Sermon Preached at Paul's Cross the 17. of November An. 1589. In joyful remembrance and thanksgiving unto God, for the peaceable years of her majesties most gracious Reign over us, now 32.  
By Thomas White professor in Divinity.  
Printed by Robert Robinson and Thomas Newman. 1589.   

To the reader.  
I Could not (Christian Reader,) deny, so many requests, & reasons, of my friends; for the printing of this poor Copy, (though they were only moved by affection thereunto) yet because the matter is so needful for our age, and world, whereunto this little treatise tendeth; as to unity and love, both in Church and common weal, & to hearty thanksgiving, and prayer, unto God for the blessed reign of our most Noble and Christian Queen ELIZABETH I was, and am the more willing, to yield unto their desires herein, to make it common for the benefit of our country, not regarding myself so much, as to use any addition, or alteration, but simply to send it forth, as it was delivered to the people: Praying God to give it that success in the hearts of the Readers (printed:) as it seemed to have in the minds of the hearers (preached:) and so it shallbe double printed: which the Lord grant, to whom I do ever commend thee in Christ.   
Luke 3. 
10 Then the people asked him saying, what shall we do then?  
11 And he answered and said unto them, He that hath two Coats, let him part with him that hath none: And he that hath meat, let him do likewise.  
12 Then came there Publicans also to be baptised, and said unto him, Master, what shall we do?  
13 And he said unto them, Require no more than that which is appointed unto you.  
14 The Soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely, and be content with your wages.  
THis text (Right Honourable, 
division.  and beloved in the Lord) may be divided into two parts. A Question, and an Answer, for I do not take it to be any Dialogue, or discourse, but a plain Question moved by the jews, to john the Baptist in the wilderness of judea, by the waters of jordan.  
From the building of the second Temple until now, they lacked Prophets, and well worthy they were to be without them; for they had killed all that were sent unto them, as Steven challengeth them, Acts 7. 52. Which of the Prophets have not your Fathers slain? Now john coming and preaching according to the Prophecies that went before of him, not after the old and ordinary manner of the Prophets: but crying: Repent for the kingdom of God is at hand, and Baptizing, in the wilderness: the common people, as their manner is, to follow new things, and to see a Prophet: having seen none a long time before, they run out of all places and come unto him; and not the people only, but the Pharisees, & the Saducees, also, Mat. 3. 7. Now when john saw, the Pharisees, the Hypocrites of the world, come to his Baptism, he mends his style, and welcomes them, as Hypocrites should be welcomed, with O Generation of Vipers, etc. And so performed one part of his office, which was to cast down mountains: But because the way was not yet plain for the Lord, except he filled the valleys also, and the valleys trembled now as it were with an earthquake from the hills; for the common people being smitten through with fear, for the words which he spoke to the Pharisees, they come and say (what shall we do then?) And he answereth them mildly, as it followeth in the Text, coming to a lower key. And this was their Question. The reprehension of the Pharisees.  
Now if this place seem to any man, 
Ob.  unmeet for our cause and occasion this day, which is to rejoice and not to hear reproof; who altogether are or aught to be in thanksgiving, for benefits before the Lord (as we all, and every one have infinite cause.) 
So.  Surely he thinketh no other thing, than I myself sometimes did think: but when I do remember the world wherein we live, and the proverb (It is good to be merry and wise) and call to mind that the Prophet where he willeth Kings to serve the Lord in fear, he would have them to Rejoice with trembling also, Psal. 2. I durst not sunder that, which he had joined so together. Therefore that we might have a better sight of ourselves, and a more full sense of him, with whom this day we have to do, I thought I could not better give you exhortation to thanksgiving, then joined with some precepts of those duties, which do most of all express the same, that neither I might run nor you rejoice in vain: and that the wise man might not rejoice in his wisdom, nor the rich man in his riches, nor the strong man in his strength, but that he that rejoiceth might rejoice in the Lord, as it is in Iere. 9 23. And then I say not only with the Apostle, 1. Thess. 5. Rejoice always. But as he speaketh in the 4. Phil. 4. Rejoice always, and again, I say Rejoice: and if there were such need, I would sing with the Prophet in the 118. Psalm, This is the day which the Lord hath made, Come let us rejoice and be glad in it; or I would dance with him before the Ark, or do any thing that might provoke you to joy: But our God requireth not such outward things now, let us therefore offer him our souls; and to give the Prince this day both, Grace and Glory, (as she well deserveth at our hands) in the name of God let every good man strive, and strain himself, (so that he be found thankful unto God.)  
In the Question, 
Points noted in both parts of the Division.  briefly you may note these things, First, who moved it? Secondly, what is the matter moved? Thirdly, the manner, how they do propose it? Where the force of the word appeareth at large. Likewise if you please, you may observe in the Answer, 1. Who made it? 2. How he giveth it? 3. What it is in substance? Where the scope and purpose of this place doth show itself unto you: within the compass whereof, are ranged many duties of the Minister, and the Multitude, of the Prince, and of his Officers, of the Captain, and his Soldiers; that is of both states, of the church & Commonwealth, and in both conditions, of Peace, and War.  
For the first, who they were that came unto john? generally they were the jews, but more, specially they are said to be of the Multitude, of the Publicans, & of the Soldiers, that is, some of no Vocation, as the (Multitude.) Some of public calling, as the (Publicans.) And some as it were between both, as the (Soldiers▪ Matthew recordeth, that there were some of the Rulers there also? but belike they were too wise to be lured so soon, Luke reporteth nothing of them here.  
Secondly, what would they have? they seem to ask somewhat, but they cannot tell what? For being troubled in mind and overcome, as it were amated, and amazed in soul, like poor souls, they cry out, What shall we do?  
Thirdly, For the manner how they do propose it? They are now in jest, either to please themselves, or to displease other, as the Athenians handled Paul in mocking him: Acts. 17. Neither speak they so gloriously, as the foolish young man doth Mat. 19 Master what shall I do for eternal life? They have no great hope of heaven yet: their case is rather how to avoid hell, whereof they are afraid. Much less speak they maliciously for to entangle john: as the Pharisees and others often dealt with Christ, they are safe enough from entangling john: themselves tumbling in john's net. Being at a full point, and driven to the stand: and albeit at the first remove they come not so far, as those which heard Peter preach in the 2▪ of the Acts, where three thousand had their hearts wounded, & cry (Men and brethren, what shallw do?) who being instructed, believed; and baptised, were added to the Church: yet they are in the way, a light is risen unto them, and they begin to grope and feel after it.  
As yet they seem somewhat to savour of themselves: for the Multitude given always to extremes, either to madness, or fear, say (What shall we do then?) The Publicans accustomed to flatter (an usual thing in Officers which gain more by licking than by biting,) they speak fair (Master) What shall we do? The Soldiers hot and rough fellows, speak after their fashion bluntly, (And what shall we do?)  
The Multitude, 
Multitude  is called a Beast with many heads; if ever it might be said of any Multitude, surly it might be said by right, of the generation of the jews, of that same seed, which is said to be innumerable for Multitude, Gen. 16. 10. You may have a pattern of this Multitude in the desert, here by them, which were before in the wilderness with Moses, where forty years long, they did nothing else but grieve the Lord and his servant Moses, or if they shall be thought better afterwards; when they were in Canaan, not one of the Prophets will say so: isaiah saith they are a people whose neck is Iron, and their brow brass, isaiah, 48. 4. And that is more then, Moses calls than, out of Gods own mouth (a people of a stiff neck) Exo. 32. But peradventure being taught the law so long, and by so many Prophets, it is otherwise with them now. Read the holy story, and by them measure these (I confess that of the two, they were better than their Rulers) and yet they run ahead following the stream, despising both john and Christ: as Christ himself upbraideth them, underneath a parable of Children sitting in the market place, and playing to their fellows, who would neither mourn nor be merry, for aught that they could do, Mat. 11. They mocked, and more than mocked Christ, when they assisted judas the Traitor to take him, and brought him before Pilate, following the cause with wonderful importunity, crying, Crucify him, Crucify him, never ceasing until the the only son of God were slaughtered. And with what success Christ laboured among them, with all his miracles and mercies, and whole three years preaching (the Church gathered of 120. souls or there abouts) doth witness Act. 1. 15. And doth note the Multitude to be both pestilent and perverse. And surely the religion and life of these here, could not be better than theirs there; where all things were so corrupted as they were, & yet of this Multitude, some were won unto the Gospel.  
Then came the Publicans, 
publicans  men worse than the Multitude, for you may judge of their honesty, when you shall always see them followed with Harlots in the scriptures, so that a man of good name and fame would not willingly be seen with them: and it was objected unto Christ, as a fault when at the conversion of Matthew the Publican, he did sit in his house, and eat with them; it was said, that he was a friend to Publicans and harlots. Matth. 9 & 11.  
They were not jews these, but officers for Caesar among the jews. (They took the tribute.) If it please you to see a proud Painter that cannot see himself, and yet can draw other men's faces true enough, read ye the 18. of Luke, where a Pharisee standeth praying in the Temple, and praising God for that he was not like to other men, as an Extortioner, unjust, or an adulterer, and pointing to the poor Publican, painteth him out thus: (nor as this Publican?) where he maketh him worse than the former, which needed not, neither did the Pharisee so much brand the Publican there, as Christ himself, which proposed that parable, to the Pharisees, rather to show than their shame, then to note the others sin, But in the 18. of Matthew, where he sets an order to reconcile men being out, & would have a man to deal privately with his brother, and to tell him of his fault alone, and if he will not hear thee, then to take with thee one or two witnesses: and if he will not hear thee yet: then to complain to the Church, but if he will not hear the Church: let him be unto thee as an Heathen & a Publican, that is worse than a Pagan. So that it appeareth there, cannot be a worse man than a Publican, which will do wrong, will hear no man, nor the Church, that is neither God nor men: and yet such are caught here by the word.  
thirdly come the Soldiers, and if it be possible, thrice worse than the former too, 
soldiers.  (not for their calling) but for their condition. And if you will try these by their fellows also, which lived after them, and were better taught, and yet were the worst men alive, you may safely conclude, that these could not be much better, for men exercised in blood, without the great grace of God, do grow barbarous and beastly.  
Who plaited the crown of thorns, and set it on the head of Christ? Who stripped him out of his clothes and roabed him in derision, but after rob him in earnest of all his clothes: so speaketh. john 19 24. The soldiers did these things▪ indeed. Who so wild as to mock him in all the anguishs of his soul, when he hanged the most miserable one that ever was, striving between life and death, heaven and hell, for the Redemption of the world, and then to give him Vinegar, and Gall, for his last draft? Who so bold to take a spear, and to thrust it into his side, till blood and water followed after? Who so impudent, for money to lie, and say, that his body was stolen by his Disciples out of the grave, to blind the world from seeing the Son rising, which was as apparent, to them that saw him, as the Sun shining? Read ye, consider ye, and wonder: for soldiers are overcome here, not with weapons or wounds, but with words only.  
Where the unspeakable force of the word appeareth, that albeit the multitude hated the Publicans, and the Publicans the multitude, and the soldiers them both, and all of them God and his Christ, yet notwithstanding at once preaching of the word, so many in number, and such manner of men in Nature, are suddenly here changed, and (as isaiah prophesied it should be in the kingdom of Christ) a Wolf is turned into a Lamb, (for so is this multitude) and a Leopard into a Calf. (for so are the Publicans) and a Lion or a Bear (such as these Soldiers were) into a very Cow, and do cry as Cowherds (What shall we do?) Esa. 11. 6.  
How excellent the word is, the title that it beareth, 
The praise of God's word.  teacheth, when it is called (the word of God) and the ministers thereof in both the Testaments are termed (the men of God) of the which the former prefers the word before all other things, and the latter doth almost fellow men with Angels, but our point now, is to consider the force and virtue of the word, which you may see here to be, as it is affirmed in the fourth of the Hebrews. Quick and mighty in operation.  
I speak not of the word the (Son) and substance of his father, but of that word, which bringeth the truth, which is from everlasting. As the Sun by his beams brings down the light unto the world, which light was made before the Sun. Gen. 1. 5. John calls himself a voice, but not the word, much less the Truth. As the voice is before the word, so truth is before them both, of the which truth, mortal men should never be capable without the word, for by the word the son of righteousness doth arise unto us, and by the word things passed and to come, are made present to our faith.  
After many ways and diversly, this word was given in former age, as by Dreams, Visions, Revelations and Angels, etc. But in these latter days after one uniform manner and order, namely by the Son, the Lord and heir of all Heb. 1. 2 A comparison here of the Law and gospel, (as two stones smitten together cast forth fire) would give a light; but I had rather apply myself unto the Gospel, whereof I am a minister.  
And in the gospel how many Metaphors hath the spirit, to express this one thing unto us, for after many proper Epithets. As the word of faith and truth, The immortal seed, 2. Pet. 1. The power of God to save, Rom. 1. and the like, it is compared to leaven for seasoning, to honey for swetening; to the hammer, for breaking the hard flint. jer. 23. To fire, for burning the dross. jer. 5. To a Sword for cutting, and to a two edged sword, Naïe it is said to be sharper than any two edged sword Heb. 9 12. The one can but enter the body, and pierce the bones, or if it can divide between the body and the soul it is all. But this sword called the sword of the spirit. Eph. 6. can divide between the Soul and the spirit, Gauging the hare and renting the rains: where no other sword, no not that brandishing fiery sword of the Angel that kept the garden of Paradise, can come. Gen. 3.  
Neither are these things spoken of the word, as it goeth out of the mouth of God; for so it exceedeth, as it proceedeth out of the mouth of Christ, which john saw as a Sharp two edged sword: Reu. 1. 16. but as it cometh out the mouth of men, & therefore Peter when he called it the immortal seed: 1. Pet. 1. 23. he addeth strait, & this is the word which we preach unto you: & Paul doth not say the (word,) but, (we) are the savour of life or death: 2. Cor. 2. 16. I grant that a heart well affected, as an instrument well tuned, doth sooner answer the sweetness of it, when it soundeth) but where is that heart before the word hath made him such a one? likewise I confess that men by despising thereof, do make it weak and wearish to themselves, but if the word be weak to save, take heed, for it is strong to destroy: Water searcheth and Wind shaketh mighty things, and the voice of thunder smiteth with terror the hearts of Lions. Psal. 29. But all these things can nothing move Man's heart, as the word doth, which worketh powerfully as well in good, as bad, learned as unlearned, Kings, as Private persons: In all men that hear it, one way or other, it woundeth as well Cain, as David, & Saul, and Achab, as josias and Hezekias; as well judas, as Peter, but after a divers manner. Balthasar the King when he saw it written, his loins loosed Dan. 5. 6. josias hearing it read, his heart failed: 2. Reg. 22. 11. (but after an other sort.) Why, the Prophets themselves, when they were made but messengers thereof to other men they cry out, one, O my loins, my loins: isaiah 29. 16. An other, O my belly, Abac. 3. 16? For it searcheth all the bowels, Prou. 20. 27. and cutteth as it goeth with a double edge, either to plant or to supplaint the soul.  
It slayeth the wicked man alive, although he would fain have it die in a tempest, when he heareth it: yet it leads him into a Labyrinth and leaves him not until it send him to death, or desperation. Antichrist if ever he shall receive his deaths wound, it is not with Iron or steel but with the breath of God's mouth, that is the word. 2. Thess. 2. 8. The Devil himself is put to flight in the desert with no other instrument then with the word. Matth. 9  
And it is a wonderful advantage that Satan hath against Christ in that he holdeth the first possession in all men, and except he were more strong in deed, that cometh afterwards, there were no hope of ever recovering any one.  
But these converted are good witnesses here, who is greater, Christ, or Satan: and not only these, but their Corrupters and Captains also; even the Pharisees and Saducees do witness the same thing, who are said to be converted, Matth. 8. and john 12. Men do very hardly change their minds; especially, if they be Learned, or Rich: and hence groweth all the mischief among us, that men prove Pharisees in the Church, & Camels in the common wealth: Knowledge maketh not the Pharisee, but the proud conceit, nor Riches make a Camel, but wretchedness; by which means, if it were possible, Satan would stop all the course of the word, but he cannot, for what Ground the gospel, the word, hath won in the world (in spite of the God thereof) and all his followers, the Pope, the Turk, and other Tyrants, the Church every where doth Witness; and with us, Rejoicing and Triumphing this day, doth confess, to the glory and praise of God, saying, that The truth is great, and hath prevailed, and praying that it may prevail for evermore. Amen.  
All these here, as it were with one voice, do acknowledge their sin past, and their present ignorance: O when will our People, & Publicans, & Soldiers, do the like? when will they say, What shall we do? I would they would but say, What have we done? we could answer them to both, in two words, and counsel them also, saying but this? (do the contrary.) Some there are that can speak smoothly enough, as it were with jacobs' voice, but feel them, and you shall find them shroud and rough, for they have the hands of Esau.  
The Law did not admit the Multitude to approach the mountain of Syna, more than the very brut beast, Exo. 19 And under the law they came not but to the Door of the Tabernacle, where the beast went further, Leuit. 4. The Pharisees counted the common people wild, and cursed; Men that knew not the Law, john 7. 49. And Papipists made the same reckoning of you when they called themselves Spiritual, and you but Lay and Temporal men, and barred you from the Reading of scriptures which Christ bade you to Search, john 5. 39 But now you are come, not unto that terrible Hil Sina, but unto the mountain of the Lord, (Zion,) not to the Door of the Tabernacle, but to the Altar: not with Beasts for sacrifices (for now they are all unclean to be offered) but with your Selves & Souls, which the Apostle calleth, The reasonable, living, and acceptable sacrifice, and service of God, Rom. 12. 1.  
You have heard and heard again, this word which is so effectual here, but we have neither hard, nor seen of any great success thereof in you, the fault is somewhere, either in the word, or in us, or else in you; let us all clear the word, because it is the Immortal seed. And do not you accuse us, seeing we never sowed the seed which bringeth forth that fruit whereof we have cause to complain, we make yourselves the judges, as God doth make his own people, Esa. 5. It is the Envious man hath done it, to whom you have yielded rather than unto us, for you will hear when & whom you please, what and how you list, there is no rule with the multitude: teach them and they will teach you: for every man maketh a cross of his duty: And albeit they are not full so bad as those which answered the Prophet plainly, We will not do what thou commandest us, jer. 6. Yet they are nothing near so good, as those which said to Moses, what soever thou commandest us, we will do, Exo. 19 I would they were but so forward as these, to say (What shall we do?) (except they fear the statute of troubling us in preaching) which in such a case I think they needed not to fear.  
But this virtue and force, which we have showed to be in the word, cometh never out of the word, but as fire cometh out of flint, when it is stricken: the word read profiteth, but to prepare men for their teachers. Most true was the answer of the Eunuch, Acts 8. When Philip asked him whether he understood that he read, he saith, How can I, without an interpreter: Faith cometh by hearing of the word, all sides do consent, but the question is whether it be wrought in us by the word preached or read? they that doubt, let them consider the place, Rom. 10. 14. and tell me whether they find not, that that hearing, which doth engender believing, be not inseparably tied to Preaching, or no. I would not that men should learn from hence to despise the reading of Scriptures: (as some have done) seeing it hath his singular use in the Church, But that men so esteem of us, as of the Ministers of Christ, that is as The disposers of the secrets of God: 1. Cor. 4.  
Therefore the Position and Proposition is necessary, and not to be denied, that there must be men teaching in the Church, not only Apt to teach, but they must teach, except it shall far with them as it doth with (Genus) in Logic, to preach Potentially; The labour of an Husbandman returns into a ring, that is, it knoweth no end, and You are the Lords husbandry, 1. Cor. 3. Wherefore there are two other Requisites, which he may not be without. 1. Faithfulness to give meat and not poison: The second, Wisdom, to give to every man his own portion, and that in season too, Luke 12. 42.  
And all this is nothing yet, without the Grace of God: it standeth much in these, but not all, for men can go no further than men can go, as in Baptizing: If John go before with water, and Christ come not after with fire, or in Preaching: If Paul go before planting, and Apollo follow him watering, but if that God come not after them both, giving increase; I do not say, our labour is lost, because we have it, but you have lost the fruit thereof, because you have it not: & if it be true, that Heaven, and Earth, the common Parents of all worldly things, be barren; and the Sun, and Moon, do but lose their labour except God do give to every seed his several body, as it is 1. Cor. 15. how much more shall it be true in this precious and heavenly seed, when Christ himself hath pronounced to the world, that No man can come to him, except the father draw him, john 6. That is before his spirit descend, no spirit of ours, (not so much as one soul) can ascend; and this was the reason, why john caught so many here, & Peter more, in the 2. of the Acts. and Paul more than they both: whereas Christ himself (whom I hope you do not think inferior unto these) who is the Lord; yet doth convert fewer than they do, I speak of the external dispensation of his Ministry in the world, for otherwise I know that never any yet was converted, or shall hereafter be converted for ever, but Christ must convert him; And the reason of success in all our labour, is only of the spirit, who in john 3. is compared to the Wind, which bloweth, when and where it listeth.  
Faith and religion do come with a spirit, but take you always heed of those spirits which come unto you without the word, there be too many of them in the world, which are both fanatical, frenetical, and satanical: therefore after the difference and distinction made between God, and Men, then observe you but the order of the spirit, when he giveth grace, or increase, not without planting, & watering, neither before, but after; as you may sufficiently perceive in these converts: and it is the second part. 1. Who answered them? 2. How he makes his answer? and 3. What it is?  
1 Who answereth them? 
●●ond ●●rt.  it is john the Baptist, of whom it is written that he was the voice of a crier in the wilderness, etc. and not only so, but it is further affirmed, that he was a Prophet, and more than a Prophet, being of all the Prophets, the very last, and next forerunner unto Christ, whose way he made right, and his paths straight, with a wonderful resolution, opposing himself to the chief, and is not holden back with the respect of any fear, or danger, but provoketh even them, that knew as well how to revenge him, as they knew how to strike a dog. His faithfulness made him bold, and a bold Prophet is good, but a bold man, and a cold Prophet, are both nought.  
Christ called him Elias, for his spirit surely he might have called him Bonarges, the son of thunder, as the other john was called, Mat. 3. 17. for what a clap of thunder, is this upon the hills, first to call the Pharisees Vipers, and after to threaten them the fire? The Axe (saith he) is laid to the root of the tree, and every tree, that bringeth not forth good fruit, is hewn down, and cast into the fire: This Axe, is death, a violent death: the Tree, man, any man, a Pharisee: the Fruits, are works, and the Fire, is hell: Hell fire. So that he threateneth them with no less than with death and damnation (as I take it) & that presently except they do repent, for he giveth them neither day nor time, so that this seems to sound more terrible, than that cry of jonas, Yet forty days, and Niniveh shall be destroyed, jonas. 3. 4.  
Therefore the Multitude, Publicans, & Soldiers, hearing these things, by and by begin to look about them, and remembering the flame to be next the smoke, and fearing the fire, the wrath to come, whereof john spoke, they all cry out (What shall we do?) Unto whom, he is said now to answer, for he opposed before, and that hardly: and he useth so great moderation and mildness, as he had done severity & sharpness; and how good saith Solomon is a word spoken in season? Pro. 15. It is like a sweet shower, that comes after a drought, or like a light that shineth in a dark place. He doth not now flatter, fawning, or fanning them with wind: he leaveth that unto the Politics of the world, which thoroughly serve their God, with reviling the good, & praising of the bad, but john speaketh, though sometimes sharply, & sometimes smoothly; yet always truly, charitably, and to the purpose: let us examine his answer. He that hath two Coats, 
●ext.  let him part with him that hath none.  
The first Answer is to the Multitude, and it is very fit, and apt, to persuade them to be merciful, which seek mercy themselves; 
Ob.  But for all that, it seems scarce sound, and perfect counsel, whereof the people can receive no profit; for God is not pleased with good deeds for our ill? as if there were a law to bind him either to Accept, or to Except, the one, for the other, as the jews did think him bound by the law, for Sin, to take a Sacrifice, and for a Soul, 
So.  a Sheep? I answer, it is true, that there is nothing in all the Law, which may comfort the Offender, because he is under the Curse: and therefore if he had shaped his answer out of the law? He might have answered thus? Perish and Despair: but he answereth them out of the Gospel: & for many reasons chooseth the works of Charity, which he urgeth not after the Law, but after the Gospel. And therefore this exhortation dependeth upon another Principle, and on a new Law, where, to the Repentant, his sins are assured to be remitted: and in am of thankfulness, a better life is enjoined.  
Wherefore he doth not further reprove them now, but spareth them, that as john the Evangelist, after the voice of Thunder, heard the voice of Harpers from Heaven, Revel. 14. 2. So these might hear of john the Baptist, after Anger, Favour: and might see after Fire, Water: and receive after Commination, Exhortation: wherein he handleth them so tenderly, as the Samaritan did the wounded man: pouring in old wine, and not new, for fear of breaking their old Bottles, for he knows that the bruised Reed must not be be broken, nor the smoking flax be quenched, Isay. 42. 3. And therefore wills them rather to break their sins by Almsdeeds, as David did persuade Nabuchadnezar, Dan. 4. 24. Not with any Goats offered unto God: but with some Coats given to poor men, Sacrifices, were Ceremonies which had their time, but Love is a service of all times both to God & Man; and it is most necessarily required here for many reasons and respects. First, for the Multitude, as the best thing in their case: For perfect love casteth out fear, 1. john 4. 18. and (I think they were afraid.) Secondly, for the Church, whose necessity could not choose but be infinite then in the beginning when Hypocrisy, and Tyranny, had possessed all. Thirdly, for john himself, who avoideth by it, that same suspicion so oft objected of the Pharisees unto Christ, (that he spoke against the law) as our Pharisees handle us, because we constantly affirm, (That Faith only justifieth) according to the (Word) we have many evil words for it, and though otherwise we preach and teach good works a hundred times, yet it will not serve our turn. For they conceive of us, as of the enemies of all goodness, where as it is not the good work, but the merit of our good works that we do so disclaim and abhor. Lastly, it serveth more for the honour of Christ, when such a Multitude shall be turned and changed by his word not in Opinion only, which often falleth out in the common sort, through inconstancy, and temerity, but by good works, and such as kindly cross the soul of an earthly minded man, and for the which many did departed from Christ both sorrowful and sad? They should now witness to the world, that they esteemed nothing in comparison of the peace and quiet of their troubled Souls.  
And there are but two effects of true Repentance; To cease from evil, and to learn to do good. He pursueth the latter, which implieth the former: He might have said, Love you one another: but lest a People too much given to dissimulation should only answer in word and tongue; He calls them as john doth his hearers, 1. john 3. 18. Unto the Deed and Truth of love.  
By (Cloth, and Meat,) here he understandeth all our Substance: for Food, and Raiment, is the effect of all that a man can have in this world, 1. Tim. 6. 8.  
But who should relieve the Poor? 
Ob.  the Multitude only?  
It is said to the Multitude, 
So.  He that hath two Coats, let him part with him that hath none. There are certain special Duties, which do concern one, and not another, but to give to the Poor, belongeth unto all Christians, (with this proviso) If they have it. For john counts it a disgrace in the Church, which is the House of God, to see one man with two Coats, and another naked, and yet both one man's servants: wherefore that equality, where the Plenty of some, supplieth the Penury of other some, is Christian, and not Anabaptistical, 2. Cor. 8. 14. And that inequality where some do Surfeit, and others are hungry, is not Christian, but Devilish, 1. Cor. 11. 21.  
I know the Multitude would post over this lesson to the Minister: but if (as they call us men of a Coat) they could prove us to be men of two Coats, (men that had it, they should reprove us the better, (as we do them.) If we did it not, Rich men would have all the water still fall into the Sea. Though Aaron's oil, rested not on his Head, but ran down to his Skirts, and smelled better from his Clothing then from his Head.  
1 They do but dream that think we are commanded here to give half our goods unto the Poor, because it is said (Let him part with him that hath none) In deed Zacheus gave half his goods unto the Poor, Luke 8. And so did Ananias too: but he perished with his wife Zaphira, for dissimulation, Acts 5. Christ in the 19 and 21. of Matthew, bids the Proud young man To sell all his goods, & to give it to the Poor; (for hard and Knotty wood must have Iron Wedges.) But john doth not here define, what, or how much we should give, only he moveth us to keep our Conscience in pitying of the Poor; with such things as we have, And if there be a ready mind, saith the Apostle, God measureth a man, according to that he hath, and not according to that which he hath not. 2. Cor. 8. 12. And if any man should neglect himself by giving of too much: (which seldom falleth out) surely he should offend against himself, as well as the hard and covetous heart sinneth against others, in giving nothing, or too little: And if You gave all your goods unto the Poor, not your Coat only, But your body? to be burned for them; Yet without Charity it were nothing. 1. Cor. 13. 3. For as Faith without Works is dead, so Works without Faith, and Love, are in the same Case, dead, and Damned.  
2 Likewise he doth not Counsel us to give of our superfluous things, for who counteth two Coats to be superfluous? Nay, who holds it not very necessary to have two Coats, although for speed in an extraordinary journey, it was denied the Disciples for the time, to have two Coats, Luke 9 3. It is a sorry Sacrifice, or Service unto God, to Give of our superfluous things? it may well serve the Poor, but better gave the Widow a little of her poverty, than the Pharisees▪ did of their abundance, great for the heart, which God respecteth rather than the hand; may be rich, in Poverty: I cannot tell what you call Superfluity? No man knows what is Too much, except he knoweth first what to call (Enough) but if to give where there is no need, or of those things, which we care not for, be superfluous: And if there were ever any work of Supererogation in the world: this is like to that, but there is no such work, nor can be: for a man may as well give more than he hath, or do more than he can do, as do more than he ought in any good (all being a like impossible unto him.)  
3 To whom must we give? (To him that hath need) that is, to him that wanteth, then must we give to Covetous men; for they have not that they have, and want as well that they have, as that they have not? But john simply commends unto us the Poor, whom Christ would have in his own steed to be comforted until his coming, saying, Me you shall not always have with you, but the Poor you shall have always, john 12. 8. Surely there are many Poor; and made many ways, as well by their own default, as otherwise: and as they are almost without number, so they are altogether without order, for on Saboth days, when you are in your best array (they say) they are in their worst; belike bringing their Poverty, or Hypocrisy abroad, to meet with your Pride, hoping thereby to provoke your Prodigality or Mercy: Better care would be had both of them, and for them, but in the mean season thou mayst never despise him to whom thou mayst be like, even when thou dost despise him: for the Affliction of an hour will make the proudest stoop and sit upon the ground, and forget all former felicity. Sirac. 11. 27.  
4 But what Reasons doth john use to move the Mind? 
Ob.  for men are very skilful to allege reasons not to give; Nabal that never did good until he died, can say, Shall I take of my bread and my water, and of my flesh from my Shearers, and give it to men whom I know not? Every word the churls word, My bread and My water, and My flesh, 1. Sam. 25. 11.  
I see no reason here expressed (except Nakedness, 
So.  and Emptiness be a Reason) Give to him that wanteth. If he had said give to him that deserveth it: he had persuaded Many, better: But Christ that doth command, he hath or may deserve it: and this reason or a less, would always prevail with us, if either in body or mind, or both we were but troubled a little, as these were a great deal (in their mind:) for we are All, even the best of us; but like to Patients in Physic, of whom the Physicians have a Proverb & a Practice, take while they be in Pain, for after they will Pay nothing: so Fear and Affliction do open the heart, and soften the Bowels which Prosperity doth close up, and harden: and this doth declare our Nature to be most Corrupt. Did I say our Nature? yea the best among us; for who seethe not that they which were wont to keep many Servants, and to give many Coats, do now keep many Sheep, for a sheep is found better to their Mastership than a Servant, the one giveth, the other taketh Liveries. And though it be A more blessed thing to give than to receive: Act. 20. 35. Yet we had rather have the Giver than the Taker. I should hardly persuade such men to give many Liveries with Christ's badge, unto the Poor that have with drawn their own Coats & Cognisances 〈◊〉 〈◊〉 be Rich: but if their sheep could seru● the King and Common wealth in War 〈…〉 hat half so well as they serve their tu●●● in Peace, it were the more tolerable.  
But peradventure this provision of Sheep is for Hospitality. Hospitality? that is for you of the ministery? It is true, that a Bishop should be given to Hospitality, 1. Tim. 3. and 1. Tit. And I think he must have wherewithal too. But whether this be plain Hypocrisy or no? judge you, that they would have it Good and Necessary in a Minister, & yet would have it Free and arbitrary in themselves, who can spend ten to one: either let them say it is nought in us, or let them Count it Necessary in themselves for very shame. Socrates' Cursed him that first did sunder Profit from Honesty. And the Common wealth hath no cause to bless him, or them, who first have taught our Gentles, to degenerate from their noble Ancestors, to leave their Houses in the Country for the most part of the year, and to keep Ordinaries here in the City, without need: a trick of more than Ordinary Gentlemen. And if this were a day for Reproof, I could challenge you & others for the causes of this and other evils, (Covetousness) and (Usury,) whereby you do not only sleece your sheep, but flay men, & directly Cut the throat of the Common wealth; One thing is fallen already (Clothing,) If another follow? which doth begin (Husbandry) I mean, the mattock and the Sith, (for otherwise we have too many good husbands) but if that once fail; we must look to Reap with our swords abroad, or to have no harvest at home: and all by Cruel usury. Let the great Masters of our Common wealth, look to it.  
But Usury, 
Ob.  is the merchants fault, Gentlemen cannot be charged therewith. You know whose fault Simony is, 
Sol.  but you will not know whose sin Usury is, some say it is the fault of Merchants, and others say of Aldermen, some of Gentlemen, and some of Ploughmen, and some of all men. (all sorts of men.) To clear this City, if every man were bound to exercise the trade whereof he is free, Poor Companies would not then decare so fast, and Usurers should be driven to sue for a Corporation for themselves, for while they are no Corporation, they are Free of all Companies, and this casting of your money into the Bank, will cast a bank about this City in the end, and then you may go purchase Aceldama.  
I know this City doth clothe many Backs, and feed many Bellies of the Poor, but yet notwithstanding the Dead do give more than those that are alive, and therefore if God will have the poor more provided for: I think he must provide, to take away more of the rich men, and he shall do them a good turn too (who fearing they shall be poor before they die) if he take them away while they be rich, and so discharge them of that fear. But why should the mind thus hunt, and labour after Vanity, the day will come, and is coming, when all our substance, and our Money shall be but as Manna was unto the jews: He that gathered more, had nothing over, and he that gathered less, wanted not, and that which was left, did stink the next day, Exo. 16. 18. Therefore Heaven not yourselves in this world, but lay up your treasure in heaven, whither you can have no direct, and ready way, till you have gotten the Moon, under your feet, I mean this World, Revel. 12. 1.  
If he had simply commanded us; it had been Sin, and Death, to have denied him, but he saith, Give, and it shall be given unto you, Luk. 6. 38. For thy Coat a Robe, for thy Bread that perisheth, the Food of Angels, for thy Money and Coin, a Crown. Neither shall we want our reward in this life: for so runneth the Covenant to both worlds. And godliness is profitable unto all things, saith the Apostle, having both the promises, of this life, and of that that is to come, 1. Tim. 4. 8. And we see, that there are some that spend and have the more, and others that spare and have the less, as Syrac. 11. 11. And therefore not only the Widow of Sarepta, found increase by giving: for if there be a Sowing of Bread, as there is of Corn, as speaketh Isai, 32. & 20. And if he that soweth liberally, or sparingly, shall reap accordingly, as saint Paul saith, 2. Cor. 9 both the Prophet and Apostle, do show us a good reason of this profit, & increase that may arise by giving; and therefore Solomon in the 11. of Ecclesiastes, biddeth us to Cast out bread upon the waters, and assureth us that After many days we shall find it again. Yet you must not use God for the World, for all that. A man were better use the Devil; for if God and Mammon cannot well be served together, surely much less Mammon and God, or God for Mammon: For God will be served for nothing but for God, neither shall any man serve him so for nought. Therefore he that gave the first Coat to Adam, & all the Coats that Adam's sons have had, or can have, & bids us not to Care for raiment, Mat. 6. 28. Who gave, I do not say of two one: but his Coat unto the Soldiers, and his Body and Soul, unto the sorrows of Death, and Hell for thee. Who saith, Ask and you shall receive, Mat. 7. 7. Let not him ask of us, & go without: or if the Promises of god cannot persuade us, yet let the judgements of God prevail, to provoke us. For he shall surely reckon with all them, that have won this World, and lost their Souls: that have given him, either no Drink, or Vinegar and Gall to drink, and as he will recompense any thing in Mercy, that will recompense to a Cup of cold water, so he will deny any thing in justice that denied Dives one drop of water: and in that day only Mercy shall rejoice against judgement, jacob. 2. 13.  
But do I hope that this doctrine shall take place in these days, in which Christ hath said that Charity shall wax cold? I do not expect it, for if Love should Rule, than God should Reign, for he is Love: but the god of this world cannot abide that, and therefore he hath sown all things full of Hatred, yea even the Church herself with the seeds of Discord: 
Contention in the Church.  which albeit she be but One, yet she is not in one Union, but laboureth with the pain of her womb, as Rebecca did, for the strife of jacob, & Esau, Gen. 25. 22. I know now that I have a Wolf by the ears, and cannot tell whether I should hold him, or let him go, (for both is dangerous) I choose this Text to miss him, and yet he meets me, and so meets me, that I cannot well avoid him. If the days were no better for Lawyers to plead in, than they are for Us to preach in, I think they would hold their peace: but we must not hold our peace, for our tongues are Trumpets, not (Firebrands) nor (fig-leaves) but Trumpets to give warning of any evil approaching, Esay. 58. 1.  
And how evil a thing Contention is in the Church, we have no need of foreign Stories, or discourse to learn: our home maladies, and miseries can teach us, but too well: For Discord, hath separated us one from another, for all good purposes, as Death; but sets us one against another, for all evil as the Devil. Wherefore as the Apostle adviseth us in the 16. to the Romans 17. verse, They are to be noted which cause this division, & distraction among us.  
The old faction, which was, and yet remaineth still, is two fold, of the Anabaptists, and of the Papists: and these troubled our Church mightily, as Aram before, and the Philistin●s behind troubled Israel: but yet Ephraim against Manasses, and Manasses against Ephraim, and both against juda, have devoured more. Esa. 9 21.  
What is the cause? the Cause? of all this division and ado? for albeit it becometh Christians, to embrace Peace offering herself, and to follow after her, flying away; because we can no less lack Love & Unity in the Church, than we may lack the Sun and Moon in the world: yet notwithstanding Christians may not so agree, as to betray the truth? Why that is the cause say some? I ask then what truth? I do not say as Pilate did to Christ, john 18. 38. What is truth? But what truth? for I hope they be not so foolish, to understand the wise man, Sirac. 4. 28. For the truth contend unto death: Of every truth? If they could Answer me, and Answer truly, that it is for that truth which is said, john 8. 32. To make us free, that is, for the Gospel, and for Christ: surely as well as I love Peace, I would say, Contend and strive still, and except there may be Verity, let there be no Unity; for we have a just cause and quarrel against all the Enemies of that truth, as are the two Sects above named, and he that hath had Zeal and stomach against them, & now hath none, is either Demas, or judas, choose him whiter.  
But on the other side, to pretend such a cause, & not to prove it, or if there be any other good cause, as The redress of some abuses (which no man in his wits will deny to be a good cause) yet to follow it out of time, and Place, by importunity, and unlawfully, by false, or foolish Libels, which in deed leave the Cause, and fly to the person; and tend to nothing but to provoke; I suppose that no wise man can allow the course; sure I am, the evil success thereof doth disallow it; and if his name should answer his doing herein, as it seemeth he would have it by the Title, and Purpose of his books, sure he should be called for Marre Prelate, Marre Preacher: for there are fewer of these, and no less of those, if not more▪ since he practised so to mar them; I judge not things only by the issue and event, but I wish that he had been more sober, or more silent.  
Wherefore I exhort both the one, and the other, (for what have I to do with sides) that they play not in the Church, as men do that are fallen out in the Common wealth; where both will be talking of right, but neither will cease, from doing of Wrong: So let none pretend Conscience when it is Covetousness, nor Zeal, when it is Malice, and so by bitter strife & stomach, seek one to denowre another, making the Babylonian noise, for the spoil of that Temple, which at his first setting up, and long after, had no such noise in it. There was not heard the noise of a Hammer at the setting up of the Temple, 1. Reg. 6. 7. but the babylonians made the Noise in the pulling of it down, 2. Chron. 36. 19 Wherefore let us not speak, as the Priests do, in the 11. of john 48. If we let Christ thus alone, all men will believe in him, and the Romans will come and take away our Place, and the Nation, but rather let us say, and assure ourselves; that if we let him not alone, and believe not better in him, but stand dividing both his Coat, and Body, by unreconcilable hatred among ourselves; He will send them, that will come, and take all: and the Romans be very ready to be sent.  
Likewise they are to be admonished that fill the Pulpit too full with these controversies, I do not mean our Lunatic libelers, which cast phrases on both sides, as mad men do hurl stones, but I mean Men of my own Profession and mind, that they consider; that the Pope hath had too long a Pause, and hath gotten ground apace, since we have spent our breath about these things, for how so ever Martin flies, he lies in the wind to make Martyrs of us, and lives as the Salamander doth, the better for the fire; Wherefore the Prophets are to be reclaimed by a more certain sound of the Trump, to oppose themselves to Anhchrist, and not to pursue so hotly, a dead Dog, or a Fly, as David saith to Saul, 1. Sam. 24. 1,. They are to be counted our enemies that are Gods enemies, and hate our faith, which stand not upon small difference, but upon plain defiance with us: and all the other odds is nothing unto that. If Isaac may be known from Ishmael, jacob from Esau, a Protestant from a Papist, and the Contrary; all lesser controversies should be left off, or followed in Love; for the Church's sake: and The fruit of Righteousness, is sown in Peace of them that make Peace, saith james, 3. cap. 18. And when Paul, Apollo's and Cephas shall agree, yet shall you find the devotion of the people to be division still, as it was among the Corinthians, 1. Epist▪ 3. and the Prophets shall have Work enough to unite, and knit, their minds together, the word is able to do it, and you see by this Multitude, it hath done it; & when that is done, then though one should say, I am the Lords, another call himself jacob, and the third subscribe with his hand unto the Lord, and name himself Israel, that is, (use many & divers names,) as it is Isa. 44. 5. It shall be no matter, for all is one thing, when the Heart is one.  
I have overshot myself, and therefore must of necessity, pretermit the duties of the Publicans, and Soldiers, lest I be prevented by the time; I will refer them to some other occasion where, or whensoever; and apply myself now to conclude, with exhortation to Thanksgiving, our especial Duty this Day, praying your patience for the time.   

An Exhortation unto Thanksgiving, for the happy Reign of Queen Elizabeth.  
AS God only is to be blessed for ever, for the people of God are only to bless him, as for the Lips of the Leper, let them be covered according to the Law, Leuit. 13. 45. For It becomes the Righteous to be thankful, Psal. 33. Ask not for what thou shouldest praise him: but rather ask for what thou shouldest not praise him, seeing thou oughtest to praise him for all things, yea even for Evil things, because he turneth Evil into good, to them that love him, Ro. 8. 28.  
Not only our Redemption and Salvation in Christ, should hold the Heart in continual grace and thanksgiving unto God, but also the external benefits of this life. Except we shall deal with our Blessings, as Solomon dealt with his Brass of the Temple, because it was so much he weighed it not, 1. Reg. 7. 4. 7. For to leave the rest to your remembrance, and to speak of the Common good, which first, and last, we all have reaped, by the happy Reign, of his handmaiden and servant, our Gracious Sovereign, Queen Elizabeth. Who, by a continual providence and preservation of God, from so many, and manifest dangers, both before and after the wearing of the Crown, (as this day doth witness) appeareth to be made, and borne, nourished, and preserved, Crowned, and Kept, not for Herself, but for us; not for us only, but for God himself; whose Son lived in this wretched world, 32. years, but reigned not an hour. But Elizabeth by the Grace of God, Reigning now as we account 32. years, I do not say hath Crowned, but hath Kissed his Son Crowned, and submitted both her Self, and Sceptre unto him, saying with David in the 5. Psal. ●. Thou art my King, and my God, And it is they only that would not have his reign over them, who cry with the wicked in the 19 of Luke, We will not have this man to Rule over us, For they cannot well endure that date of the year, (not of Christ's birth, but of antichrist's death in our Church; now 32.) She hath come through many Dangers to the Crown, as David; yet God hath given her Plenty with Solomon: She hath Restored Religion with josias, but she hath Paul for it with Enochias: Read the books of the Kings, I do not say she exceedeth these, to flatter her, but I say she resembleth them, to comfort us. The Romans did greatly glory in their Emperor Angustus Caesar, saying, that he found Rome built with brick, but left it as a Marble Monument. Did not Her Highness find our Coin, Copper, and our Religion, Superstition, and through the goodness of God, hath she not freed our Country from them both. He reigneth unprofitably▪ that is born, and deserveth not to reign, saith Chrysostom. But she that cometh unto us in a double Right both of Nature and Desert, let the blessings of both the Testaments Rest, on her Amen:  
1 For Dangers, whether she resemble David or no? Consider ye: He afraid of Saul, and she of her Sister. And who was worse beset, he, with Saul before, and Absalon behind; or she, set between two (Marah's) the one Crowned before her, the other shrewdly hastening to her Crown. Reckon you the rest, that Know them, and reckon right, and you shall find her dangers very many, and more then either you know, or can know.  
2 For salomon's Plenty who gave Silver as stones in the streets of Jerusalem, 2. Cron. 1. 15. I will not now compare England with Egypt, or with Canaan; but with England: Elizabeth with Marie for Corn, with Edward for Coin, and with Henry for quietness. Papists draw all goodness to their Popery, although they cannot prove any good thing in it, or of it, except tumbling and tossing of Kingdoms & Commonweals be good?  
3 josias restored Religion, and not only so, but reform the Temple also: wherefore it is written of him, 2. Reg. 23. That like unto him, there was not a King before, neither rose there any such in Israel after him. The first we do both say, and think, of our most gracious Queen; but the second (if ever it should please God to give her a Successor) we would be loath to say.  
4 Lastly, how like her case was to E●echias, witness that Proud and Peerless Invasion, made by the Popish Senacherib, the king of Ashur; who openly Pretended, the cause of his quarrel to be our Religion. (So speaketh Rabsaketh to the Nobles of Israel.) If you say to me, that you trust in your God, Why? saith he, is not that he whose Altars Ezechias, hath destroyed? And so glorieth in his superstition; saying, which of all the Gods hath been able to deliver his land out of the hand of the King of Ashur? where is the God of Hamath, of Arphad, of Sepharvalm; and of many other Places which his Master had won? and comes at length to the God of Israel, and takes his pleasure of him also, and so flourisheth & flouteth; offering upon Hostages, 2000 horse, if they could get but Riders for them, Riding, and deriding poor Israel, because their Army seemed invincible, as the Wooden bridge, or Spanish Navy did.  
The cause was sufficient and the quarrel good, for the pulling down of Altars, Images, and Idols to levy an Army against jerusalem, and for the breaking of one Brazen Serpent, to send in many Brazen faced Serpents, more fierce then over Railing Rabsake was: who did not only upon the walls, and in the people's hearing, openly speak odious things against the King, but by Shameless and Seditious printed books, spread the same over the whole land, flying as the very Fiery Serpents, which stung the people, and could not be avoided; for how many Balaams' did Balaack send? and how often came they in, who because they might not be suffered to destroy Souls, most desperately, they threw away their own Bodies, (and the Souls of the rest if it be possible, always saved) I wish such honour to all his Saints.  
Then Ezechia prayed, laid the cause before the Lord; and sent to the Prophet Esay. Now whether Elizabeth did behave herself so or no? If Men would deny it, Angels will witness it: And Esay doth comfort him, with no other reason than with this? That he should not fear them Because they had blasphemed against the Lord: And sure I am that the People never felt the Prophets more comfortable, nor the Prophets ever found the People more courageous, Especially when our Ezechias, seeing that Ashur was come, & purposed to fight against Jerusalem, took present counsel of her Princes, stopped the passages, Built fortresses, made many Darts and Shields: Set Captains of war over the people, assembled them into abroad place, & went herself and spoke comfortably unto them: saying, Fear ye not, With him is an Arm of flesh, but with us is the Lord our GOD to help us: Read ye the 2. Reg. 18. & 2. Chron. 32. and you shall find the very same words in the discourse, and you shall not have two Histories more like in the Process, let us see the Success.  
The Assyrian Army could not shoot an Arrow in the City, and was not Spaniard's shot like to jonothans' Arrows, either over, or short? And the same night the Angel of the Lord slew 185000. of them. (as in the days of Midian,) and who can number the Souls that perished in the deep, (as in the days of Moses & Miriam) when he that came riding on the wings of the wind, dealt with Philip as he did with Pharaoh.  
Then returned Zenacherib, and as if there were no other place for him to die in, nor any other person to kill him in all the world, even in his Idol Temple, & before his God, his own Sons must slay him. Let him take heed of Friars, that hath lost his Son at their suit, for I see no reason, why a Friar may not deal with Spain, as he hath done with France, seeing France did love a Friar as well as Spain.  
But in the mean time, let us take heed, for the Devil is not dead. Nor Zenacherib daunted, for all his ill success, his Malice will not let him rest, for he prepareth again, and means to make his second coming worse than the first, (and I wish he might do so.) They say their Ships were too big: They will try what less can do, (their ha●ts are to big:) for cannot he destroy the lesser that did destroy the greater?) Or what think they? As the Aramites. 1. Reg. 20. 23. That he is God of the Mountains, and not of the Valleys? Let not him that putteth on his Armour, brag and boast as he that puts it off? Our God is able to cross, and Curse, all their plats, and practices of war, and other wretched means, especially of using wicked Instruments to bring their purposes to pass; I mean not of our Papists only: which ebb, and flow, at home with tidings, as the Tide, but jesuits more serviceable than their Generals: which hunger after King's hearts, Counsellors heads, Captains hands, and Prophet's tongues, as after meat, and thirst after Christian blood as after drink, whom it is no charity, but extreme cruelty to relieve; And if this place were Golgatha, where Christ was crucified, and not gilgal, where Christians are Circumcised, I would wish them nailed alive on this Cross with Anathema Amaranatha, that be so bloody minded.  
Great wars there was before the first coming of Christ, & greater there will be before his second coming, for Antichrist must war against the Saints, And unto Tyrants, war is a felicity, but unto good and Christian Princes a very necessity: whose wars are nothing else, but the seeking of safety and peace.  
Our Gracious Sovereign, did suffer long, and too long, almost before she took the Sword in hand, and stood to her defence in the cause of the Gospel, against the Enemies thereof: and the People whose hearts she had justilled, into herself, did offer themselves most willingly. Though there might be some Inhabitants of Mero●, who marching in their bodies, did not march in their minds so Valiantly To help the Lord against the mighty; (as speaketh Deborah) judges 5. 23.  
But as She did then prepare her Arm, and yet made God her Strength & Steel, So let her now set up her rest in Heaven, and give no rest to them in earth, that within the compass of Her Dominions shall seek the setting up of Dagon again, either whole, or broken: for why should Moses suffer the Calf? or Ezechias the Serpent? or Gedeon Ball? or Elias Balls Priests? or Elizabeth Balaams' Prophets? seeing both the Idol, and the Idol maker, & the Worshipper are all accursed of God. And for this cause, the Pope is more odious unto us than Turk, or jew, and Popish Princes, are as Sheon, and Ogg, and therefore is it, that we say of Philip of Spain, as the Lacedæmonians said of Philip of Macedon, we would not have him to come into our Country neither a Friend nor a Foe: for we have tried his coming both ways to be nought, though worse to us in (Marriage) than in (Mart,) but our God, hath delivered us from them both and will deliver us still, if we be found faithful, and thankful unto him.  
The Cherubins ever stretched forth their wings, but never pulled them in, to fly from the mercy seat, Blessed are the people whose God is the Lord, for his mercy endureth for ever: His Anger is but to the third or fourth Generation, and of them that hate him; but his mercy, is to Thousands of them that love him, and Keep his Commandments, for Five years displeasure, we have received already One and thirty years favour: Wherefore as I wish that Elizabeth did take up the Prophet David's words in the 30. Psa. ver. 1. & say, I will magnify thee O Lord, because thou hast exalted me, and hast not made my foes to triumph over me: So would I that the people every where did sing, even the same song, for our Day is as the Day of josuah, when the Sun & Moon stood still, until God's people were avenged, josua 10. 13. Our year as the year of jubilee, when every man was freed in Israel, and I hope and pray that it may prove unto us the Great jubilee, which was the fiftieth year.  
We are not yet in the December of our Days, but in November, neither in the end of that Month, but in the midst, and Her highness day: this year is the first, after the Lord's day, and if it be Ominous? Behold the sign is in Leo, next unto Virgo: and look your Calendar, who standeth in the last Day of the last month of December, and in the sign (Pisces) under foot, and you shall find it to be Pope Silvester (as I do think the second of that Name,) who as Platina writeth, got his Dignity by the Devil, and seeking of him by Oracle, how long he should live? is answered doubtfully, long; if he came not near jerusalem, but there he died the fourth year; and he cannot thrive or live long, that now is Pope, nor they that hereafter shall be Popes after him, because they all follow Silvester and Silver to the Devil, & do still strive to come near unto jerusalem.  
There is no Affection in the heart, but it will express itself in the body; when Nature hath occasion offered, and as it is an evil Spirit which can be quiet, when God is dishonoured, so that, cannot be a good spirit, which is sad, or silent, when God is to be praised: Wherefore let us not speak as David did, (our case being nothing like;) Tell it not in Gath▪ nor publish it in the streets of Ashkelon▪ that Saul is slain, lest the uncircumcised Philistines do Rejoice, 2. Sam. 1. 20. but rather let us say, as the four Lepers said in the 2. Reg. 7. 9 when the Aramites▪ had fled, and forsaken the Camp, and left all their provision for haste behind them; and when these Lepers entered their Tents, and did eat, drink, and carry away; they said one to another, we do not well; Because this is a day of good tidings and we hold our peace. Wherefore hold you not your peace, but tell it in Spain, and in the islands there about, where (perhaps) you may come, that as ELIZABETH of England lived by the Grace of God, the first hour, so by a much more Grace of God. QUEEN ELIZABETH Reigneth this present year: For, HE that is mighty hath magnified her, and Holy is his Name.  
And in hope of continual Grate, and favour of God this day, let David dance before the Ark, let the Priests sing before the Altar, let the People shout in the Presence of the Lord, let all our Silver Trumpets sound, let our Sweet perfume ever go up, and let our Fire never go out: and a White L●●prosie smite his Soul, that rejoiceth not indeed, because of this day.  
The jews Kept the month (Nisan) for Egypt, and (Adar) for Haman: Let us every Moon solemnly, by Sacrament, remember him to whom we own every Moment of our life, but every Twelvemonth; let us in Thanksgiving remember her, to whom (Under God) we own all our service upon Earth. And let Her Posy be from henceforth for ever: (Eloi-Sabaoth; Elizabeth, Alleluia.) And he shall be her God of Saboth; of Rest, and Peace, who hath been Her God of Sabaoth, of Force, and Arms; and if the First Psalm, be but a Preface to the rest (as many do account) then according to the Number of the Crown, I can commend unto you the 32. Psalm (which otherwise is the 33.) as most precious for our purpose, & most proper for Her Person. And when the Prophet saith, Blessed be the Lord God of Israel. Let all the people of Israel say, So be it. And as he concludes his Psalm, 106. So I conclude my Sermon, Praise ye the Lord, The I 〈…〉 d (God) the Father of our Lord jesus Christ, to whom, with the Holy Ghost, three persons, one Eternal, Almighty, and everlasting God, be all Honour, Glory, Power, and Dominion for ever, and ever, Amen.  
FINIS.