A SERMON PREACHED AT THE covert AT WHITE HALL. before the King's Majesty, upon Sunday being the 13. of May 1604. By Anthony Rudd Professor of Divinity, and Bishop of Saint David's. LONDON, Printed for Thomas man.. 1604. To the Reader. AFter that I had by great means obtained a copy of the Sermon following, and read it over for mine own instruction, I thought it expedient to publish it for the edification of others, who shall vouchsafe to peruse it at their best leisure, reading it attentively, and judging of it charitably. T. W. A Sermon preached at the Court at White hall before the King's Majesty, upon Sunday being the 13. of May 1604. By Anthony Rudd Professor of Divinity, and Bishop of Saint David's. Psalm 101. verse 2. I will do wisely in the perfect way till thou comest to me. I will walk in the uprightness of mine heart in the midst of mine house. THis Text containeth a promise of David's after his entrance into the kingdom of Israel. And it consisteth of three parts. First, concerning his public conversation or open carriage, he saith, I will do wisely in the perfect way. Secondly, touching his private demeanour or secret behaviour his words be these, I will walk in the uprightness of mine heart in the midst of mine house. Thirdly, if it be asked, how long David will continue in the doing thereof, it is here answered, Till thou comest to me: that is, till thou (o God) come & call me away from hence by death; or briefly thus, during my natural life. David said in the first verse to show his godly mirth, that he would sing mercy and judgement: and now here he affirmeth, that he will do wisely. So that he promiseth to be at once both merry & wise. The which in worldly account is judged and in experience is found to be a matter of great difficulty. Whereupon when jobs sons gave themselves to feasting, job. 1.5. their father addressed himself to sacrificing for them, doubting some unadvised oversight in their banqueting. And indeed it was the singular blessing of God, Eccles. 2.9. that Solomon could taste of all courtly delights, and yet his wisdom remained with him. Deut. 6.10.11.12. & 8.14. etc. For although the people of Israel were forewarned, that when they were once possessed of cities which they builded not, and houses furnished with all manner of goods which they filled not, and wells which they digged not, and Olive trees which they planted not, they should beware lest they lifted up their hearts, and forgot the Lord, which brought them out of the land of Egypt from the house of bondage: yet for all that he that hold have been upright, Deu. 32.15 when he waxed sat spurned with the heel, and forsook God that made him, regarding not the strong God of his salvation. In like sort, king Vzziah, 2. Chro. 26.5. when as he sought the Lord, God made him to prosper: but when he was strong, Ib. vers. 16. his heart was lift up to his own destruction. Thus commonly Ease slayeth the foolish, Pro. 1.32. and the prosperity of fools destroyeth them. But David intendeth even in his royal prosperity to do wisely: knowing that it is an evil thing under the Sun, Eccl. 10.5. when an error proceedeth from the face of him that ruleth. Whereas on the other side, the multitude of the wise is the preservation of the world; Sap. 6.24. and a wise king is the stay of the people. And if the matter come to strokes, for the defence or honour of the kingdom, better is wisdom than weapons of war. Eccles. 9.18 Yea verily, Eccles. 10.3 an unwise king destroyeth his people, but where they that be in authority are men of understanding, there the city prospereth. I have learned of Solomon himself certain points of difference between the wise and the unwise. Whereof one appeareth in their look or countenance. Pro. 17.24 For wisdom is in the face of him that hath understanding: but the eyes of the fool are in the corners of the world. So that if you mark the look of Shechem, Gen. 34.2. his eyes be fixed upon Dinah. If you observe the countenance of Saul, 1 Sam. 18.9 you may perceive that he casteth the eye of envy upon David. Behold the face of Ahab, 1. Reg. 21 and lo his eyes be settled upon Naboths' vineyard. 1. joh. 2.16 Let us not therefore love that which is in the world: one of the 3. principals whereof is the lust of the eyes. And this cogitation moved David to beseech Almighty God to turn away his eyes from regarding vanity. Ps. 119.37. Another difference of the wise from the unwise is this, Eccle. 2.14 that the wise man's eyes are in his head, but the fool walketh in darkness: that is, the prudent man foreseeth things which the unwise cannot for want of understanding. As for example, provident David in the first entry into his kingdom, 2. Sa. 1.18. having his eyes in his head to forecast and to prevent future perils, commanded the children of judah to be taught to shoot, that so they might be able to match their enemies the Philistims in that martial Art, whether the war should be offensive or defensive. But the people of Laish, whose Seignoire was very large and fertile, living long in peace and plenty, wanting eyes in their head, became careless without mistrust, till the Danites having espied both their wealth and their weakness, jud. 18.27. surprised them on a sudden, and smote them with the edge of the sword, and burned their city with fire. Among the effects of wisdom this is one put down by Solomon, Prou. 20.5. that whereas Counsel in the heart of man is like deep waters, yet a man of understanding will draw it out (by presumptions & probable conjectures.) So that if Absalon rise up early to talk of justice in the gate, 2. Sam. 15. 1. ad 7. offering his hand and cheek to such as come near unto him: undoubtedly a wise man will apprehend this to be a practice to aspire to the kingdom. Gen. 31.2. If Laban's countenance be not toward jacob as it formerly hath been, them surely there is malice conceived in his heart. Isa. 22.15.16. If my Lord Shebna bearing great sway under Hezechiah, though he see the thrice-potent Emperor of Ashur attempting the conquest of jury, with an army judged invincible, and yet he do hue himself out a sepulchre in jerusalem, wise Hezechiah will gather thereby, that this is a temporising Statesman, underhand entertaining friendship with the Assyrian Prince, and being an intelligencer unto him, because he would live safely in all changes of Church and Commonwealth, Court and country. If two women strive before Solomon about the living child, 1. Reg. 3.16. ad fin. and the cause prove difficult upon the plead on both sides, he will at the length adjudge the child to her in whom he findeth a motherly affection, which cannot abide to heart that bloody speech of partition: Nec mihi nec tibi, sed dividatur. If danger be imminent for the punishment of sin, Pro. 22.3. verily A prudent man seethe the plague and hideth himself, but the foolish go on still and are punished. As for reprehension (which is one of the episcopal or pastoral duties,) Rebuke not a scorner lest he hate thee: Prou. 9.8. but rebuke a wise man, and he will love thee. If we consider the use of the tongue: behold, Eccl. 21.26. The heart of fools is in their mouth, but the mouth of the wise is in their heart. If we look into the actions of men, than we see, Eccl. 10.2. that the heart of a wise man is at his right hand: but the heart of a fool is at his left hand. And consequently a wise man doth all things well, orderly, and justly, whereas the unwise man doth quite the contrary. In the case of hearing and crediting other men's speeches: Pro. 14.15. The foolish will believe every thing: but the prudent will consider his steps: and so be armed against flattery on the one side, and sycophancy on the other side. Thus David will do wisely. Wherein? In the perfect way: which is that integrity of sound religion and honest conversation that is prescribed in the word of God, of which it is said that the law of the Lord is perfect. Psal. 19.7. And it is styled the perfect law of liberty. jam. 1.25. Whereupon we are commanded to be changed by the renewing of our minds, Rom. 12.2. that we may prove what that good, and acceptable, and perfect will of God is, comprehended in the holy Scripture, the whole and every part whereof is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. Perfect I say in respect of knowledge of things necessary to salvation: otherwise, 1. Cor. 13.9 we know now only in part, and prophecy in part. Again, perfect unto all good works in regard of knowledge what ought to be done, but not in respect of power and ability to perform the same. Insomuch as when our Saviour biddeth us to be perfect as our heavenly father is perfect: Mat. 5.48. those words imply only a like quality, but not an equality. And when some in the Scriptures are said to be perfect, 1. Cor. 2.6. Philip. 3.15 it is to be understood in respect of God's imputation, and not of their own actions: or in comparison of others who are ruder in knowledge, or weaker in the faith, or not so abundant in good works: or in regard of their affectionate desire and sound purpose of heart without hypocrisy, but not of their effectual operation in full practice of works without defect. And in truth one way to perfection hoped for after this life, is the knowledge of our imperfection while we continue in this life. But yet so, that having once known what the perfect way or will of God is, we must daily march on, or proceed towards perfection in obedience to God's commandments: the observation whereof is in the judgement of Moses, Deut. 4.6. our wisdom and our understanding in the sight of all people, who seeing our good works shall glorify God and say, Only this people is wise and of understanding. And those Princes are judged to have done wisely in the perfect way of true religion, and the sincere worship of God, which have not only practised the same in their own persons, but have laboured also by all means to bring all their subjects to conformity therein. Ios. 24.25. As did joshua, who made a coveant with the people, in joining God and the people together, by mutual promise of protection from the one, and of obedience in the other. 2. Chr. 15.9 12.13.15.16. Likewise king Asa being assured of the truth of the religion which he professed, caused all his subjects to make a covenant by oath to seek the Lord God of their fathers: and they rejoiced at the oath, for they swore with all their hearts. And the penalty was, that whosoever would not seek the Lord God of Israel, should be slain, whether he were small or great, man or woman. Neither did king Asa spare his mother Maachah, but he deposed her from her regemie, because she had made an idol in a grove. Also king jehosophat went through the people from Beersheba to mount Ephraim, 2. Chr. 19.4 and brought them again to the Lord God of their fathers: that is, from idolatry to the knowledge and obedience of the true God. And at the coronation of young king joash, 2. Reg. 11.17. jehoiada the high Priest made a covenant between the Lord and the king and the people, to the end that both the King and the people should maintain the true worship of God, and destroy all idolatry. And moreover, between the King and the people, that he should govern, and they obey in the fear of God. 2. Reg. 18.3.4. After this king Hezechiah purged his country of all monuments of idolatry and superstition (which was rife in many places at his first entrance into the Kingdom) and he turned the Brazen serpent into nehushtan (that is, a piece of brass) and by writ he summoned all the chief of the people of his dominions, 2. Chro. 30.5.6.10.11.12. to assemble at jerusalem, for the celebrating of a most solemn Passeover; that so the hearts of all men might be discovered, who were religious and who were superstitious. Not inferior to him in zeal, if not superior, was king josias, who not only did uprightly in the sight of the Lord, 2. Chr. 34.2 walking in the ways of David his father, without bowing to the right hand or to the left, but also put down the Chematims, 2. Reg 23.5.6. etc. and caused the altars of Baalim to be defaced in his own sight, as also the carved and molten images to be broken & stamped to powder, and then strewed upon the graves of them that had sacrificed unto them: and having gathered together all the elders of judah and jerusalem, Ib vers. 3. he made a covenant before the Lord that they should walk after the Lord, and keep his commandments with all their hearts and with all their soul. And all the people stood to the covenant. I may not omit Nehemias, Nehem. 13 23.24 25. who perceiving the children of his people to speak half in the speech of Ashdod, and not perfectly in the jewish language, took an oath of them by God, that they should not thenceforth make any such entermariages with them of Ashdod, Ammon, and Moab. What would Artashasht king of Persia have done if he had been instructed in the law of God, Ezrae 7 12 14.25.26. seeing that being but a profane Prince, yet he gave authority to Ezra to restore all things according to the word of his God, and to punish the disobedient, judging them without delay, whether it were unto death, banishment, confiscation of goods, or imprisonment? What zeal for the honour of the God of heaven, and the advancement of the true worship of God, would Nabuchadnezzar king of Babel have showed, if he had been trained up in the knowledge of the word of God, seeing that being only moved suddenly by the greatness of a wonderful miracle (to praise God with his lips, without any deep inward touch of the heart,) he made a decree in all haste, Dan. 3.29. that every people, nation, and language, which spoke any blasphemy against the God of Shadrach, Mesach, and Abednego, should be drawn in pieces, and their houses should be made a place not to be named in this presence. Verily, josua, Asa, jehosahat, joash during the life of jehoiada, Hezechiah, josias, and Nehemiah aforesaid, neither would nor could in true wisdom admit the profession and exercise of any saving the right and true religion. Deut. 22.9.10.11. Knowing that God by Moses commanded, that no man should sow his vineyard with divers kinds of seeds, nor blow with an ox and an ass together, nor wear a garment of linsey wolsey. 1. Reg. 18.21. Eliah could not endure halting between two opinions, but would have God only to be followed, Baal being wholly rejected. They of the new Colonies sent from Babel, Cuthah, Avarice, Hamath, 2. Reg. 17.24.25.33.34. and Sepharuaim, into the cities of Samaria which had been dispeopled by the king of Ashur, had indeed no religion, because they had made a compound of two, namely, a true and a false. Zephaniah could not abide that some should swear by Malcham, Zeph. 1.5. when others did swear by the Lord, or that one should swear by both. No man can possibly serve two masters, Mat. 6.24. which be at open variance together. What wise husbandman having sown good seed in his field, Mat. 13.24 25. will (unless he be sleeping) suffer the enemy to sow tars among the wheat? And what else have the jesuits and seminaries men done within this Realm for the space of many years? But one watchful King sitting in the throne of judgement, Pro. 20.8. Cant. 2.15. will chase away all evil with his eyes: and ther-among the he foxes which destroy the vines. That it may appear plainly to the whole world, that he will do wisely in the perfect way. Howbeit, see what impediments in the best courses good Princes have found. 2. Chro. 20.32.33. For though jehosaphat was fully bend to make a perfect reformation, yet the high places were not taken away, because the people had not hitherto prepared their hearts unto the God of their fathers. And when Hezechiah sent letters abroad by posts into every quarter of the realm to summon the people to assemble at jerusalem, 2. Chro. 30.10. for the celebrating of a most solemn passover: they of Ephraim and Manasseh laughed the messengers to scorn and mocked them. Nevertheless David for his own part will do wisely in the perfect way: and more than that, he will walk, that is, converse or behave himself. How? In the uprightness of his heart. Where? In the midst of his house. David (I say) will walk in the uprightness of his heart, for otherwise neither his words nor his works could be acceptable to God. So that all the outward semblance of conversion and reformation in the old Israelites, Psal 78.34.35.36.37. was but mere flattery and dissimulation, because their heart was not upright with God, neither were they faithful in his covenant. Though Simon Magus intruded himself into the Apostles company, Act 8.21.20. yet he had neither part nor fellowship in their business, because his heart was not right in the sight of God. Ananias also and Sapphira lose the reward of their contribution if Satan fill their hearts and move them to lie unto the holy Ghost. If the devil have once put treason into the heart of judas, joh. 13.2. Mat. 26. no good can be expected from him, no not when he saluteth and kisseth. Prou. 26.23.24.25. As silver dross overlaid upon a potsherd, so are burning lips and an evil heart. He that hateth will counterfeit with his lips, but in his heart he layeth up deceit. Though he speak favourably believe him not, for there are seven abominations in his heart. 2. Reg. 10.15.16. But on the other side, jehonadab the son of Rechab was judged worthy to be taken up into the chariot of jehu, and to see the zeal which he had for the Lord, because his heart was upright as Jehu's was toward him. And Solomon at Gibeon (where the tabernacle than was) confesseth, 1. Reg. 3.6. that▪ God had showed to his father David great mercy, when as he walked before him in truth and in righteousness, and in uprightness of heart with him. Also when as God appeared to Solomon the second time, 1. Reg. 2.4. he made unto him this promise, that if he would walk before him in pureness of heart, and in righteousness as his father had done, than the throne of his kingdom upon Israel should be established for ever. Isa. 38.1.3. When Hezechiah received a doleful message from God by the mouth of Isaias, saying, Put thine house in order for thou shalt die and not live: this was his only comfort, that he had walked before God in truth and with a perfect heart. This was David's stay in trouble and danger in saul's time, Psal. 7.10. that his defence was in God, who preserveth the upright of heart. They that read the Psalms with attention do observe, Psal. 32.10. that though many sorrows come to the wicked, and God shooteth an arrow at them suddenly, and their strokes shall be at once, yet when judgement shall return to justice, Ib 64.7. Ib. 94.15. Ib. 32.11. Ib. 97.11. than all that are upright in heart may be joyful. For assuredly light is sown for the righteous, and joy for the upright in heart. Light (I say) that is, peace, joy, and perfect felicity, is sown for them though they do not presently reap it; and it is laid up in store for them, though they do not presently enjoy it. And therefore David walked in the uprightness of his heart, and that in the midst of his house. Many indeed who pretend holiness and honesty while they are overlooked by two good tutors, Daylight and Open place, Eph. 4.19. afterward give themselves to wantonness, to work all uncleanness, even with greediness, when as they are covered with the mantle of a dark night, or shut up within the walls of their private lodgings, falsely persuading themselves that as they go beyond the knowledge of mortal men, so also the Lord shall not see, neither will the God of jacob regard it. Psal. 94.7. Psal. 36.4.2 Thus the wicked man wanting the fear of God before his eyes, and imagining mischief upon his bed, flattereth himself in his own conceit, while his iniquity is found worthy to be hated. job. 24.13, 14, 15, 16, 17 job knew by experience that the murderer riseth early to kill the poor and needy: and that thieves dig through houses in the dark which they marked for themselves in the day time: and that the eye of the adulterer disguizing his face, waiteth for the twilight: and consequently that the morning is unto all these (and the like) even as the shadow of death. Ezechiel also being brought to jerusalem in the spirit, Ezek. 8.12. saw that the ancients of the house of Israel did in the dark every one in the chamber of his imagery, that which they durst not do openly and in the day light. But seeing that many by the instinct of nature, even for common civility, are ashamed to act or execute those impieties and iniquities openly which they commit in secret very willingly, how abominable & damnable is the case or state of them which dare and presume without blushing to practise heinous offences and outrages in the Sunshine, and at noon tide? Gen. 10.9. As Nimrod who was proverbially entitled, The mighty hunter before the Lord, because he passed not to commit cruelty even in God's presence. And of this consort was Absalon who blushed not to spread a tent upon the top of the King's palace, 2. Sam. 16.22. and to go in to his father's concubines in the sight of all Israel. In this rank are to be ranged they of whom Isay affirmeth, Isa. 3.9. that the trial of their countenance testifieth against them, yea they declare their sins as Sodom, they hide them not. And in respect of such shameless dealing, the same Prophet challengeth the people of his age to have not only a neck made of an iron sinew, Isa. 48.4. (for obstinacy) but also a brow of brass (for impudency;) and to have not only set up the remembrance of their idolatry behind the doors and posts of their houses, Ibid. 57.8.7. but also openly made their bed of spiritual fornications upon a very high mountain exposed to the view of all men. Moreover, the great whore that sitteth upon many waters, Apoc. 17.1.4.5. being arrayed in purple and scarlet, doth not closely hide, but openly bear and show in her very forehead a name written, A mystery, great Babylon, the mother of whoredoms and abominations of the earth. Howbeit David is so far absent from transgressing in public, that he purposeth to walk in the uprightness of his heart in the midst of his house: knowing that their turning of devices shall be esteemed as the potter's clay, Isai. 29.16.15. which seek deep to hide their counsels from the Lord: and that the righteous God who knoweth the hearts and reins, Psal. 7.9. will one day bring every work unto judgement, with every secret thing whether it be good or evil. Eccles. 12.14. And therefore he will walk in the uprightness of his heart in the midst of his house. But now how long will David continued in doing wisely, and walking uprightly? Till God come and call him away out of this world by death, or in a word, during his natural life. There was hope that David would perform this promise for the expectation of the kingdom of God, seeing that he had formerly given proof of his rare patience in his distressed estate during the expectancy of the kingdom of Israel. For though in that Interim of sundry years attendance, after that Samuel had anointed him before the crown fell unto him by the death of king Saul, he sustained many grievous troubles, inconveniences, and dangers, yet he still possessed his soul in patience without seeking unlawful means to hasten his own advancement, by the making away of his Sovereign. Insomuch as though Saul, 1. Sam. 24.3. and 268 9.10.11.12. who deadly pursued him, was twice by the providence of God, offered into his hands that he might have done his pleasure with him: first, in the wilderness of Engedi: and secondly, in the desert of Ziph, yet he spared his life, and did no viol nce to his person, leaving him to God's judgement, and referring his own cause to God's merciful providence, patiently attending the Lord's leisure till he should vouchsafe to come and put him into the possession of the kingdom. And now that he hath it, he will persevere in a godly course to the end, in expectation of the joys of heaven. Thus David's course will be clean contrary to that of the Apostatical Angels, joh. 8.44. who abode in the truth but a short time after their creation. Like as afterward Adam and Eve continued but a small while in their innocency in Paradise. Gen. 3.6. Gen. 19.26. Also Lot's wife had not far to go, and yet she locked back before she arrived at the place of safety. Gen 42.15 joseph after some abode in the king of Egypt's Court learned to swear by the life of Pharaoh. The Israelites were soon turned out of the way which God commanded them. For while Moses was but forty days absent from them, Exod. 32.8. in the mean while they made to themselves a molten calf and worshipped it. 1. Sam 13. Saul began well, but he held not out; and so for disobedience he was utterly rejected. Hos 6.4. The goodness of Ephraim was but as a morning cloud, and 5. and as the morning dew it went away. Asa in the beginning of his reign did that which was good and right in the eyes of the lord 2. Chr. 14.2 But afterward for fear of Baasha king of Israel, he made a covenant with Benhadad king of Aram: and imprisoned Hanani the Seer because he reproved him for it. Ib. cap. 16. ver. 1. ad 11 And in the end of his life being extremely pained in his feet, he sought not to the Lord in his disease, but to the Physicians. Ib. vers. 12. joash king of judah did uprightly in the sight of the Lord all the days of jehoiada the Priest: 2. Chr. 24. ●● but after his death by the advice of the Peers of the Realm, (that is, the Princes of judah) he fell to the practice of gross idolatry, and gave warrant for the execution of Zechariah the son of jehoiada, by stoning to death, Ib vers. 17. ad 23. for protesting against those proceed. VZZiah sought God in the days of Zechariah, 2. Chr. 26. who understood the visions of God: and when as he sought the Lord, God made him to prosper. But in his prosperity he presumed to intermeddle with that which appertained not unto him, Ib ver. 16. ad. 22. which thing wrought his woeful overthrow. O foolish Galathians, Gal. 3.3. after ye have begun in the spirit, would ye now be made perfect in the flesh? Ye received Paul as an Angel of God, Ib●●. vers. 14.15.16. yea as Christ jesus: and ye did once so affect him, that if it had been possiible, ye would have plucked out your own eyes and have given them unto him. Is he therefore now become your enemy, because he tells you the truth? Is it so Demas that you have forsaken Paul & embraced this present world? 2. Tim 4.10. No marvel then if Himenaeus and Alexander have put away a good conscience, 1. Tim. 1.19.20. and made shipwreck of faith. Surely these went out from us, but they were not of us: ●. joh. 2.19. for if they had been of us, they would have remained with us: because the foundation remaineth sure, and hath this seal: The Lord knoweth who be his. 2. Tim. 2.19 Suppose (which God forbidden) that all the people should fall away & serve the gods of the Amorites, yet joshua and his father's house will serve the Lord. Josh. 24.15 Though Israel play the harlot, Hos. 4.5. yet let not judah sin. Be it hat the evil one cometh and catcheth away that which is sown in his heart, who received the seed by the way side. Mat. 13.18. ad 2.24. Admit also that he which receiveth the seed in stony ground, is for want of rooting in himself offended as soon as tribulation or persecution cometh because of the word. Put case likewise that the care of this world and deceitfulness of riches choke the word and make it unfruitful in him that receiveth the seed among thorns. Yet certainly there be and ever will be divers apt to receive the seed in good ground, who will not cease to bear fruit, and to bring forth some an hundred fold, some sixty fold, some thirty fold. Though many of our saviour's Disciples went back, and walked no more with him after the conference at Capernaum, joh. 6.66.67.68.69. yet Simon Peter and the rest of the faithful company would not departed from him, because they knew and acknowledged that he had the words of eternal life. Mat. 10.22. And likewise they were not ignorant that only he which endureth to the end shall be saved. Be constant therefore in well-doing, but brag not of future constancy. For without the especial assistance of God's grace, Mat. 26.33 34. even Peter himself, notwithstanding his presumption in the morning, will deny his master in the evening. Apoc. 2.4. And the Angel of the Church of Ephesus will leave his first love. Yea, without the same, David will step awry in the matter of Vriah the Hittite, 1. Reg. 15.5. and afterward by the provocation of Satan he will number Israel in the pride of his heart. 1. Chr. 21.1 Likewise Solomon in his elder years will yield to the feminine sex in their seducing vain. 1. Reg. 11▪ 4.5. 2. Chr. 18, 1. Also jehosophat will join himself in affinity with Ahab. 2. Chr. 32.25. In like sort Hezekiah will be insolent for the victory obtained against the invading Saneherib, and will show his treasures to the Ambassadors of Babylon, Isa. 39.1.2. by way of ostentation. Finally josiah will undertake war, not consulting with the Lord, and so fight unfortunately against Pharaoh Necho at Megiddo. Seeing then these dangerous and fearful examples in others, whereby as in a glass we may observe our own infirmity, 1. Pet. 5: ● let us pray unto the God of all grace which hath called us unto his eternal glory by Christ jesus, to make us perfit, confirm, strengthen and 'stablish us, that we may do wisely in the perfect way, walking in the uprightness of our hearts in the mids of our houses, till the time come that we shall be called out of this land of our pilgrimage and valley of misery, and so translated to the place of perpetual and most happy rest, that when as dust is returned to earth as it was, and the spirit is returned to God that gave it, Eccles. 12.7 we may thenceforth for ever be partakers of those heavenly and unspeakable joys which are purchased and prepared for us by the passion and the mediation of our Saviour Christ, to whom with the Father and the holy Ghost be all honour and glory both now and for evermore. Amen. FINIS.