in women; so the hair also may be used in decent and orderly sort, as the best disposed matrons, who are not addicted to fashions, do wear the same: but that it should be laid out in such uncomely maner, as the compass and greatness of the hair, should exceed the compass and greatness of the whole head and countenance; seemeth not only monstrous, but also repugnant to al Christian modesty. The prerogative of gentlewomen extendeth to greater and richer things, wherein the difference of their estates, and degrees may better be discerned; and the greater honor and reputation will be added to their dignities, of the best disposed; the farther they shall remove this badge of Dalila from them. Which if they shall refuse to do, it may justly be feared, that the Lord will without delay put in execution against the daughters of England, the sentence of his prophet Esay, long sithence pronounced against the daughters of Sion, and will make their heads 
Isai. 3. 17. 18. 19. &c.  bald, and take away the ornament of the slippers and the calls, and the round tiers, the sweet balls and the bracelets, and the bonnets, the tiers of the head, and the flops, and the head bands, and the tablets, and the ear-rings, the rings and the mufflers, the costly apparel, and the vailes and the wimples, and crisping pins, and the glasses, and the fine linen, & the hoods, and the lawns, and in stead of sweet savours there shall be stink, and in stead of a girdle, a rent, and in stead of dressing the hair, baldness, and in stead of a stomacher, a girding of sackcloth, and burning in stead of beauty. I haue been somewhat the more curious in this trifle, because it is a thing wherein women are most curious, and I hope I shall seem the less tedious, because idle huswiues do spend so much time in decking and laieng out of this excrement. Thus are the very hairs of Dalila importunate.  
I come next to hir forehead, where may be noted the very picture of impudency and shamelessness itself, whatsoever she speaketh, she blusheth not; whatsoever she doth, she changeth not colour; whatsoever is objected against hir, she altereth no whit hir countenance; and no marvell, for Quae semel verecundiae limits transiliuit, eam been & gnauiter impudentem esse oportet: She that hath once passed the bounds of shamefastness, must needs ever after be shameless. Why then should Dalila blushy? Nay rather why should she not be bold, and set a good face on the matter? This lesson needeth not to be taught them, they haue it at their fingers ends, and is so well practised of all Dalilas, as they dare with greater boldness intrude themselves into the company of the best disposed matrons, the better thereby to cover the blemishes, and blots of their name. These shameless foreheads dare to attempt any thing, because they fear not to betray themselves by their colour. It is very true, that the face wherein there is any spark of modesty, is easily stained, when the conscience feeling itself guilty of the least crime, is burdened therewith; and so is content to give sentence against itself, even with silence, according to the saying of the Poet:  Heu quàm difficile est crimen non prodere vultu: 
O what a hard, and graceless thing it is,  
Not for to blushy when one hath done amiss.  
But the forehead of Dalila is so sliked and polished with impudency, as being charged with any fault, yea although she be almost convicted therof, yet carrieth the matter away with the boldness of hir countenance, and sheweth not the least suspicion of guiltiness in hir forehead. If Dalila had not been notably impudent, she could not but haue blushed to solicit Samson so often to bewray a secret of that importance, or rather she might haue feared, that having once missed of hir purpose, he would haue smelled out hir devilish and pernicious intention: but she had as little shane as honesty, and Samson as little sight, as understanding, and being blind by love, was also bereaved of that true iudgement & discretion, whereby he might easily haue discerned hir suttelties by hir forehead. Thus is the forehead of Dalila also importunate.  
Let us come one step lower, to the eyes, being the place, as French sallust writeth, where cupid hideth himself, and the gates whereby lust entereth. But the roving eye is the certain note of an inconstant and light mind, and you shall never see a Dalila without this note, for this is also a principal bait wherewith she taketh fools, and hir wanton looks, are so many hooks, whereby the simplo are entangled. Herewith she is able to give signification of hir lascivious affection, although hir tongue be silent, he needeth no other broker that is disposed to bargin with hir. By this glass you may look into the secrets of hir hart, and take a view of hir wanton disposition, whereof Demosthenes that famous Orator, hath long sithence given us advertisement by this sentence: Oculi morum indices: The eyes bewray the manners.  
And the scripture hath also discovered unto us in diuers places the poison 
Gen. 6. 2. and 39. 7.  which proceedeth from hence, whereof it hath given us admonition to take heed, and forbidden us in express terms 
Eccl. 9. 5. 7. 8. & 42. 12. Mat. 5. 28.  not to gaze vpon women. The basilisk as we red, infecteth and killeth by a secret corruption, issuing from his eye: and Dalila like the basilisk, by like infection, seizeth first on our affection, and then privily scattereth hir poison into the better part, to the destruction( without repentance) of body and soul. But this difference is between Dalilas eye, and the eye of the basilisk, that the poison of the one is not to be avoided, because it infecteth the very air; the other is voided of such contagion, if we can moderate our affections, and turn away our faces from hir wanton looks. For although Potiphars wife did cast hir eyes vpon joseph, 
Gen. 39. 7. 10.  and daily solicit him to commit wickedness with hir, yet joseph by the assistance of Gods spirit, was able to withstand hir lascivious temptations, and to stop his ears against hir alluring and enticing provocations. This ought every good Christian to perform in like assaults, and with joseph to avoid the 
Gen. 39. 12.  company of Potiphars wife, and with job 
job. 31. 1.  to make a covenant with his eyes, and with david to pray to the Lord, that it 
Psa. 119. 37.  will please him to turn away his eyes from regarding of vanity. It is recorded of a certain Philosopher, that finding himself subject to manifold temptations by reason of his eyes, he was not afraid to pluck them out; because of the continual conflict which he felt in his hart by occasion thereof, but especially in respect of fleshly desires, whereunto by the frailty of his nature he was inclined: and this he esteemed to be a present remedy, to take away the cause whereby his wanton appetite was stirred up. But this mans action wanteth a great part of that commendation which otherwise it would haue deserved, if offering no violence to the members of his body, given by God to good uses, he would rather haue mortified and bridled his affections. And yet this man living in blindness, and ignorance of the true knowledge, shall accuse the wanton and licentious imps of our age, who are so far from turning away their eyes from Dalila, that they feed their fancies, and nourish their affections even with hir looks, having eyes full of adultery, as it is in the second Chapter 
2. Pet. 2. 14.  of Saint Peters second Epistle. And although we find this precept in the scripture, that if our eye offend us, we should 
Mat. 5. 29.  pluck it out, and cast it from us: yet is it not ment in the iudgement of the best learned, that we should deprive ourselves of that member, but that we should moderate, tame, and cut off that affection, which causeth our eye thus to offend, for otherwise the verbal and literal sense alloweth the Philosophers action before alleged, and some other like tragical and bloody executions, done by heathen men, for some good respects, vpon their own bodies.  
Among other passions which Dalila is wont most lively to express with hir eyes, this is one, that she is able to command tears at all times, in great abundance, as a signification of some great sorrow conceived, if she see that it may be a mean to move some commiseration in him, for whom she layeth hir nets, and so thereby to obtain hir purpose. But these tears are full of deceit, and are powred into thy bosom to overwhelm thy body with infinite miseries, and to plunge thy soul also in perpetual torments. If the Crocodile weep: take heed, he intendeth to devour thee: and if Dalila power out tears; avoid hir snare, or else thy destruction is near. She hath no more mercy than a Crocodile, for how can she haue any compassion, that is voided of all true love, and carrieth devotion to nothing else, than to the satisfieng of hir lust, and maintaining of hir bravery, by thy beggary: wherein the crocodile may seem to be preferred before hir, because the nature of this beast being ravenous, it is credible that hunger enforceth him to this butchery: but Dalila being full, hath never enough, she will not be satisfied, but like the horseleach cleaveth close to the skin, until it be ready to break: and yet in this the horseleach also goeth before hir; in that it sucketh nothing else, but the corrupt blood, and bad humours of gross bodies: but Dalila sucketh out the best blood, even our hart blood, and he escapeth well whose purse only payeth for hir pride. Therefore be wise to follow the counsel of Salomon in the sixth of his proverbs, Desire not hir beauty in thy hart, 
Prou. 6. 25. 26.  neither let hir take thee with hir eye lids, for because of the whorish woman a man is brought to a morsel of bread, and a woman will hunt for the precious life of a man. Thus are the eyes of Dalila also importunate.  
The nose may not be overpassed without some note. For this she provideth hir sweet savours and perfumes, wherewith she may not onely please herself, but also those that haue access unto hir. Hir muskes and hir ciuets, to what purpose serve they? to perfume hir dainty nostrils: hir pomanders and hir powders, wherefore are they provided? to delight hir dainty nostrils: hir flowers, and hir posies of all sorts, to what end are they worn? to refresh hir dainty nostrils, and that she may be traced by the sent of those odours. And no marvell, for some of these dainty Dalilas would hardly abide the savour of their own corrupt bodies, if these other hot smells were removed: a reason why they are so much in use with them, and that of chased matrons, very few or none, do follow their example, because of the suspicion whereunto these perfumes are subject, not that it is unlawful or unseemly, for gentlewomen of quality to wear them, but for that they are unwilling to bear the note which ordinarily accompanieth these smells. This being now a daies a very common speech in every mans mouth: A woman then savoureth best, when she smelleth of nothing. And Salomon among other notes of that light housewife, described in his proverbs, maketh hir to use this speech to the young man destitute of understanding: I haue perfumed my 
Prou. 7. 17. 18.  bed with myrrh, aloes, and cinnamon: Come let us take our fill of love until the morning. Thus is the nose also of Dalila importunate.  
The ears of Dalila are of like force, always open to harken if there be any fit for hir humour, and inquisitive, where, and howe, she may best spread hir net to entangle them, and it is the best comfort that can arrive, when any news is brought unto hir that a fool is taken. It is in vain to talk to hir of modesty, of gravity, of temperance, chastity, and such like virtues, which are the principal ornaments beseeming a woman, she liketh not such discourses: but wanton songs, idle and profane communication, full of all kind of incontinent and intemperate terms, do best delight hir ears. Any thing that serveth to effeminate the mind, as music without measure( for with measure it is not to be disallowed) soundeth sweetly in hir ears; herewith she lulleth hir peramours a sleep, and so charmeth them, that although they are waking, yet sleep they stil on the bed of wantonness and security. psalms and hymns are banished the place where she resideth, such a consort is not agreeable with hir disposition, it will wake the children a sleep, and so indeed it will, she is not deceived. I remember to haue red, that those which are stung with a certain worm called( if my memory fail me not) Tarantula, are cast as it were into a dead slumber, by the force of the poison, which admitteth no other remedy, than the sweet notes of music, whereby the party stung is presently cured. And although there be many other good preservatives against Dalilas poison; yet is there none more forcible, to awaken us out of the dead slumber, whereinto she shall haue cast us, than psalms, and hymns to our good God, which may serve as a counterpoison to Dalilas enchanting music. But to add a little better grace to this little part, Dalila is also content to endure some pain, and to haue hir ear pierced, that some rich jewel or other ornament may be hanged thereat, to serve in steede of a bait, or lure to draw the bad disposed unto hir, according to that practise of Cleopatra, who by the like addition to hir other lures, may seem not only to haue enticed Antonius the rather to visit hir: but had also at all times a rich morsel in readiness, to save hir wager, when hir table should not be furnished with other chates, answerable to the forfeiture. Thus are the ears also of Dalila importunate.  
The cheeks of Dalila,( whatsoever hir natural complexion is) are read for the most part, not with blushing, for she hath not so much grace, but with painting and colouring. The other parts likewise of hir countenance though perhaps naturally crow-white, yet by art are made lily-white, and there is such a correspondency between the colours, as if you should not judge hir to be some helen, you should offer hir great injury. If you breath vpon hir face, you hazard hir favor, because you alter hir favor, or rather make hir ill favoured. The sun may not shine, the wind may not blow, the rain may not drop vpon hir cheeks: and why? the pureness of hir painted complexion will not abide it. I haue heard it cited out of an ancient and grave writer, who asketh this question of the painted dames of his time, with what face they durst thus to colour their faces? Their faces given unto them by GOD, their faces made according to the perfection of his workmanship, perfect, absolute, and without all controlment; and to add to that by art, which no art was able to make, much less to correct or amend: so as he marveled how they could imagine God would aclowledge them for his workmanship, at the last day, having so much disguised, and altered themselves, from that colour and complexion, which it had pleased him in their creation to bestow vpon them. A perfect Painter, carver, or other like artificer, having drawn a portreature, or carved an image, is able to judge, and to know his own work, so long as it remaineth in the state wherein he first made it: but if a bungler, or some simplo grinder of colours, shall slubber over the same with new shadows, new devises; how is it possible for that Painter, after some few yeeres, to know the picture? But God who searcheth the rains, and looketh into the most secret corners of our harts, is able to know these Dalilas, but will not aclowledge them to be his, who forgetting themselves and their duties towards their maker, are not content with that natural colour, which in his divine iudgement seemed best for them. Thus are the cheeks, and colour of Dalilas whole countenance also importunate.  
We are now come to that part which is of greatest force, and whereby Samson was especially forced to utter the secrets of his hart unto Dalila, viz. hir mouth with the appurtenances, which being the principal instrument touched in the text, and described more at large by Salomon; it shall be meet to enter into a more particular consideration, of the dangerous effects which it worketh, and of the manifold dangers, whereunto it maketh men subject. We had in the beginning of this discourse an imaginary form of speech which might seem to haue been uttered by Dalila unto Samson, wherein I easily beleeue, that I haue not set forth the one half of that grace, of that earnestness, of that sweetness, of those amorous gestures, affections, and passions, which it is likely Dalila expressed. In the process of this history, it appeareth, in the first place, that she dealt with him in the kindest terms she could, Tell me I pray thee. In the next, she tempereth 
judge. 16. verse 6.  hir speech with an unkind expostulation: See, thou hast mocked me, and  told me lies, and yet once again she 
Verse 10.  prayeth. In the third place, she prayeth him no more, but taketh a more round course; Hitherto thou hast beguiled me, and 
Verse 13.   told me lies, tell me how thou mayst be bound. At the last she becometh impatient, and entereth into terms of passion. How 
Verse 15.  canst thou say I love thee, and thy hart is not with me? Besides, it is added that she is importunate, and importunate continually, 
Verse 16.  and vexed Samsons soul to the death. Thus we see how bad women can play the good orators, and pled their causes with great cunning. If one way will not serve, another shall be found out; if sweet words alone will not prevail, then let some sour expostulation be added: if both will do no good, then more passionate terms, and conjurations may take effect. And thus, with this kind of charm was Samsons mind distracted, as appeareth in the text, that his foul was pained unto the death, such force had hir words, such deep impression did hir importunate entreaties make in his hart. If he be but a common friend, nay a stranger unto us, that with kind and loving speeches craveth our assistance, and favor in any reasonable cause; we should think ourselves voided of common humanity, if we should not condescend to his petition; but much more would we condemn ourselves, of more than inhumanity, if we should deny a request of some importance to the party towards whom we carry an extraordinary affection. And therefore it is no marvel if Samson were thus perplexed, whose hart was wholly in Dalilas possession, or rather,( such was his infirmity) in hir hart.  
under sweet honey sometimes lurketh much poison, and under fawning words, is hidden no less deceit, and he swalloweth a deadly hook, that taketh not good heed to this bait. There is no treachery more dangerous, then that which is masked with a show of amity: and words, are so many swords, unless the hart and tongue do concur together, and the one utter truly, that which the other meaneth sincerely. We cannot look into this part; it is the onely office and property of the Lord, to see the secrets which lurk therein, and therefore it falleth out, that so many are deceived by the trust which they repose in the treacherous. The physician to make his bitter pills the more acceptable to his patient, wrappeth them in sugar, and by that mean beguiling his taste, the pills are the more willingly received: so they that intend mischief in their harts, will like cunning physicians, make such a confection, as their words shall seem more sweet than hony, whereby they will the more easily effect their wicked purposes. But the physicians policy proceedeth from the tender care he hath of the health of his patient, whose stomach without some help will not brook the bitterness of the medicine: but treacherous Dalila, applieth hir flattering speeches to no other end, than to snare him towards whom she pretendeth love, and to compass hir wicked devises more freely without suspicion. But the poor bide is soonest deceived, when she giveth ear to the fowlers call: and the silly fish that taketh the bait, receiveth therewith also his bane. If Argus hearken to Mercuries pipe, Argus hundred eyes will soon be overtaken with sleep, and Mercuries sword ready to cut Argus throat. The Syrens songs are sweet but deceitful, and they themselves are nothing else then the images of so many Dalilas, Maidens upward, and of great beauty, but monsters under the water, and like ugly fishes: faire in show, and sweet in show, but in deed foul, most bitter, and ravenous creatures. That which is faire in them, is set forth to the view, to 'allure: but their deformities are hidden, least they should deter: and therefore ulysses like a wise and discreet man, is said to haue stopped his ears at their songs, and to haue caused himself to be bound to the mast of his ship, thereby to avoid their alluring provocations and enchanting songs, like 
Psa. 58. 4. 5.  unto the Adder, which stoppeth hir ears, and refuseth to hear the voice of the charmer, charm he never so wisely. We are by nature credulous, and therefore easily induced to beleeue pleasing speeches: we are also by nature corrupt and vicious, and therefore apt to embrace pleasing things. But let us make this profit of this poetical fable, that we neither beleeue rashly enticing words, nor embrace foolishly delightful vanities, but to stop our ears against Dalilas persuasions, and if she be in deed a Dalila, as well to distrust, as to deny hir flattering requests.  
That old subtle Lion, of whom we red in Aesops fables, had( no doubt) devoured many beasts, which partly of pity, partly by entreaty visited him in the time of his dissembled sickness; but the fox was not so easily invited to his bloody cave, he had craft enough to look into the lions deceit, and looked before he lept, he saw many steps leading into the den, but none coming from thence, and therefore wisely withdrew his foot at the first entrance: so ought we to take heed, that Dalilas faire speeches 'allure us not to hir den; from whence being once entred, it is as hard to find passage, as it was for the small beasts to escape the lion, or for those poor wretches who wandring in Daedalus Labyrinth, were soon devoured of the hungry minotaur. It is easy to deceive one that wanteth experience and iudgement, but he that is godly wise, will way circumstances, and consider many things before he give credite to smooth speeches, viz. what the party is that allureth, what is required of hir, how necessary, and expedient to be granted, and what may be the issue and event of the same. This if Samson had thought vpon, he would never haue yielded to Dalilas temptations, how sweet soever hir requests were, or how sour soever hir expostulations, for he might thus haue reasoned with himself, vpon those circumstances: what is this Dalila? A harlot; what is a harlot? an inconstant and light housewife, of an unsettled affection, as apt to entertain any other, as myself; of whose love I cannot promise unto myself any assurance, and therefore why should I trust hir? again, she is a Philistine, or at the least a favourer of them: they are mine enemies, and seek my life: she hath now thrice practised to try my strength, & she is yet stil instant, in what case had I been if I had  told hir the truth at the first, and if the Philistines had indeed been at hand to set vpon me? Therfore why should I trust hir? To what purpose should she be thus inquisitive to know this secret? It can profit hir little, if indeed she love me, and it may much hurt me, if she dissemble, nay whether she love or dissemble, it may be many ways prejudicial unto me. Therfore why should I trust hir? She is a woman, therfore weak, she may be corrupted with gifts, entreated with promises, compelled with threats to reveal the same: nay she may be made an instrument to bereave me of this hidden virtue, and therfore I will not trust hir. If Samson had thus resolved; he might haue saved his hair, his eyes, his life, to many good services, for the aduancement of gods glory. But Dalila seeing the advantage which she had gotten by his credulity, yeeldeth not an inch, but is rather the more importunate. She giveth not over at the first repulse, nor despaireth at the second, but presseth him with all earnestness the third and fourth time, tell me, tell me, tell me, tell me. wherein we may observe the great diligence of the wicked in their enterprises, and how the hope of success at the last, moveth them to attend the same with patience. It was a greater conquest to overcome Samson, than all the philistines were able to perform, and therefore besides the glory of the victory the expectation of reward might somewhat move hir to put in execution hir designs by al possible means. This she was sure of at the least, to please those that had set hir a work: and this( no doubt) was a spur to set hir forward in hir treacherous proceedings, and not to desist until the end. This might teach the godly disposed this good lesson, to use like diligence in their better resolutions, and not to faint or to be dismayed, when their endeavours haue not presently their wished effect: and withall to consider, by what means they may deliver Samson from the importunity of Dalila, and save not onely his hair, but also his head and soul from destruction. But as we are very impatient in the expectation of good things: so are we no less slack in the performance of these good offices towards our brethren: the one, a note of distrust and diffidence in Gods goodness: the other a sign of small charity and affection towards the straying sheep: and therefore the success of our actions, answereth not for the most part, unto our hope, because the same is carnal, and respecteth onely the satisfieng of our own wants, and not the setting forth of Gods glory, and benefit of our neighbour. The like example of patience, and earnest expectation of success in hir amorous attempts, is to be seen in Iosephs mistris, who is said in Scripture to haue tempted 
Gen. 39. 10.  and provoked him daily; but she wanted Dalilas force to persuade, because joseph had more grace than Samson to resist, but this is certain, that she wanted no good will to compass hir wanton suit. But that Iosephs mistris is so diligent, Dalila so earnest, and both so patient, in their wicked enterprises, may be the less woondred at, because their father the divell, spared not to give our saviour Christ three several assaults, and would not give over until Christ had said unto him: avoid satan. Which teacheth us, that if 
Mat. 4. 10.  we look to escape the danger of the temptations of the divell, and his ministers,( of which train Dalila is a principal officer) we must not hearken to their sweet words and allurements; whatsoever the divell cast before us, we must not snatch at the bait, whatsoever his carnal members promise and proffer unto us, we must not accept therof, though he say: All these will I give thee, that is, all 
Verse 9.  the kingdoms of the world, and the glory of them: though they offer to give us full possession of their bodies, and all that is theirs: yet shall it be good for us to suspect them, their gifts, & whatsoever else proceedeth from them, for you shall find that all tendeth to mischief. If you open Pandoras box, you shall find it full of all kind of miseries: though Pallas give hir wit, Venus beauty, mercury craft and eloquence to persuade Epimetheus: though hir box be never so costly, never so curiously wrought, yet when Epimetheus hath opened it, he shall find therein most fearful things; yea he will wish he had never touched the same.  
But Dalila doth not onely gloze with hir tongue, but close also with hir lips: which property we find set forth in Salomons proverbs, in these words; So she caught him, and kissed him. But although 
Prou. 7. 13  Iudas kiss his master, it is not for any devotion or affection towards him, but rather a note of his treacherous resolution to betray him: though Iudas say; hail master, and entertain him with 
Mat. 26. 48.  
Mar. 14. 45.  
Luk. 22. 47.  like speeches of duty, yet is it but a watch word, whereby he hath concluded to give signification to the jewish blood-suckers to apprehended him. But Dalila is noted in the said place to play a Iudas part not onely in this, but also in a pretence of holiness, as some haue observed in these words: I haue peace offerings: This day I haue paid my vows; so as it appeareth, that the vilest and most vicious abjects, mask their wicked actions with a show of holiness, and that they are loathe to make their loathsome conversation publicly known, howsoever they prostitute their bodies privately at home: which kind of hypocrisy, added unto the ouglines of their other abominations, doth fill up the measure of their sins, to their utter confusion and destruction. Take heed therefore first of Dalilas alluring speeches; but in any case take heed that she do not catch thee; but especially take heed that she do not kiss thee. Thus is the mouth, lips, and tongue also of Dalila, above all other parts importunate.  
By the whole countenance, you may give more then guess of the inward disposition of the mind; Vultus index animi: and that painter hath attained the principal point, that hath drawn the just proportion of the face.  
The arms, and hands of Dalila serve to many purposes; they are in steede of hooks and bands, to hold fast those whom they haue, or would entertain: Iosephs mistris before alleged, espieng fit opportunity for hir purpose,( if joseph 
Gen. 39. 12.  would also haue been at leisure) caught him by the garment: but joseph left the same in hir hand, and fled, he would not be taken. Whereof this lesson ariseth, that being brought into like straights, we should rather flee their wanton imbrasings with the loss of some smaller things, than yield ourselves into their hands, to be reserved to great dangers. In the proverbs we find, that the honest woman there mentioned, Came forth, and met hir foolish paramour, and caught 
Prou. 7. 13. 22.  him: but he not so wise as joseph, followed hir, as an ox that goeth to the slaughter, and as a fool to the stocks for correction: in which words, the butcherly cruelty of bad women, is in some sort represented unto vs. That Dalilas hands, are bands, the Preacher in his seventh chapter affirmeth, and Dalila herself, in this action also 
Eccle. 7. 28.  confirmeth it. Now as he that is bound is deprived of the free use and liberty of those parts wherewith he should help himself: so he on whom she hath once laid hir hands, and whom she holdeth fast in hir arms, hath lost the liberty not onely of his body, which is at hir commandement; but also of his mind, wherein with hir, satan challengeth his part. But she hath yet another use of hir hands; she can embrace Samson with the right hand, and pick his purse with the left; and when all is gone, thrust him out of the doors with both: A practise very common with Dalila, and they are hir best guests that bring full bags: and the prodigal child who careth little for his money, and is content to fill hir never full hands, is best welcome unto hir. Thus are the arms and hands also of Dalila importunate.  
In other things I will not be curious, because according to hir variable and inconstant mind, she changeth hir attire daily. This only note out of the prophet Esaie, that Dalila is haughty, and walketh 
Esaie 3. 16.  with a stretched-out neck; a sign of great pride: minseth as she goeth; an argument of as little chastity: and tinkleth with hir feet; a token of no less vanity. And if any apparel can be imagined to be more lascivious, more wanton than another, give it to Dalila: the lightest is best for hir, and the vainest best beseemeth hir: for Dalila will be sure to wear the lightest and the vainest: unless for a purpose she pretend some holiness, for under the gown sometimes is hidden much hypocrisy, and under the gown lurketh also much contagion and corruption: much like unto Mausolus tomb, and other stately monuments of mighty princes, which carry a show of great beauty in outward apparance, and are very curiously carved, painted, and gilded, but within them is nothing else to be found, than a few rotten and putrefied bones.  
Although I had Argus eyes, or the quickness of Linxes sight; yet were I not able to look perfectly into the inward parts of Dalila, and to discover all the secrets of hir hart, whereof this former discourse hath yielded but a niggardly scantlin. And although I haue endeavoured to draw hir whole counterfeit in some rude colours, thereby in some sort to express the force of hir importunity, and importunate practices: yet the whole is less than the foot: which if a skilful painter would take in hand, as he did, that drew the picture of Hercules by the print of this only member: doubtless Dalila would be( as indeed she is) a most ugly monster. Thus is the picture which I undertook to draw, according to my poor skill, finished: wherein with each outward part, I haue glanced at Dalilas inward disposition, and described in brief terms the maner of hir behaviour; adding such caveats by the way, as seemed fit for the place: although haply following some other order and method in this discourse, according to the course of the text, the notes which occur might haue been better placed.   

The bridle of lust  
NOW we haue considered of Dalilas importunity, it remaineth that we look also into Samsons frailty. Where first it needeth not to seem strange unto any, that Samson being so strong a man, should be overcome of a woman: for this resistance required rather the inward force and virtue of the mind, than any bodily strength: Samson had enough of the one, but by resisting the spirit, and yielding to his fleshly appetite, seemeth to haue quenched and extinguished the other. Is it any marvel, if in a city, castle, or other place hotlie assaulted, the conquest is easily gotten, when the captain is content to betray himself, and when the enemy is voluntarily admitted within the walls, and entertained in the town with favour; or when the captain is loth to yield the fort, and yet will not betake himself to his weapons to repel the enemy? This is the case of Samson; Dalila his enemy lieth in his bosom, and lust and concupiscence like a traitor lurketh in his bowels: so as within and without he feeleth a double assault. But the foreign enemy is easily repelled, if the domestical be strongly repressed: and this should haue been Samsons first care, to bridle and temper his affections, which carried him with violence into these lascivious actions.  
The lust of the flesh is an old rebellious guest, entertained long sithence by our father Adam, and hath ever sithence cleaved fast unto us, and will be as bold a tenant with our posterity. He admitted it, and we must moderate it, for utterly expel it we cannot; will we, nill we, it will dwell in us: but we must take heed, that it reign not in us; it is an insolent, and bloody tyrant, if it be once suffered to bear sway, and therefore the Apostle giveth us this brotherly admonition, or rather in brotherly sort he prayeth us; To abstain from fleshly lusts which fight against the soul. He saith not, which contend 
1. Pet. 2. 11.  only, which strive, or which make any light skirmish; but which fight, and as it were wage battle; and that not against the body, but against the soul. By fighting, it appeareth that it is no white-liuerd soldier, but a strong and stout captain, and therefore it behoveth us to arm ourselves. By fighting against the soul, argueth his malice, and sheweth the danger wherein we are, if we make not strong resistance. The wounds of the body are oftetimes by the skill of expert Surgeons, curable, although the stroke be very deep: but the wounds of the soul admit no plaster, if once the enemy haue us in his power. Satan is bloody, and voided of all compassion, and therefore will hold fast, and will not fail by a continual suggestion of wicked lusts, lascivious cogitations, and lewd actions, to wound the soul more deeply, that he may bathe himself in our blood, and take full possession of this better part.  
Now the fight is the more dangerous where the enemy is domestical, and in the same body with us: Lust is a domestical enemy, and by this occasion is privy to all our resolutions, acquainted with our counsels, looketh into our deliberations, and hath many subtle counsellors to minister matter, to prevent whatsoever shall be concluded by the spirit against it, and ceaseth not to practise to betray our bodies to Dalila, and our souls to the devil, and therefore the fight is dangerous; the resistance very hard. The spirit( saith our saviour) is willing, 
Mat. 26. 4●…  but the flesh is weak: noting the pre-eminence which the one obtaineth above the other. And S. Paul confesseth, that To will was present with him, but he 
Rom. 7. 1●…  found no means in him to perform that which was good: whereby appeareth that concupiscence and lust hath great force even in the regenerate, and such whose names are entred into the book of life.  
But how shall this tameles colt be bridled and subdued? By no mean better than by resisting the first temptations: by cutting off the occasions, which 'allure us to this sower-sweet sin. If Samson had avoided the first bait, it is likely he had not swallowed the second: if he had not entred into the harlot at Azzah, 
●… udg. 16. 1.  he would not so soon haue been taken with Dalila, for when God seeth that we forsake him; he also leaveth us, and giveth us over to our inordinate lusts: and as we haue shewed ourselves rebels against so good a God: so they play the tyrants over our souls, and strive to carry us headlong to the pit of destruction. He is a bad soldier that yeeldeth at the first assault, nay he is a traitor that doth not defend the fort committed unto him, even to the death. Our fleshly lusts are herein like the Crocodile, if we fly, they triumph: but if we persecute them, they yield, and are cooled: not to repress them is dangerous; to give them the least liberty, is to conspire with them; and wholly to yield, is as it were to cut our own throats.  
To give place to one allurement, draweth on another, and sin stealeth on secretly, and overtaketh us unawares: it is like the snake which having gotten his head into any place, will easily draw in his whole body. The corruption of our nature inviteth us to hearken to every pleasing vanity, and the weakness of our nature is unable, and our slackness unwilling, to deny ourselves those delights which the flesh desireth: but the adversary is both diligent to practise, and subtle to compass his designs, and hath great power also to put them in execution. And therefore let this consideration,( if nothing else) move us to put on a full resolution to resist the first temptations. And we must not onely resist them at the first, but if we are so unhappy, that they once prevail against us, we must haue a godly care to cut them off betimes, before they grow to farther strength: we may not foster and nourish them, which were as foolish a part, as if a man should make much of a dangerous disease, and study as well by intemperate diet, as other riotous exercises, to entertain and increase the same: as if a gowtie man, should eat slimy and corrupt meats; or one subject to the dropsy, should take in his cups freely, and as it were overwhelm his body with drink, without respect to the nature and quality of his disease, whereunto this strange diet is clean contrary. But we must rather use all moderation; like unto those who favouring their health, do acquaint their bodies with temperate exercises, eat wholesome meats, and rather use means to prevent sickness, than to make themselves subject thereunto. I read of a fish, that carrieth the name( and worthily) of a sea fox, who feeling himself deceived by the fishermans bait; standeth still, striveth not with the hook; but taking hold of the line, biteth it in sunder, and is content to swallow it into his bowels, which being large enough to receive the same, without farther danger; he deceiveth the fisherman, saveth his life and escapeth. This fish teacheth us this good lesson, that although our fleshly lust cause us to swallow Dalilas hook, yet finding into what danger we haue brought ourselves thereby, we must stand still, like the fish, that is, wee must not proceed any farther in our wantonness: but we must cut off the line, that offereth this bait; that is, we must reject Dalila: we must temper our affections, and rather swallow the hook; that is, endure some small inconveniences, and so escape farther danger; than to give hir leave to strike the same into our throat, and so to hold us in perpetual slavery, and bondage to hir wicked appetite, to the hazard of our bodies and souls. But this is indeed a hard conflict, and the flesh will not patiently harken thereunto, nor yield itself unto the subiection of the spirit, howsoever the danger be apparent. Medea could see many inconveniences in hir matter of love, with Iason, and she could confess this much: Video meliora, probóque: but hir carnal affections would not suffer hir to follow that good way, which onely natural reason( for she was a heathen) shewed unto hir. We are in the same predicament with Medea, and our fault is much greater than hers, because we haue a more divine and Christian knowledge: we see, and allow of better things,( as Medea saith) but embrace & practise the worst: we see the dangers and hazards, hanging over our heads, if we obey our lusts; but yet we follow them with great greediness; by means whereof, we run into infinite errors, and stick not to heap sin vpon sin, that we may the more liberally enjoy our pleasure, whereof we haue an example in david. david first 
〈…〉 Sam. 11. 〈…〉, 3, 4.  saw, then lusted, next yielded, after practised, and so to most filthy adultery, was added horrible murder, the cause of the 
●… erse. 15.  Lords heavy displeasure against him. It had been well for him, if he had not seen, 
●… erse 27.  and he had been happy, if he had not assented to his lusting eyes: but herein he was most miserable, in that he sought to fulfil, and satisfy his lust. So little beginnings, end with tragical excutions: A spark of fire neglected, maketh a coal, and a coal not extinguished, engendereth a great flamme, which spareth no more the stately towers of princes, than the poor cottages of peasants. Lust is this spark which lurketh in our bowels, if we yield never so little thereunto, it becometh a coal, and if we add any farther matter, it groweth to a flamme, which wasteth and consumeth, first our bodies, and then yeeldeth( without repentance) both body and soul to the inquenchable flames of hel fire. A little seed, or plant maketh a great three; & as out of one stock spring many boughs, & out of those boughs many branches, & out of those branches many twigs, so as the three becometh tall, large, and spreadeth very far: so out of one affection, not resisted, proceed many vices, many horrible and grievous sins. Thus covetousness hath many companions; extortion, usury, oppression, grinding the faces of the poor, corruption, with many other attendants. Thus a little choler nourished, bringeth forth wrath; wrath, hatred; hatred, murder; and murder, without repentance, desperation: hereof Cain is an example. Thus lust engendereth liking; liking, longing; longing, practise; at last adultery is committed, and perhaps covered also with murder, if murder may be covered: hereof david is an example; but david found mercy, repented, and was saved. But the difference in this comparison may be this, that the twigs are less than the branches, & the branches than the boughs; but the growth and increase of our affections is clean contrary: it serveth therefore especially to this purpose, to show unto us, that there is no sin which goeth alone, and that one sin nourished groweth mightily, spreadeth far, and carrieth us as it were into a main sea of desperate wickedness: and therefore as it standeth us vpon, to withstand the beginnings: so to labour to cut down this plant of sin which groweth within us, that it may not overspread the soul. If thy gazing eyes haue stirred up thy gadding mind, rest there; consent not to thy filthy appetite: or if thou be so unhappy, by the frailty of thy flesh to yield consent, yet in any case forbear to practise, least having thus polluted the temple of the Lord, he depart from thee, and give thee over to all vncleannes. If thou feel thyself overcome with choler, leave there; let not wrath overtake thee: or if thou be so unhappy, that it proceed thus far; yet let not the sun go down vpon thy wrath, least hatred move thee to meditate vpon mischief in thy bed, and so thou be drawn to commit some bloody action.  
This course is to be taken in the subduing of all other affections, which may be fitly compared( in my poor opinion) to a wild colt, for diuers considerations. First, as the one must be broken, so must the other in like sort be bridled, otherwise as the one will carry his rider headlong, he careth not whither, without respect of the steepines of mountain, or depth of river, to the destruction of them both; so the other will violently carry us into al mischief, without heed or regard of the manifold dangers, whereunto that violent course is subject. Next, when by the industry of the rider, and strength of the bridle, this colt shal be compelled somewhat better to know himself; it shall be meet to acquaint him often with the bridle, and not to pamper him in the stable, without any farther exercise: so it shal be expedient for us, when we haue brought our affections to some measure of conformity, not to rest there, and give them a time of liberty; but to labour wholly to subdue them without intermission. And as by this exercise and good managing of this colt, you shall easily at the last rule him with the bridle, terrify him with the rod, and set him forward with the spur: so having once conquered these rebellious affections, by such means as shall be presently declared, you shall afterward rule them without any great difficulty, and by discretion and good government, bring them to a very good temper. But still remember this, that a strong headed horse, that is, our unruly concupiscence, hath need of strong reins: and to a slow jade, that is, to our backward & dull nature in good things, the rod and spur shall be very profitable. The combat of Hercules with the giant Anteus doth also represent unto us the nature of our fleshly affections, and sheweth in what sort we are to deal with them. First, Anteus is strong; so are our affections: Hercules applieth all his strength to overcome Anteus; so ought we to subdue our affections: Anteus will not forego his hold, but cleaveth close to the earth from whence he receiveth strength; so do our carnal affections, they cleave fast unto our earthly bodies, where they are fostered and nourished: Hercules laboureth this one thing especially, to overcome Anteus by lifting him up from the earth; so must we labour to conquer our affections by mortifieng of them, and lifting up our minds to heaven: Hercules after a long combat, having gotten advantage, crusheth Anteus in pieces, and spareth not his life; so must we strive in such sort to crucify and tread our carnal affections under foot, that they may not be able to rise, and rebel any more against our souls.  
We must deal with them as wise princes do with factious subiects, or as good surgeons do with rotten members; cut them off: otherwise, as one factious and seditious subject seduceth many; as one rotten and putrefied member corrupteth many: so one affection stirreth up another, and gathering strength maketh such mutinies against the soul, as will not be repressed.  
But how shall we avoid the first temptations? How shall we cut down the spreading three of our fleshly affections? With what bridle may this colt be best tamed? With what weapons may Anteus bee subdued and conquered? By these: the sword of the spirit, which is the word of the Lord; earnest and hearty prayer; avoiding opportunity of time and place; honest and lawful matrimony; which are all so many axes, to lop down the branches of lust and concupiscence, so many snaffles to hold in the head of this wild colt, & so many strong weapons to withstand the assaults of the flesh, and such as are prescribed unto us in the word. Therefore, when we feel ourselves touched with the flattering provocation of our concupiscence, wee may not consult with the flesh, but wee must haue recourse to the Lord, & crave his assistance by earnest prayer, that it will please him to mortify old Adam, and that these rebellious and obstinate passions may be removed. We must aclowledge our own infirmity and weakness, and seek for strength at his hands; we are not able to wrestle with Satan; we are not able to conquer our own flesh: It is God that giveth both to will and to do, and 
Phil. 2. 15.  without his divine assistance we can do nothing. When thy flesh therfore rebelleth, oppose Gods spirit; it is a strong buckler: when thy affections are mutinous, and band themselves against thy soul; oppose the complete harness which 
Ephes. 6. 17  S. Paul delivereth unto thee. If satan tempt thee with fleshly desires; say unto him, it is written, Thou shalt not commit 
Deut. 5. 18.  adultery. If thy flesh provoke thee to yield to Sathans suggestions; make answer, that Thy body is the temple of the holy 
1. Cor. 6. 19. verse 18.  Ghost: That every other sin is without the body, but this filthy and abominable sin is within thy bowels, and most horribly defileth Gods temple: Say that Christ is thy bridegroom, and hath 
Mat. 25. 1.  given up his body on the cross, that he might preserve both thy body and soul to those everlasting joys, which he hath prepared for his elect. Thus learn out of the word, what thou oughtest to do in these assaults, and pray withall that thou mayst put these wholesome instructions in execution. God hath promised to hear and to grant those petitions, which tend to his honor, and which we ask in faith: He will not the death of a sinner, 
Ezec. 18. 32  but that he should be converted unto him, and live. If our earthly fathers grant unto 
Luke. 11. 11  us good things for the benefit of our bodies, when we ask them: how much more will our heavenly father perform our godly requests, which are referred to our souls health? And as our earthly fathers are sorry to see their sons by the looseness of their conversation, fall into any extremity: so no doubt is the spirit of God grieved, to see the work of his hands, which he hath made and 
●… sa. 119. 73 Gen. 1. 26. ●… 7.  fashioned in all perfection after his own image, to fall away from him; and of his tender mercy and compassion calleth him home, and restoreth him again to his favor: So he called david, when by true repentance he acknowledged his 
〈…〉. Sam. 12. ●… 3.  heinous offences, and wiped away the deep stains which his ugly sins, first of adultery, and then of murder, had made in his soul. And these are the principal weapons where with our fleshly lusts are subdued.  
Some others there are, which are not a little also available to preserve us from the snares of Dalila; namely the avoiding of opportunity of time and place. Lust is increased by looking, & lust with looking, engender good liking: david looked from the roof of his palace, 
〈…〉. Sam. 11. 2  and lusted, and liking, restend not until he had satisfied his lust. avoid likewise the 
1. Cor. 15. 33.  company and conference with Dalila, for bad communication corrupteth good manners, and bad company, maketh us also bad companions. He that 
Pro. 6. 27.  taketh fire in his bosom, must needs charged his clothes: he that goeth upon 
Verse. 28.  coals, cannot choose but burn his feet: it is hard to touch pitch, and not to be defiled: one scald sheep, corrupteth a whole flock, and to be but near to any contagious place, is very dangerous. What greater contagion than that, which not onely infecteth the body with monstrous diseases; but also ladeth the soul with grievous sins, and maketh both to become so ugly, as man sometimes cannot know the one, and the Lord refuseth to aclowledge the other? The consideration of these things are forcible in every well disposed mind: and me thinks, though the wicked will not avoid the company of Dalila for the Lords sake, nor for their souls sake: yet they should haue some regard at the least to their bodies, and be deterred from this bad conversation, in respect of the grievous contagion, whereunto they are oftetimes subject by accompanieng with Dalila. This also were a profitable meditation, for such as feel their corrupt nature to delight in such company: what is Dalila? What profit shall I get by hir? What are they that resort unto hir? What hath happened unto others by hir? To what purpose go I unto hir? What is it that provoketh me to visit hir? Dalila is a vicious & bad woman: No profit is to be expected, but rather certain loss from Dalila: she is a companion for all comers, & those the scum of the earth, Ruffians, roisters, and such like infamous persons: this man was wealthy before he fell acquainted with hir; now a begget: that man had his health before he frequented hir company; now worse than a cripple: lust enticeth me to visit hir, no true love or devotion towards hir, it is nothing else that carrieth me so far from common reason and duty, but the satisfaction of my fleshly desires. These few things well weighed, would easily make us to abhor and detest the company of Dalila, and to say with Demosthenes: Non emam tanti poenitere: I will not buy repentance so dear. idleness must also be avoided by him, that will suppress his fleshly lusts: Res age, tutus eris, saith the Poet; Be doing somewhat, and thou shalt be safe. If Samson had followed the course which he had once embraced to subdue and conquer the enemies of the Lord: Dalila had never subdued nor conquered Samson: if david had not gazed idly from the 
2. Sam. 11.  roof of his palace, it had not entred into Dauids hart, to defile Bersabe: while Hercules busied himself to cut off Hydras heads, Hercules had no mind vpon any minions: but when he gave over to perform like actions of honor & valour; he fell into wretched Omphales lap, and became a slave to hir, and his own affections. If he had considered with what difficulty the growing heads of Hydra were cut off, and how they still increased, until he had dispatched them al at once; he would haue made that profitable application, which some others since haue done, that it is in vain to conquer one affection, unless we tame and bridle them all.  
now I cannot subscribe to our Papists doctrine, that forbid marriage unto some men, which is a present remedy unto all, to avoid the snares of Dalila; a doctrine flat contrary unto the institution of the Lord in Genesis the second and 
●… en. 2. 18. 〈…〉. ●… en. 8. 17. ●… ebb. 13. 4. Cor. 7. 2.  eight Chapter: as also against the doctrine of Christ and his Apostles in many places. But it is no strange matter, that they are enemies to marriage, who are so good friends unto Dalila, and haue hir at their commandement. He that will but look into Stephanus french apology for Herodotus, shall find such stuff confirmed by credible circumstances; as he will easily be induced to detest this papistical position. And who can remember that butcherlie execution, of so many thousands of poor infants, whose heads were found in pope Gregories pond; and not abhor those lecherous shavelings and this their doctrine? And if in Gregories pond were found so many thousands: how many millions may we think might haue been found at that time, before, and since, in other like places of the world, where these fat and idle caterpillars are wont to reside near about their minions? marriage I say is lawful in all, because God hath ordained it; and marriage is also necessary in all estates and conditions, for as well the mighty prince, as the poor peasant, as well the lay man, as the spiritual person, carrieth in his bosom that fire, which will not be extinguished, without this water, unless by some special gift from above, which is a very rare matter. david a mighty king, was subject unto it; Salomon his son, was too much addicted unto it; the one a man after Gods own hart; the other, the wisest prince that ever ruled. And Paul a painful minister of the Gospel, and one of the most faithful stewards of the word, that hath been from the beginning, saith: that He felt another law in his members, rebelling 
Rom. 7. 23 24.  against the law of his mind, which lead him captive unto the law of sin: And so vpon this consideration, he breaketh out in this exclamation: O wretched man, who shall deliver me from the body of this death? But if any man hath this gift of chastity, which the presumptuous Antichristian prelates challenge unto themselves, it is in my opinion the labouring man, who by his bodily exercise, cooleth the heat of lust, and by continual pains about his affairs, giveth not place to lascivious thoughts: but avoiding idleness, is free from those wanton cogitations, which stir up lust, and kindle the coal of concupiscence, which every man beareth about him: But those idle abbey-lubbers of all other conditions, seem to haue the least portion of this extraordinary gift, bieause they cease not to pamper their flesh with all delicacies, live at ease, and attend onely their pleasure, which are the greatest enemies to continency that may be. But if neither the godliest, as david, nor the wisest, as Salomon, nor the strongest as Samson, could avoid the snare of lust: let this liberty, at the least, be freely granted to all; to embrace the means which the lord hath appointed for the tempering of their heat, and let every man that feeleth this kind of rebellion in his flesh against gods spirit, choose unto him, not a Dalila, but an honest wife, joined unto him in lawful matrimony, and so preserve his vessel pure and undefiled, that the holy Ghost may delight to dwell and abide therein; in which choice, that man shall haue attained to the highest degree of worldly happiness, whose good hap is, to find a wife of good quality, of honest parentage, of chased conversation, of religious disposition, a Sara, a rachel, a Rebecca, an Esther, a judith; in a word, a virtuous woman, who for hir price( as 
Pro. 31. 10  Salomon affirmeth) is far above pearls.   

The seal of secrets.  
THus haue we set down the best Recipe, for this dangerous disease of lust, and concupiscence, which the most learned spiritual physicians haue observed, to be most profitable for him that hath a care of his souls health. And now having performed this task, according to my first purpose, and rude skill; it is time to look more particularly into Samsons frailty and infirmity, in discovering a secret of this moment unto Dalila.  
The text saith, that because she was importunate continually, and vexed his soul: therefore he  told hir all his hart. Wherein appeareth, that Samson had some feeling, and consideration of that which might ensue, by revealing of this secret; else why should his soul haue been thus vexed? But it seemeth that his fleshly affections flattered him too much, and gave him hope, that Dalila would be trusty and faithful to conceal the same, whereupon he might be induced to make trial of hir fidelity, and secrecy: Like unto the thief, who hoping that his theft shall not be discovered; is content when he seeth any fit opportunity, to take a purse, or some other good booty, whereby he may enrich himself: which consideration causeth him to forget the danger which the law inflicteth vpon such malefactors: for if this conceit could be thoroughly settled in his mind, that there is no wickedness done in secret but shall be revealed, and that the gallows 
Luk. 8. 17.  is their due, that enter into these unjust actions, to enrich themselves by the spoil; it would no doubt strike a terror and fear in him, to violate the laws of God and man. And yet such is the wilful blindness which is in many; such is the hardness of their hart,( in which number let Samson haue his place) as seeing, they will not see the dangers, whereinto they voluntarily cast themselves by their desperate actions; which proceedeth of no other cause, then that resisting Gods spirit, they give the rains to that wild colt of their affections, which will not hearken to any reason, or wholesome admonition, tending to their better security and safety.  
But because Dalila vexeth Samsons soul even to the death; therefore he telleth hir all his hart: which words contain many good lessons, how we are to behave ourselves in matter of secrecy, concerning either our own states, or the state of others. First Samson uttered not this secret, but with great importunity, even in the vexation and anguish of his soul; whereby we see the rashness and lightness of those condemned, that utter all kindes of secrets even with delight, they care not to whom, without respect of the danger which may ensue. Their harts would break, if they should not reveal the greatest matter that hath been communicated unto them, yea they will voluntarily provoke others, and give some signification unto them, that they haue intelligence of some secret, to the end they may be provoked, or entreated to disclose the same; and then will they nevertheless bind you with conditions, that you shall not discover it to any other, howsoever liberally they themselves deal therein, and publish it to all comers. By which mean, whether it be a matter of state concerning the common wealth, or any other matter, the publication whereof carrieth danger; they hinder the course of those proceedings, which otherwise might haue had good success, and procure unto themselves the note of trustles babblers. Some others there are, troubled with like humour, yet not so liberal in the revealing of matters of moment, but will adventure onely to trust some deere friend, of whose fidelity they haue better hope, then experience; and so they speed accordingly, for this friend hath also one whom he embraceth with like affection: and the third, maketh account also of his friend, and so the secret is tossed from friend to friend, that it flieth very shortly into all parts. Thus Samson trusted Dalila as his good friend, but Dalila esteeming better of the Philistines, than of Samson, and joining with them in their malicious practices; made him to pay dearly for reposing of that trust in hir. To be secret in dead, in all causes of importance, is not found in all; although it be the part of every honest man, in all honest causes committed unto them, to be secret. But because this fault of imparting secrets to friends, is common, and incident to many, and that so many dangers haue grown as well in general to the states of kings, and their dominions; as in particular to several persons: it shall not be amiss to consider some circumstances, to be observed in this behalf; which I will endeavour to set down the more briefly, because this discourse is already become more tedious then was at the first intended: and yet I hope the well disposed will gather some profitable notes, not altogether unworthy their reading. The principal circumstances, or heads offered to our consideration, are these three; what secrets are to be concealed; by whom; and from whom. The secrets to be concealed, are such as concern the estate of thy prince, thy country, thy friend, thyself. The two first so depend each of other, as he that revealeth any matter to the prejudice of the one, must of necessity hurt the other; because the prince being the principal stay and pillar of the country; it must needs go ill therewith, if his person be any way endangered: and if the country sustain any detriment by invasion, sedition, treason, practise, or any other like accident; the prince hath a share in the calamities which by these means shall arise. Now the security of princes, and their kingdoms, stand very much vpon the keeping secret of their consultations, and resolutions in any weighty causes, concerning their negotiations with other princes: their deliberations and purposes for the achieving of any honourable enterprise, tending to the aduancement of gods glory, the cause of religion, the repose of their country, the recovery of their right detained by the usurper, the prevention of danger for their better security, politic stratagems for the discovery of treasons, and other practices of the ill affencted: these and such like, are matters which occur to be discussed, & handled in the secret counsel of princes; the revealing whereof may overthrow all their proceedings, and draw therewith many unhappy events.  
There are also secrets, which are betwixt friend and friend, as likewise betwixt others of other state and condition, which are not of the quality of the former; and yet vnmeet to be revealed. many secret contracts and bargains; many private conferences of their domestical causes, the present publishing whereof would be occasion of loss to the parties; although the danger of these inconveniences being past, they would be content to discover the cause of their former secrecy. There are diuers other secrets of greater moment betwixt friends, which sometimes concern their lives, sometimes their honor and reputation, sometimes their goods and substance, which may be conserved by silence, wherein there is an honest dispensation, not repugnant to the word of God, if those secrets tend not to his dishonour, the hurt of our prince, country, or neighbour: for these are the bounds and limits of secrecy.  
There are also some secrets which concern every mans particular, and which pertain only to himself, and such as he shal do himself wrong, if he trust any other with them: which kind of secrets sometimes occur in the course of our life, and touch also the state and hazard of our life; and this one example of Samson may be sufficient to admonish us to deal warily therein. He that cannot be faithful to himself, how can he be faithful to another; or how can he hope another should be faithful to him? Canst thou expect more at another mans hands, than thou wilt perform towards thyself? But if it be thy good hap to find such a friend, think that he loveth thee better than thou lovest thyself: but if any danger happen unto thee by thy babbling, impute it not so much to thy friend, as to thy own folly and indiscretion. If Samson had loved himself, he would never haue uttered a secret of such consequence to Dalila, and trusted hir better therewith( who of all friends is the vnfaithfullest) than his own hart: which rashness and credulity in him, brought forth tragical effects, and Samsons babbling 
judge. 16. 19. 21. 30.  cost him his hair, which was his strength; his eyes, which were the guide of his body; and he became at the last his own executioner, that he might be avenged on his enemies.  
Now let us consider by whom secrets are to be concealed. As princes haue many secret causes, concerning the preservation of their state, which I haue already briefly touched: so it is of necessity that they haue grave and wise counsellors, to assist them in the execution of such as are of greatest consequence; as also to aduise them to such good course, as shall be most expedient and profitable for the other affairs of their government; but godly policy and faithful secrecy must be joined together: otherwise their consultations and resolutions will haue very unhappy issue. For if in a whole body of council or state there be but one, whose hart is in his mouth, the determinations & conclusions, how secretly soever concealed by the rest, will be published by him, to the great prejudice & damage of the whole country: for a man voided of secrecy, is like a vessel full of chinks, put in what liquour you will, let it be never so costly, it will run out. But as a good husband will first try his vessel with water, before he will adventure to power wine therein: so it shal be expedient, that some good experience be had of the fidelity and secrecy of those that are called to this high place of honor, on whose shoulders lieth a good part of the burden of the common wealth, and into whose harts are powred and shut up the secrets of princes, and of their state. We lock up our rich jewels and treasure, not only in strong towers, but we haue there also iron coffers to receive them, that the thief may not easily obtain his booty: so ought the mouths of counsellors, to whom the jewels and treasure; that is, the secrets of their prince and country are committed, to be not only as strong towers to contain the same, but also their harts must be as iron coffers, wherein these secret jewels may be carefully and safely preserved. And in this comparison, this may be in brief the resemblance: the lips are in stead of the walls; the teeth, the door; the tongue, the key; the hart, the coffer; the jewels, the secrets.  
This lesson may also serve for Ambassadors residing in foreign parts, to learn what they can of the state of those countries, and of the proceedings of those princes with whom they negociate; but to be faithful and secret in the causes which concern the state of their own country: wherein if they shall at any time be lavish, they are to be held in no better place, than in the rank and number of traitors.  
Secretaries also to noble men, and other seruants to whom the weighty affairs of their masters are committed, must learn to be silent and secret in all matters, so far as their duties towards God and their prince will permit. It extendeth likewise to all other degrees and callings whatsoever: to captains, to soldiers, to all magistrates and officers of cities and towns, to public persons, to private persons, to all persons; and among them it reacheth particularly to those that profess the name of friendship, and under that name do insinuate themselves into mens harts, with whom the sincere and plain meaning friend dealeth very liberally, and imparteth his secrets of what nature soever. But as it falleth out, that he who pretendeth the name of a Damon, doth oftentimes play the Daemon, the dissembling and faithless hypocrite: so haue we instructions thereby, as well to haue great regard in the choice of our friends, as also discretion in communicating secrets unto them. A perfect friend is not inquisitive to know more, than thou shalt be willing of thine own accord to impart unto him: and if thou find such an importunate friend, as desireth to be acquainted with more than thou thinkest to be meet for him, such a one as is always asking, and seeketh to enter into thy hart; thou hast just cause to suspect him, & to crave less of his acquaintance, according to that admonition of the Poet:  Percunctatorem fugito, nam garrulus idem est. 
fly far from him that questions oft doth move,  
He is a blab, and such thou shalt him prove.  
And such a friend was Dalila.  
There are many notable examples extant, by the which is expressed more liuelie unto us, how well secrecy becometh all degrees. We red of Alexander, that having received letters from his mother, containing matter of some good importance, when he had perused the same, he communicated the secret also to his friend Ephestion: but taking his signet from his finger, he sealed therewith Ephestions lips; showing thereby what he expected at his hands: and we find not that Ephestion at any time played the blab. It is also recorded of Cato, that being demanded the cause of his stinking breath; answered, that many secrets had been kept so close in his stomach, that they were become rotten, which was the reason that his breath was so unsavoury. These two great personages, the one the friend and counsellor of a prince; the other( if my memory fail me not) a grave senator of Rome, may be examples to those of like place and calling, to show how well faithful secrecy is agreeable with their estates. Cicelius Metellus being asked by one of the Tribunes, of his resolution concerning some weighty martiall cause, made answer, that if he thought his shirt were acquainted with the secret, he would cast it into the fire. A lesson to be embraced of all Generals, Captains, and other officers that haue charge. The seruants of Plancius could not be forced by any torments to reveal unto the enemies of their master who sought his death, where Plancius had hidden himself, to save his life: A lesson to be learned of good seruants, to carry themselves faithful and secret towards their masters in like cases.  
The last consideration is, from whom secrets are to be concealed. The general note may be this, that weighty secrets are not to be imparted to any, whom they nothing concern. Secrets of state whereof dependeth the security of the prince and country, may not be discovered to foreign princes, who will make their profit of all advertisements; not to such as haue addicted themselves to their service; not to strangers; not to spials and intelligencers; not to the ill affencted in religion the treacherous papist, who like the viper is content to rent the bowels of his best nurse, even for the inbred malice which he beareth towards those that are not of his humour and disposition: and that such are not to be trusted with secrets, their practices in all times, but especially in this latter age do sufficiently teach vs. I need not look back to many yeeres; the worthy execution of so many within few moneths for horrible conspiracies against their prince and country, doth testify thus much unto us, who not only revealed the secrets of this state unto the foreign enemy, the affection of the rotten members in the same, their devotion to join with the adversary, the weakness of the land, the means to perform their treacherous intended enterprises: but also were come to the point of the execution of these most bloody designs, if God had not put a bridle into their mouths, and stayed the violent course which they held in their butcherly proceedings.  
Neither must Dalila be made privy unto Samsons secrets; that is, bad women must not be made partakers of those things, the discovery whereof may be dangerous unto Samsons life. For Dalila being of an inconstant affection, will not receive the impression of any secret; and being also of a light tongue, will deceive thee, and reveal the same. Now a question might be made in general; Whether secrets may be safely committed to that sex, and particularly to our wives: wherein although there be diuers examples, which induce some to be of opinion, that it is not meet to impart any secret whatsoever to any woman; which their opinion seemeth to be grounded especially vpon the double experience which Samson had; first of his wife, who revealed his riddle: next of Dalila, who bereaved him of his hair: as also vpon Fuluius wives indiscreet uttering of that which he had communicated unto hir, concerning Augustus intention for his successor in the empire: as likewise vpon Papirius Praetextatus mothers importunity to understand the secrets of the Senate: a matter so wisely handled by Papirius, being but a child, as it remaineth in record to his perpetual commendation: yet do I not subscribe to the opinion of these men; but do think that all household and private secrets, not concerning any public cause of state, may be safely committed to discreet, and godly disposed matrons, such as are described unto us in the last of Salomons proverbs. But there is a discretion also to be used herein, we must be sure to know them to be such; and we must haue some experience of their fidelity, which lesson I haue already delivered to be observed likewise in men. Thus one of the Catos is said to haue trusted his wife with a pretended secret, which carried a show of good importance, yea such as being indeed true, might haue cost him his life: but Catos wife, although perhaps honester than Dalila, yet as untrusty as Dalila, revealed the same; whereby Cato made a profitable experience of his wives tattling disposition, and of that common proverb among us: try before thou trust. This is an infirmity incident to the greater part of this sex, but godly and virtuous women are able by a better consideration of their duties, in these cases, to temper their tongues, and to bridle their affections which move them to reveal secrets.  
It is time to make an end, I haue been overlong in this discourse, and Dalila( I know) will coun me no thank, for my tediousness. I hope that the wiser, discreet, and temperate matrons, into whose hands the same shal fall, will give the best construction unto my poor labour, wherein my purpose hath not been to exasperate or move them in any sort; but by discovering the ugly portreature of Dalila, and showing the frailty of Samson, Dalila may learn to amend hir manners, and cease to practise to corrupt Samson; and Samson looking into his infirmity, may endeavour to avoid the subtlety and snares of Dalila: Which God grant.    

A godly MEDITATION vpon the 41. 42. verses of the 10. Chapter of S. Lukes gospel, containing especially THE Profit of reproof, together with the necessity and excellency of the word of God.  
LONDINI, Impensis G. Bishop.  
1588  
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A godly meditation vpon the 41. and 42. verses of the 10. Chapter of Saint LVKES gospel.  Luk. ch. 10. verse. 41. 42 
Iesus answered and said unto hir; Martha, Martha, thou carest and art troubled about many things:  
But one thing is needful, mary hath chosen the good part, which shall not be taken away from hir.  
THESE verses contain an answer of our saviour Christ, to the expostulation of busy Martha, against hir religious sister mary: wherein may be observed these two special things: first, a reproof of Marthas overgreat carefulness about hir household affairs; next, an allowance or commendation of Maries choice to hear Christ, carefully occupied about his fathers business. And here many good lessons occur to be learned of each part, wherein I purpose not to be sulphureous: only I will gather such principal notes, with profitable application, as the text itself yeeldeth to the sense and capacity of every good Christian, that studiously delighteth to meditate vpon the law of the Lord: and to avoid confusion and disorder in the handling of these verses, with the notes which are offered to our consideration; I will briefly discourse of each particularity, as the words of the Scripture shall led vs.  
And first, in general occurreth the reproof of our saviour Christ against Martha: wherein I observe, as may be gathered out of the 11. of S. Iohns gospel, that these two sisters, and Lazarus their brother 
joh. 11. 33.  were such, of whom he made singular account and estimation, such as were highly in his favor, and carried no small reputation with him, which he testified by that great, wonderful, and extraordinary miracle, in raising Lazarus from 
verse. 44.  the dead, and in weeping and lamenting for his decease. A thing seldom observed in him, howsoever his human nature made him subject to like affections, tempered with all due moderation; which giveth us this good instruction, that how near or deere soever our friends are unto us: yet that we ought not to spare them, but with all discretion meet and convenient, to admonish them of their faults, and to reprove them according to the quality of their errors. The father must not wink at the son, nor the son at the father; the mother must not sooth the daughter, nor the daughter the mother; the master must not flatter his scholar, nor the scholar his master: in a word, there is no regard to be had of affinity, no respect of friendship, no fear of authority, no doubt of danger, when flesh and blood forgetting itself, or rather forgetting the Lord, is carried away with worldly respects from heavenly meditations, and from the practise of divine exercises. And hereunto we are bound as well in regard of the parties whose facts crave reformation, as also in respect of ourselves; charity, conscience, duty, and religion commanding the one and the other. For if to suffer our neighbors ox or ass to go astray 
Deut. 22. 1.  or perish, be forbidden us by the scripture: much more are we enjoined to haue a christian care of their own souls health, that they wander not to the pit of destruction. every man is subject by the infirmity of his flesh, to several imperfections, and errors, the pleasantness whereof will not permit him to look so narrowly into himself, and to withdraw his feet from the evil ways wherein he hath been accustomend to walk. But as it is the maner of men to see better other mens faults, than their own; and even the best disposed haue their blemishes: so it standeth with the rule of christianity, and charity, that having our eyes thus opened, we should also haue a fellow-feeling of our brothers sins, and labour to reduce him into the right way of true religion, and godliness. We account him a perfect friend, and haue him in singular estimation, that forewarneth us of any temporal danger, and we see this often put in practise among us; but in spiritual causes of far greater consequence, few or none give admonition. We are good counsellors for the body, but careless for the soul; we are politic in those things which concern our temporal proceedings; but stark idiots in matters of far higher quality; we haue our mouths open so long as no danger is imminent, but we will not accept of any hard conditions, of loss, or displeasure; we haue shifts, and answers ready at all assays, to excuse our remiss and cold dealing in gods cause. We can confess and say that some men do not well to absent themselves from the word, to prefer their worldly causes, before heavenly exercises: but this man is my brother; I may not offend him; that man is my neighbour, I will not displease him; this man is my acquaintance, I may not break with him; that man is a stranger, I haue nothing to do with him; this man is a magistrate, I stand in awe of him; that man is my friend, I am beholding to him, I am in his debt, I look for some courtesy at his hands, he will take it unkindly to be reproved, I shal be accounted saucy, and more bold than becometh me, to seek his reformation. We are more bound now a daies to our enemies than to our friends: our enemies though reproachfully, discover unto us our faults; our friends partially shut their eyes, and will not behold them; our enemies, though maliciously, reprove our vicious actions, our friends uncharitably suffer us to wallow in our sins, and never labour to draw us out of that unclean sink and puddle of iniquity, and all forsooth, because they will not offend vs. This is not to follow the example of Christ, whose estate in this world, by the testimony of his own mouth, was so poor, and subject to so many necessities, as not having any place wherein to rest his head, it might haue been a 
mat. 8. 20.  sufficient matter to move him to stop his mouth, in a cause which tended to his own benefit, and may seem to haue proceeded from the tender affection which Martha bare unto him: but Christ preferred the care of hir soul, before the curiousnes of his own entertainment, and without respect, was bold to tell hir roundly of hir fault. Thus did Moyses to Aaron, and yet he was his brother; thus 
Exo. 32. 21.  did John Baptist to herod, and yet he was 
mat. 14. 4. Mark. 6. 18.  a man of blood; thus did 
* 1. Sam. 24. 10.  
2. Sam. 12. 9  
job. 2. 10.  david to Saul, and yet he was a frantic tyrant; thus did Nathan to david, and yet he was a mighty king; thus did job to his wife, and yet she was his own flesh; thus did 
Mat. 16. 23. & 26. 40. Acts. 3. 12.  Christ to Peter, and yet he was one of his beloved disciples; thus did Peter to the stiff-necked Iewes, and yet he was daily exposed to most miserable dangers; thus did jonas to the ninivites, and yet he was 
jonas. 3. 4.  in the midst of an insolent and crooked generation.  
I find in a profane writer this sentence; Amici vitia qui fert, facit sua: He that beareth with his friends faults, doth make them his own. A sentence, in sense savouring of great religion, and worthy to be embraced of those that haue some better taste of Christ, and that are willing to avoid the weight of so heavy a burden.  
This condemneth all flatterers, who are so far from disliking, or reproving of their friends errors,( if flatterers may be termed friends) that they make Alexander beleeue he is a God with Nicesias; that Herods voice is the voice of an angel, 
Act. 12. 22  with those perverse clawbacks; and like the fox in Aesops fables, that the crow is a faire bird, that his notes are pleasant, and make a most sweet consort: yea they will laugh with that flattering parasite because Dionysius laugheth, and yet cannot yield any reason of their ridiculous gestures: A most dangerous, and pernicious generation, and not to be avoided without great circumspection, and iudgement: for flesh and blood being tickled with praise, and tormented with reprehension, is more addicted to that which bringeth but a momentane sweet, than to that which yeeldeth the least sour in the world.  
And here we may consider, what maner of men we ought to be in our reprehensions, and what circumstances are convenient to be observed in this behalf. As we must be zealous, so ought we also to be discreet; as we must not be partial, so ought we to be prudent; as we must not be curious, so ought we not to be too currish; as we must not be blind, so ought we not to be too sharp sighted; as we must not be remiss, so ought we not to be too rigorous; as we must not lay cusshens under mens elbows, so ought we not to set daggers to their harts; but each of these extremes, are to be tempered with all Christian moderation. zeal must be guided with discretion, otherwise it will violently carry us far beyond the bounds prescribed thereunto; and if there are bounds and limits prescribed unto our zeal even in Gods causes: how much more ought other affections, and our tongues to be moderated, that we ouerlash not, nor come to short in our duties. He that is partial, will not discern, but he that is prudent, can, and will judge, and censure mens doings; he that is curious, observeth more than enough; & he that is currish, barketh with open mouth at every thing; he that is blind, sleepeth in his own errors; and being without sense, will not behold the ouglines of others sins; and he that is too sharp sighted stareth so long vpon them, that he forgetteth himself, and peering into mens actions more narrowly than there is cause, incurreth the note of a busy body, which he justly deserveth; he that is too remiss, is careless of his brothers souls health, and he that is too rigorous, doth often vex his soul, and sometimes by indiscreet admonitions driveth him to desperation. We must not bark like dogs, nor bite like wolves at al that we see or hear in our brethren. Howbeit I do not disallow severe reprehensions in some cases, so the same be accompanied with some due circumstances. In sum, these few things seem meet to be observed: the party reprehending; the party reprehended; the maner of the reproof; the quality of the offence; the place where, and the time when. every man ought to reprehend, but every man ought not to reprehend all; every offence is to be reprehended, but every offence deserveth not like reprehension▪ Reprehend; but reprehend in fit place, and reprehend in due time. These rules duly observed, we shall show therein no 
1. Pet. 4. 8. Pro. 10. 12.  less Christian charity, which covereth the multitude of sins; than charitable discretion, which maketh our reprehensions to be well taken, & bringeth forth due reformation. Desperate diseases, require desperate remedies, and desperate wickedness craveth sharp rebuk. public offences are slanderous, and therefore to receive either public admonition, or correction. Better the corroziue which healeth with pain, thē the sting of the scorpion which killeth with pleasure. But as near as we can, if there be any hope to reclaim our brother, and if we see him not given over to a reprobate sense, or wilfully obstinate without recovery; let us do our best endeavours, by private instructions, admonitions, and reprehensions, in as sharp or mild terms as the fact requireth, to bring home the straieng sheep.  
Now what maner of men they ought to be that reprehend, may appear in the person of our saviour Christ; namely of a spotless and upright conversation, of a clean and incorrupt life, and especially void of those imperfections which they note in others; otherwise as their admonitions, and instructions will obtain very small credite, so will they work as little effect where so just exception may be taken against them. It is an old verse and very true:  Turpe est doctori cum culpa redarguit ipsum. 
Who blameth others, voided must be of blame,  
For like offence, yields like disgrace and shane.  
So as if we feel ourselves free from the like absurdities, we may the more boldly reprove others, as otherwise we shall never be able to sound the bottom of their faults, because we shall find a flattering humour within us, which will move us to soothe ourselves, or rather our own guilty consciences will cause us to stop our mouths.  
Let us proceed to the maner of Christs reprehension. He saith not simply, Martha, thou carest, and art troubled; but Martha, Martha, thou carest and art troubled about many things. Which repetition seemeth to carry therewith great force, and argueth the greatness of Marthas offence. It was no time for him to sooth hir, when he saw hir entred into so dangerous a course, and therefore to make hir to remember herself, and to haue a more serious consideration of hir negligence; he awaketh hir thoroughly with this double repetition, Martha, Martha: for otherwise it may be doubted shee would haue thought too well of hir actions, because they were referred to the benefit of Christ himself, and so haply in hir conceit deserved rather commendation. But he giveth another maner of construction thereunto by his sharp admonition: and although it may seem to some, that he dealt very hardly with hir, as well for the former respect, as in consideration that perhaps it was the first fault in this kind: yet may we learn hereby, as well by what rule we ought to measure our actions of courtesy and hospitality; as also how sin is to be beaten down in the blossom, and to be cut off betimes, before it grow to a head. For if Christ had winked at Marthas first negligence( if it were the first) it might haue been an occasion unto hir to haue flattered herself, and to haue made light estimation of that fault; and so thereby to take farther liberty to commit the like offence at some other time. Besides, the example( as all such examples are quickly embraced and allowed of flesh and blood) might haue been dangerous to the rest of that family, and served them in stead of a warrant to make no difference of times and seasons, when there is question of any temporal benefit, or other action tending thereunto. And this may be in part a reason why the words of Christ carry so sharp a taste with them: whereunto may be added, that Martha seemed to haue forgotten herself greatly, when as not being content to prefer hir household causes before heavenly business, would also haue drawn hir sister mary into the like error, and hindered hir from hearing the comfortable tidings of the gospel: Whereby we see all those condemned, who carieng small devotion to the word themselves, do labour to pervert others; and from sermons do draw them to vain and idle exercises, or to some worldly and temporal business, without regard of the account which is to be made in that great day of the bestowing of their time. But I will not note Martha of any wilful intention to seduce hir sister mary, as our idle, could, and careless professors may justly be noted: only it may be thought that this inconvenience would easily haue ensued, if Christ had not used timely prevention. No doubt hir chief intent herein was to haue the help of hir sister in those preparations, for the entertainment of our saviour, which haply she esteemed a sufficient excuse of hir slackness, or rather accounted it no slackness at all: but this affection received a check, and these great preparations were the less regarded, because so little regard was had of the principal.  
Now therefore let our great feast-makers that are so curious in their intertainments, so precise in their diet, learn, that there ought to be a Christian temperance and moderation in their banquets; that they are not to exceed the measure of sobriety prescribed; that frugality is to be preferred before superfluity, and honest courtesy before nice curiosity; that Christ & his poor members are not to be excluded, who are able 
Luk. 14. 13.  to feed them with spiritual food; and that they so entertain them, as they may find by their entertainment that they are vnfainedly welcome. This is not the maner of our age; these are no fit guests for our table; we invite such from whom we expect some greater benefit; of whom we look for extraordinary favor, the great and rich men of the world, and these we glut and cram( as it were) with all maner of dainties; for these we seek new cates, new conceits, new confections: but the poor ministers and other members of Christ are in so great contempt with the most, as we think our tables disgraced, if we admit them thereunto. Wherein the heathen go before us( and we might blushy thereat, if wee had not so far past the bounds of shamefastness) who are said to haue honoured their solemn feasts and banquets, with the presence of learned men, skilful onely in the knowledge of philosophy, according to the blindness of that age wherein they lived.  
And here our ministers, and all other good Christians, endued with a more full measure of Christian knowledge, than other their brethren, are to learn this good lesson, that they do not as the maner of the most is in these daies, when they are invited to such assemblies and meetings; fall into idle and vain communication; into frivolous and unprofitable discourses; but that their speeches be seasoned with matter tending to edification, voided of offence, worthy their persons, worthy the hearers, worthy the time and place where they are uttered: and if Martha, that is, their dearest friends do step awry, that they forbear not for any respect to address their steps into the right way.  
But the ministers of the word are especially in this action of Christ at this time, and in this place to learn that which Paul also teacheth, that it belongeth to their charge and duty, To preach 
2. Tim. 4. 2.  the word, to be instant in season and out of season, to improve, rebuk, exhort, at all times, and in all places requisite: in the morning, at noon, after noon, at night, at dinner time, at supper time, at all times; in the city, in the field, in open assemblies, in private houses, in the mountains, in the deserts, by the sea side, on the sea, in public places, in secret places, in all places. And therefore as it was a common speech with our saviour Christ to the people; Qui habet aures: He that hath 
Mat. 13. 9. Mark 4. 9. Luke. 8. 8.  ears to hear, let him hear: so likewise we find, that he gave general charge and commission to his disciples; item, predicate: 
Mat. 28. 19. Mar. 16. 15.  Go, and preach the gospel: and Peter hath this particular commandement, even as he tendered the love and favor of his master; Pasce oves: feed my sheep: again, 
joh. 21. 15. 16. 17.  Peter feed: and again; Peter feed my sheep: noting by this earnest and pathetical repetition, the care which he had, and which every true minister ought to haue of the peoples souls. Now what account will our idol ministers make, that cannot feed, and our idle Non-residents that will not feed the sheep of Christ? Or if they do, it is for orders sake only four times in the year. If those men were appointed to haue but four meales in the year for their bodily sustenance, they would think their diet very short and hard; and I think it no offence to wish, that such as esteem four sermons in a whole year sufficient for the souls of their congregations, had no better allowance; and that those which preach not at all, were also dieted accordingly, whereof no doubt would ensue a speedy reformation.  
When princes are to treat of matters of state, and of the weighty affairs of their government, this charge is not given to every man, but to such as for maturity of iudgement and wisdom can; for trustines and fidelity will; for boldness and courage dare to sustain the burden thereof. And if princes will be served with men of this sufficiency in their worldly affairs: how much more will the Prince of princes haue choice men to be employed in his business, and to be sent in his embassage? But as princes will not aclowledge such as shall take vpon them the name and place of ambassadors, being neither furnished with parts answerable to that calling, nor authorised by them to execute the same: so we may be fully persuaded, that God alloweth not of those dumb dogs, who run before they are called, and go before they are sent; and being voided of all good parts, are not ashamed for worldly respects, to thrust themselves into this weighty charge. again, as princes will reject the service of such as being sufficient, yet show themselves negligent and careless in the due execution of the affairs committed unto them; and go not through with their business, but do it( as we say) by halves, craving audience three or four times at the most in a whole year: so no doubt the lord approveth not the service of those messengers, whom he hath endued with gifts sufficient for so high a calling, and hath put knowledge into their harts, and utterance into their mouths for this purpose; and yet consider not the weight of their charge, nor haue due regard to that which they haue taken in hand, but like idle ambassadors, lye lingering at the princes cost, scarce craving audience to do their message once in a year, at the most four times; and that I doubt more for fashions sake, or for fear of the law, than for any true devotion. again, as it would be no acceptable service unto a prince, if his ambassador, who ought to be resident, and ready at all assays to further his dispatches, to parley, treat, and confer vpon every occasion occurring, of matters tending to the public weal of his country, would lye from the court, and take his pleasure in other parts, committing the managing of these affairs to another, either altogether vnskilfull or uncapable of his instructions: so may we justly think, that God, who would haue his messengers to be resident among the people, to whom they are sent, to treat & parley with them of their league made with him in their baptism, and of the state of their salvation; will conceive just displeasure against them, if this great burden, which toucheth his honor and majesty so near, be by them committed to an vnskilfull hireling, that cannot conceive the waightines of the cause, which he hath taken in hand, nor make due relation of his message when audience shal be granted unto him.  
again, as Princes would( and that justly) mislike with their ambassadors, and account them little better than traitors, that for fear of displeasure, or to deserve favor of a foreign prince, would omit the principal point, and head of his message, touching the honor of his person, and the security of his state: so let all those who haue undertaken this charge under God, fully make their reckoning to be cast out of their Lord and masters favor, like traitors and rebels, if they shall conceal any part of their message, which toucheth the honor and majesty of him that sent them.  
Now while Christ is thus occupied in preaching to mary, the text saith that Martha is careful, and troubled about many things. And what are these things? Truly no other things,( as may be gathered by circumstances) than household affairs, and( as I said before) the dressing, and preparing of Christs dinner; a matter in show very necessary and tolerable, and the more, because( perhaps) they could not otherwise be conveniently performed without hir presence and labour; and yet we see that Christ alloweth not therof in any sort. If then this care of Martha escapeth not without rebuk at Christs hands, in a matter which carrieth some good show of excuse: how much more do the incessant cares, & continual troubles, which wicked worldlings take, & sustain, not once, like Martha, but al the daies of their life, & as if they should live for ever, deserve to be reproved? Martha had respect unto Christs entertainment; they onely regard themselves, and their profit: Marthas care extendeth to matters of smaller moment; their care is how they may wickedly compass great and mighty things: Marthas care savoureth not of any saving, or pinching humour, their care is, how they may heap up wealth, and scrape riches together: Marthas care hurteth none but herself, in regard of hir slackness; their care hurteth themselves and other, for many causes. themselves, by reason of the trouble and vexation, which they haue in getting; the fear and perplexity, wherewith they are possessed, in keeping, and the tortures, and torments which they endure in spending: others, because by their worldly carefulness, they study how they may by all sinister means, and bad practices, deceive even their dearest friends, to make themselves either mighty, or wealthy; two forcible motives, which often carry men away violently from Christ, yea so far sometimes, that they never return again. Of the one, Iudas may serve for an example; of the 
Matth. 26. 15. 16. 1. Sam. 19. 〈…〉 & 22. 7. 8.  other, Saul may be unto us a fit pattern; Iudas sold his master for money; and Saul persecuted david with great care, and travell, the better thereby to establish his tottering throne.  
No pretence then serveth, to prefer the care of worldly causes, before the hearing of the word. It is no current excuse, to say: I haue bidden strangers to dinner, nay I haue invited Christ to dinner, therefore I can not come; or to say with those in the gospel; I haue married a 
Luk. 14. 1●… 19. 20.  wife; I haue bought five yoke of oxen; I haue bought a farm, and therefore I cannot come: Yet thus do our worldlings now a daies excuse their slackness, and think that they haue sufficiently discharged themselves. We may, nay we ought in duty, to love our wives well; but so, as our love 
Ephe. 5. 25. Col. 3. 19.  towards Christ wax not cold. We may buy farms, oxen, merchandise, and perform al other actions agreeable with our vocation & calling; but so, as thereby we be not drawn, and enticed to neglect our souls health, and to think that hour lost, which is bestowed in hearing of the word. We may be in some measure careful of our business; but we must not be ouer-carefull, which is for the most part accompanied with distrust in gods providence, as if times, and seasons, and means, being in his hands, and at his disposition; he were not able to give success to our labours, unless we did torment, and vex ourselves, and become slack in his business in regard of our own. The very heathen herein accuse us, and without repentance shall rise in iudgement against us, at that dreadful day, who learned onely by the blind light of philosophy, to contemn the things of the world, & to prefer human knowledge, before the rich treasure of kings, refusing the great preferments of court, that they might the more freely, and liberally, attend their studies. Diogenes cared more to meditate in his tub, on the mysteries of philosophy, than to ruffle in silks in Alexanders palace idly. And Aristippus seeing the great cares wherewith he was possessed, and dangers wherein he lived in his navigation; threw his money into the sea, with these words; I had rather loose thee, than that for thee Aristippus should be lost. What would these men haue done, if they had been enlightened with the true knowledge of the word? These examples with many others, are enregistered, and committed to eternal memory, to the shane of Christians, who hunt after these glittering things with great greediness, and spend the greatest part of their care, studies, meditations and endeavours, to purchase momentane riches, and to perform some glorious, or rather vainglorious actions, forgetting this admonition of Christ: First seek the kingdom 
mat. 6. 33.  of God, and the righteousness thereof, and all these things shall be cast vpon you.  
But if neither necessary care, in our household causes, nor unnecessary, in other matters, tending to the advancement of our estates, in wealth, or credite, be allowed of our saviour Christ, when there is question of hearing of his word: thē what iudgment remaineth for those, who having no pretence, no colour to hid their wilful negligence, in this behalf, do voluntarily absent themselves from the exercises of religion, choosing rather to live idly at home, or profanely abroad, than to frequent sermons and places of public prayer, where the sweet food of their souls is offered gratis unto them?  
Thus we see how far the bounds of Christian care ought to extend; thus we see how far Martha should haue been careful; thus we see how far we also may be careful in our own causes.  
Now we find not in the course of the text, that Martha being thus sharply rebuked of Christ, murmured, or grudged thereat; which taxeth the rebellious and insolent humors that abound in this our age, among the crooked and perverse generation: wherein it seemeth that our soars are so full of corruption, so festered, and grown to such a head, as they will not endure to be touched; much less abide the surgeon to lance them, or apply wholesome remedies to cure them. If the well affencted minister, like the good surgeon, do but offer to put his lance to our soars, we strait ways( as it is in the proverbs) wince like galled horses; we spurne against the prophets of the Lord; general reprehensions, are made particular accusations, and slanders, and almost no man examineth his own conscience; no man entereth into his own hart, which no doubt is a thousand witnesses against him; but like the dog, we bite the ston, in stead of him that threw it, that is; we bite, we torment the poor ministers of Christ, when as in dead our malice reacheth even to Christ himself, whose words they utter, and cast them forth like stones, against the currish and doggish obstinacy of the wicked: and we are so much overcome with gull and hatred against them, when we feel our guilty consciences galled by them, when we hear our filthy corruptions discovered, and the manifold pollutions of our ugly sins laid open, that we could be content like Marcus Antonius wife, to wear Tullies tongue in our hats, because he spared not to blaze the drunkenness, and some other imperfections wherewith that man was stained. But although our Tullies, that is, our ministers loose their tongues, though John Baptist go headless, 
Mat. 14. 10. Mark. 6. 27. 2. Kin. 22. 27  to please Herods minion, though Micheas eat and drink the bread and water of affliction, though Stephen be stoned, 
Act. 7. 58. Act. 13. 50. & 2. vers. 3. Act. 3. 4. Act. 14. 19.  though paul and other faithful labourers in the Lords harvest be persecuted to the death, imprisoned, banished, tortured and tormented: yet ought they to cry aloud, and not to spare, to lift up their 
Isai. 58. 1.  voices like trumpets, & to show the people their transgressions, and the house of jacob their sins.  
It is now time to look into the second part, which containeth the allowance, or commendation of Maries choice; where first before we enter into the particularities, this general note occurreth, that as reproof is necessary for the amendment of our errors: so commendation is also profitable, for our farther encouragement in well doing, that we may resolutely proceed in our well incepted course, and grow from strength to strength, and from virtue to virtue, until the full finishing of our race.  
— Laudatáque virtus  
Crescit. & immensum gloria calcar habet.  
Saith the Poet:  
By commendation virtue is increased,  
And glories spur doth take but little rest.  
And although this alacrity ought to be in every good Christian; to go forward without any spur: yet our dullness looketh to be stirred up, and we begin to languish, and wax weary in any good course, if praise accompany not our actions: but this being the true, and undivided companion of godliness, and virtue, as the shadow is of the body; our commendation will bring us the greater contentment, and satisfaction, if we haue regard onely to the consideration of our dueties in all our proceedings. Bonum est laudari, said praestantius esse laudabilem, saith Seneca: it is a good thing to be praised, but far better to be praisewoorthy. Let Mary hear Christ, and Mary shall haue this honor, even the praise of Christ himself; and that is a singular honor in deed, which proceedeth from the honoured: but that commendation carrieth small credit, which cometh from a lewd or vicious person; and in my iudgement, that mans reputation is rather diminished than augmented, that hath no better blazer of his good parts. The circumstances then meet to be considered in this point, are these; the party praising, the party praised, the cause, and ground of this praise. The party praising, ought to be such a one, as having the virtues, godly disposition, and incorrupt iudgement which belong to an honest man, may add credit and estimation both to himself, and to him whom he graceth with his commendation: for we see oftentimes how much partiality, and affection prevaileth in these cases, which causeth us to look narrowly into the parts deserving praise, and to wink carelessly at many things, which obscure, and ouershadowe all the rest; and who is there almost, that is not carried away with a conceit of the least gift, which maketh him to shine never so little, above his fellowes? every man is given to flatter himself, and to make the most of nothing; and as praise is an ordinary, and certain companion of virtue: so is pride likewise attendant vpon praise; and being somewhat too familiar therewith, laboureth to give virtue also the checke-mate. Howe much therefore discretion is requisite in that man which commendeth another; may hereby easily appear. And no less moderation, with humbleness of spirit, is to be desired in him to whom praise is ascribed, otherwise, he will set up his pecocks plumes, and fall as far in love with himself, as did Narcissus with his own shadow, which in the end will work his miserable ruin.  
self-conceit is a dangerous humour, and not to be tempered but with humility, which maketh us to refer all those good things, all those godly motions, which are in us, unto Christ, and to aclowledge the weakness, blindness, and ignorance of flesh and blood, without the assistance of his spirit.  
The cause and ground of this praise is also to be considered, prudence, iustice, temperance, chastity, liberality, and such other virtues, haue their due praises; but to hear the word of God, the cause of all goodness, and as it were the spring whence all virtues are derived, is the thing which Christ commendeth in mary, and recommendeth unto all posterity. Achitophel that spiteful and malicious enemy of david, was wife; theeues 
2. Sam. 16. 23.  in the division of their booties, seem to observe a kind of iustice; the pharisee is strict in his conversation, a great imbracer of moral virtue, and as it is in the gospel, Fasteth twice a week, which is the part of temperance; giveth tithe of all 
Luk. 18. 10, 11, 12.  that he hath, which belongeth to iustice; goeth to the temple to pray, which carrieth( at the least) a show of zeal and religion: but Achitophels wisdom was worldly, full of mischief, and voided of all devotion: the theeues think on nothing less in parting the spoil, than on iustice, nay they are then come to the highest point of injustice: the pharisees zeal, and other virtues are nothing but hypocrisy and self-conceit, and therefore 
Mat. 23. 13.  so far from deserving praise, as they are sequestered and excluded from the true cause, from whence true praise ariseth.  
But let us now come to mary, and examine the causes and reasons, for the which Christ attributeth unto hir this great commendation. What doth she? how doth she bestow hir time, while hir sister Martha attendeth hir household business? We find in the text, that She sate at Iesus feet, and heard his preaching: which is that good part which he meaneth she had chosen. She sitteth at his feet, she heareth, she heareth the word: by sitting, note hir diligence; by hearing, mark hir attention; by hearing the word, consider hir devotion. It is a token of a good scholar to haue so great affection to his masters instructions, as may move him with earnest desire to press near unto the place where he teacheth: and it is not enough for us to be in place where our master Christ is, but we must use all diligence to be near unto him; yea if it be possible, with mary to sit at his feet: for if it were sufficient to be in place where he is, then Martha had not been blamed, who was in the same house. To stand aloof, and not to labour to come nearer, is an argument of great slackness and negligence: and these three things, diligence in coming; attention in hearing; and zeal in embracing the word, are so linked together, and so necessary depend each of the other, as the one being taken away, the rest cannot possibly subsist. We must come, & come to hear, and hear to follow: to come, and not to hear is vain; to hear, and not to follow is damnable: For not the hearers onely, but the doers of the word are justified. 
Rom. 2. 13. Luk. 7. 21. james 1. 22.  Then let us so come that we may hear, and so hear that we may follow: that coming, hearing, and following, we may follow the lamb wheresoever he goeth, and enter into those joys which he hath prepared for his elect. Faith( saith S. Paul) cometh by hearing; and how shal we hear 
Rom. 10. 17  unless we haue access to the place where Christ speaketh? And how shall we understand his voice, unless we press near unto him? Then how shall we haue faith whereby we are saved, unless we press near to sit at Iesus feet? To compass the least worldly matter without diligence we cannot, and with diligence the greatest things may be performed; diligence devoureth all difficulties, and the hardest actions seem easy unto us thereby. If there be question of purchasing a diadem or crown, how do we extend all our forces? how do we labour and travell for the same? The desire of honor findeth no let; the opinion of famed carrieth us through the pikes; the thirst of gain, feareth no gulf, no rock, no tempest, no danger. In these matters no diligence wanteth; we go, we run, we ride, we post, we press, we thrust to come in place where these transitory things may be found: and shall we then draw back our feet, or be negligent to find out the hidden treasure, and precious pearl of the word, which is to be desired more than 
Psal. 19. 10.  gold, yea than fine gold; sweeter also than honey, or the honey comb; which promiseth & profereth unto us that incorruptible crown, which no man can take from us? This cannot be found without seeking, and Christ himself hath spoken the word, that If we seek, we shall find. It is also said 
Matth. 7. 7.  that mary heard. She did not as I fear many among us do; vouchsafe Christ the presence of their bodies, and let their ears go on pilgrimage, and set their minds on their halfe-penie: but every part of hir was( as it were) dedicated to that holy action. here let every estate & degree enter into their consciences, and examine themselves, if they haue devoted all the parts of their body to this office, when they haue been present at sermons. Let the merchant look whether his mind hath not been in foreign parts about his adventures, or at home in his shop or seller, about his commodities: let the lawyer consider, whether he hath not thought vpon his clients causes, or invented shifts to deceive the widow and fatherless: let artificers of what trade soever; let all other of what quality or condition soever, noble, base, high, low, rich, poor, remember whether worldly cogitations haue not drawn away their ears at any time from the hearing of the word. Attention is the sister of meditation; and without meditation, the word passeth away and becometh unprofitable unto us: It entereth in at the one ear, and goeth out at the other. Hypocrites will vouchsafe to be present sometimes at sermons, thereby to blear the eyes of the world with a pretence of holiness: but we cannot say that hypocrites do lend their ears to the preachers, to their good admonitions and wholesome doctrine, or if they do, that it is for any devotion. The Scribes and pharisees follow Christ as well as the rest of the people, they enter into the Synagogs, they hear him dispute, they hear him teach; but it is to entrap him; 
Luke. 6. 7.  it is to take some advantage against him; it is not for any affection they bear unto him, or his doctrine: and therefore it is not enough to be present; it is not enough to hear; but a third thing, devotion and zeal is also required. With this devotion and zeal did mary hear, as one hungering and thirsting more after righteousness, than careful of hir own dinner, or Christs entertainment; whereof the approbation and commendation of Christ himself may be a sufficient witness. For if hir devotion had been could, and not in full measure, or rather as it were burning like fire within hir; mary might haue pretended, nay she had diuers causes to move hir at that time otherwise to employ herself: first, in respect of Christ, the better to provide for his entertainment, and the rather because he vouchsafed to visit that house so willingly; as also for that it seemeth he came on the sudden; next, in respect of hir sister Martha, who needed hir assistance, being not able to dispatch all things alone; as likewise that she might not minister offence unto hir by sitting still, without regard of the great pains which she saw hir to take. But none of these considerations could divert hir from hir duty, or make hir to forsake that better part which she had chosen. And therfore hir sister grieved therwith, as imputing some negligence and want of natural affection in hir, entereth into an expostulation against hir; but Christ taketh vpon him to defend hir cause: where we may note by the way, that if the causes are just & religious which we take in hand, the Lord will maintain thē against all pretences, against all expostulations, whether of enemy or friend.  
None of the former considerations, could make mary to start an inch from hir place: which giveth us this profitable lesson, that being entred into this good course of religion, and piety; we should persist, and go forward therein, and not decline from the same, for any worldly respect whatsoever. The business, and affairs of this life,( I confess) are many, and may move us very much: but they must not remove us in any case from hearing of the word; our sisters and kinsfolks are, and may be( no doubt) deere unto us; but Christ will haue us to forsake 
Mat. 10. 37. Luk. 14. 26. Mat. 16. 24, 25, 26. Luk. 9. 23, 24, 25, 26.  father, and mother, sister, and brother, and those things which we haue in greatest estimation, to follow him. opportunities are not to be neglected; let us hear Christ while we may, haplie when we would we shall not. mary( no doubt) had this consideration, that he was to go about his fathers business, that he used not to soiorne longin one place, that he was to communicate his gifts, and graces to many, that the ignorant, poor, blind, lame, and diseased of other parts, and of other countries had like desire, and need of his presence; and therefore she took the time while it was offered. Perhaps some other time might haue been found, for his better entertainment( and Christ is not so curious a guest, as many of our great; nay mean men are) but it might be doubted whether so fit a time, or place, would haue been again presented for the hearing of the word: and therefore mary very wisely, and religiously, embraced the present occasion, using the benefit thereof to hir great comfort, and consolation.  
And here I might justly tax the corruption of our age, which omitteth no occasions, which seemeth never weary, to hear frivolous discourses, or vain tales, of I know not what profane authors: but these men are no sooner in the church, but they seem to be as it were cloyed, and to haue taken a surfet of the doctrine of Christ, and his ministers: they that can be content to stand with pain many houres, at idle pastimes, are loth to sit at ease, one hour at a sermon: they that press near, and are most attentive to hear idle communication; stand a far off, at religious and godly exercises, so as it may appear, that they carry very slender devotion thereunto. Let the guilty conscience examine itself, and amend by the example of mary; of whom it is added in the text, that she had chosen the good part; which increaseth greatly hir commendation. For to be compelled to hear Christ, is not thanks-woorthy, and if in performing any good office of courtesy or humanity to our friends, it is the more acceptable when it proceedeth from a man voluntarily without entreaty, without long expectation, without constraint; and Bis dat qui citò dat: He giveth twice that giveth quickly: much more will the Lord esteem of those offices of piety & godliness, which are performed towards him, with al willing readiness, and ready willingness. A point which condemneth the recusants of our time, who are so far from choosing this good part, that they utterly refuse and abhor to visit our holy exercises, excluding, and as it were banishing themselves from the presence of Christ, and consequently from the joys of heaven.  
Let us now look more particularly into the words of our saviour Christ, concerning the word. One thing( saith he) is needful; mary hath chosen the good part, which shall not be taken from hir. Wherein three especial things may be observed. First, the necessity of the word; next, the excellency thereof; then, the assurance of the continuance of the same, promised to those that religiously embrace it.  
Martha, as we haue already heard, was busied about many things, concerning matter of household, forgetting the principal, which concerned hir souls health, and therefore as Christ reproveth hir unnecessary carefulness; so he putteth hir in mind of a more necessary point omitted by hir. I see a large field of discourse, offered by these three observations, but I will not extend my conceits so far, as may bring forth more pain unto me in writing, than profit to those that shall red the same. And because I find the necessity and the excellency of the word, to haue so near affinity, as he that granteth the one, cannot deny the other, for the mutual correspondency which is between them, I will be bold to confounded them together, and yet I trust without any great confusion, purposing to show the excellency by the necessity, and the necessity by the excellency.  
Now the necessity and excellency of any thing, is seen in nothing better than in the effects, in the fruits and commodities which it produceth. And what can bring forth better effects, better fruits, better commodities than the word of God? It chaseth away the mist & clouds of darkness; it openeth the eyes of our understanding; it enlighteneth our minds 
Psal. 19. 8  as the prophet david testifieth: and are not these notable effects? Our minds being enlightened, it maketh us to enter into our consciences; it displaieth the vglines of our sins; it giveth us a true feeling and remorse of them; and finally converteth our souls unto the Lord: 
Psal. 19. 7  and are not these notable effects? Being converted to the Lord, it intertaineth us in his good favor; it teacheth us to walk 
Ibid. v. 1●… Deut. 29  in his ways; it conducteth us in the right path, and directeth our steps even to the place of eternal bliss: and are not these notable effects? It is the spiritual sustenance 
Deut. 8.  whereby we live; the sinews of our souls, yea life itself, without the which we are as dead, and sleep in everlasting death: and are not these notable effects? That we are regenerated and 
1. Pet. 1  become new born babes; that the original corruption and filth of our first parents is not imputed unto us; that we are washed and cleansed from our iniquities; 
joh. 15.  and presented pure and unspotted before the tribunal seat of God: is an effect of the word. That the burden of our sins, which oppressed us, is made easy; that we feel inward comfort in 
●… r. 15. 16.  our souls; that we sing Alleluya with the saints in the congregation, and rejoice 
●… sal. 19. 8.  in the spirit unto the Lord: is an effect of the word. That we are joined with 
●… h. 15. 4. ●… m. 8. 17.  God; that wee are fellow-heirs with Christ our eldest brother, of the celestial in heritance, and shall after this transitory life, be put in full possession thereof: is an effect of the word: Then who can deny that the word is both necessary and excellent? If without it we live in blindness and error; if under the compass of condemnation; wandring in the vale and shadow of death; out of the favor of God; hunger-starved in our souls; most ugly and monstrous creatures, voided of comfort and consolation, abjects and fugitives from the presence of the Lord; and falling headlong into the pit of everlasting destruction: who can deny that the word is both necessary and excellent?  
This word hath many names in the Scripture, which do every of them as well illustrate, and set forth the excellency, as also show unto us the necessity thereof: In Deuter. it is called Manna: In Exodus, a Carbuncle; Amos termeth it 
Deut. 8. 3. Exo. 28. 1●… Amos 8. Esaie 9. 2. jer. 23. 29. Mich. 4. 1●… Psal. 119. 105. Psal. 23. 4. Mat. 13. 4●… Luke 9. 6 Rom. 1. 1 Ephe. 6. 1●…  Bread; Esay Light; ieremy a Fire; Micheas an iron horn; david a lantern unto our feet, the Rod of strength, the sceptre of Gods kingdom, the Way of life; In Matthew it is a Treasure; In Luke, a Plough wherewith the church is tilled; Paul calleth it the power of God, the Helmet of salvation, the sword of the spirit. It were almost an infinite labour to search out and set down the several appellations of the word in Scripture; and to discourse vpon them all, were a work altogether without end: yet shall they not all be passed over with silence, because some brief explication, and application of some of them, will serve much to confirm that unto the faithless generation, whereof no good Christian will ever make any doubt, for that in the word, we find this of the word. It is a Carbuncle, and what is the nature of a Carbuncle? To yield most clear light, even in the darkest & obscurest places. again, it is a lantern unto our feet, and a Light unto our steps, which in sense, concurreth with the other. And where is the Carbuncle, where is Light, where is the lantern needful and comfortable? In darkness; where is this darkness? In the world; what is the world? truly a most miserable dungeon, and pit of palpable darkness, even as thick as that of egypt, wherein are most dangerous stumbling blocks, most deep gulfs, most intricate and endless labirinthes, which the devill our adversary hath laid, to entrap, and enwrap us, that being once fallen, we should never rise again. But this light of the word, hath discovered them all unto us, and like Ariadnes thread, doth guide and conduct us, out of the maze, wherein that cruel and greedy minotaur lurketh, ready to devour those that wander never so little out of the way. In this temporal darkness, what greater comfort can arrive to him, who either at home or abroad goeth he knoweth not whether, than a lantern to direct him in his course, and to address him in the right path? If we go but down a pair of stairs, or over a threshold, how timorouslie do we set our feet to the ground? Howe carefully do wee grope with our hands, and make them as it were bucklers, to defend our faces; at every step we be careful of sure footing, and at every new step, we fear the next, doubting some danger. But these dangers are not so certain, as in that spiritual darkness, for at every step there is a stop, and to help us forward, that we may the more easily fall, satan maketh the way slippery, and miry, that falling we may not easily recover ourselves. But that we may perceive his snares, and avoid them, God hath given unto us his word, a lantern to our feet, and a light to our paths, which word, david also calleth the rod of strength; and direction to stay and uphold us that our feet slip not. In dark and slippery places, to haue the benefit of light is a great help, and comfort; but not onely to haue light, to see the blocks that lye in our way; but also a staff, to sustain our weakness, is a singular blessing. To him that traveleth on the land, in a misty and cloudy day, and in an unknown place, a guide can never be unwelcome, because the danger of beasts, the hazard of theeues, and( if nothing else) the vnpleasantnes of that solitary progress, will not a little dismay him. To him that traveleth on the sea, in a strange coste, without direction of card or compass, when by the violence of wind, waves, and fogs, he hath as it were lost himself; a good and expert pilot must needs be very acceptable. The state of us that live in this world, is altogether like unto the state of the traveler, or of the master, and the onely guide, the onely pilot, to direct our course, whereby we may avoid the imminent perils, which hang over our heads, is the word of the Lord.  
But this is not all: it is not only a lantern to light us, a staff to stay us, a pilot, and guide to conduct us out of dangers; nay the very way itself; but it is also a sword, an helmet, a complete harness of proof, to withstand the force of the enemy, to resist the fiery darts of satan, and to tame his unbridled rage. It is a poetical fable, but not without some sense, that Thetis dipped hir son Achilles in the river styx, whereby his body might be made( if I may so say) impenetrable; and yet Achilles was not so safe, but Paris could wound him treacherously, in the sole of the foot: but we are so dipped in the blood of that immaculate lamb, Christ Iesus; so armed and defended with the sword of the word, the shield of faith, the helmet of salvation, 
Epses. 6. 14, 15, 16.  the breastplate of righteousness, and shod with the shoes of the preparation of the gospel; as if we stand fast, like good soldiers, under the banner of our captain Christ, and use the weapons which he hath given unto us: the force of the strongest enemies, nay thousands of enemies, nay the very gates of hell itself shall not prevail against vs. The devil may nibble at our heel, but he shal never come so near, to wound the sole 
Gen. 3. 15.  of our foot, or touch the least hair of our head: but if we shall negligently put off any part of this complete harness, we shall forthwith lye open to that main enemy of our souls; and being wily, he will take his advantage against us, and being also mighty, he will overcome us, and reduce us to a most miserable servitude, both of body and soul. This word is also called Manna, and bread, in other places of Scripture; showing that as without bread, and sustenance, it is impossible for us to subsist in this world: so our souls should be miserablie hunger starved, without this spiritual food: and as bread maketh strong the hart of man, as the prophet david speaketh: so the word 
Psa. 104. 15.  is the strength, and as it were the marrow of our souls. And as he that will entertain his health, and life in this world, must receive bread into his mouth, and not onely receive it, but also chew it, and swallow it into his stomach, that being there digested, it may be converted into wholesome nutriment: so he that desireth to live for ever, must not onely receive the word with his ears, but also embrace it, and let it enter into his hart, and meditating thereon, digest the comfortable doctrine, and profitably apply it unto his souls health. And as when we haue digested that portion of bread which we haue eaten, we presently feel a new appetite, which calleth for new sustenance: so must we without intermission, by hearing, meditation, & practise, satisfy the stomach of our souls, hungering and thirsting after righteousness. And is it true, that there is such a proportion, and analogy between temporal, and spiritual food? Then in what miserable estate are they, that may, and yet refuse to feed their souls with that heavenly Manna? As likewise they that are, or ought to be the good stewards thereof, to break and divide this bread of life unto the people, but take very slender care to perform this duty. But of this enough already.  
The word is also called a pearl, or 
Mat. 13. 44  treasure, for the which we ought to sell al that we haue, that we may be thereby enabled to buy the same. For it, we must not spare our best jewels, we must not spare our richest bags, nay we must not spare our dearest blood. And if nothing 
Reu. 12. 11  ought to seem too precious, nothing too costly, nothing too deere, in comparison of this treasure: what treasure; what jewel; what silver or gold shall we prefer before it? That, is as the dust & dross of the earth: this, a most perfect, and pure quintessence, yea purity and perfection itself; that, is subject to alteration, corruption, loss, and danger of fire, water, theeues, and many other hazards; this, is ever one, immutable, constant, always 
1. Pet. 1. 25. Psal. 33. 11. Psa. 119. 89.  with them, & within them that embrace it, & never to be taken from them. I will not stand to make any particular application of the other appellations of the word, these few may suffice to show unto us the necessity & excellency therof, according to my first purpose. In sum, if things of greatest continuance, are to be preferred before brittle & momentany things; if things whereof greatest good ariseth, before those that yield little, or none at al; if things pure and incorrupt, before those that are full of pollution; if things pleasant and comfortable, before those that bring little or no true contentation: then let the word of God, be justly preferred before all things, because there is nothing that for these respects can match therewith.  
Let us now come to the assurance of the continuance of this word, in these words of our saviour, which shall not be taken from hir. The continuance of the word 
1. Pet. 1. 25. Mat. 24. 25.  is everlasting, and world without end; heaven and earth shall pass away,( saith 
Mar. 13. 31.  Christ) but my words shall not pass away: but those onely shall reap the benefit, and comfort thereof in the world, that carry a sound affection, and true devotion unto the same. If we follow it; it will follow us, and we shall haue a full measure and portion thereof: Christ will come to our 
joh. 19. 23.  houses, he will dwell with us, he will visit mary, and instruct hir in the way of truth, and salvation. But if like wanton children, we shall cast this bread of life under our feet, as if we were cloyed therwith; if we shall begin to bite our nurses teat; that is to say, use hard measure towards the ministers, who like good and tender nurses deliver the sweet milk of the word unto us,( a matter too rife in these daies:) we must look for the like measure at Gods hands, who will not fail to correct our wantonness, and to chastise such corne-fed children; yea he will take their bread from them, and give it to those hungry souls, to whom it will be better welcome. Then shall we 
Amos 8. 12.  wander from sea to sea, and from the North even unto the East; then shall we run too and fro, to seek the word, and shall not find it.  
Wherefore to conclude, if we haue any care of our souls, any commiseration of the wretched estate wherein we stand; let it appear by some better fruits, that we burn with a fervent zeal of the word; that we reverence and honor it; that we prefer it before all temporal things whatsoever. Let the people show their earnest devotion to hear; let the ministers show their willing readiness to teach; and both an unfeigned desire to follow, and put in practise that which is heard and taught: let both( I say) concur in the performance of each Christian duty; let the people hear, and hear often, and hear attentively, and practise effectually: let the ministers preach, and preach often, and preach sincerely, and practise effectually: for as the coldness of the people in hearing shall receive a heavy iudgement; so the slackness of the minister in preaching shall not escape unpunished. God grant a full measure of perfect devotion in hearer and teacher, that the word may abide and dwell in us, and bring forth such plentiful fruit, as may make us acceptable unto the Lord, in that great day when every man shal be called to account for his talent; and receive such reward as is due to profitable, or unprofitable seruants: at what time he will divide the sheep from the goats; the one to his right hand, the other to his left; the one to iustice, the other to mercy; the one to ioy, the other to torments; the one to everlasting condemnation in hel fire with the divell and his ministers; the other to perpetual glory in heaven with the blessed Saints, Angels, Archangels, and the rest of those celestial citizens, there to sing praise unto the lamb which sitteth on the throne, for ever.   

A brief discourse entitled A buckler AGAINST A SPANISH BRAG: Written vpon the first rumour of the intended inua-sion, and now not altogether vnmeet to be published.  
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To the Reader.  
GOod Reader, this short discourse following, was penned when the rumour of the Spanish invasion was first dispersed; which I did then forbear to publish for some particular causes. But now being moved for dutiful considerations to present the two former to that good lady: I thought it not amiss; having altered some thing in the first copy, to join this also unto them, and to offer the same to thy courteous acceptation. It is very true that it cometh out of season in respect of the action: nevertheless considering that the enemy carrieth still the same mind towards us, and that he is not so repulsed with dishonour; so departed with disgrace; so overwhelmed in the sea; & dispersed by Gods mighty power with intolerable loss and damage; but his inveterate malice, and our sins may cause fresh supplies to return: as likewise that such meditations are profitable not only against those Spanish threts and attempts; but also against the practices of all other aduersaries of his nature, quality and disposition, whereof there are many, which look askew, and with an envious eye vpon the prosperous & flourishing estate of our sacred Prince, country, and Religion: I haue presumed to offer unto thee this buckler against all his, and their future brags and malicious enterprises. I know the zealous minister hath and doth deliver unto thee daily bucklers of perfect proof: use theirs, and neglect not this in thy like occasions: Theirs are of better proof, because they are of better skill: yet mayst thou find somewhat herein wherewith to defend thyself. If thou shalt accept thereof, it will encourage me to endeavour to prepare some better and stronger weapon, when any just cause shall be presented. Farewell.  
E. R.   

A brief Discourse entitled, A buckler AGAINST A SPANISH BRAG: Written vpon the first rumour of the intended invasion, and now not altogether unmeet to be published.  
THE rumour of invasion soundeth no doubt vnpleasantly in the ears of those, that haue many yeeres lived in peace and tranquillitie, and may at the first not a little discomfort the unsettled and faint courage. But vpon better consideration of the goodness of the cause to be defended; the necessity of resistance; the dangers that may be incurred; the nature and disposition of the enemy; with other like circumstances: the weakest begin to take hart, and to arm themselves against al events. And this is a very good resolution, and worthy great commendation; wherein that we may be the better confirmed & encouraged now in this threatening time: I haue presumed to offer this short discourse, as a Buckler, unto every good Christian and faithful soldier of our nation; the use whereof may be in some measure profitable and comfortable unto them; consisting of a consideration of our state, according to the rule of religion and godly wisdom, with some remedy against the intended mischief. Wherein( that we may proceed with some order) we will consider two things: the one, Who we are,( I mean the faithful;) the other, under whose banner and conduct we fight. We are the workmanship of the highest, created 
Psa. 119. 73. Gen. 2. 26. 27. Mat. 10. 30. Luk. 12. 7.  after his own image and likeness; whose hairs he hath numbered, and will not suffer one of them to fall without his especial providence. And if he taketh care of the hairs of our head; how much more hath he regard of the conservation of the bodies and blood of his Saints? whereof one drop is more precious than many thousand hairs.  
A sparrow falleth not to the ground, without the Lords direction; wee are more 
Mat. 10. 29.  deere unto him than all the sparrows in the world, and therefore why should we be discouraged? If the least woorms and senseless creatures are under his protection; how much more are they whom he hath vouchsafed this great honor to be 
Luk. 20. 36. John. 1. 12. Galat. 3. 26. Rom. 8. 17.  made like unto himself: yea sons, and fellow-heirs with his son of the celestial inheritance. If we are his sons, then is he our father; if our father, then unless we be graceless imps and disobedient rebels, he will not fail to perform the part of a good father unto vs. Our earthly fathers do it, much more will our heavenly 
Matth 7. 9. 10. 11. Rom. 8. 32. John. 3. 16.  father: he that spared not the blood of his own and onely son to save our souls from the bondage of the prince of darkness; will he refuse to preserve our bodies from the rage of the king of spain and his adherents, especially, when for the maintaining of his glory, we shall not be afraid to expose the same unto the edge of the sword?  
It is no doubt a great comfort unto a child, to consider that he hath a father that loveth and cherisheth him, that tenderly careth for him, that provideth necessaries for his maintenance; but let the father love his son never so much, let him leave his son never so great wealth; yet is he not certain either of his fathers life for the continuance of this comfort, or of the substance which shall be left unto him, because although this father may frankly bequeath his goods to his son, yet can he not by any prerogative or interest he hath therein, make such assurance, as the same shall not be subject to loss, change, and corruption: it is far otherwise with our heavenly father, and with the inheritance of all the blessings which he bestoweth, we are sure never to be destitute of a father, because he is eternal; 
Reu. 1. 8. 11.  nor of a good father, because he is merciful and of great kindness, nor of temporal 
Ioel. 2. 13.  blessings, because he can both give and assure them; nor of spiritual blessings, because they are laid up for us in his treasury, where no man can take them from vs. earthly fathers will hazard far for their children, and labour to rid them out of their troubles, to protect them in their extremities, & to furnish them with such necessaries as make for their defence; but they cannot give them any assurance of their deliverance; they can but minister the means, not promise success; because they themselves depend of a superior power: It were great arrogancy for them, and an overweening presumption to proceed so far; but the Lord both can, and will perform all these things unto us: and therefore what shall make us afraid? Shall the malice of the Spaniard? Shal the multitude and numbers of this blood-thirsty tyrant? Shall his great preparations, his threats, his brags, his weapons, nay his presence move us? No, we are the Lords 
* Deu. 14. 1.  children, and 
* Psal. 61. 4.  under the shadow of his wings shall we be safe.  
He toucheth a tender thing that toucheth the apple of our eye, and we haue reason to be careful to save the same harmless, because of the necessary uses thereof in this life; we are to the lord as the apple of his eye, according to his 
Zach. 2. 8.  own testimony, and he may easily judge in what price and estimation we are with him, that will consider what account and reckoning we make of this member: As we take him for our enemy that offereth violence unto it; so do we straightway labour by al good means to defend & preserve the same. The Lord dealeth in like maner, but useth a more severe kind of proceeding; he doth not onely repute them his enemies that offer violence unto the apple of his eye, but also those that do but in any injurious sort touch the same; and he doth not alone defend it from the violence and harm offered, but doth likewise take sharp reuenge of the enemy.  
again, we are the sheep of that good shepherd whose eye is always fixed vpon 
Psal. 23. 1. John 11. 14.  us, who is careful to feed, and to defend us from the jaws of those ravenous beasts which lye in wait to devour us; if we go astray, he is ready to bring us home; if we fall into any danger, he is at hand to deliver us; if we are in any extremity, he is present to help and assist us, so as no ill can happen to those that are of his flock. The good shepherd tendering the safety of his sheep hath a fold to shut them up from the violence of the savage and bloody wolf; the lord hath more then folds; he hath strong forts to cover and shield us, from the assaults of al Spanish wolves that prepare snares for our lives. The good shepherd attentively watcheth over his sheep, but the weakness of his flesh will not suffer him to be always waking, for nature requireth sometimes to be refreshed, that it may be the better enabled to endure, and hold out; but the lord is not as man, he giveth himself no rest, He that keepeth Israell neither slumbereth nor sleepeth: 
Psal. 121. 4.  he hath no need of this interchange, but sitteth in heaven, as in a watch-tower, and overseeth with an indefatigable care and diligence all his creatures, and with an especial protection defendeth his chosen sheep: and shal we then be afraid of a Spaniard?  
again, we are soldiers of a most mighty captain, and haue given our names 
2. Tim. 2. 3.  to serve in his battels; he hath mustered us, & allowed us in his field. A good captain so much tendereth the conservation of his soldiers, as he accounteth the disgrace, injury, and damage done unto them, a great dishonour unto himself, and will study by all means to secure them from all danger: he will not spare his blood for their safety, he will be the first to encourage them, and give them an example to perform actions of honor, and chivalry, and rather die before them, than stain his name with that foul and deepe-die of cowardice and infamy. If these worldly captaines haue such careful consideration of their honor, and of the conservation of their soldiers: how much more careful is the Lord of hosts to defend such as are in his pay; if the one think himself disgraced if the enemy insult and triumph over any of his soldiers, and study to reuenge the same: how much more will that grand-captaine be revenged for the disgrace, dishonour, and violence which shall be offered unto those that are of his party? And shall we then be afraid of a Spaniard?  
Thus are we( I mean the godly of our land) the sons of a most loving father, the apple of the Lords eye, the sheep of a good shepherd, the soldiers of a puissant captain, which last point giveth us entrance into the second consideration, namely, under whose banner and conduct we fight. It is already sufficiently declared that the lord is our captain; then it appeareth also that we fight under his conduct; in whom may be considered two special things, the one, that he is omnipotent, and therefore able to 
Gen. 17. 1. & 35. 11.  lend his faithful soldiers of England assistance, able to stand for them, and to give them strength to do valiant things: the other, that he is loving and merciful; 
Ioel 2. 13.  and therefore willing to receive those that maintain his cause, into his protection, and to give us all good means to withstand these Spanish enemies. That he is omnipotent, besides his own testimony in Genesis, the creation of all the creatures celestial and terrestrial do witness it; their perpetual conservation and continued course since the beginning doth show it; but these are things of infinite consideration, exceeding the capacity of earth and ashes; the least worm, the least member and part of our body doth without exception confirm it. When we look vpon our hand; the onely view thereof giveth sufficient cause to admire the omnipotency of the maker, and when we call to mind what rare things are performed by this only member, whether in matter of acts and sciences, or in any other arts of honor and valour; we haue occasion thereby to enter into consideration of the mighty hand of that great workman which made the same. If our hand of flesh is able through him to do these great things, how much more able is his own hand to do the greatest? If his hand haue that power of nothing to create all things: how much more hath it power to defend that which he hath created? The prophet Esay saith, 
Esay. 40. 12.  that he hath measured the waters with his fist, and counted heaven with a span, and comprehended the dust of the earth in a measure, & weighed the mountaines in a weight, and the hills in a balance. The Lord your God,( saith Moses) is God of Gods, and Lord of Lords, a 
Deut. 10. 17  great GOD, mighty, and terrible. There are infinite places in Scripture, wherein the infinite power of the Lord is set forth unto vs. And although the actions of the wicked do make proof that they haue wholly forgotten God: yet am I persuaded that as the very divell 
* John. 8. 44.  their father doth beleeue and tremble, as it is in Saint james Epistle: so the Atheists of this age are not ignorant 
james. 2. 19  that there is a God; a God of great power, might, and majesty; and no doubt the cruel Spaniard, if he haue any conscience at al, is not without some feeling, that this God looketh into these his treacherous and bloody resolutions; and that there remaineth a iudgement without mercy for him, who without all compassion hath already in the low Countries, and is now also prepared to bath his butcherly sword in the precious blood of his Saints in England. But let him know, that without this God, the best strength of man is nothing but weakness; all his force nothing but infirmity; his spears, like bulrushes; his bucklers, like paper leaves; his bulwarks like heaps of snow against the sun, easily beaten down and consumed: and that although the armies of the wicked be in number so many, as by them al the riuers of a country may be made dry; the mountains plains, and the plains mountains; though Pelion were laid vpon Ossa; the Alpes vpon the Riphean hills; and one vpon another, even with those rebellious grants to wage battle against the Lord of hosts and his saints; though Babel towers touch the clouds, and be made as a ladder to presumptuous Nimrod to scale 
Genes. 11. 〈…〉  the walls of heaven; yet the least blast of the Lords mouth is able to batter them down, and to make them level with the earth; for it is not with our God as it is with the sons of men. The greatest and most puissant prince that liveth cannot undertake any enterprise offensive or defensive, but with the assistance either of his own subiects, or help of confederate princes, and yet with all his helps, hath cause to stand in doubt of the issue and success, because as he saith; Anceps est alea belly: The chance of war is doubtful, or rather as the prophet speaketh; vain is the help of man. But our 
Psal. 60. 11.  God Iehoua needeth no mans help; all things are of him, through him, and for him: 
Rom. 11. 36  and although all the men of the world shall refuse to join with his saints in their godly battels, or shall join together against them: yet will he arm the woorms and least things of the earth to take their part, and make them executioners of his iustice, whereof are extant in * pharaoh, in herod, 
Exod. 8. Acts. 12. 23. 〈…〉. Mac. 9. 9.  in * Antiochus, in many others notable examples; nay he will add such strength to the hand of his people, that Shamgar 
●… 'd. 3. 31. ●rledge●udg. 15. 15.  shall pierce the sides of six hundred of the uncircumcised with a goad; * samson shal slay a thousand with a iawebone; 
1. Sam. 17. 49.  david kill goliath with a sling, to the utter discouragement and confusion of all philistines; one man shall overcome many, one hundred a thousand, one thousand a million of enemies; nay he will give power to the sound of a horn or trumpet to throw down the walls of jericho, to overthrow the gates and fences 
Iosua. 6. 20.  of the strongest cities, he will with Moses rod divide the sea, and make a path for his chosen people, but overwhelm pharaoh, 
Exo. 14. 21. 23. 27.  and all the obstinate egyptians, with the waves thereof. But( which is most wonderful) he sheweth his mighty power sometimes without these visible means, being able to kill the rebellious generation with the breath of his mouth, & to make the wicked feel the blow, but not see the hand, or weapon that strooke them, to the end they should haue his mighty power in greater admiration, and learn to entreat his children with more lenity and charity. The guilty conscience of the wicked is in steede of an army against himself, who as Salomon saith, fleeth when no man 
Pro. 28. 1.  pursueth him: within, he feeleth terrors, which give him no rest; without, he feareth the shaking of every leaf, which taketh away his courage; he imagineth that he heareth the trampling of horses, the noise of charets, and sound of a great 
2. King. 7. 6.  army, as did the Aramites, which means the Lord used for a defence of his people of Israell; thus I say shall the enemies of Gods children flee, although no man force them, they shall fall although no man touch them, yea they shall fall, and never rise again, for the Lord shall tread them under his feet, and crush them in 
Psal. 60. 12.  pieces. It is a good encouragement to a soldier, if in a conflict he hath gotten but some small advantage of his enemy; but to hold him captive under him, is a far greater comfort, because he hath escaped the present danger whereunto he was subject during that doubtful fight; but his fear is suddenly renewed by a fresh assault, he hath not so soon rid himself of one enemy, but he falleth into the hands of another, and so is there a continual succession of dangers: but the Lord is able at once to confounded them al, and in a moment to secure his, from al peril, by treading of whole armies under his feet. hereby it appeareth that victories stand not simply in the multitude of warriors, in the arm of flesh, the strength of forts, the force of munitions, the sharpness of weapons, the skilfulness of captaines, the advantage of ground, and such like,( although these are sometimes means to obtain great victories:) for then could david never haue so long escaped the cruel hands of persecuting Saul, and of the bloody philistines; nor the Israelites, so often haue been delivered from the innumerable troops of their enemies; neither had it been possible for Gedeon with three hundred men, to overcome the whole huge host of the Midianites. 
judge. 7. 22.  many like examples occur in the Scripture, which I leave to the better remembrance, and due consideration of the diligent Reader.  
And as the Lord is a mighty captain and protector, so is he no less merciful, willing, and at hand to all that haue recourse unto him Cast all your care vpon him( saith Peter) for he eareth for you: if he be 
1. Pet. 5. 7.  careful of us, then is he no doubt willing to express the same towards us, whereof the prophet david giveth sufficient witness, who of all men had best experience of his willing carefulness, and careful willingness to deliver him, even in desperate extremities. The testimonies hereof are plentiful in his psalms, yea( such was his thankfulness) almost in every psalm, and the examples of his deliverance from manifold dangers are very rife in other parts of scripture. The omnipotency and willingness of the Lord, in the preservation of his people, do so concur together, as by the particularities hath already appeared; as I shall not need any further to enlarge this second point.  
Then let us learn to depend of the mighty power and willing assistance of our God; let us be strong and courageous in him; let us not be afraid what man 
Psal. 56. 4.  can do unto us; let us apply ourselves to make up the breaches of our state, and to strengthen our part by the best means which the Lord hath presented unto us; they are not to be neglected: for although Hezekiah did not like unto Zenacherib, trust unto his arm of flesh, yet 
〈…〉. Chro. 32. 〈…〉. 6.  we red that he built all the broken walls of judah, and made up the towers, and repaired milo in the city of david, and made many darts and shields, and set captaines of war over the people: adding words of encouragement worthy a godly and zealous Prince, to animate them to fight the Lords battle, wherein he had a very happy success, as appeareth in scripture.  
We cannot build up towers, repair breaches, prepare munitions, entertain captaines and soldiers without liberal contributions; and therefore wee must forget our old vain of sparing, and begin to open our bags, which haue been so long shut, and poure out with a bountiful hand our coin for our defence. Spending in this case is sparing; but niggardly pinching, cause of loss never to be recovered. We labour too much of this dangerous disease of heaping together of wealth, by the which, unless we shal be content to purge our coffers with a more liberal hand to be extended to the well deserving soldier, & to the former necessary purposes; the body of our state is like to be greatly endangered. In our pomp & delicacies, in our shows and triumphs, to set forth our own glory, or rather vanity; we stick at no costs nor charges: and shal we be niggards, wholly devoted and wedded to our bags, when our lives, when our land, when religion, when Gods cause is to be defended? Shall we reserve in our coffers, as it were swords to cut our own throats? Shall we make so much of mammon, as God shall be neglected? O the foolish and dangerous love of riches and treasure! O the vain and unprofitable care of our profits!  
The Roman Ladies for the preservation of their city, refused not to throw their most precious jewels into that gaping gulf: but many of us will hardly depart with our basest coin to save a whole realm. They, when the treasury was through long and continual wars reduced to great necessity, could be content, after achieved victories, to contribute liberally good store of their richest gems, towards the making of a huge crown to be consecrated to their god Apollo: but many of us are so far, either to conserve religion, or to serve the true GOD with our richest things; as we grudge to bestow a little portion of our meanest substance to these purposes. Did superstitious devotion move them to perform these actions of honor and bounty; and shall we neither in godly discretion duly regard, nor in holy and sound religion, make estimation of liberal and religious contributions? How slenderly many do it, evidently appeareth: when there is question of some good course to be taken for the better advancing of martiall services; do not the most extenuate their sufficiency, pretend losses, allege desperate dets, and diuers other excuses, because they would avoid liberal expense in these causes? because they would spare that with miserablenes, for the which they afterward make themselves miserable? Who knoweth not that this is an usual practise with worldlings? But these men seeking to deceive others, may find themselves most of all deceived in the end. The soldier hazardeth his life; spendeth his blood; looseth his lims; is parched with heat; pinched with could; fareth hard; sleepeth little; exposeth himself to all extremities: yet will they not regard him, unless extremity enforce them? And in extremity who but the soldier? But if the danger and fear be once overpast; well is he sometimes rewarded, that escapeth without disgrace. Howbeit this must not discomfort us: the cause of religion giveth encouragement; the princes safety giveth encouragement; the countries weal giveth encouragement; and every mans particular giveth encouragement: religion, the prince, the country, the people, yea every particular man is interested in this action. Disgrace must not daunt, nor fear discourage, nor danger deter, nor the illiberal dealing of the covetous, cause valiant captaines, soldiers, and other good subiects to faint or quail in these so honourable, religious, and godly resolutions: and yet I would to God that the close-handed worldlings would be as forward to contribute to their defence, as they are willing to be defended.  
This liberality and carefulness to prepare and strengthen ourselves, are very good helps, and a stop to stay the violence of the threatening Spaniard; these are instruments wherewith the Lord often bridleth the rage of those that oppose themselves against his children. The wicked abuse them to offend us, then let us use them to defend ourselves against their bloody invasions. It encourageth an enemy greatly, when he understandeth that there are weak places in the land, whereof he desireth to make a pray; nay sometimes it maketh an enemy, ambition easily findeth occasion of quarrel: and it is an usual practise of inuaders, to learn what coasts are most easy to be assaulted; in what part of the city a breach may soonest be made; where he may most fitly plant his battle, give the battery, and get the conquest. The Spaniard is wily, let us be wary; he is politic; let us be prudent; he armeth, let us take our weapons; he prepareth, let us not be found vnreadie; he procureth helps from his ghostly father and others of that confederacie, let us not be negligent( if need require) to crave the assistance of such as haue a part in the good or bad success of our defensive forces: if he come not, or coming haue not such success as he already promiseth unto himself, let us not fear to visit his coasts; the issue of former honourable enterprises giveth great hope of like, or rather better event. The gospel is now interested; the malice was before masked with pretences, now it is broken out, and is apparent that first, the extirpation of religion is sought, then the subversion of the state of our sacred prince and country. Thus is it the Lords own cause, and we shal fight his battels, and therefore let us be no less strong, than courageous in him: which is a part of Hezekiahs exhortation to his people, 
〈…〉. Chr. 32. 7  and a second help to withstand the enemy: Though ten thousand( saith david) 
Psal. 3. 6.  should hem me in, yet would I not be afraid. There can be no greater enemy to honourable actions, than pusillanimity; courage in a little body( I mean true fortitude) feareth not to encounter with giants, and not to haue great lims, but a good hart, atchieueth victories. We shall seldom read or hear of any worthy enterprise performed by a timorous soldier; fear turneth the back at the least dangers, courage opposeth itself to all hazards; fear argueth for the most part the badness of the cause, courage sheweth that it standeth with right, and is agreeable with honor: and as courage and innocency do usually accompany each other; so fear and guiltiness are seldom separated. The heathen had nothing in greater estimation than to eternize their names by glorious actions, and for this purpose haue thought no danger too great, nor exploit too hard; they haue not spared their goods, their blood, their lives to perform such enterprises as purchased honor. But some doubt may be made whether they were more desperate and presumptuous, than valiant and courageous. Q. Curtius played the part of a valiant roman, but not of a good Christian: and yet in that Q. Curtius so resolutely, or rather so desperately leaped into the gulf for the safeguard of his country, and to preserve the same from imminent danger; teacheth Christians, not so desperately as he did, but more resolutely than in former times they haue done, to take vpon them by all good means, with due regard of the preservation of their lives, the protection and defence of their country. He that will look into the histories of former times shall find many rare examples of courageous captaines, to whom nothing was so precious and deere as their country. But seeing that not onely our country, but also the most precious and inestimable jewel of the word, is at once to be defended, and preserved among us: our pusillanimity shall be overgreat, nay it shall be imputed unto us for a sin, if we enter not, and proceed like most Christian captaines to this combat. Thus servile fear being banished, we shall find in us a forcible resolution, and resolute persuasion, which will draw us forward in this our martiall course; such as was in david, who to his great encouragement spake it, and to our comfort hath left it enregistered in his book of psalms: 
Psal. 60. 12.  Through God we shall do valiantly; which resolution, appeareth to haue proceeded from a firm and constant faith in the Lord. It is not mixed with any ambiguous or doubtful terms, it is not grounded, vpon hap-hazard; he saith not, perhaps we shall, but absolutely we shall do valiantly. The wavering, irresolute and faint hart in good causes, findeth many difficulties to stay the course of his proceedings; every trifle deterreth him to put in execution any religious and honourable enterprise; the smallest cross maketh him to despair of success in his actions; but such as set up their rest on the assistance of the God of Israel, Iehoua strong and mighty, resolve to oppose themselves against all events, to swallow all inconveniences, and to persist even with delight & pleasure in their painful course, which promiseth a happy issue to the Church of God and their country.  
We haue( God be thanked for it) embraced this present occasion for our defence,( as it seemeth) resolutely: nothing else can encourage the enemy to undertake that which he hath threatened, or( if he now miss of his purpose) to prosecute the same hereafter; then our want of present expedition, then our future security, and remiss dealing when the storm shall seem to be overpast; a matter meet to be observed and noted, because it threateneth and draweth therewith great dangers.  
Haue we therefore resolutely taken our weapons in hand? Let us not dissolutely lay them down: haue we scoured our rusty corselets and halberds, which haue so long lain by the walls? Let us not again cast them into corners, but keep them always clean and feruiceable: haue we practised any feats of arms whereby we may be enabled to meet a Spaniard in the field? Let us exercise the same daily, and continue in this forewardnes of service: haue we been negligent so many yeeres, and hath this sudden alarm roused us from the bed of security? Let us still be vigilant; least hereafter he come before he threat, and overcome, before wee haue sufficient means to make resistance. For although the Lord watcheth for his Israel, yet must not Israel snort securely; but be vigilant 
Psal. 121. 4.  to hear that great watchman when he calleth, and giveth us warning of our imminent danger. In this resolution must all the members and subiects of the land join together: it sufficeth not that the greater part concur in this defensive action, but there must be a mutual concord, a correspondency of affection, and they must be all as it were linked together in one band. I am not ignorant that all draw not one way; that there are many so much infected with popery, as they stand very ill affencted to their prince, and hir more faithful subiects; such as could( no doubt) be content to lend all their assistance to the enemy, if any fit opportunity were presented: which thing, their manifold treacherous practices wonderfully discovered, do sufficiently witness. over these, it shall be very needful, and shall make much for our security, as to haue a vigilant eye, so to carry a severe and strait hand. They deal secretly; they practise in the dark; they conspire in corners; and therefore must bee well looked unto: they are head-strong; they will not be ordered by law; they exempt themselves from their subiection and obedience to their natural prince; and therefore their insolency requireth a strong snaffle: otherwise it will proceed very far, to the endangering, or at the least endamaging of our present state. How they may be reduced to some better order, otherwise than by force I see not; and yet howsoever they are persuaded of the Spanish favor, in that they are Catholiks and wear his badge: I doubt he would scarce aclowledge them to be of his party, although by their help he might obtain his purpose: for as the Spaniard is fervent in his blind religion; so is he also insolent, covetous, and ambitious, and would first seek the satisfieng of his aspiring mind, by the Crown: then, of his covetous and revenging humour, by a general spoil; or if any fared the better, it is likely he would prefer his own nation: and experience hath taught us, that this people do hardly brook any other partner in any thing, whereof they onely may enjoy the benefit and commodity. This also may be fitly considered, that in a general conquest, the soldier carrieth a greater respect to the booty, than to religion; that, is the first thing he regardeth; this, shal be thought vpon at better leisure. Our Papists are full, and possess more riches than they well use; they haue many heaps of money; many faire houses; many pleasant places; or rather palaces, which would easily invite a Spaniard to cut their throats; and they would not fail to do it, and to say afterwards, that they took them for Huguenots; or else they would say with Antigonus; Proditionem amo, non proditores: I like the treason, but not the traitor; so should they receive a traitors hire. Thus is there cause why the Papists should also join with us, in good policy, howsoever they dissent in true religion. But it is likely, that fearing some harder measure than hath hitherto been used towards them, they show some better conformity in this time of trial; and it may be that they also contribute liberally to this and the like services: nevertheless their treacherous and seditious disposition deserveth to be always had in suspicion; for it is impossible at once to be friends with that presumptuous Prelate, and with our liege sovereign, whose supremacy and prerogative cannot in one land stand both together. But if the children of God shall with one faith, with one hart and hand hold fast together, the children of Belial shall fall, and come to utter confusion.  
Now these external means haue not always their wished success, least man should ascribe victory unto them; and therefore godly policy and prayer must go together, that the one may be holpen by the other: when that faileth; this, is a present defence, and help will arrive beyond all hope. Some put their trust in 
Psal. 20. 7.  chariots( saith david) and some in horses; but we will remember the name of the Lord. When our armies are dispersed; our walls razed; our spears shivered; our bulwarks battered; the enemy behind us; the sea before us; mountaines on each side; and no way to escape the sword; yet at moses prayer, the Lord will divide the waters, and give his Israel free passage, when pharaoh with all his host shal perish and be overwhelmed: which giveth us this encouragement, that although the Spanish pharaoh were already landed; entred into the field; had given us battle; and were pursuing us at our heels: yet if we faithfully call vpon the Lord, he will not give us over into his bloody hands; according to his own promise; Call vpon me in the time of trouble, and I will deliver thee, and thou 
Psal. 50. 15.  shalt glorify me. If we will be heard, we must call, and that not faintly, but earnestly, and without intermission. In that hot conflict of the children of Israel with the Amalekites, so long as moses held up 
Exod. 17. 11  his hands and prayed, the Israelites had the best, but when he let them fall, the adverse part prevailed; so as Aaron and Hur were forced to sustain the weakness of his arms: a sufficient example to show that the Lord will not be called vpon by halfs, or by fits, or for a fashion, or as our own humour shall move us, or present necessity enforce us; but he requireth continual supplications, voluntary and hearty prayer, with indefatigable lifting up of hands to the throne of his majesty, from whence cometh help, agreeable with that wholesome admonition of Saint Paul in his 6. chapter to the Ephesians; 
Eph. 6. 18.  pray always with all maner prayer and supplication in the spirit, and watch thereunto with all perseverance for all saints. The patient that desireth to escape any dangerous disease, will open his grief to the skilful physician, and earnestly crave his help for the speedy cure thereof, and not only this; but( which agreeth with our purpose) he will daily and hourly( if it be required) apply his wholesome medicines. The like is to be done in our desperate extremities, nay in the least dangers: we must use prayer to the Lord, as the sick patient useth the physicians prescriptions, which is a mean and medicine to preserve us from all peril, not of body onely, but also of soul. But we are always sick, and haue need of help; we are continually exposed to many hazards and mischiefs, especially if we be the children of God, and haue an earnest devotion to serve him. enemies abroad, enemies at home, foreign enemies, domestical enemies, open enemies, secret enemies, yea swarms of both sorts; chiefly such as will fleer in our faces, and wish for opportunity to cut our throats; such as haue honey in their mouths, and gull in their harts; such as like Iudas dip their sop with us in our 
Mat. 26. 23.  dishes, when they haue conspired and resolved to betray Christ with us, and us with Christ; such as enter into our Synagogues like the pharisees, into our churches and congregations like the Scribes and Hypocrites, when indeed they abhor us and our religion: whose prayers are not for the state of the true church, for the propagation of the gospel, for the safety of the Prince and people; but for the setting up of idolatry, for the restoring of the mass, for the utter extirpation of the word of the Lord, and subversion of the present state of the land. But notwithstanding this their malice, notwithstanding all the Spanish treacheries: our God saith, that if we call vpon him, he will hear us, and not onely hear, but also deliver us from the jaws of these savage blood-suckers. Though we see no help, yet will he open our eyes, and we shall find ourselves environed with legions of angels to whom he hath given charge of our safety: Elishas seruant shall 
Psal. 91. 11. 2. King. 6. 17  see troops of horses and chariots of fire attending vpon his master and him; Elias 
2. Kings 1. 10, 12.  shall command fire from heaven to consume the soldiers of wicked Ahaziah; and at the prayer of distressed david, The earth shall tremble and quake, the foundations 
Psalm. 18. 7, 8, 9.  of the mountains shall move and shake because of the Lords anger, smoke shall go out of his nostrils, and a consuming fire out of his mouth; coals shall be kindled thereat; He will bow the heauens also and come down, and darkness shall be under his feet, &c. Thus will the Lord show himself unto our enemies, thus will he stand by us, and fight for us, if we cry and call unto him. But we must remember this, that as he is gracious to deliver us, so he expecteth thanks at our hands for this deliverance; we must glorify him, we must extol his name, and aclowledge his great goodness for our preservation. If we confer but a slender benefit vpon any man whatsoever, we would esteem him very ingratefull if he should fail in the duty of thankfulness; yea we would look for some requital vpon any just occasion offered: much more ought we to perform all thankful offices towards our good God, who expecteth no other reward at our hands, than the onely acknowledgement thereof, and whose benefits towards us, are daily infinite, and without number.  
Now it shal be good for us to examine ourselves how we haue been affencted for the great favours past, for so many yeeres peace under our gracious sovereign, for such manifold and rare blessings of quietness and plenty, but especially of his word so plentifully preached among us, which no nation under the sun hath enjoyed so long, nor so liberally; neither can it be remembered that any people ever went before us for these temporal things, nor that any country is more happy for this spiritual jewel. Let us look vpon our neighbors of each side: The low countries are as it were devoured by the Spaniard: The French troubled with civil dissensions, and the gospel much eclipsed in these parts with the dark clouds of superstition: neither hath the busy Spaniard been long free from the Turkish forces; a just measure for his unjust and tyrannous dealing with Gods children, and he hath cause to fear( God turn away this great mishap from christendom for his Christs sake) that without repentance, the cruel turk will deal with him as did Q. Tomiris with Cyrus: fill his mouth with blood being dead, who is never satisfied therewith alive. Thus are our neighbors tossed on each side, and we in great security and safety; and are our fruits answerable to this great happiness? Is our devotion the more fervent? Do we embrace his word with that zeal which he requireth in the word? Many do it no doubt with great sincerity, but the coldness of the most is apparent. But if we desire the continuance of Gods favourable countenance towards us, we must join together in this duty above all things, which is the principal mean to make him join with vs. If this long time of peace hath made us careless therof; let us now put on a better affection towards the same; if the plenty of temporal bread hath made us to loathe that spiritual manna, let us now feed more hungerlie thereon: if the riches and wealth of this world haue choked us, and made us to forget the treasures of that heavenly jerusalem, let us now more studiouslie and earnestly seek after that precious pearl which is in the treasury of the most highest. God hath looked for it at our hands many yeeres; he hath waited for better fruits with great patience from the barren trees of England, which he even now threateneth 
mat. 3. 10.  to hew down, and cast into the fire, unless they forthwith become fruitful. He hath long spared them at the earnest entreaty of the gardeners; that is, for his faithful ministers, and for his 
Luke. 13. 8.  elects sake: and Sodom fareth the better because of righteous Lot and his family. And this may bee the comfort of the godly of this land, that the Lord will not give them and theirs into the Spaniards hands, but will spare Sodom at Abrahams 
Gen. 18. 32.  request, if there may be but ten righteous found therein. I hope England is not yet come to that excess of wickedness, but that there are many Lots among us: and not onely ten, but ten thousand of sound & religious professors, for whose sake the Lord will forbear to execute his just wrath, and to take reuenge vpon such as haue forsaken him. And yet it may bee truly affirmed, which a grave Doctor and learned minister of Christ hath lately pronounced; The greatest enemies of England, are the sins of England: and one only sin is able to do us more hurt, than a thousand Spaniards. But as the former example giveth a general encouragement to all the godly: so may that example of david, causing the people of Israel to be numbered, give us warning, that we trust not to our numbers; that we desire not to know our strength to presume of the same: for Dauids presumption cost the lives of three-score 
2. Sam. 24. 15.  and ten thousand of his subiects. And if we offend in the like fault; shal we look to escape like punishment? No; he will if not with the Spanish sword, yet with his own rod, correct and chastise such intolerable presumption.  
The Lord for his mercy grant, that our sins make not a separation betwixt us and him; nothing else can do it; none but ourselves and our sins can betray us into the Spaniards hands; he may exercise us for a time; he may give him leave to threaten us, to assault us, and to correct us; but he will not suffer him to conquer us, because he is insolent; nor to reign over us, because he is a tyrant; nor to reduce this realm to so miserable a servitude, because he is a superstitious insolent tyrant, who seeketh to subject the kingdom of Christ and his religion, to the usurping power of that proud Antichrist; but especially because of the covenant which he hath made from the beginning with his faithful and chosen people,( which covenant shal stand for ever:) that is, that he will be our God, our saviour, our Protector for ever. To this God, saviour, and Protector, be praise and glory now and for ever.  
FINIS.   

Faults escaped.  

Pag. 11. line. 3. red greater.  
Pag. 12. line. 9. red blinded.  
Pag. 34. line. 25. red than a guess.  
Pag. 107. line. 8. red in the proverb.  
Pag. 139. line. 25. red against.  
Pag. 142. line. 6. red although a father.  
Pag. 147. line. 26. red arts.  
Pag. 147. line. 27. red acts.