Three Sermons upon some portions of the former lessons appointed for certain Sabbaths.  
The first containing, A displaying of the wilful devices of wicked and vain worldlings.  
Preached at Tanridge in Surrey the first of February 1597.  
The two latter describing the dangers of discontentment and disobedience.  
Preached the one at Tanridge and the other at Crowhurst in july then next following.  
By Simon Harwarde.  
LONDON, ¶ Imprinted by RICHARD BRADOCKE for RICHARD JOHN'S. 1599   

TO THE RIGHT honourable and most Reverend Father in Christ, my singular good Lord john Lord Archbishop of Canterbury, primate of all England, and Metropolitaine, and one of the Lords of her majesties most Honourable privy Council, many healthful and happy years, in all joy and continuance of all honourable felicity.  
IT hath often fallen out (most Reverend my very good Lord) that small things have been offered informer ages to mighty and noble Potentates. But then though small in quantity, yet have they either been such matters as like Pearls have in a little room contained great worth, or else they have been such as in case of necessity have supplied a want, or stood in some good stead to those great Personages to whom they have been delivered and presented. The treatise of Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent to king Nicocles was short and compendious. The water, which Plutarch doth report to have been taken up with the palm of a poor man's hand and with a cheerful countenance exhibited to King Artaxerxes, was but of very small quantity, yet was the one very precious, eloquent and full of well compacted instructions, and the other very needful & commodious to remove or ease some present distress and extremity. But this my discourse being penned as it was uttered in rude and homely manner, and containing also nothing but that which is so far and so many degrees better known to your Grace than I am any way able to express and make manifest: I should in no case adventure to present it unto your Grace, but that I have had heretofore so often and so plentiful experience of your Graces exceeding clemency, that not only it hath often accepted great and exquisite volumes written by them who have had a calmer quietness for their studies, and have been that way of far more fit sufficiency, but also hath sometimes favourably received such poor tokens of my humble and deutifull affections as my troublesome estate of sustenance and slender talon of knowledge have been able to address & afford.  
In the Preface of my Sermon next following, which was first printed (because indeed I meant not at this time to have set forth any more) I have signified that when I consented to the publishing thereof, my purpose was, before it & in the same volume to have prefixed one other Sermon made some eight years since upon the beginning of the first psalm. But seeing that both there are now no more copies of that Sermon to be had amongst the Stationers & that also I perceive there have been a convenient & sufficient number of them already printed & dispersed, I have thought it not amiss in am & steed thereof to add this short speech had at Tanridge the first of Feb. last passed upon a portion of the first lesson appointed for the Sabbath. In which as certain learned justices of Surrey (who in heart honour your Grace) M. Bostock & M. Saunder my very good friends with other virtuous & religious gentlemen than assembled, had been worthy to have had more exact matter than my voice either did or could at that time deliver: somuch more now your Grace should have had, if any way my pen had been of power to prepare it. This Sermon describing (as it doth) the original cause of both those enormities which are condemned in the treatises following, and having been (as it was) in time first made and uttered, doth therefore now justly challenge to possess here in order the first and principal place.  
And being by the Printer united with the rest into one little discourse as to frame thereby some slender gift to begin the new year withal, I do here most humbly present it unto your Grace, hoping that the greatness of my sincere and deutifull desires shall not be measured by the smallness of my gift, and praying that I may remain still continued in the good favour of your Grace, to whom god the disposer of all times grant, that this and many other good years may be most healthful & prosperous to the joy of us all, who do heartily desire the long peace of the Church and to your eternal & most Honourable renown. From Tanridge this second of januarie. 1598.  
Your Grace's most humble in all duty, Simon Harward,   

A DISPLAYING of the wilful devices of wicked and vain worldlings.  The text. Esay. cap. 59 ver. 5. 
They hatch the eggs of the Cockatrice [or dropbloud] and weave the Spider's web, he that eateth of their eggs shall die, even he which is sprinkled (shall be) as though a Viper did burst out (upon him.)  
THE Prophet Esay (beloved in the Lord) 
Esay. 37.9.  having a little before described the great misery of the jews who together with their King Achas were compelled by their enemies to seek help of a deadly foe, to wit, of Tiglah Pilleser King of the Assyrians, and that in such base manner that their King besides the humble sending of presents was enforced to bend and crouch with these servile speeches, servus tuus & filius tuus sim, 
2 Reg. 16.7  let me be thy servant and thy son, only save me this time from the hands of Retzin king of Syria: which abject abasing the Prophet doth notably name to be even a throwing down into hell. He doth afterward express the causes of that and all other their calamities, 
Esay. 57.9.  which were indeed their wickedness in their lives and their damnable hypocrisy in their fastings and service of God. Which their iniquities although he have in the chapter last going before very livelily deciphered them and very effectually condemned them, 
Esay. 58.  yet in this chapter he holdeth on still the same argument declaring unto them, that God is of as great power to assist them as ever he was to deliver their forefathers, 
Esay. 56.1.  his hand is not shortened, but that he can save, neither is his ear made heavy but that he can hear. Only their iniquities made a separation betwixt God and them, as afterwards was likewise said unto them by the Prophet Ezechiel, 
Eze. 8.9.  that by their ●prophaning of divine sacrifices and by their wicked abominations they had set up posts and pillars against God and made a wall betwixt God and them. The enormities which at this time did make a division betwixt God and this people and cause the Lord even to hide his face from them, are expressed here in the verses last going before to be of three several sorts. First the bloody oppressions of their hands & outward dealings, your hands (saith Esay) are full of blood, 
Ver. 3.  and your fingers defiled with wrong. Secondly the abuses of their tongues, your lips spoke falsehood, your tongue uttereth ungodliness. No man crieth out for justice, no man contendeth for faithful dealing, 
ver. 4.  every one doth trust unto vanity and utter forth deceit. Thirdly the malicious counsels & cogitations of the heart, which he noteth by the word Conceiving, every one conceiveth mischief and bringeth forth iniquity: which speech though it seem hear to be uttered only to the jews, yet the Apostle Paul in the third to the Romans doth apply it generally to all that are destitute of the grace of God, 
Rom. 3.15.  and it doth paint out indeed all such malicious purposes of heart, out of which as out of a bad root do spring all rotten and unsavoury fruits aswell in jew as in Gentile. This conceiveing of mischief is by the Prophet Esay in this first verse more at large laid open unto us by a threefold Allegory pointing out three especial things unto us, first the malice of the mind, compared to the hatching of the eggs of the serpent Haemorhous. Secondly the vanity and unprofitableness of all such wicked conceits resembled here by the weaving of the Spider's web: And thirdly, the dangers that do thereby issue out as well to others as to themselves, If but a drop thereof be sprinkled it is even as if a Viper should break out upon them. The malicious counsels of the heart which he hath called in the verse going before the conceivings of mischief, 
Psal. 7.15.  according to the phrase of the Psalmist, he travaileth with vanity and conceiveth sorrow and bringeth forth ungodliness are likened here first to the hatching of the drop blood his egg, whereby the Prophet signifieth that they are no sudden motions, but premeditate purposes, not resisted and withstood, but cherished and brooded not such as are easily cured, but such as are venomous, poisonful and altogether deadly and desperate.  
Saint Hierom doth follow the septuaginta in translating this place, ova aspidum ruperunt, they have broken the eggs of Asps, which interpreting though it do not altogether rightly answer the Hebrew text, yet doth it import the very same meaning, to wit that the devices of the wicked are most dangerous and incurable. As in Deuteronomy there is as it were a reason rendered when it is said, 
Deut. 32.33.  venenum aspidun saewm & immedicabile (speaking of the diseignements of the malicious) they are as the poison of Asps evil & such as can no way be cured.  
They which are strong with an Asp are said to fall by and by into a dead sleep, and in that sleep to be presently deprived of the life and light of this world. And therefore Cleopatra Queen of Egypt when her husband Antonius was dead because she would not be led in triumph by Augustus the Emperor, chose especially to shorten her own days by the stinging of an Asp, hoping thereby to departed with some ease, and to die without feeling any pangs or torments of death, as witnesseth the Poet Propertius.  

Prop. lib. 3.  Brachia spectavi sacris admota colubris  
Et trahere occultum membra soporis iter.  
Such a dead sleep is in the wicked when being past feeling they do give themselves over to wantonness, to work all uncleanness even with greediness, 
Eph. 4.19.  Such is in those who are utterly destitute of all godly remorse of conscience of, whom S. Bernard. Quis magis mortuus eo qui portat ignem in sinu, peccatum in conscientia nec sentit, 
Ber● lib. 1. de consider.  nec excutit, nec expavescit? who is more dead than he which carrieth fire in his bosom or sin in his conscience, & doth neither feel it, nor shake it out, nor once stand in any fear of it? Such a dead sleep is in all them which lie still securely in sin and do never rise up to amendment of life, 
Eph. 5.14.  to whom the Apostle Paul crieth out, awake thou that sleepest & stand up from the dead, and Christ shall give the light. And such is in those obstinate and wilful hearts which will in no wise hearken to the voice of wholesome admonition, of whom the Prophet David speaketh, that they are like the deaf Asp which stoppeth her ears, and will not hear the voice of the charmer, 
Psal. 58.5.  charm he never so wisely: for so do the best late writers expound there the word Pethen to signify an Asp, as likewise do the ancient fathers, Augustine, Hierom, and Cassiodor: who do yield also the reason, because the Asp alteram aurem terrae pressius infigit, alteram cauda obturat: she fasteneth one ear close to the ground and with her tail doth stop the other. Such wilful obstinacy doth job affirm to be in those wicked which say unto God, depart from us, 
job. 21.14.  we desire not the knowledge of thy ways: who is the Almighty that we should serve him, or what profit have we if we pray unto him? And such was in those malicious jews whom Stephen calleth stiff-necked and of uncircumcised hearts and ears, 
Act. 7.51.  always ready to resist the holy Prophets of God. As that man in whom an evil tongue is (as Saint james saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of deadly poison may be said by a phrase of scripture, to have the poison of Asps under his lips, because thereby his whole body & soul is empoisoned and putrefied, 
Rom. 3.13  as the Apostle calleth evil speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotten talk such as doth consume & wear away all good gifts and graces in man: so wilful and malicious purposes of heart, may well be resembled to the poison of Asps, 
Eph. 4 29.  who have not only the stingings and bite, but even the whole flesh and substance, 
Gal. de the●i ac. cap. 8  full of most deadly venom, as Galen moving the question, why the flesh of Asps may not go into the Theriaca as well as the flesh of Vipers, yieldeth this for the reason, because the one may by are be rectified, but the other can receive no alteration or correction.  
Sundry late and learned interpreters because the Prophet Esay doth not use in this the Hebrew word Pethen which doth properly signify, the Asp, but an other word tsiphgnoni. have therefore departed from the translation of Saint Hierom, and in steed of Asp have set the word Cockatrice. These also though they have not (in the judgement of some) duly expressed the Hebrew word, yet have they carried a sense nothing dissonant from the meaning of the Prophet. The Cockatrice called Basiliscus and Regulus is named as it were the prince of Serpents not only because of his exceeding force in that he is reported to have power to kill even with the sight of the eye, but also in respect of that mark and badge or rather Diadem which nature hath given unto him having a little crownet growing upon his head. To this Serpent may very well be compared that envious and malicious heart which here the Prophet Esay doth principally condemn, 
Math 20.15.  for that both the venom thereof is by the eye often disclosed as our Saviour saith, is thy eye evil because I am good? 
Pro. 22.6.  and Solomon doth pronounce that he which hath a good eye shall be blessed of God Saint Hierom doth interpret that place, qui pronus est admisericordian benedicetur ei: but the Hebrew which is, a good eye, and Saint Hieroms word which is, a prone disposition of heart, are so perpecually united together that the one may very well be signified by the other) As also because all such malice of heart doth proceed from Satan whom Saint Hierom upon Esay doth call regul●m volantem the flying basilisk & principem serpentum and prince of Serpents, 
Hiero. in Esa. 30 etc. in 59  and who is named by our Saviour Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the envious or malicious man, because as first by envy of the Devil death came into the world, so he is still the father and author of all deadly malice in the hearts of the wicked. 
Math. 13.28.  Howsoever the malicious may think sometimes that their envious affections are but the ordinary course of flesh & blood, 
Sap. 2. v. vlt.  & so be like the fond dog which when a stone is fling, will bite the stone and not regard the hand that threw it, 
Eph. 4.26.  yet the Apostle doth teach us plainly that he which doth lodge and harbour malice in his heart hath yielded a room and given place to the Devil. In the breaking of the Serpent's egg, Saint Hierom doth note further the deceitfulness as well of sin as of Satan: ova putaverit gallinarun, 
Hiero. in Esa. 59  aut volucrum; sed si fregerit, antequam comedat statim teterrimum foetorem agnoscit, & principem serpentum Diabolum: A man would think the eggs of Serpents to be the eggs of some hens or birds, but if he once break them, that is if he do sound the bottom of malicious (though glorious) pretences, then shall he straightways perceive a most odious sent & deadly savour, then shall he plainly acknowledge the Devil the prince of Serpents. 
2. Cor. 11.1 Apoc. 12.9  Satan is called in the Scriptures the Serpent, and the old Serpent, first because he appeared to Eve in the shape of a serpent, and chose it to be the instrument of his voice unto her. Where by the way I cannot but marvel at and abhor the forwardness of the captious Atheists which think that they have gotten some advantage against the Scriptures when they can allege the impossibility of the speech of a Serpent, not considering that the speech through an instrument that hath breath may far better be granted then their oracles through senseless instruments which were given either by jupiter Ammon out of a navel of Brass, or by Apollo at Delphos out of an oak, or by any other Idol in their heathenish writers, the strange impossibilities whereof they can readily swallow and easily digest. Secondly because of his subtlety (for the Serpent was the subtlest beast in all the field) which appeared most evidently when in the assault upon our first parent he could use all the sleights and advantages which possibly could be devised. 
Gen. 3.1.  He could first deal with the weaker vessel, he could first pluck from her the weapon of her defence, to wit the word of God: Hath God said thus? it shall not be so. 
2. Cor. 4.4.  As the Ra●en setting upon her spoil, doth first pluck out the eyes, so still the God of this world doth first blind the eyes of men that the glorious light of the Gospel of Christ should not shine upon them. He could choose a fit time when Eve was given to curious beholding of the fruits, and when Adam her counsellor was away: As likewise he could tempt David with Bethsaba in a fit time when he was so slothful that he would lie upon his bed at noon days: 
2. Sa. 11.2.  and when the goodman of the house is asleep, then in a fit time he is said to sow tars: 
Math. 13.25.  he could also come with fair pretences as though he would teach our first parents how they should become Gods, when his purpose is nothing but to throw them headlong into hell. His entisments are like the Serpent's eggs whereof Aristotle reporteth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the egg is of one colour and soft skinned, as simply pretending good, 
Lib, 1. de hist. animal. Ca 6  but the whole substance is venomous and full of deadly poison. The intemperate man is persuaded by his delicacies to lengthen his days. The coverous man hath an Imagination that by his wealth he shall make his house continued for ever: but their conceits do then prove like the deceitful eggs of Serpents, 
Psal 49.1.  when not only the one doth by surfeiting hasten his own end, 
Eccle. 37.30. Zach. 5.4.  and the other procure a curse toroote out his house even with the stones and timber, 
Gal. 5.21.  but also both together by following and cherishing their carnal desires do deprive themselves of the immortal joys of heaven. The eating of a fruit might seam a small thing in the eyes of Eve, but the intemperancy, disobedience, & unthankfulness of the heart, did drive our first parents out of Paradise, 
Lib. 2● de hist. animal. cap. 33.  and bring the poison of death upon their posterity. Aristotle writeth that the Crocodile doth grow out some times into such a huge bigness that he attaineth to the length of thirteen cubits, yet is he nothing so venomous nor dangerous as is the Cockatrice, who is reported to grow not past the length of three spans. David his spilling of blood, may seam a greater offence than Saul his sparing of blood: 
2. Sam. 11. 1. Sam. 15.  Peter denying may seam a greater trespass, than Magus his desire of buying.  
But it is the poisoned malice of the heart which especially maketh the sin to be most deadly, & then is it a venom incurable when it offendeth neither of ignorance nor of infirmity, but of set purpose & even in despite of the spirit of grace, as did the malice of the Libertines & Cyrenians, 
Act. 6.10.  who withstood Stephen though they could not resist the wisdom which spoke in Stephen, 
1. joh. 3.12  And as did the envy of Cain who hated not his brother, but the virtue of his brother, and would have no peace with him, because he would not be as ungodly a man as himself.  
The best approved interpreters do in this place by the word tsiphgnoni understand neither the Cockatrice nor the Asp, but another serpent named Haemorrhous: the french men expressing the meaning of the Greek word do term it Cowl sang, and we may by a like compounded word fitly name it dropbloud. Avicen, (who very well knew the nature of the original word) doth describe it to be a serpent of about a cubit long, grey and glistering breeding much by the river Nilus, whose venom hath such a strange and bloody operation, that whosoever is stung therewith doth presently fall on bleeding at the corners of the eyes, at the nails ends, and almost at every joint and part of the body. Which Serpent as it doth most directly answer the Hebrew word, so doth it most livelily express the drift and meaning of the Prophet in this place: for both before and after this text he beginneth with their bloody cruelty as their chiefest offence now reigning amongst them, your hands (saith he) are defiled with blood: 
Ver. 3.  and again a little after he telleth them that their feet did run to evil and make haste to shed innocent blood, and even their thoughts were altogether wicked and malicious. 
ver. 7.  All cruelty hath the name of the latin word cruor which signifieth blood, because cruel hearts are murdering hearts, 
1. john. 3.15.  he that hateth his brother is such a manslayer as hath no eternal life abiding in him. Esau when with a bloody intent he gaped for isaack's death & said the days will come that I shall morn for my father, 
Gen. 27.41  & then will I surely kill my brother jacob, was in the sight of God guilty of parricide. The jews which with cruel hearts cried crucify him, 
Act. 7.52. & 5.30.  cucifie him, are named murderers of Christ, as well as the Romans' which put him to death. The jews were commanded of God in sundry Laws by types and figures to abhor and detest all beastly cruelty. For as by abstaining from swine's flesh they were taught to fly all filthy pleasures, So by not eating the kite, vulture, 
Deut. 14, 13.  gripe, hawk, and such ravening spoilers, they were admonished to reject all cruel affections. 
Deut. 22.6 Leuit. 19.14.  When thou takest any birds thou shalt not (saith God) kill the young with the dam: thou shalt not revile the deaf, nor lay a stumbling block before the blind. Seldom do we read of any cruelty, but that the Lord by his just judgement, as it were lege talionis, doth heap the like measure upon it again. Adonibezeg had taken seventy Kings, 
jud. 1.  and being prisoners, he cruelly cut off their thumbs and great toes, and made them as dogs to gather bread under his table, but at the last he was taken by Jude, and having his own thumbs & toes cut off, 
jud. 9.5.  was compelled in the same manner to receive his food as he himself before had prescribed to others.  
Abimelech to usurp, 
jud. 9 v. 53  a kingdom did upon a stone cruelly put to death seventy of his brethren: but afterward by a stone being thrown upon him by a woman, his brainpan was crushed in pieces. As by the cruelty of Achab, dogs did lick the blood of Naboth, so dogs did lick his blood, 
1. Reg. 21.19.  and the blood of her that gave the counsel, insomuch that when jehu said of jezabel being dead, seek out that cursed woman and bury her because she is a king's daughter, she was found in a manner all devoured by dogs, 
2. Reg. 9  nothing was to be had but the skull and the feet and some part of her hands. Haman with an envious heart most cruelly sought to hang Mardocheus: but on the gibbet which he had caused to be erected for others, 
Hest. 9.14.  he and his own ten sons did first take handsel and possession.  
The manifold curses which David doth rehearse in the sixty and ninth Psalm, 
Psal. 69.27  as to have the table to be made a snarre, the eyes to be darkened, the houses to be left desolate, and to be wiped out of the book of life, are all denounced against such as with cruel hearts add affliction upon affliction: they persecute (saith David) them whom thou hast stricken & vex them whom thou hast wounded.  
This cruelty of heart may very well be compared to the poison of the Haemorrhous or Dropbloode mentioned in this place. For no sooner hath any received the venom thereof, but presently the hands, the tongue, the devices of the head, and the whole actions of the life do yield forth bloody fruits in sundry deadly kinds of murder. 
Chrisost. in Mat. 15. Basilia ps. 14.  The hands do break out in blood either by cut throat usury, which by Chrysostom is compared to the stinging of an Asp, and by Basill to the biting of a Viper, because as the one doth cast asleep, and the other cause to swell, so doth usury cast the poor borrower for a time into a pleasant sleep but such a sleep as bringeth death; it maketh him for a time to swell with abundance, but it causeth a bursting and utter ruin to him and his whole family: Or else they become murdering by withholding sustenance from the needy: 
Eccle. 34.22. Ambr. ut si Gratian dist, 86.  the bread of the poor (saith the son of Syrach) is the life of the poor & he that defraudeth him is a murderer. Pasce fame morientem (saith Ambose) si non pascis occidisti feed him that is ready to die with famine, if thou feed him not, thou hast murdered him: or else, if they do bring forth their food, they do suck out the blood of the poor, 
Amos, 8, 5  and (as Amos speaketh) swallow up the poor by making the Epha small, and the shekel great. The Epha is an Hebrew measure, the shekel their coin and price. Many think that if they make just measure, they may advance the price of their wars to what extremity they can. But the Prophet doth place a kind of murder as well in excess of price as in the deceitfulness of measure. The Apostle forbiddeth as well the oppression of the one as the fraud and subtlety of the other. Let no man oppress nor defraud his brother, 
1. Thes. 4, 6  for the Lord is the avenger of all such things. jehoiakim his hands were an otherway defiled with blood, when as the Prophet jeremy saith he used his neighbours in his work without wages and gave them no recompense for their toil. 
jer. 12, 13. & 17.  The sweat of the labouring man is as it were the wearing and wasting and consuming of his strength and life: to use that toil without recompense is to be guilty of a kind of murder. As the blood of Abel did cry out of the earth for vengeance, 
Gen. 4.10.  so job doth make the ground to be as it were an old mother crying out, 
job, 31, 38,  and the furrows thereof complaining together against those which by detaining the reward do vex and grieve the souls of the labourers and tilers thereof, Effundit sanguinem qui fraudat mercede, he that defraudeth men of their hire is a blood sucker. Further, 
Ecc. 34, 26  the venom of this Serpent, to wit, the malice of the heart, doth cause as the hands, so the tongue also to commit many deadly sorts of bloodshed. In some, by slanderings and railings, whereby as the Psalmist showeth their tongues are become sharp raisors, and their smooth words nothing but very sword. In others, 
Psal. 52, 2. & 55, 22.  by flatteries, whereby as Antisthenes said, men do often become worse than Ravens: 
Laer lib, 6 Cap. 1.  for thee Ravens feed upon carcases being dead, but the flatterers do eat up and devour their neighbours being alive. Laertius who ascribeth that speech to Antisthenes, doth likewise record that Bion, when one asked the question of him, of all beasts what was most noisome, made this answer: Si de feris percontaris, tyrannus; si de mitibus, adulator. If your demand be of wild beasts, a tyrant; if of tame beasts, 
Greg. super Ezech.  a flatterer. Saint Gregory, saith very well, tot occidimus quot ad mortem ire trepidi & tacentes videmus, we murder so many men as we see to run headlong unto death, and by a fearful silence do refuse to admonish them of the truth: as likewise Saint Augustine: 
Aug. super joh. tract, 42.  homicida dicitur Diabolus non gladio armatus, non ferro accinctus, verbum seminavit & occidit. Noli ergo putare te non homicidam cùm fratri tuo mala persuades. The Devil is called a murderer from the beginning, not as one armed with sword and weapon, but he sowed ill counsel and so did kill. Do not therefore imagine that thou art free from murder, if thou dost persuade or entice thy brother to any kind of wickedness.  
The poisoned malice which lucketh in the hearts of the Romish Catholics doth another dangerous way break out into murder, to wit, by treasons and rebellions, which are called of David bloodshed, in the fifty and fift Psalm, 
Psal. 55. ver. vlt,  made (as Beza and Tremellius do judge) in the time of the conspiracy of Absalon and Achitophel. The bloodthirsty and deceitful men, saith he, shall not live out half their days. For although lawful wars be called the wars, 
2. Chr. 20.15.  not of men but, of God himself, (provided always that they be taken in hand with an advised care, not to thrust men into wilful dangers, and so to make as it were a pastime of the blood of man: David because his men were so few which brought him water through the great army of the Philistines, would not drink of it, 
2. Sam. 23.16.  because it was (as he said) the blood of them which did fetch it with so desperately endangering their lives): Yet traitorous rebellions do most evidently proceed of a very poisonful and devilish malice of heart, and are so detestable in the sight of God, that whatsoever is done by them against the anointed Sovereign, the Lord doth revenge and punish it even as done against his own person. 
2, Sam, 16,  As may manifestly appear in the before named conspiracy, where though Absalon were most noble in birth as being the kings own son, though he were most comely and beautiful in person, 
2, Sam. 16,  though he were highly in favour with the people (whose hearts he had stolen away) and though he were most dearly and entirely beloved of his father David, insomuch as the King gave most earnest commandment to his Generals and captains that notwithstanding his traitorous sedition, yet they should for his sake entreat Absalon kindly, and no man to be so hardy as to lay hands upon Absalon: Yet the Lord of heaven (who in treasons and rebellions doth account his own majesty most of all contemned, and his own authority impugned, did as it were take the matter into his own hands, when he caused an oak stretching out her bough to truss up Absalon by the locks of his gallant heir, to testify unto all posterity, that no nobility of blood, no comeliness or gifts of body, no love nor favour either of prince or people shall save a rebel from due punishment, but that howsoever the judgements of man be sometimes wanting, yet GOD himself, who is thereby chief dishonoured, will undoubtedly follow by some extraordinary means with a heavy and sharp revenge. Howsoever GOD did for a time suffer that rebellion to grow to head and wax strong: Yet at the last the words which David did pronounce of them, that the bloodthirsty men should not live forth half their days, 
Psa 55. ver. vlt. 2. Sam. 18, 7.  were verified to the full when as the head of that conspiracy was plucked up by the head, so the baiser sort received a fit reward for a rascal crew, being slain in one day twenty thousand, besides that the Counsellor Achitophel, who gave the advice to the rebellion, 
Sam. 17, 23  had his wisdom so confounded, that for want of a hangman he became a hangman to himself. That the treasons and rebellions, which for these many years have been and are stirred up in Christendom, do especially proceed from the romish Catholics, there needeth no other proof, but their own confession. For the writer of the Popish Chronicle called Gallo-Belgicus, in that part of his third Come which he calleth supplementum, 
Tom 3. lib 15, pag. 439.  calleth the commotions in Ireland, Comitis Tyronij & Hibernorum rebellionem, the rebellion of the Earl of Tyronne and of the Irish men, but the same man in other places of the same book doth say Catholicos plurimos ad comitem Tyronium undique confluxisse, that many catholics out of all quarters did join themselves to the Earl of Tyronne, 
Pag. 421.  whom he also calleth Catholicorum antesignanum & ducem the captain & General of the catholics. Whereby it appeareth that he accounteth rebellion and his own profession of the Catholic faith to have such near affinity amongst themselves, that very easily they do knit and join the one to the other. So heretofore by the dealings of pope Innocentius the third against john king of England, and by Pope Adrian the fourth his absolving the subjects of the King of Sicily from all loyalty and allegiance, as also by daily experience in these days (for we hear of no insurrection, but there is a popish Priest at the one end of it, nay the Pope's privy Factors are the chiefest Authors, and their friars hands the very instruments to murder Princes) we see it plainly confirmed unto us that Rome is the fountain and spring, out of which, poisons, bloodshed, witchcrafts, treasons and rebellions do overflow the whole earth. Of all the eggs of the dropbloode, that is, the malicious purposes of the heart, here condemned by the Prophet Esay, these of the Catholic rebels are most devilish & dangerous. He that nameth other sins, nameth most commonly simple and single transgressions, but he the nameth rebellion nameth in a manner a heap of all sins that can be named, murders, rapes, thefts, blasphemies, oppressions, whoredoms and (in a manner) all sins whatsoever, they are all together united in this crime of rebellion. It is as it were a hell in this world, the fiends and furies whereof are the traitorous cutthroats, the General and Captain is Lucifer the prince of rebels, the torments & punishments are griefs, waling and woes of children fatherless, of father's childless, of women husbandless, of poor friendless, of all comfortless.  
They may cloak and cover their pretences and purposes with a show of the Catholic faith, but they must needs be counted devilish intents, which seek to draw any such mischiefs and calamities upon their native soil and country: 
Mart. fox. Tom. 2.  for infinite are the miseries which then needs must follow, when (as one hath written) treason is above reason, and might overrunneth right, and it is had for lawful whatsoever is lustful, and common woe is accounted common wealth. The very heathen Poet by the light of natural reason could perceive the filthiness of such seditious affections. 
Homer.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Most ungodly is he, lawless, unnatural, unkind  
Which desireth wars by civil bloody rebelling.   
The kingly Prophet when he had the election of three plagues offered unto him of which one must of necessity be taken he made choice of pestilence rather tha● war: Lord (said he) let us fall into thy hands, 
●. Sa. 24.14  for with thee there is mercie● let us never fall into the hands of men.  
To prevent all these several kinds of bloodshed, our way is to labour (especially) for the reforming of the affections of our hearts: 
Pro. 4.23.  keep thy heart (saith Solomon) with all diligence, for from thence do proceed the actions of this life. If sin do once make a breach into the heart, it is plainly of the nature of the Serpent which if once into any place it can get in the head, it will soon into the same place wind in the body. 
1. Reg. 21.  When Achab did in heart covet the vineyard of Naboth, how soon was he brought to yield his consent to shed innocent blood? 
Gen. 4.5.  When Cain suffered wrath to cast down his countenance, how soon did his hands follow to the achieving of his villainy and parricide? When Herod in heart had conceived wrath against the wisemen, 
Mat. 2.16.  how soon did the venom burst out into a lamentable bloodshed, when he caused so many young infants to be slain & so cruelly butchered? The wrath of man saith S. james, worketh not that which is righteous before God. Solomon adviseth thee not to keep company with an angry man, ne assumas tibi tendiculam, 
Pro, 22.24  lest thou procure a snarre unto thyself. For as he which is slow to wrath doth abound in understanding, 
Pro, 14.29.  so the hasty and furious do stir up folly. And not only wrath, but sometimes a sinister favour may cause bloody effects when either by bribery or partiality, justice is perverted, as the Prophet Esay here crieth out in the verse last going before, no man calleth for justice, no man contendeth for the truth: & in the first chapter when he hath showed them that their hands were full of blood, to redress that fault he biddeth them, seek judgement, 
Isa. 1.17.  relieve the oppressed, judge the fatherless, and defend the widow. Saint Hierom discoursing upon these words here they weave the spider's web, doth make an application of them to condemn corruption in judgements: 
Hier. in Is. 59  telas arancae texunt quibus muscas & culices & paru● capiunt animalia, ad quas cùm forte quid ve nerit quasiper aerem vanum transuolat. Laws are made like unto the webs which spiders do weave, they take flies and gnats and such other little creatures, but if any strong thing do come, it breaketh through even as through the thin air. But I take the spider's web in this place to signify rather, the vanity and unprofitableness of the malicious purposes of the heart, because as great labour and curious art is used of the spider in framing the web, but when it is made a small puff of wind doth blow it away, even so much cunning is practised of wicked worldlings to entrap their neighbours, and to enrich their own houses with the spoil of others: but when they have brought it to the height of their desires, then do they suddenly consume, 
Psal. 73.19  perish, and come to a fearful end, even as a dream when a man awaketh▪ 
job. 8.13.  So doth job apply the like phrase of speech, when he sayeth, The hope of the hypocrite shall perish, his confidence is as the house of the spider, which leaneth upon that dwelling that hath no foundation. The Psalmist doth as it were weigh the delights and vanities of men, he putteth man in the one end of the balance, and vanity in the other, & maketh his conclusion that man is more light than vanity. 
Psal. 62.9.  And as men with all their worldly devices are light, so are they soon blown away: 
Psal. 103, 14. & 15. Ecc. 14.18. 2. Sam, 14.14. Psal. 39.5.6.  in which respect they are compared sometimes, to dust, sometimes to a blossom, sometime to green leaves and thick trees, sometime to water sinking into the ground, sometime to a span long, as of a small and short continuance, sometimes to a shadow, as soon vanishing. 
2. Cor. 5, 4.  The Apostle Paul compareth our estate here to tents or pavilions which are soon pitched and soon removed. Gregory Nazianzene in that Sermon which he made upon the death of his brother, 
Greg in Epitaph. super frat,  saith very well: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are here as a dream that maketh no tarriance, as a ghost or fantasy which cannot be taken hold on, as the flying of a bird in the air, or of a ship upon the seas which pass & leave no step behind them, as dust, as a vapour, as a morning dew or as a flower which in a short time is sprung and in a short time doth fade away. What a curious web had Solomon woven when he could not only in wisdom discourse of the nature of all trees, plants, beasts, fowls, and creeping things, but also for his pleasure in dwelling here, had built himself gorgeous houses, 
1 Reg, 4, 33  planted vineyards, framed goodly gardens and orchards abroad, and within his palace erected a goodly throne of estate made of ivory, and overlaid with pure gold, 
Eccle. 2.4.  mounted to such height that it had six steps going up into it, on each side of which steps were set six Lions, and Lions also upon the knops and pummells of the throne, the very footstool whereof was made of gold: 
2. Chron. 9 18.  yet he saith that when he had duly considered all the works which his hands had wrought, and all the toil and travail which here he had taken, he found all to be but vanity and vexation of spirit, 
Eccl, 2, 11  and nothing (as he saith) to be of any profit under the sun. Vanity he calleth them, because like spider's webs, they were soon puffed away, the use of them was very short and transitory: vexation of spirit, because they were wrought with those busy troubles and cares, which like the flies of Egypt did deprive him of quiet rest. Nothing he found to be of any sound profit, because in the infirmities and griefs either of body or mind he found no perfect comfort in them. The only sound comfort is in the testimony of a good conscience. David saith, 
Psal. 112.4.  that unto the righteous there ariseth up light in darkness. In the midst of all the miseries and calamities of this life, the light, that is, the sweet feeling of the mercy of God, doth never departed from them. Blessed (saith he) is the man that considereth the poor & needy, 
psa. 42, 1, 3  the Lord will deliver him in the time of trouble, the Lord will strengthen him upon the bed of sorrow, 
pro. 28.27.  the Lord will turn his bed in all his sickness. It is a most comfortable promise of the wisdom of God, qu● dat pauperi non indigebit, he that is bountiful to the needy shall never himself stand in necessity. As virtue & mercy do bring two most singular blessings in this life, to wit, the testimony of a good conscience, bringing a continual comfort (according to that of the wise man, 
prou. 15.15  A good conscience is a continual feast) and the providence of God so graciously protecting them, that even the generation of the righteous shall be blessed, and they themselves, 
Psal. 112.6  as the Psalmist speaketh, shall be had in an everlasting remembrance, So on the other side, malicious practices and subtle deceits, used as nets one to ensnare another, do draw upon the wicked two fearful curses; the one is, the sting of a corrupt conscience, when they are here deprived of hope and confidence, 
job. 8.13.  as job affirmeth like the house of the spider that hath no foundation, 
Pro. 20, 17  The bread of deceit (saith the wiseman) may for a time be sweet in the mouth, but in the end the mouth is filled with gravel: The other is that those things which they take in hand shall neither prosper in themselves, 
Psal. 1.4. Zach. 5, 4.  but they shall be as the chaff which the wind doth scatter away, neither shall they benefit their posterity, but as Zachary showeth the curse of God shall enter in and destroy even the stones and timber of their cruel habitations. 
Hag. 1.4  The Prophet Haggei telleth us that in the bags of the wicked there is a hole or breach,, by which hole he meaneth the curse of GOD, when that which is evil gotten is evil also wasted and consumed, that as it never came from God, so doth it run all to the Devil. 
Hesiod.  The very heathen Poet could give this warning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Ne malalucreris, mala lucra aegualia dāni●  
Seek not wrongful gains, bad gaine● and loss are all one.   
The third Allegory here used by the Prophet, is drawn from the viper called here Ephgue, of whose nature Aristotle writeth, 
Lib. 1. de hist. animal. cap. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among serpents the viper bringeth forth (not eggs as the rest do but) living creatures (though bad) and her eggs are first bred & hatched within herself. And therefore the viper may very fitly signify & point out them which do cherish & nourish bad purposes in their hearts and with a premeditate hatching of their devices do work mischief against their neighbours  
The Prophet Esay in this place would have us to mortify these first beginnings of sin, wherewith if the heart be but once sprinkled, it will be as if a viper did presently burst out. The beginnings of sin, do seam at the first small, but they are dangerous and harmful, they are like those lesser wedges which open the entrance to the greater, like little thieves entering in at some hole or window to open the doors to the greater, like a small drop of poison or a slender venomous sting, whereof the one doth infect a whole vessel, and the other destroy the whole body. If we would be free from injurious dealings, we must first not let the sun go down upon wrath, if we would abstain from bloody oppressions, 
Eph. 4.26  
Heb. 13.11  we must first let our conversation be without covetousness. If we would be (as we ought to be) obedient and deutifull subjects, we must first cast away all malcontented affections and all envying the blessings of God bestowed upon our brethren.  
The viper who by the bearing of his own fruits is burst a sunder, doth very well represent all sin: for the sting of death is sin, and the reward of sin is death: 
1 Cor. 15.56. Ro. 6.23.  but especially it doth most lively paint out the malicious envy of the heart, as Augustine doth show, 
Augu. ser. 83. de temp.  sicut aerugoferrum ita invidia illam ipsam animam in qua est interimit & consumit, sicut aiunt viperas dilacerato & dirupto illo ipso materno utero in quo conceptae erant nasci, ita & invidiae natura illam ipsam animam a qua concepta est & consumit & perdit. As the rust (which doth grow of the Iron) doth consume the Iron, so envy which breadeth in the heart doth consume the heart: and as they say that Vipers do come out, breaking the bellies of their dams in which they were conceived, so the nature of envy is to destroy that soul, in which it is fostered. 
Chrys. ad pop. Antioch. Hom. 45.  In which respect chrysostom doth compare envy to the wood worm which though it do breed in the timber, yet it doth consume & waste the timber, as envy springing of the heart doth putrefy and utterly eat up the heart. As Solomon saith well, A sound heart is the life of the body, 
Pro. 14.30,  but envy is a rottenness to the bones. The profane Poet could say. 
Hor.   
invidia Siculi non invenêre tyranni  
Tormentum maius, And another,  
justius invidia nihil est, quae portinus ipsum  
Auctorem rodens extruciat miserè.  
The biting of this viperous Envy, as they are dangerous, 
Gen. 26.15.  unto others (which Isaac felt when the Philistians envying his riches did stop up all his wells which his father's servants had digged in his father Abraham's time: and David when Saul envying the songs of the women, 
1. Sam. 18.8  that Saul had killed one thousand, and David ten thousand, did therefore seek the death of him, who by all means sought his good: And Daniel when by the envy of the malicious judges, 
Dan. 6.4.  he was thrown into the den of Lions: and all the saints of God have and do still from time to time to their sundry losses very often feel & suffer) So especially the wounds thereof are most deadly to the envious persons themselves, when their hearts are thereby made altogether carnal and altogether unfit for any spiritual exercise. 
1. Cor. 3.3  If there be envying amongst you (saith Paul) are ye not carnal? and Saint james saith, where there is in men bitter envying their wisdom is not from above, 
jam. 3.14.  but is earthly devilish and sensual. 
Gregory.  They cannot withstand and subdue the enemies in the field, that is, the outward temptations of sin and wickedness, when they harbour within the walls the malicious traitor of an envious heart. 
Beda.  They cannot receive any help or comfort by the plaster or medicine of prayer, so long as the arrow head remaineth within the wound, so long as the cankered Iron of envy doth fester and empoison their affections. They cannot be true and lively members of the mystical body of Christ when they do not with thankful hearts rejoice at the well-doing and benefit of others, 
1. Cor. 12.26.26.  as he Apostle doth teach us, that If one member be had in honour all the rest should rejoice with it. Rejoice with them that rejoice and weep with them that weep. 
Rom. 12.15  Finally they can never in this life feel any perfect solace and comfort, when as the heathen Poet could see & say: 

Virg.  Livor tabificum malis venenum  
Intactis vorat ossibus medullas.  
Close consumption envy brings to badmen,  
Not touching any bone it eats the marrow.   
Neither can they receive any hope to be delivered from the eternal tyranny of Satan, 
Wisd. 2. ●4  when they find in themselves that sin which is equal or rather worse   

THE DANGER OF Discontentment, Entreated of in a Sermon preached at Crowhurst in Surrey the ninth of july 1598.  
By Simon Harward.  
Imprinted at London by William White. 1599   

TO THE RIGHT Worshipful M. Edmund Bowyer Esquire, and M. john Bowyer his brother, mercy and peace be multiplied in Christ jesus.  
FOr as much as some years since (Right Worshipful) it pleased you so courteously to accept that Sermon, which at your request I then published, as concerning The fruits of our repentance towards God; wherein David Psal. 1. doth place The chiefest blessedness and felicity of man: I have thought good to add thereunto this Sermon, which I made at the same Church (where you, and others, justices & Gentlemen were assembled on the ninth of july last passed) upon a part of the first Lesson, by the order of our Church appointed for that Sabbath, as concerning that dutiful contentment of mind which (as good subjects) we own all to our Prince and Country; that as in the first we are put in remembrance of our duty towards the Lord of Lords, and Prince of Princes: so in this other, as well we which uttered and heard it, as others into whose hands it shall come to be read, may be admonished of those loyal affections which we ought continually to bear to our mo● gracious Sovereign, and our established Commonwealth. As I am well assure● that these affections are, and have always been thoroughly settled in your faithful hearts; so I doubt not, but ye are also a fully desirous, that by this slender labour and by all means possible, others may be alured & drawn to the like disposition▪ Thus hoping that you will as lovings accept the reading and publishing, as you have already done the hearing, I commit this my short Discourse to your worships, and you and it to the blessing of the Almighty. From Tondridge this twelve of july. 1598.  
Your Worships assured in the Lord, Simon Harward.   
1. Sam. 12.19. 
We have added a wickedness to all our other sins, in ask us a King.  
WHen Nachash the King of the Ammonites (Right Worshipful and beloved in Christ) had now brought the inhabitants of jabesh Gilead into so great distress, that only upon seven days respite they were to yield up their City into the enemy's hands upon a very hard condition (which was, that every one of the Citizens should have his right eye plucked out.) The people of Israel, partly because they saw Samuel their judge to be old and feeble, and partly, because they perceived the sons of Samuel, joel and Abiah, though ruling in the place and stead of their Father; yet not walking in the ways and steps of their Father, as despairing to have any aid or deliverance by their judges (in which state of government, God had fo● many years so happily preserved them● They come (with one consent) to the● judge, and desire that they may have King. 
1. Sam. 11.12  Samuel when he had used ma● means, and many forcible arguments 〈◊〉 dissuade them from this their malcontents and despairing mind, and seeing evidently that no persuasions could take any pla●n their wilful hearts, doth now at the la● call upon the Lord in the time of Wheat harvest, for a sudden and miraculous thunder and storm of rain, that thereby, as were by an other voice of God, the peon might be further certified, both how grievously they had offended, and how for th● offence the Lord was highly, displease with them. When the Israelites saw apparently that Samuel had no sooner call unto the Lord for that thunder and rain● but that presently his request was hea● and that in terrible manner, in the sight a● hearing of the whole people, they were a●nished: and being wonderfully stricken w● sudden fear, They desire Samuel to p● to the Lord for them, that they die n● adding these words (which now I have read) as a reason of their petition, and a confession of their desert: For (say they) we have sinned, besides all our other sins, in ask us a King. What this offence was which the Prophet doth seek so many ways to lay open unto them, it shall the better appear if we consider these two especial observations.  
First, the mighty providence, and infinite goodness of God extended towards that people, so many years together, during the time of the government of the judges. And secondly how small & weak the occasions were for the which they desire to shake off that blessed government: as also on the other side, what great and weighty causes they had to have been contented with that estate wherein God had so long and so miraculously protected them.  
How long the people had lived, delivered, defended, and governed by judges, S. Augustine doth record it in his. 18. book de Civitate Dei, where he affirmeth, 
Aug. de Civitate dei, lib 18. Cap. 22:  that at that time wherein Rome was built (which was by Romulus, in the time of josias king of juda) the Hebrews had been seven hundred and eighteen years in the land of Canaan; whereof (saith he) seven & twenty appertain to josua, three hundred twenty and nine to the judges, and three hundred sixty and two to the Kings: where he maketh three several estates of Government, under which it pleased God that his people Israel should live. The first was under Dukes, as in the days of Moses and josua. The second was by judges, which differed from josua, for he was appointed a governor in the time of prosperity, when Sehon the King of the Amorits and Ogge the King of Basan were overthrown and vanquished: but the judges were first inaugurated and invested into their callings in some great distresses, by the affecting of some notable deliverance. Neither were they like the Dictator's, advanced amongst the Heathen; for they were chosen by the voices of men, but these by the voice of God himself. They were chosen out of men of greatest account, and best furnished for the undergoing of such a charge: but these were raised up miraculously out of the inferior sort, and lowest degrees of people, and enabled extraordinarily by the gifts and presence of the Almighty, as it is said in the second Chapter of the judges: The Lord raised up judges, 
judg. 2.16.18.  which delivered them out of the hands of their oppressors: And when the Lord did raise up any judges, the Lord (as it is said there) was with that judge, and did deliver the people out of the hands of the enemies all the days of that judges life.  
There were also many differences betwixt them and the Kings which followed. In the Kings, succession of blood took ●lace: in the judges it took no place. The Kings, had a greater authority in ru●ing and commanding then the judges would challenge. The affairs having good success against the Madianites, 
judg. 8.22.  the people offered to Gedeon, that he should Reign ●s king over them: But Gedeon answered, Neither will I reign over you, neither shall my child reign over you; but ●he Lord shall still reign over you. The Kings were some of them holy, and some picked: 
Heb. 11.32. judg. 2.18.  the judges were all the faithful servants of God, though some times er●ng, yet always rising again by repen●nce. The Kings did some of them save the people from invasions, and some no● but the judges did ever deliver them fro● the hands of their oppressors: And therefore they have the Hebrew name Mos● grim, saviours, given unto them, as in 〈◊〉 third Chapter of the judges it is said Othoniel, 
Iud 3.9.  that the Lord did stir vp● Saviour unto the children of Israel. A● in the ninth of Nehemias', 
Nehe 9.27.  where there mention made of the former mercy's 〈◊〉 God during the time of the judges: i● added, that God of his mercy gave 〈◊〉 people saviours, who saved them out the hands of their adversaries. Some add hereunto, that the judges more t● any other, were the most evident types 〈◊〉 figures of that deliverance which we h● by Christ, from the tyranny of sin, de● and Satan.  
A. fourth kind of government, v● which the people afterward lived, is mentioned by josephus in the twenty chapter of Antiquities, 
joseph Antiq. lib. 20. Cap. penult  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the death of these (to wit) Herod Archelaus their government was Ar●cratie, wherein the chief authority of the ●on was committed to the High-priestes. 
joseph Antiq. lib. 14. cap. 10.  Of that government he maketh mention ●efore, when he declareth how Gabinius ●ad divided the Kingdom into five parts; ●d ordained five Counsels, called ●ynedri●: he showeth what ensued of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They altering the government, lived in aristocraty. They had then, and long be●ore, three several orders of their coun●yles: one was an authority given to ●ree chosen Men, who should decide all ●auses in money matters. The second was 〈◊〉 council of twenty three judges: they ●ere to hear the causes of life and death. The third was a council of seventy ●e: their office was to determine of most weighty matters, of the high Priesthood, ●r of a whole Tribe, or of a false Prophet. Concerning the excellency of every one of ●ese four governments, and which of ●em aught to have the pre-eminence to be most to be desired amongst Christians, I ●olde with Caluin, Valdè otiosum est, 
Caluin institut. lib. 4 cap. 20. sect. 8.  quis ●tissimus sit politiae status a privatis hominibus ●isputari, quibus de constituenda aliqua re●ublica deliberare non licet. It is a very idle thing, that about the best estate of government, a disputation should be had among private men, who have no authority to consult of the ordering of any Commonweals It is a most singular token of the might power and providence of God, that so ●nie several Nations over the face of 〈◊〉 whole world, are upholden and maynt●ned by so many several sorts of governments, That Quemadmodum non nisi 〈◊〉 aequali temperatura elementa inter se cohaere ita hae regiones sua quadam inaequalitate 〈◊〉 timè continentur: As in bodily essences, t● four elements do cleave together by v● equal temperaturs, so as it were by ac●taine inequality, all these several country's are holden together: But for eu● particular Nation, he very well require● that Voluntas Domini satisfaciat: The w● of God ought to suffice every man. Si●Visum est reges, regnis praeficere, liberis ciui● tibus senatus aut decuriones, quoscunque lo● praefecerit in quibus degimus, nostrum est ijs 〈◊〉 morigeros ac obedientes praestare: Wheth● it please God to place Kings over kingdoms; or to set Senators, Counsailou● and Aldermen, over free Cities, whom 〈◊〉 ever the Lord shall establish in those places wherein we live, we ought to yield submission and obedience to them.  
Some do highly advance the government of many, because many are not so ●oone corrupted as one may be; even as a great quantity of water will not so soon putrify, as will a small portion: But these must on the other side consider, that it is a great deal more hard to find many good, ●hen one: and it is most likely, that such a ●ne will prove best, whom the Nobility ●f Royal blood, and Princely ensamples of predecessors, do invite unto virtue. They ●est much upon the liberty which ought to ●e in man, and whereunto (they say) man is ●orne: But we see, that (by nature) as some●re framed fit to command, so others are made fit to obey. It is an excellent kind ●f liberty, when men being set free from ●he thraldom of their own lusts, do under the rule of superiors, obey godly and wholesome laws. 
Tul. parad. penult.  As the Orator doth well ●escribe a Freeman, Qui legibus non prop●r metum paret, sed eas sequitur atque colit quia ●d salutare maxime esse judicat, Which doth ●ot obey the Laws for fear, but doth follow them and embrace them, because he doth judge it a thing wholesome and necessary for the safeguard of man. For better it is to dwell where nothing is lawful, then to dwell where all things are lawful. 
judg. 2.16.  The judges which were approved in a kind of aristocraty, 
Psal. 21.3.  are said to be raised up of God. So also the same is said in other places of Kings. 
Prou. 8.15.  The wisdom of God doth pronounce it: By me Kings do reign: 
Dan. 2 21.  and Princes decree justice Daniel saith, that the Lord doth change times & seasons: 
jere. 27.6.  he taketh away Kings and setteth up Kings. Nabuchadnezzar in respect of his kingdom, is called The Servant of God: and a judgement i● threatened against all people which will no● submit their neck under his yoke. 
Rom. 13.1.  The● is no power, but of God: and whosoever doth resist power, doth resist the ordinance of God. Of all powers, the authority of the King (who is named by th● Apostle Peter such a chief or supreme power as for the lords sake, 
1. Pet. 2.13.  is to 〈◊〉 obeyed) doth seem first to be most agreeable to nature, 
Hieron. epist. 4. ad Rusticum.  as S. Jerome doth witnesse● his .4. Epistle: In apibus principes sunt, gru● unam sequuntur ordine literato, Imperator unus, judex unus provinciae, in navi unus gubernator, in domo unus dominus, in quamuis grandi exercitu unius signum expectatur. Bees have their chief governor. The Cranes do follow one in exquisite order. There is one chief commander, one chief judge of a Province, one governor of all in the Ship, one Master in a house: In an army be it never so great, the ensign of one is especially regarded and attended on. In the body of man, though the limbs and parts be many, yet they all obey one head.  
Secondly, most fit for the cutting off of seditions and rebellions: and therefore the Romans in all their extremest dangers had recourse unto this Tanquam ad anchoram sacram, as to their shoot anchor, as to their last & best refuge, as Livy witnesseth, 
Liu. lib. 6.  Trepidi patres ad summum auxilium decurrunt, dictatorem dici placet, The fearful Senators did fly to their chiefest succour, (which was, to choose out one to have supreme authority) whom it pleased them to call a Dictator. 
Liu. lib. 22.  And when Hannibal pressed the Romans Add dictatorem dicendum remedium iamdiu desideratum civitas confugit, The City went to the choosing and pronouncing of the Dictator, 
Liu. lib. 6.  which was the remedy they long expected: Because, as in an other place he writeth, Dictatoris edictum pro numine semper obseruatum est, The commandment and proclamation of the Dictator, was esteemed to be as the voice of God: there was no appealing from him. 
Liu lib. 2.  Agedum dictatorem à quo prou●catio non est creemus: Come (said the Consul Appius) let us make a Dictator, 
Liu. lib. 6.  from whom it shall not be lawful for any man to appeal. Tantus erat Dictatoris terror apud hostes ut eo creato statim à moenibus discesserint. So great was the terror of the Dictator, even amongst the enemies, that as soon as he was created, they raised their siege and departed. Whereby appeareth plainly, that the ancient Romans as well in war as in peace, found this as a sure anchor hold against all seditions and dangers, to enjoy one, such a Magistrate, as from whom there should be no appeal, and whose authority should possess, as it were, the room of God upon the earth. The Carians were once a wealthy and flourishing people: but by seditions, which came by the having of many heads & governors, they were brought to ruin and utter desolation: whereupon there arose a proverb, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Multi duces disperdidere Cariam, 
Homer. ●.   
Too many Guides undid the country Caria.   
When many Soldiers were mutinous, prudent Ulysses did repress them with these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Multos imperitare malum est, rex unicus esto.  
'tis not good too many to rule,  
let only be one King.  Which verse (as Aemilius Probus doth testify) Dion did also use when Heraclides began his faction.  
Thirdly, the government of one Monarch doth seem to resemble most lively the image of God's power & majesty: For as in the firmament, the Sun, Moon, and Stars, do as it were represent some image of the glory of the Eternal: So the rule of monarchs, in their several kingdoms upon earth, doth call to our considerations the government and high majesty of the omnipotent God. And most certainly ac this time of the alteration of the estate of the jewish commonwealth, the will and purpose of God is in his servant king David, 
Psal. 22, 3. Psal. 2, 6.  to erect an Image & type of the kingdom of Christ. But here (may some say) If the will of God were now in David and his posterity, to set forth a figure of the kingdom of Christ, how can the Israelites be said to sin so great a sin, in ask a king, when they asked only that, which was determined in the purpose of God: Why doth the Lord so punish their request, in sending them so wicked a king as was Saul, 
1. Sam. 13 11 1. Sam. 15, 9  who besides his often and wilful disobedience against the commandment of God, did most cruelly murder the priests of God, 
1 Sam. 22, 18.  causing to be slain at one time fourscore and five, which ware the linen Ephod, if in desiring a king, their will did concur with the will of God? Ye are here to observe, that the Israelites had no respect to the purpose of God, but only they showed forth the fruits of despairing and malcontented affections. In the spoil of the goods of job, 
job. 1 15, 17, 21.  the Chaldeans and Sabeans had no regard to the will and purpose of God, which was most just and holy to examine sharply one of his servants, and to make him a schoolmaster of patience to all posterity: their desire was only injuriously to enrich themselves with the spoil of job. In the death of our saviour Christ, the high Priests, Scribes, & Pharisees had no respect to the will of God, 
Act. 2.23.  which was most merciful and just, by that all sufficient ransom for sin, to save all believers: their intent was only to be revenged of him, whom they hated with deadly malice. Even so, these Israelites have no desire here to obey the secret decree of God, in the kingdom of David and of his offspring, to set out a resemblance of the kingdom of Christ, but only their purpose is, with a desperate discontentment to shake off the government of their good judge Samuel, contrary to the revealed will of God, which had before decreed, 
jud. 2.18.  that Whosoever was approved to be raised up of God for their deliverer, he should afterward judge Israel all the days of his life. And therefore they worthily receive a punishment of their obstinate disobedience against the express commandment of God. And yet notwithstanding this history doth show us that the appointment of God was performed in Samuel, 
〈◊〉 7.14.  who is said, To have judged Israel all the days of his life. Seven and twenty years and seven months he had judged, 
〈◊〉 2.  when Saul began to reign. Two years was Saul king: for although he lived above twelve years after that he was elected king, yet forasmuch as in the second year he was denounced to be rejected of God, 
〈◊〉 1, 7.  his kingdom is named to be but of two years in continuance. And during that time also, the authority of Samuel is not abolished, for even in these affairs against Nachash the Ammonite, a punishment was in a public Proclamation threatened against every one which would not follow Saul and Samuel, 
Act. 13.21.  although in the Acts of the Apostles, because the kingdom is the more excellent state of government, the whole forty years be attributed to Saul, as the greater power and majesty, swallowing up the less. As concerning the miraculous providence of God extended towards the Israelites during the time that Samuel was their judge, there need no further testimonies, but that only place in the seventh chapter of this book, 
1. Sam. 7, 13.  where it is said, That the hand of the Lord was against the Philistines all the days of Samuel. The Philistines were the deadliest and fiercest enemies that ever molested the Israelits. Seeing then that God overthrew their cruelest & mightiest enemies, & that not once or twice, but even all the days of Samuel: what a wretched ingratitude was this, that because a few adversaries had gotten advantage against one of their Cities, they should therefore unthankfully shake off that happy government, under which God had granted them so many triumphant victories? But what were the causes of this their unkind & froward desire of alteration? First they would be like to other nations round about them, as they say: 
1. Sam. 8, 5.20.  Make us a King to govern us, like all other nations. And afterward again: We will be like all other Countries, a King shall judge us, and go out before us, and fight our battles. Foreign governements, although they be in themselves most excellent (as no doubt those were which were established under kings) are not to be drawn as ensamples to other nations wherein another estate of government hath already taken place. We cannot affirm that because this or that is now done in the common wealth of Geneva, 
joh. 12, 42.  or because this or that was once done in the Elderships and Counsels of the jews, therefore the same aught to be done in other signories and assemblies where there is not that Ius gladij, that civil authority & power, which we see plainly was in them. Their Synagogues had the ordering of civil punishments, 
Math. 10, 17.  to condemn to be scourged, those whom they judged to offend: 
Math. 26, 47, 57  they could send out officers with swords and staves to apprehend Christ, they could examine witnesses against him, and bind him and deliver him to Pilate. And whereas when Pilate bade them take him and judge him after their own law: 
joh. 18, 31.  they answered, That it was not lawful for them to put any man to death. chrysostom doth one way expound it, that it may well be meant of that kind of death, which (to aggravate the shame) they sought especially to have executed on Christ. For otherwise they had authority to stone to death, as it may seem that Steven was condemned by them, because as the law was, that the witnesses should cast the first stone, 
Deut. 17, 7.  so the witnesses in the stoning of Stephen, 
Act. 7, 58.  do orderly lay down their clothes at the feet of Saul. In the Chapter following, their power doth extend to draw out men, 
Act. 8, 3.  women and children, and to thrust them into prison: which authority Saul could put in execution at Damascus, 
Act. 9, 1.  much more at the city Jerusalem.  
Tertullus their Orator doth acknowledge this before the governor Faelix when he saith of Paul, We took him, 
Act. 24.6.  & would have judged him according to our law, but that the chief captain Lysias came upon us, and with great violence took him out of our hands.  
The ensamples of those which are chief governors in aristocraty, ought not to be drawn unto them which are subjects under a Monarchy. There is in every dominion a supreme power, which the Greeks do call call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins Maiestatem, the Italians Signoria, and we in England do name it by the French word sovereignty. Wheresoever that chief authority doth remain, whether it be in one or in many, from thence must be derived the ordering of all things, both in Church and Commonwealth.  

1. Sam. 8.20  These Israelites here desire that they might have a King to go before them, & to fight their battles. Their request had not displeased God, had there not been before an other form of government established amongst them: for otherwise of a Monarchy, 
Aug. contra Fastum Manichaeum lib. 22 cap. 75.  that may well be said which S. Augustine doth write against Faustus the Manichee, Ordo ille naturalis mortalium paci accommodatus hoc poscit ut suscipiendi belli auctoritas atque consilium sit penes principem, exequondi autem jussa bellica ministerium milites debeant paci salutique communi. The natural order most fit for the peace of mankind, doth require this; that the authority and counsel of taking War in hand, be in the power of the Prince: and the duty of executing the commandments of War, is a thing that the Soldiers do owe, for the maynteinance of the peace of the Commonwealth. And a little after, Vir justus si forte sub rege etiam sacrilego militet, rectè possit illo iubente bellare, civicae pacis ordinem seruans, ovi quod iubetur vel non esse contra dei praeceptum certum est, vel utrum sit certum non est, ita ut fortasse reum regem faciat iniquitas imperandi, innocentem autem militem ostendat ordo seruiendi. A just man, if he be a Soldier under his King being wicked, may at his commandment fight, keeping the order of civil peace with his fellow subjects, when that which is commanded is not directly against the word of God: or whether it be or no, it is not certainly known; so that perhaps a sin in commanding may make the king guilty, and yet the order of obeying may declare the Soldier innocent. 
Num. 13, 3. josu. 11. josu. 6, 6.  When God ruled his people by Moses and josua, they as Dukes and Magistrates, disposed all things both in war and peace, in ordering both Church & Commonwealth, in causing the people to be circumcised, in building Altars, and every way governing the charge committed to them. When afterward he raised up judges, he endued them not only with warlike virtue, but that they might better also reform abuses in the Church, 
judg. 4, 4.  he gave sometimes to the Women, as unto Deborah: 
1. Sam. 3, 20  sometimes to Men, as unto Samuel, the spirit of prophesying. When after, he established Kings, the Scriptures do plentifully declare unto us what supremacy was granted to them over all persons, 
1. Chro. 13. 1. Chro. 23, 4.  and in all causes, as well ecclesiastical as civil. David armed his people with the authority of the sword, against all their public enemies: he caused the Ark to be removed from a private man's house: he placed the orders of the Priests and Levites, 
Psal. 132.5.  and had a principal care to find out a seat for the lords service, an habitation for the mighty God of jacob. Solomon deposed the wicked Priest Abiathar, and placed Sadoc a better in his room. 
1. Reg. 2.35. 2. Chro. 8, 14.  He established the orders of the Levites and other officers: and (lest any man should think that Solomon did herein more than he might) it is said by express words that this his charge of the Church was the commandment of David the man of God. Asia armed his people against the enemies of God's Church, 
2. Chro 14. 2. Chro 15.13, 16. 2. Chro. 20.3.  he made a decree, that they should be slain which would not seek and worship the Lord God of Israel, he deposed Maacha from her regency, because of her idolatry. jehosaphat ordered the wars of the house of juda: he sent forth Elisham and jehoram Priests to instruct the people: 
2. Chro. 17, 8. 2. Chro. 19.8. 2. Chro. 29.1. 2. Chro. 31.4.  he placed in authority the Priests and chief nobles for the judgement of the cause of the Lord. Ezechias by lawful war withstood Sennacheribs unlawful oppressions. He repaired the temple, rooted out idolatry, and appointed the courses of the Priests and Levites. josias took order for the pulling down of idolatry, 
2. Reg. 23.4  and the execution of the priests of Baal. Afterward when the Romans had conquered jury, for as much as there is no power but of God, S. Peter doth also to them attribute this supremacy, 
1. Pet. 2 13. Rom. 13, 4.  calling the king a chief and supreme governor: and showing also what manner of supremacy he hath: to wit, such a chief power as doth extend itself generally to the punishment of evil doers, and to the praise of them that do well. As largely then as goeth good or evil, that is, through the observation and breach of every commandment of either of the two tables, & throughout all nations that can be either in the Church or common wealth: so far goeth the supremacy of Princes in their dominions, to show forth their justice in punishing, their mercy in favouring, and the● love in rewarding. Saint Paul speake● as well of the Roman Emperors of h● time, 
Rom. 3, 4.  as also of all other higher power which are to ensue in any other age 〈◊〉 place, that they bear not the sword f● nought, but are the ministers of God, take vengeance of evil doers.  

1. Sam. 8, 3,  The second cause why these people desire to shake off the government of Samuel was, 
1. Sam. 2, 3, 4.  because his sons ruling in his stee● did receive bribes, and pervert judgement Samuel doth in this twelfth Chapter e● postulate this matter at large with them & is cleared sufficiently in the conscience, testimony of them all. The iniquity which his sons committed, 
1. Sam. 8, 2.  were not b●cause he did not prescribe good ways vn● them, but because they did not walk in t● ways and steps of their father. If a m● have but a small family, he shall yet be ab●sed by some: What then must we think of those higher powers, who have so ma● under officers in so infinite places, delving their authority from them: 
1. Reg 2, 22  Salom● when he commanded joab to be put death for those wilful murders which h● had before committed, saith, that he did then Patre suo Davide inscio, His father David not knowing of it. So herein Samuel his children, and in all ages under Christian Princes, many things are done by inferior Magistrates, which come not to the knowledge of superior powers, and whereof no fault is to be imputed to them, seeing the offences proceed not of want of good and wholesome laws: but, for that there is not due obedience yielded unto them.  
The third cause, 
1. Sam. 8, 1.  why they so greedily gape for alteration, was, because they disinherited in the power and providence of God. They thought that the weakness of aged Samuel, was not sufficient to deliver them from the oppression of Nachash the Ammonite. The punishment which God laid upon their distrustful forefathers, might have been a sufficient warning to them, 
Num. 13, 3.  to have showed them the grievousness and horror of this sin. When Moses had sent of every Tribe one, to view the land of Canaan (amongst whom, were josua, of the tribe of Ephraim; and Caleb, of the tribe of juda:) at their return, many of them gave great reports of the power and strength of the Canaanites, 
Num. 13, 34.  that they were mighty men, 
Num. 14.2, 9  like Giants, and the sons of Enachim: and that the Israelites were but as Grasshoppers in respect of them. The people began by and by to murmur & despair, and to prepare a return into Egypt. josua and Caleb did what they could to encourage the people, bidding them not to fear, 
Psal. 78, 18.  for (say they) they are but bread for us: the Shield is departed from them: the Lord is on our side: But the Israelites were so far from receiving comfort, that they cried out one to an other, to fling stones against their comforters. This distrusting mind did so highly displease God, 
Num. 26.64.  that they were cut off and destroyed with many fearful plagues, so that of above six hundred thousand of them, there came but two into the land of Promise. The Lord had let that people see by sundry ensamples, that there is no power so small, but that he is able sufficiently to strengthen it against the enemies of his truth. Abraham having but three hundred and eighteen men, 
Gen. 14, 14  overthrew the power of five Kings. Samson with a law bone slew a thousand. Sisera the captain of the host of jabin king of Canaan, 
judg. 15, 15.  was of great strength, he had .900. charets of iron, 
judge 4, 13. & 22.  yet was he slain at the last by the hands of a silly woman. And to Samuel, 
1. Sam. 7, 13.  though he were old, yet the Lord gave him power to his dying day, to subdue and keep under the haughty Philistines. By this continual experience of the power of God, they might have evidently seen, that there is no strength so feeble, but God can plentifully enable it, for the fight of the lords battles: and thereupon they should have gathered courage and comfort, & not with such reckless unthankfulness, started back from the living God. What a most ingrateful part was this, 
1. Sam. 3, 20  when Samuel had so long time propounded unto them the heavenly truth of God, and for the space of above xxvii years, as a most careful Magistrate defended them from all invasions & oppressions, now in old age to forsake him, & as weighed of his government, to desire a King to be placed over them? These Israelites do deal with Samuel, as afterward the subjects of David did with their king, at the time of the rebellion of Absolom. David had then reigned xxx years, & therefore was about lx. years of age (for he was about xxx years old at the death of Saul. 
Psal. 3.1. ) How his people did carry themselves in Absoloms' conspiracy, he declareth himself in his .3. Psalm, wherein he complaineth that in that his time of need, he found many so to become his enemies, that in most despiteful manner they objected unto him, that there was no help for him in his God. But these unfaithful Subjects, were like unto the Swallows which carry with us in the Spring and Summer, but in the cold of Winter do wholly forsake us: they were like the Doves, which sit upon the house in fair weather: but if once a storm do come, they are presently gone: or rather they were like that currish kind of lazy Dogs, that will fawn upon their masters by the fires side, but if they see him go abroad in foul weather, they are content to let him go a son: or like unto cursed Vipers, seeing that as much as in them lied, they sought to rend the bowels of him of whom next under God they had their being, their strength, & wealth, and whatsoever they possessed. The sin of many in these our days, is by many degrees more heinous and detestable, then was the offence of the Israelites in the days either of David or of Samuel. They desired an exchange of their governor: but yet they desired to have a King erected out of the midst of their brethren, according to the law in deuteronomy. 
Deut. 17.15.  Out of thy brethren shalt thou appoint thyself a King: thou mayst not set over thee a stranger, which is not thy brother. How grievously then do they offend, which desire to have brought in upon their Prince a foreign power, the power of a Priest of Rome? How horrible is their sin (if there be any such monster in nature) that do gape for the invasion of a foreign Prince, to weaken or abrogate that authority, which right, and blood, and the law, hath placed over them? What measure we should look for of Strangers, the dealings of the Spaniards in the Low-countries may be a sufficient warning unto us. Their Nobles have been murdered, their ancient inhabitants spoiled, or driven to fly their native soil. Their famous and flourishing Cities so oppressed and dispeopled, that the grass doth grow in those streets, which have been heretofore by wealthy Citizens and Merchants so notably frequented and replenished. Naples may likewise serve for instruction herein: where, when the Spaniards prevailed, they were presently most miserably plagued with many new taxes & tributes, whereof before, they never had mention. No man could have a sire, but he must first pay six shillings for the chimney: none permitted to eat sundry kinds of meats, but first he must fine for them: none to kill a Fowl, but first stick up a feather to give warning for the Impost: so that the farmer of the Butchery & Poultry, received daily the sum of three hundred Ducats. None fared the better because he bore the name of a Catholic. Religion was not the thing which the hungry Soldiers respected: Protestant or Papist, if he were rich, and had a sleece, all was one.  

1. San. 8, 3.11.  The Israelites found themselves grieved, that samuel's, children received some things of them: But by samuel's answer it may appear, that the receipts of his sons, were nothing to those infinite taxes & oppressions which a Tyrant should bring upon them. It was well said of the Poet, 
Temporibus diris igitur iussuque Neronis  
Longinun, & magnos Senecae praedivitis hor●s, 
Juvenal. satyr. 10.   
clausit et egregias Lateranorum obsidet aedes tota cohors. etc.  
In bloody times, and in rage of Nero the tyrant  
Longinus great substance, gardens of Seneca, buildings  
of Lateran's serve for fit spoilings for the men armed.   
Quintus Aurilius, when he (having a fair house in Alba) was drawn to execution in the tyranny of Sylla, cried out, O house at Alba, thou wast the cause of my death! In civil uproars, and in invasions of strangers, no man can challenge any privilege for his integrity or profession. Be they Catholics in name (as are now the Romanistes) or Catholics in deed (as are true faithful Christians) be they Ministers, be they Merchants, be they Recusants, be they Reformers, if they be wealthy, & have any thing to lose, all is one. The most fearful punishment of all, is that which Samuel doth warn them off, that when the Lord shall lay oppression and bondage upon them, as a plague for their discontentment, they shall cry unto the Lord for help, and not be heard: 
1. Sam. 8.18.  Ye shall cry out (saith he) at that day, because of the King which you have chosen to yourselves, and the Lord at that day will not hearken unto you. There are three especial duties required in all good Subjects in any established Commonwealth, whereof every one is wanting in these inconstant Israelites. The first is in heart to be loyal to the supreme Governor. 
Eccl. 10.20.  Curse not the King (saith the Wise man) no not in thy heart, lest the birds of the air do carry the voice, and the feathered fowls bewray thee. Whatsoever is amiss in superior powers, seeing that (as Solomon witnesseth) The heart of the King is in the hand of the Lord: 
Pro. 21.1.  it is the part of us that are inferiors, to pray to God to renew and guide their hearts with his principal spirit: but in the mean time, in no case, either to take up or move against them, or once in heart to wish for the subversion of their estate. When Nero, Caligula, or such Heathen tyrants possessed the Sceptre and Empire, yet did the Apostles of Christ Exhort every soul to be subject to them: 
Rom. 3.1. 2. Tim. 2.2.  and all prayers and supplications to be made to God for them. 
Baruch. 1.11  Pray for the life of Nabuchadnezzar king of Babylon, and for Balthasar his son, that their days upon earth may be as the days of heaven, that ye may long do them service, and find favour in their sight.  
The second duty of a faithful Subject, is in the ordering of his life, to abandon sin and iniquity: for (as Solomon declareth) For the iniquity of the people, 
Pro. 28, 2.  the Prince is often changed. These Israelites say, That they have added this, desiring of a King, to all their other wickedness, as their own conscience accusing them of many other enormities. Look how odious the name traitor is to the ears; and so grievous in deed should sin be to the soul and spirit: for whosoever do by heaping sin upon sin, draw down a vengeance upon the place where they inhabit, are by the sentence of the Wise man, found guilty of high treason against Prince and Country. 
Hose. 41.  There is (saith the Prophet) no truth, no mercy, no knowledge of God in the land: but by swearing, lying, murdering stealing, & whoring, they break out; and blood toucheth blood: therefore shall the land mourn, and the inhabitants thereof shall utterly be destroyed.  
The third duty is in tongue also to carry himself loyal and dutiful. The Law of God is, 
Exod. 22 28  Thou shalt not rail upon the judges, neither speak evil of the Ruler of the people. 
Num. 12.2. Num. 21.6.  The old Israelites were some stricken with Leprosies, some destroyed with Pestilence, with fiery Serpents, & many fearful kinds of death, because they murmured against the Lords anointed. These Israelites here, 
1. Sam. 12.2  do tread in their steps, when because jabesh Gilead their city was in great distress, do therefore impute the fault to the government under Samuel. Such is the wickedness of many in our age, which because some troubles, dearth, and scarcity, are for a time befallen unto, do therefore murmur either against the word now preached, or the Government now established: whereas in deed the occasion ought chief to be ascribed to their own ungodly lives, and to their wilful disobedience against the laws both of God and Sovereign. 
Psal. 81.13.  O (saith God by the psalmist) that my people would have hearkened unto my voice: For if Israel would have walked in my ways, I should soon have humbled their enemies, & turned my hand against their adversaries: I should have fed them with the flower of Wheat, & with Honey, out of the stony Rock would I have satisfied them. 
jer. 44.1  When the jews (as it is in jeremy) cried out that things were not so cheap and plentiful amongst them since they gave over baking cakes to the Queen of heaven, as they were before, when they worshipped the host of the Skies: where, I pray you, was then the fault? Not in the word taught by jeremy, but in the want of due obedience in the people to the voice of God uttered by the Prophet. Even so in these our days, the cause of the dearth and scarcity which doth remain amongst us, is not in the word now preached, or the laws now confirmed, but in the disobedience of the people both to the one and to the other. As (not to use many instances) the word of God, and the Statutes of our most gracious Sovereign, do condemn pride and excess, as well in apparel as diet, with all unthrifty gaming, and prodigality of life. Now where there is no regard to avoid these sins, but that so many run wilfully headlong to exceed their calling, and to live at a greater rate than their maynteinance doth extend unto, How is it possible, but that thereby many must needs be brought to great distress, want, and penury. A late writer speaking of a dearth in Germany, did yield this as the cause thereof, 
Hulric. Hutten in aula.  Omnes ferè per Germaniam principes egent propter luxum et vanitatem, quibus dediti plurima inutiliter absumunt. Videsne enim ut multa scurris, ludionibus, mimis, parasitis ac musicis largiuntur? Videsne ut in aulis noctu diuque edatur et bibatur? ut pavimenta vino madeant? ut plus ebrij isti profundant quàm ingurgitent, plus ingurgitent quàm ferre possint? Tum ad aemulationem quoque dantur vestes, atque is est principum tumor ut quanto magis egent tanto minus egere videri velint, et idcirco nihil de pompa, nihil de apparatibus remittant. What want we have, must be imputed to our own abuse of God's blessings, when for the prodigal wasting of them, God doth shorten them, & make the heaven as iron, 
Levit. 26.19.  and the earth as brass. It must be laid upon oux haughty disobedience of the Law, and not upon such decrees, statutes, and proclamations whereby the said abuses have been so often and so justly prohibited. And yet if we would duly call to mind how wonderfully people are now multiplied in every part of this our realm of England (by reason that although by war we have sometime lost some men, & by plagues also the Lord hath eftsoons corrected us gently, and as it were shaken the rod at us, and beaten us with a soft hand: yet we have had no such civil wars, and universal plagues of Pestilence, Sweats, or other consuming diseases, which heretofore have made waste over our whole land) if I say, we would duly consider the great increase of people now, in respect of that they have been in times past; and how notwithstanding, the Lord of his bountiful goodness hath from year to year, either mercifully provided for us within the land, granting us sufficient not only to sustain ourselves, but also to be helpful and comfortable unto others; or else plentifully supplied our necessities out of other countries, sending us, though peradventure not so much as we have desired, yet infinite times more than we have deserved: we should rather be enforced to admire and reverence the great mercies of God, then with unthankful minds to repine and grudge against him. 
Gen. 12, 10. Gen. 26.2.  Abraham was compelled by famine to fly out of Canaan into Egypt. Isaak driven to fly to Abimilec king of the Philistines, and to dwell in Gerar. 
Gen. 45.2,  jacob forced to send his Family and Asses again and again to buy Corn of Pharaoes' servants. And although now through want of grain, we have in many places endured some punishment, yet hath it been nothing so heavily laid on, as heretofore it hath been upon many of our forefathers. In the year of our Lord God a thousand sixty and nine, men were constrained to eat Cats, Dogs; yea, and men's flesh, in sundry parts of this land. In the year one thousand three hundred and fifteen, some did eat Horseflesh, some their own children: and in divers places, when Prisoners came to be committed which had any flesh upon them, they were welcomed with plucking in pieces, and devoured half alive. Of late time, in the days of Queen Marie, many yet can remember how many thousands in this land, for want of their accustomed corn, were glad that they could feed upon their bread of Acorns. But we (although our people be now in a manner doubled or trebled above the number that were then) yet the Lord of his everlasting mercy, doth still vouchsafe to continue his goodness towards us: Whose providence in thus sustaining us is as mighty and powerful, and in a manner the very same that was in the time of the Flood in the Ark of Noah: which though it were but a small vessel, 
Gen. 6.15.  the length but three hundred Cubits, the breadth but fifty, the depth but thirty; 
Gen. 7.11.  yet did the Lord in the same for the space of about a whole year together (for so long were they tossed upon the waters) provide not for Noah only and his family, but also for all beasts, birds, 
Gen. 8.13.  and creeping things, two and two of every kind. How was it possible to any judgement of man, that so small a vessel should contain room, relief and succour, for so many, and that for the space of so large a time? And how could it be that those beasts and birds which do commonly one live of the spoil of an other, should yet be all both wild and tame together, so long a time in the Ark, and not one devour an other. Hear the omnipotent power of God did wonderfully show forth itself. God multiplied their food. God held his holy hand over them. God preserved them one from praying upon another, and one from hurting an other. And so miraculous in a manner hath been, and is the providence of God to this our Realm of England. It is but a small Ark, but a handful in respect of other nations: it is with inhabiters mightily replenished: yet the Lord not one year (as in the Ark) but from year to year, and many years hath favourably preserved us. And though there be many wild beasts, amongst which with malcontented minds do gape for an alteration, that they may wreak their malice on the Saints of God, which have their wills inwardly prone, and as it were the knives in their hands ready drawn, to cut the throats of God's children: yet the Lord doth so with his power put a snaffie in their mouth, and a hook in their nostrils, that they have not their purpose: The lords name be blessed therefore, and the Lord so bridle them ever hereafter, even for his mercy's sake, in his son Christ jesus.  
If these brutish natures had eyes to behold, and hearts to remember, what singular blessings the Lord hath bestowed on this small Island, that they could (as Samuel speaketh here to the Israelites) consider what great things the Lord hath done for them, 
1. Sam. 12.24.  they could not but be touched with remorse and grief for this their viperous and heinous unkindness: whereas many other Countries about us, either have not the word of God truly taught, 
1. Cro. 14.15.  or if they have it, they have it either with war or bloddshed, or (which is as ill) with joining together Christ and Belial. We may in all peace and quietness freely resort to the Temple to hear the word of God and public prayer in a known language, whereby both heart and tongue may go together; in which respect every little Village in this realm of England hath a greater blessing, than all that large and ample region of Spain. And whereas other Nations about us have continual broils and troubles within the land, we stand as it were in a gallery, as the Greek proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Extra telorum iactum, 
Lucian. in votis.  where we may behold them (though to our grief) baiting and renting one an others bowels: but we are free ourselves from those outrageous mischiefs. We feel those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Aristoph. in avibus. Plin. lib. 10 cap. 32. Plant. in paenulo.  Halcyonios' dies, as the ancient Writers have observed, that when the little bird Halcyon, otherwise called Alcedo, doth build her nest in the Sea banks, be the Sea never so rigorous and stormy before, yet there followeth then a great calm and quietness, which continueth till she have hatched her young: duering all which time, the Shipmen in the Sicilian Seas, do fear no dangers of tempest.  
This calm time, this mild, quiet, and peaceable time, the Lord hath granted to us, not for a few days, but for many happy years together. We enjoy that sweet blessing which was in jury and Israel in the time of Solomon, 
1. Reg 4.25  To dwell safely every man under his own Vine, and under his own Figtree, from Dan to Beersheba: from one end of the land to the other, even all the days of Solomon. O that we were not become so drunken with this our prosperity as to forget that good Lord, 
Deut. 8.14.  which hath given this good Land unto us! 
Deut. 32.15.  O that we were not like jeshurun, spoken of in deuteronomy, like the Horse, which being fat and well fed, fed, doth spurn and fling against his keeper, & nourisher! O that we were not like the untamed Heifer, 
jer. 31.18.  by reason of our long running in plentiful pastures, to forget to carry the sweet yoke of obedience! O that we could make true use of all the benefits and blessings of our heavenly Father! that the loving kindness of God might lead us to repentance: 
Rom. 2.4.  that we could (as Samuel speaketh here to the Israelites) Fear the Lord, and serve him ●n truth with all our hearts, 
1. Sam. 12.24.  and consider what great things he hath done for us: 
Psal. 107.8.  that we could Praise the Lord for his goodness, and declare the wonders which he daily doth for this realm of England: 
2. Sam. 12.14.  Then should the blessing of God still remain upon us, both upon Prince and people. 
Pro. 16.7.  Then should the Lord continue his mercies in going in and out with our Armies. 
Psal. 8.13.  Then should the Lord either make our enemies become our friends, or thoroughly turn his hand against our adversaries. 
Rom. 13.1.  Then should there ●e amongst us every soul dutifully sub●ect to the higher powers. Then should we 〈◊〉 all distresses, with contented minds, cast all our care on God, 
1. Pet. 5.7.  for he careth for us. Then should we in heart conceive that assured confidence & trust in the goodness of God, that we should faithfully say with David, 
Psal. 118.6.  If the Lord be on our side, we need not care what man can do unto us. Then should the Lord long prosper, 
Psam. 21.4.  and even for ever preserve that happy Monarchy under which we are here so peaceably governed, and grant us a Kingdom of everlasting peace in the world to come▪ Which gifts & graces, the Lord of Lords, and King of all Kings, vouchsafe to give unto us, for the merits of our saviour Christ jesus. To whom with the Father and the holy Ghost, one true and everliving God, for all his inestimable benefits bestowed upon us, be all honour, glory, thanksegeving, and praise, now & for ever. Amen.  
FINIS.   

A SERMON DESCRIBING THE NATURE AND HORROR OF STUBBORN DISOBEDIENCE.  
Preached at Tanridge in Surrey the xvi day of july Anno domini 1598.  
And at the same time written to be added as a second part, to the Danger of discontentment. * ⁎ *  
By Simon Harwarde.  
LONDON, ¶ Imprinted by RICHARD BRADOCKE for RICHARD JOHN'S. 1599   

TO MY VERY good friend M. Michael Murgatrod Steward in household to the most reverend Father in God the Lord Archbishop of Canterbury his grace many joyful and happy years. * ⁎ *  
SIR, the great kindness and courtesy heretofore by me received at your hands whensoever I came either to Lambeth or Croyden to do my humble duty unto your most honourable Lord & master my L. his grace of Canterbury, hath many times and often justly occasioned me to remember you, and to bethink my poor self how happily I might anyway, if not requite you, yet yield at the least some acknow. ledgement and plain testimony of my thankfulness in that behalf unto you. Hereof it cometh that being now to publish this little treatise of horror of disobedience, I have presumed (in hope of pardon) to direct the same to you as to a special friend meriting a far greater matter from me. But until such time as I may perform some thing of greater moment for you, my trust is you will accept in good part this small ●oken of my great love towards ●ou; And withal still continew●our former well-wishing affection ●owards me. The which I do ●ore desire than any ways I am ●ble to deserve, and yet purpose● by God's grace) further to re●mpence, if ever either occasion ●all serve, or power shall better ●able me thereunto. Even so with●anie thanks for your manifold favours, I cease to be further troublesome at this time unto ●ou, beseeching almighty God ●ll to bless you with the honourable countenance of him whom ●u serve, and whom for his great ●ertues sake all good and honest men do love, reverence, and entirely honour. From Tanridge this second of januarie 1599  
Yours ever assured to his power, Simon Harward.   

❧ The preface of the Author to the Christian Reader.  
AS in the former Sermon (beloved in Christ) there is laid open unto thee the offence of the Israelites in desiring a king: So in this (the argument whereof was likewise taken out of the first chapter by the order of our church appointed for the Sabaoth then next ensuing) there doth follow some part of the punishment, wherewith it pleased God to scourge the malcontented desires of that rebellious people. In ask a king, they did wilfully cast off the ordinance of God, who had established anotherforme of government amongst them: therefore (as this history doth evidently declare) the Lord hath now given them a King in his wrath, and as commonly he doth punish every transgression in and by itself, so to a rebellious & wilful people he hath sent a stubborn and obstinate governor. The matter then of this latter Sermon depending so necessarily on the other going before; I have thought it not amiss here to join them both together with equal labour of penning, as before they required not much unequal time in their uttering & delivering: And being so united I do offer them here jointly to thy godly consideration, praying thee in the same manner to accept them, as they are now presented to thee, that is with a single sincere and wel-willing affection. Farewell in Christ, From Tanridge this xviii. of july. Anno 1598.   
1. Sam. 15. Ver. 23. 
But rebellion is as the sin of witchcraft & stubborn resisting is as superstition and Idolatry: because thou hast cast away the word of the Lord, the Lord hath likewise cast away thee from being King.  
THE Amalechits (of whom Agag is now King, & whom GOD doth here in this Chapter command to be utterly destroyed by Saul) were as the Proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mali corui mala ova, of a wicked race a cursed generation, as descended of one Amalec, 
Gen. 36. v. 12.  who was a base son of Eliphas the son of Esau, by a concubine named Timna. 
Exod. 17.14.  They did with such bloody hearts afflict and assault the Israel ●s in Rephidim when they were coming out of Egypt, 
Deut. 25. v. 17.  especially in following them and beating down the hindmost of them, killing such as they saw were faint and weary and not able to march with the rest, that God did both assure his servant Moses that he would destroy the remembrance of Amalec from under heaven, and also by Moses command the Israelites, that as soon as they had gotten victory of their enemies about them, they should put in execution that decree of God's vengeance denounced against those Amalekites. For although the Lord do suffer for a time the wicked to rage and make havoc of his servants, yet he doth also determine & appoint a time when their outrage and cruelty shall be punished and revenged. He permitted for a time Pharaoh to oppress the israelites Senacherib to triumph against, Ezechias with blasphemous speeches: 
Exod. 14, 28. 2. Reg. 18.13.  but he appointed also the time when the one should be overwhelmed in the sea, and the other murdered by his own children. He suffered for a time Herod, Nero, Maxentius, Dioclesian, Maximinus and others to persecute the faithful Christians in the primitive Church: but he determined also a time when Herod should be eaten up with worms, 
Act. 12.23.  Maxentius fall off a bridge and together with horse & harness be overwhelmed in the waters, Dioclesian poison himself, Nero cut his own throat, & Maximinus so be plagued with vermin that no Physician could abide to come near unto him. A time the Lord gave to the Amalekites to imbrue their hands in the blood of the Israelits, 
Deut. 25.17.  and a time also did the Lord prescribe when their cruelty should be remembered to their utter confusion. 
Ps. 56. v. 8.  For if God (as the Psalmist speaketh) do put the tears of his Saints in his bottle, much more shall God remember the blood of his Saints. The Amalekites showed themselves to have cruel and very unmerciful hearts when they murdered such as were faint & weary and by reason of their weakness no way able to encounter with them: But now lege talionis, by the law of like recompense God doth command an utter destruction of them, their wives, their children, their sucklings their cattle, 
jam. 2. v. 13  and whatsoever appertaineth to them, that judgement may be without mercy to them which showed no mercy. Achab and jezabel for Naboths vineyard caused Naboths blood to be shed: 
1 King. 21.19.  but as dogs did lick the blood of Naboth, so of dogs also was their blood afterward devoured. 
judg. 1.  Adonibezeg cut off the thumbs and toes of seventy Kings & made them gather bread under his table: the same despiteful reproach which he had measured to others was at the last in like manner measured to himself. A most cruel envy it was in Haman that could no way be satisfied, but with the hanging of harmless Mardocheus: 
Hest. 7.9. Hest. 9 v. 14.  but by the just judgement of God Haman and his ten sons were hanged on the same gallows which he had prepared for Mardocheus. Seneca writeth that Xerxes the King of Persia when one Pithius came unto him and desired him, that of his five sons which were priest out of all to be soldiers in Xerxes his army, 
Seneca li. 3. de ira. cap. 17.  it would please him to grant him one of them to go home with him to be a comfort to his old age. The King took that son whom the father had made choice of, and causing him to be plucked in pieces he cast the limbs of the dead carcase on either side the way, commanding his army to pass through them, and saying that he would in this manner purge and purify his army. But what did ensue thereupon? Xerxes' himself not long after being vanquished by the Grecians was compelled to run over the dead carcases of his army to save his own life. 
Deut 15 v 11.  God in his law did command the jews mercifully to make provision for their poor and needy. 
Ezech. 16. v. 49. Amos. 8.6.  But they (as the Prophets do every where convince them) had no care to strengthen the hand of the poor: nay most unmercifully they bought and sold the poor for old shoes, they utterly made no account of them. But at the last they themselves were overrun by strangers, and being exiled out of their native soil were made a swarm of beggars to all posterity. 
jam. 2, 13.  Even so to these merciless Amalekites by the same tenor of God's justice, though many hundred years after, yet now at the last there is judgement denounced without mercy against them which showed no mercy. For as when a man falleth timber, the longer he draweth his blow the deeper the Axe doth enter: and as the Archer the longer he draweth his arrow the more violently it doth strike and pierce: even so the longer the Lord doth withhold his hand from punishing unrepentant transgressors, the more severely at the last is the vengeance brought against them. But here it may seem strange to some that these Amalekites so long after should receive the punishment of their predecessors transgression. Doth it stand with the justice of God, for the fault of the forefathers so many hundred years after to destroy the posterity? Hear some do make answer that God doth lay temporal punishments upon the son for the father's offence, because temporal punishments do oftentimes turn to the good and benefit of them which are afflicted. 
Esai. 39 v. 7.  So it is threatened against Ezechias that because of an ambitious mind he showed the Babylonians his treasures, therefore his children should be deprived of their kingdom and carried away captive. 
Hebr, 7. v. 10.  But further seeing that as Levi though he were four generations after Abraham, is yet said to be shut up in the loins of Abraham, so every posterity ought to be accounted as included in the person of the predecessor; it may well be reputed just in humane laws when any are found guilty of treason to account the blood attainted, and it must needs be acknowledged most just in God to lay the punishment of the trespass of the parents upon the children continuing in their parent's wickedness. Otherwise if the children, though by nature being children of wrath, 
Rom. 1● 24.  being yet by faith graffed into the true vine Christ jesus, do see what their fathers have done, and fear, and not commit the like, then, saith the Prophet, the son shall not bear the father's offence, neither shall the father bear the sons offence, but that soul that sinneth that shall die. 
ver. 3.  You shall no more use that proverb, The fathers have eaten sour grapes, & the children's teeth are set on edge, as I live saith the Lord, ye shall use this byword no more in Israel. When Saul was about to put in execution the commandment of God concerning the destruction of these Amalekites (who continuing in the steps of their forefathers were still professed enemies of the people of God) the Lord doth so order the matter, 
1. Sam. 15. v. 6.  the first the Kenits who dwelled in the mountains amongst the Amalekites should be called out, and set free from that calamity and bloodshed. 
judg. 1.16.  These Kenits were descended of jethro, 
Exod. 18.21.  who by comfort and good counsel had showed mercy upon the Israelits as they came from Egypt, therefore doth the Lord now show mercy upon thousands unto such as feared him and regarded his commandments. The best treasure therefore which parents can lay up in store for purposes of God do seem to vary, 
Rom. 10.29.  which notwithstanding do abide steadfast and grounded fast for ever, only by the unstable mutability of man they appear to become variable. The decrees of God's judgements, as that of jonas against the Niniuits, 
jon. 3. v. 4.  yet forty days and Ninivy shall be destroyed, and that of Esay against Ezechias: put thy house in an order, 
Esai. 38.1.  for thou shalt die and not live, have included in them a secret condition, to wit, unless they should truly repent. For so in Genesis God said to Abimelech for his keeping of Abraham's wife, behold thou art as a dead man, thou shalt surely die: 
Gen. 20. ver. 3.  yet there followeth afterward, restore the wife to her husband, for he is the Prophet of the Lord, he will pray for thee and thou shalt live. As the threatenings of GOD do contain in them a hidden condition of repentance, so the promises of advancement in his temporal elections do comprehend in them a secret condition of continuance in such duties as their function requireth. In which because now Saul doth not abide, but falleth to manifest rebellion against the word of God, he is therefore most justly cast off and rejected.  

1. Sam. 15.11.  Samuel before he did denounce this judgement of God in rejecting Saul, did first as it is said in the xi. verse of this Chapter cry all night unto the Lord Where a doubt may arise how Samuel could pray in faith seeing that his prayer may seem to be against the decree of God. 
Gen. 18.22  The like may be said of Abraham praying for the Sodomites and of jeremy praying against the captivity of jerusalem. 
jer. 32.16.  Saint Augustine doth very well answer this question, Quomodo side orant sancti ut petant à Deo contra quàm decrevit? 
Aug, decivitate dei. lib. 22, cap. 2.  nempe quia secundum voluntatem eius orant, non illam absconditam & incōmutabilem, sed quam illis inspirat ut eos exaudiat alio modo. How do the Saints pray in faith when they require a thing of GOD against that which he hath decreed? Truly because they pray according to his will, not his secret and unchangeable purpose, but according to that will which he doth so inspire into them, that he heareth them some other way: he heareth them, if not that way which they desire, yet undoubtedly that way which he knoweth to be most expedient for them. And in the mean time their charitable affection, 
Anno dom. 558.  obeying the general commandment of GOD cannot but be agreeable to the ground of faith. We read of Narses that noble Captain of Italy who subdued the Goths, vanquished the Bactrians, and received by dedition all the Cities of Tuscia, that he never gave his enemies the battle, but he wept in the Temple the night before. Such was the humane and loving affection here in Samuel, who before he cometh to be a minister of the judgements of GOD against Saul, doth first mourn and lament all the night before and earnestly solicit the Lord by humble prayer: afterward he doth faithfully discharge that which the Lord had given him in commission concerning Saul of his wilful rebellion against GOD in reserving the fattest of the Cattle of the Amalekites (whereas GOD had commanded their whole substance to be utterly destroyed,) And also of his wretched ingratitude in contemning that good God by whom he was, of in a manner nothing, anointed to be the king and head of the Tribes of Israel. Saul being reproved and manifestly found guilty, doth (as is the part of notable hypocrites) first give glorious words to the Prophet and stand upon justifying of himself: Blessed art thou of the Lord, 
Ver. 13.  I have fulfilled the commandment of the Lord. Secondly he posteth off the fault to others, 
Ver. 15.  accusing the people that they had spared the best & fattest of the cattle to offer them in sacrifice unto God. And last of all he continueth obstinate in defending of himself, thinking that the accusing of others might be for him a sufficient excuse, and alleging the fear of the people as a cloak to cover his casting away of their fear of God. I feared (said he) the people, and therefore I obeyed their voice. 
Ver. 24.  But Samuel showeth him what were indeed the true causes of his sparing of Agag and of his carrying away the fattest of the sheep & Oxen of the Amalekites, to wit, first his setting his heart upon the prey, thou hast (saith he) turned thyself to the prey and done wickedly in the sight of God: and secondly a stubborn disobedience against the word of God, 
Ver. 19  which he doth at large describe in this verse which now especially is offered to our considerations. Wherein we have two especial things to observe. First the nature and effects of rebellion, which are here set out by comparing it with witchcraft and Idolatry. Secondly the judgement of God against Saul being found guilty of this detestable offence: Because thou hast cast away the word of the Lord, therefore the Lord hath cast away thee from being King. Rebellion may well be resembled to witchcraft and Idolatry in four especial respects: 
Eph. 2. v. 2 Gal. 5.20.  first in regard of the original, in that they all proceed of one fountain, all fruits of infidelity, all manifest works of the flesh, all proceed of yielding to the suggestions of Satan, and renouncing to be governed by the spirit of God. Gregory Nazianzene saith very well of witchcraft, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there can be no good use of witcheries & sorceries, by which the Devil doth enter and take possession of man. So of Idolatry the Apostle speaketh that those things which the Gentiles sacrificed to Idols, 
1. Cor. 10.20.  they sacrificed unto devils & not to God. The like may be said of wilful disobedience. For as faith is notably approved and declared by obeying the will of God, 
Gen. 22.10.  so a stubborn rebelling against the commandment of GOD is an evident token of an unfaithful renouncing of God. If any of us being sick should have two several persons come unto us, whereif th'one should bring a sovereign medicine to cure our malady, and the other should bring a box of most deadly poison, how shall it appear in which of these two we place our greatest confidence? Surely the embracing of the party's counsel and the taking of his receipt will manifestly declare, of whether of them we have conceived the better thoughts, and whether we do more rely upon: though we speak well of the one and never so much commend his excellent knowledge, yet if we follow the advise of the other, he is the man whom our heart doth most prefer. Even so it falleth out in matters which do concern our feeble and diseased souls. Whosoever they are that do refuse the sovereign salve of repentance offered unto them by the heavenly Physician jesus Christ, and do receive the deadly poison of rebellion ministered unto them by Satan, their own deeds do bear apparent witness against them, that howsoever in word they call Christ their Lord and Saviour, yet in the heart the suggestions of Satan have found the chiefest harbour. Secondly rebellion may well be compared to these sins of witchcraft, superstition & Idolatry in regard of the nature & quality of the offence, because they are all most odious & detestable in the sight of God. How abominable these transgressions are, is sufficiently made manifest unto us by those punishments which God in his word hath denounced against them. 
Exod 22.18, Leuit. 20.27. & 19.31 & 20.6.  The law is in Exod. that witches should not be suffered to live, & in Leuit. that if any have a spirit of divination & soothsaying, they shall die the death: yea it is denounced against such as seek any help of them, that they shall be cut off from amongst the people. For Idolaters there needeth no mention of any other law, but only that which is contained in the thirteenth of Deuteronomy, 
Deut. 13. v. 6.8.9.  where the Lord doth command us that, if any do entice us to go after any strange God, our eye must not pity him, neither must we show any mercy upon him, though it be thy brother the son of thine own mother, or she that sleepeth in thine own bosom, or thy friend that is as dear unto thee as thine own soul, yet (saith the law) thou shalt kill him, thy hand shall be first upon him. Some to prove that Idolaters are not now to be punished by death, 
Math. 13. ver. 25.  do allege that parable in S. Mathews gospel, where the servants are commanded not to pluck up the tars from amongst the wheat, 
Ver. 41.  but to let them both grow together until the harvest. But our Saviour doth there himself expound it, that by the servants are not meant the Magistrates, but the Angels of God▪ and by the tars are signified not Idolaters only, 
Ver. 38.  but generally all the children of the wicked. The purpose then of the Parable is, not to abridge the authority of the Magistrate, but to show how in this world the Lord with long patience doth permit the hypocrites to be mingled with the faithful, 
Ver. 39  until in the harvest (which is there interpreted to be the end of the world) he shall by the ministry of his Angels separate the sheep from the goats and the good wheat from the darnel. For so I do rather translate it than tars, for that tars are called Aphacae or viciae syluestres wild firches: but Zizanium the word here used is according to Dioscorides, Lolium, Darnell or Ray: and S. Hierom doth yield this cause why he doth interpret it by Lolium, because that Darnell so long as it is in the blade can hardly be discerned from good corn, and so hypocrites in the Church for a long time can hardly be distinguished from true Christians. They say further that to punish idolaters with death is nothing else but to throw them headlong to utter condemnation. The like may be said in delivering from the punishment of death any other mischief whatsoever, because that if the malefactors be executed in the time of their unrepentance, they are deprived of all hope of salvation. But their execution is no occasion of their unrepentance, yea rather it is an ordinary means to draw such desperate minds to some considerations of themselves, when seeing their end to be most certainly at hand, they begin then or never to think of their own estate, to renounde the world, and to call the Lord to remembrance. They seek also to strengthen their opinion by that saying of Solomon, the throne of a King is established by mercy. 
Prou. 20. v. 28.  But mercy and justice cannot be said to be things contrary, seeing they are both commanded by one God who is never contrary to himself. 
jam. 1.17. Psal. 101. ver. 1.  David in his meditations doth give the first and principal place to mercy, my song shall be of mercy and judgement, 
ver. vlt.  yet he affirmeth afterward in the same Psalm that betimes he will destroy all the wicked of the land that he may cut off all the works of iniquity from the City of God. 
Numb. 12. v. 3.   
Moses is said to be the mildest man in all the earth, 
Exod. 32, ver. 82.  yet he proceeded zealously against Idolaters when at one time were slain about three thousand Samuel was of an humble spirit, 
1. Sam. 12, 3.  as may appear by his submitting himself to be accountable to the common people (over whom he was governor) & offering them to recompense whatsoever injury had been done unto them, 
1. Sam. 15.33.  yet we see with what courage and zeal he did afterward hue in pieces Idolatrous Agag.  
To spare the Wolves is no mercy to the flock, but extreme cruelty. 
josua. 23. ver. 13. jud. 2. v. 3.  The Israelites showing too much favour to Idolaters, are threatened to receive then a just reward, when they should find those whom they had spared, to be at the last whips to their sides, and thorns in their eyes. As by the punishment of death the Lord hath declared how grievous and horrible the sins are of witchcraft and Idolatry, so by the same means he hath laid open to us how odious rebellion is, and how heinous is the offence stubbornly to disobey the commandment of God. There needeth no further proof of it, but only to call to mind how not the death of a few particular men, but death itself and the death of all men came first into the world by the disobedience of man. 
Rom. 5.19. Gen. 3.19  If riotous persons which will not hearken to the voice of their parents, 
Deut 21. v. 20.  be condemned by the law to be storied to death, than what death do they deserve which wilfully resist the commandment of the eternal God? If they escaped not which despised him the speaketh in earth, 
Heb. 12.25  how shall they escape the despise him which speaketh from heaven? As by temporal plagues the grievousness of these sins are equally made manifest, so in eternal punishments Saint john in the Revelation doth signify that they equally have their portion. 
reve. 21. ver. 8.  The fearful (saith he, that is, they which fear men more than God) and the unbelievers, and the abominable (that is, the stubborn & wilful contemners of God) and witches, and Idolaters, and Liars, they shall have their part in the lake burning with fire & brimstone, which is the second death.  
A third resemblance wherein rebellion may well be compared with witchcraft and Idolatry is, in that (as it appeareth here plainly by the ensample of Saul) it is full of many glorious pretences and excuses. The witches have a goodly pretence for their charms and sorceries, when they defend that to heal the sick, to relieve grief and pain, to recover things lost, must needs be a good and charitable deed. 
Math. 27. Ver. 6.  But they consider not that good is to be done by good & lawful means: we may not cast the price of blood into Corban, we may not rob the poor to build a Temple, we may not do evil that good may come of it. 
Esay. 8.19. Mich. 3.7.  Sorceries (as ye have heard) are in the Law every where condemned, the Prophets do threaten sharp judgements against them. The very heathen men which knew not the word of God, yet by the law of nature they saw them to be most wicked and abominable. 
Lib 2. de Repub.  Plato doth condemn all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juglars, and Wizards and all those which can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bring damage to their enemies by sacrifices and enchantments. If they plead that they do good and no harm, Galen doth well call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witcheries and sorceries not only superfluous things, and besides all the grounds of Physic, but wholly deceitful and full of illusions. A glorious pretence they have when they use devout prayers and call upon all the holy and sacred names of GOD: but this is only a cloak to cover their villainies, 
2. Cor, 11, ver, 4,  when to deceive the simple the devil doth transform himself to an Angel of light. They will seam to imitate the Apostles of Christ, who wrought sundry miracles and cured many infirmities by the name of jesus of Nazareth. But they did it ex mandato, by commandment and by the virtue & power of Christ, but sorcerers do it ex pacto, by some secret covenant and agreement with Satan. As Witches have many goodly pretences, so likewise Idolaters. The Romanists think their excuse sufficient that they worship not the Idol, but GOD in and through the Idol. Surely the Israelits were not so blockish as to think that the golden Calf which they had caused to be made of their jewels, was truly GOD, only they would have a visible representment of God, 
Exod. 22. ver. 4.  & that not in memory of any heathen God, but in remembrance of that God which brought them out of the Land of Egypt, yet was their deed most wicked Idolatry. They say that if they put no holiness in the Idol, they may lawfully erect Images in memory of Christ and his Apostles with other blessed Saints of God. Wherefore then do the Spaniards now take greater pains to visit the Idol of Saint james in Compostella, than they do to any other Images of saint james, whereof they have abundance in many other their Temples? And wherefore did they in time passed in England go greater journeys on pilgrimage to the Image of the Virgin Marie in Walsingham, to Saint Anne at Buckstons, to Saint Chad at Lichfield, and to the holy Rood at Chester, than they did to any other the like Images set up in other Churches, but only that they did most certainly place some holiness & virtue even in the Idols themselves? If only men do seek a remembrance of Christ & his Saints, let them hear what ancient Clemens Alexandrinus hath written, 
Clemens de imag. lib. 5. ad jacobum fratre domini.  Si velitis Dei imaginem colere, homini utique benefacientes, veram in eo Dei imaginem coletis, If ye have a desire to worship the Image of God, do good then to man, and so ye shall in him worship the true Image of God. Christ took the shape of a poor servant upon the earth. What need they to seek any dead Image, 
Phil. 2. ver. 7.  when they have so many lively Images daily before their eyes, of whom our Saviour doth so manifestly affirm, that whatsoever is done to them, he will accept as done to his own person? 
Math. 25. Ver. 40.  Let them hear also what Saint Augustine saith honorandi sunt sancti propter imitationem non adorad● propter Religionem, 
Aug. de ver a relig. cap. 6.  the Saints are to be honoured for imitation, and not to be adored for Religion. The best Image which we can erect of the Saints of God, is by following the steps of their godly life, to propound ourselves unto the world an Image of their virtue. 
Exod. 25, Ver. 18. Numb. 21.9.  Another pretence they have of following the ordinances of God in the old Testament, in the which were Cherubins and the brazen Serpent, Images allowed of the Lord. But those which were expressly commanded cannot be drawn as a fit defence & a warrant for these which are not only not commanded, but are on the other side expressly forbidden. They were Types and figures of Christ, 
Heb 10. v. 1. Numb. 21.9. 2. King. 18.4.  but the time is now come that such ceremonial shadows are vanished away. If the brazen Serpent which was set up by the commandment of God himself, was yet afterward worthily broken in pieces by the godly King Ezechias & called Nehushtan but a piece of brass when it was come to give occasion of Idolatry, then what ought to be done with the works and devices of men, which being erected against the divine law of God, have been so long adored with Idolatrous worship? As these damnable sins aswell of witchcraft as of Idolatry have many glorious shows of coloured pretences, so the like may be here affirmed of Saul his disobedience and wilful rebellion. He pretendeth first that the people did reserve the best and fattest of the sheep and Oxen to offer them in sacrifice. To this Samuel answereth, 
V 22.  hath the Lord as great pleasure in burnt offering and sacrifice, as he hath when the voice of the Lord is obeyed? behold to obey is better than Sacrifice, 
Heb. 9.23.  and to hearken is better than the fat of Rams. The sacrifices had these two especial ends and uses: first to be Types and figures of the death and passion of Christ. Secondly to be seals unto the children of GOD of the slaying and mortifying of their own justs and affections. Unto him (saith GOD) will I look that is poor and of a contrite spirit and that trembleth at my words: 
Esay. 66. ver. 2.  otherwise he that killeth a Bullock is as he that slayeth a man, and he that sacrificeth a sheep is as he that cutteth off dogs necks, he that offereth an oblation is as he that offereth swine's blood, and he that remembreth Incense is as he that blesseth an Idol: and why? they have chosen their own ways and their Soul doth delight in their own abominations. Seeing then that Saul hath not the inward grace to be of a contrite spirit and to tremble at the word of GOD, seeing that he hath not his will and affections mortified and made subject to the will, and commandment of GOD, but doth choose and follow his own way and doth perform what seemeth good in his own fancy, his pretence of sacrificing howsoever it might seam holiness in the judgement of carnal man, yet was it indeed a damnable hypocrisy most odious in the sight of God. Intents of the mind be they never so godly in outward appearance, yet are they wicked when they are without some ground of God's word, but most wicked when they are directly against the word, 
Deut. 12.8  The Law is in Deuteronomie that the people must in no wise perform that which seemeth good in their own eyes. 
2. Sam Ver. ●  When the Ark of GOD was carried from the house of Aminadab, Vzza when he saw the Oxen going awry, and the Ark ready to fall, put to his helping hand to save the Ark from falling. 
Numb. 4. Ver. 15.  This his intent might seam to be good and godly, but for as much as it was a breach of the law of God, wherein laymen were forbidden once to touch those holy things, he was therefore overtaken with vengeance, 
Pro. 14.12.  and stricken with sudden death, There is a way (saith Solomon) that seemeth good to man, 
Rom. 10.2.  but the issues thereof are the issues of death. Paul saith of the jews that they had a zeal, but not according to knowledge: 
Math. 15.9  & therefore in vain they worshipped God while they taught for Doctrines, men's precepts.  
The Apostle saith of himself that before he was called, concerning zeal, he had persecuted the congregation of God. 
Phil. 3. v. 6  
1. Tim. 1, 13.  Yet he affirmeth that in that his blind zeal he was a blasphemer and a persecuter until he had obtained mercy for that which he committed ignorantly. If the intent of the heart might serve for a sufficient warrant, than any Turk or heathen should be holden excused: for they think they worship a true God, yea the bloody torments of Christians might then challenge a full discharge and freedom for their tyranny, 
john. v. 2.  because (as our Saviour doth witness) when they kill the Saints of GOD they think they do God good service. But thoughts & intents can no longer awarrant us, than they themselves be awarranted by the word of God. 
Colos. 2.23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle doth call it) will-worshippe be it never so devout and zealous in outward show, yet if it be against the will and word of God, it is nothing but a blind zeal of a devilish superstition. The second pretence which Saul doth use to cloak and cover his rebellion is, the fear of man. I feared (saith he) the people and therefore I obeyed their voice. 
Ver. 24.  This fear of man to permit or to commit wickedness for fear of displeasing man, is a crime to be condemned even in the private persons of the inferior people, because all are commanded one to exhort another, 
1. Thes. 5.11.  and one to edify another, and our Saviour saith generally to all, 
Luc. 12, 4.  fear not them that can only kill the body and have no more that that they can do, but fear him which hath power to kill both body and soul and to cast both into hell fire. But it is much more to be condemned, if it be found in them which have any charge of a public function. For of Ministers may be said that which the Apostle Paul speaketh of himself, 
Gal. 1.10.  If I should please men I were not the servant of Christ. And all magistrates ought to approve themselves to be such as jethro doth describe them, to wit, men of courage, fearing God, 
Exod. 18.21.  dealing truly and hating covetousness. But especially this crime of fearing man is most intolerable in them whom it pleaseth GOD to call (as he did here Saul) to the dignity and Majesty of supreme governors and to possess as it were the room of GOD upon earth. When GOD had placed josua chief governor over his people he gave him in charge two especial duties: 
Ios. 1. v, 8  First that he should never let the book of the Law depart out of his mouth, but so meditate in the same day and night, 
Ver. 9  that he should observe and do according to the things contained therein: and secondly that he should be strong, and of a good courage, not to fear, neither to be faint hearted, for (saith God) I will be with thee at hand which way soever thou goest. Whatsoever Saul doth pretend of the intent of Sacrifice, and of his fearing the people, yet Samuel showeth him what was indeed the true cause of his wilful rebellion in sparing the cattle of the Amalekites. 
Ver. 19  Thou hast (saith he) turned thyself to the prey and done wickedly in the sight of God. To receive the spoils of enemies is a thing of itself not unlawful in those which are authorized and armed with the sword of justice: for sundry times did David carry away spoils even from the Amalekites, 
2. Sam. 3.12. 1. Sam. 30.26.  and sent part thereof for presents to the elders of juda, Ramath and Bethel. But the pray which Saul doth turn unto, was commanded by the voice of GOD utterly to be destroyed, and no portion thereof to be saved or reserved. Again though it be permitted in lawful war to carry away the spoils of such enemies as the Lord shall deliver into our hands, yet is it not lawful to set our heart upon the spoil, & to make that as it were the principal drift of our labours and endeavours, as here it is said of Saul that he turned himself to the prey, as setting his heart especially upon it: 
Eph. 5. v. 5. Phil. 3. v. 19  Which if he did of a covetous affection, than did he make Mammon his Idol: If he did it for his own feeding and refreshing, then did he make his belly his God and his glory to his shame: If he did it to please man, than was it also spiritual whoredom and Idolatry, As Saint james saith: 
jam. 4. v. 4.  O ye adulterers and adulteresses know ye not the friendship of the world is enmity against God? If any man will be a friend of the world, he maketh himself the enemy of God. So that every way this rebellion of Saul against the commandment of God may be fitly compared with the sin of Idolatry. The fourth thing wherein rebellion may well be compared with witchcraft and Idolatry, is in sundry effects which they do equally work in the hearts & estates of men: as first they do harden and make obstinate the heart of man. In witches what one amongst a thousand hath in many years been seen to return to the Lord by unfeigned repentance? Of idolaters that may well be spoken which jeremy saith of the Idolatrous people, 
jer. 3.3.  thou hast had a whorish face and wouldst not be ashamed, 
Psa. 135.18  and that which David saith of the Idols themselves, they have eyes and see not, ears and hear not, they that make them are like unto them, and so are all such as put their trust in them. The custom of rebellion in Saul (for he had wilfully broken another commandment of God before, 
1. Sam. 13.8  in refusing to tarry for Samuel, for which disobedience he was first denounced to be rejected of God) This custom, I say, of opposing himself against the will of GOD, 
jer. 3, 3.  doth so harden the heart of Saul, that with a whorish countenance (as jeremy speaketh of idolaters) he doth now impudently defend that he hath done nothing amiss, but perfectly fulfilled the will of God: and afterward as having eyes and not seeing, and ears and not hearing doth run headlong in the race of wilfulness even unto the end of his miserable days. Samuel when he exhorteth the people to avoid all Idolatry and all setting their own wills against the will of GOD, doth use this reason, because (saith he) they cannot profit nor deliver you, 
1. Sam. 12.21.  for they are but vanity. So that in this also these sins are resembled one to another, for that they are utterly unprofitable for the estate of man's life. That may well be spoken of all the contemners of God which Osea saith of Idolaters, 
Osea. 8.7.  they sow in the air and reap the wind, their bud bringeth forth no meal, their fruit is like blasted grain. We see it most evident in the common course of man's life, 
1. Tim. 6. ver. 6.  that as godliness is a great gain, and virtue is profitable to all things, so the service of sin is utterly unprofitable: 
Rom. 6.21.  what fruit (saith the Apostle) had ye then in those things whereof ye are now ashamed? What fruit have contentious men by their suits and debaits, 
Gal. 5. v. 15  but as one doth bite another, so one in the end to devour another? What fruit receive they which live a dissolute life in whoredom and drunkenness, 
Pro. 23.21 Pro. 29.3. Pro. 23.17. 2. Sa. 12.11. Pro. 6.23. Hos. 4, 11, 1. Cor 6, 10 Apoc. 22.15,  but only the consuming of their substance, the wasting of their health, trouble and unquietness in their own house, shame and confusion abroad, the loss of spiritual graces in this life, and the loss of life eternal in the world to come? What fruit doth the covetous miser reap by his abundance of wealth, 
Eccl. 4, 8 Pro. 10. ver. 2,  when he doth not possess his goods, but is possessed of them, when he hath them and cannot find in his heart to use them, when he hath no hope to have them blessed to the third generation, and especially what will it profit him if he should win all the world, 
Mat. 16.26  and in the mean time lose his own soul? As living in the obedience of God's word in goodness of life is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great gain and profit: 
1. Tim, 6, 6  so disobeying the Lord by riotousness of life doth heap upon man all plagues and miseries.  
The people which here under Saul do against the commandment of GOD keep some cattle to make a will-worship of their own, do reserve the best & fattest of the sheep and Oxen: wherein we may further observe how forward and zealous men are to set forth & maintain those things which they have hatched in their own brain against the direct rule of God's word. For I can account no better of their sacrifices when they will make them as seals of their disobedience against God.  

Exod. 32.3  The people of Israel to erect a golden Calf would part with their Earring, even the best jewels they had: but in the true worship of God every thing went hard with them, they were continually murmuring & grudging against Moses and Aaron. When Elias could find little succour amongst the israelites their successors, jezabel to maintain the Idolatry of Baal kept four hundred Chaplains, as it is said in the Scriptures, 
1. Reg. 18.19.  there were four hundred Priests of the groves that did eat at jezabels' table. We see in our days many monuments and remnants of superstition which do sufficiently lay open to us, how forward they were in times past to maintain their wilworshippe, and we see also on the other side (more is the pity,) by too lamentable experience, how cold and backward we are to uphold and resort unto the true service of God framed according to his word. Many now are like unto children, who if they be commanded any thing by their parents, they are either by and by hungry & weary, or strait way oppressed with heat or cold: but if they run headlong upon any devise of their own brain, they continue in their travel a long time without feeling hunger or cold, a whole day will scarce suffice for their vain inventions. Even so it is with many men, which though they be grown in stature, 
1. Col. 14.20.  yet are children in understanding and knowledge: what pleaseth their own humours and affections, that they are forward with great charges to sustain. But if any thing be commanded by godly laws of Christian Princes, agreeable to the word of God, of that they make little or small account. So likewise it falleth out in the performance of the duties of the second Table.  
If there be any thing that shall disobey the commandment of GOD, any riotousness of life, any pride, any unclean lusts, any excess and surfeiting, how forward are we, nay how prodigal to compass and accomplish such dissolute affections? But if any thing be to be done in obedience of the word, any poor to be relieved, any virtuous act to be performed, alas how cold are we then, how sparing? yea rather how froward? how obstinate? Rebellion is as the sin of witchcraft, and stubborn resisting as superstition and Idolatry. Of the second part of this text, to wit, of the judgement of God denounced against Saul for this his rebellion, I shall (god willing) entreat at some other convenient time. In the mean while, as the Lacedæmonians by showing to their children the loathsome sight of drunkards, would thereby withdraw their youth from that lewd and beastly vice, So let this view and beholding of the horror of rebellion, effect and work in our hearts a perfect hatred of all disobedience. Let us earnestly endeavour to be that flock of Christ which hear his voice and follow him, that so we may be certainly assured, 
joh. 10.27.  that he will give unto us eternal life, and that nothing shall be able to pluck us out of his hands. Let us show forth the fruit of our faith by humble obedience, 
Gen. 22, 10  as did faithful Abraham, that walking after the spirit, we may be fully certified that we live by the spirit. 
Gal. 5.25.  Let us order our conversation dutifully in the fear of God, as becometh obedient children, in sacrificing & mortifying our own wills and affections that so being sons and daughters, 
1. Pet, 1, 14 Col, 3, 5. 1. Cor. 6, 18 Apoc. 1, 6,  yea kings and priests to God the father in this life we may reign with him for ever in his eternal kingdom in the world to come, 
Apo, 22, 5,  whereunto he speedily bring us all, that mercifully died for us all, our Lord and Saviour Christ jesus, To whom with the Father and the holy Ghost, three persons and one true and everliving God, be all honour, glory, thanksgiving & praise now and for ever. Amen.   

Errata.  
In the first Sermon, for strong, r. stung, for portinus, r. protinus. In the second sermon, fol. 3. b. r. moshegnim, fol. 5. b.r. effecting of some, fol. 18. a. r. Longins. fol. 14. a. actions that can be. In the third, for honoradi. r. honorandi.  
The often sudden changing of the Character, was the Printers conceit, in the absence of the Author.