A SERMON NEEDFUL FOR THESE TIMES, WHEREIN IS showed, THE INSOLENCES OF NAASH KING OF AMMON, against the men of jabesh Gilead, and the succours of Saul, and his people sent for their relief. Preached at Paul's Cross the 14 of Feb. 1590. by R. H. fellow of the New College in Oxford. jud. 5.23. Curse ye Meroz, sayeth the Angel of the Lord, and in cursing curse the inhabitants thereof: because they came not to help the Lord, to help the Lord against the mighty. AT OXFORD. Printed by JOSEPH BARNES Printer to the University. 1591. TO THE NO LESS VIRTUOUS THAN Honourable, Sir HENRY NORREIS' Knight, Lord Norreis, Barron OF RICOT, INCREASE OF HONOUR, WITH ALL grace, and all felicity. (* ⁎ *) THERE is none so weak sighted (right Honourable) but now by long experience they may see, the deep and unchangeable hatred of the popish faction, conceived against our dread sovereign, as the party most principal, and others the embracers & professors of gods truth. The which hath so depraved & poisoned many their hearts, that it hath not only removed from them, all loyalty to their prince, & love to their country; but also hath carried them so far, against the stream of all goodness, and sense of nature; that they have by sundry means, and sundry persons, attempted to do violence, upon her sacred majesty; and farther have sought, so far as in them lay, to move rebellions in the land, and with their own ruins, and ruinns of their families, to work the overthrow of this their country, & unsufferable slavery unto a foreign enemy. Whose wicked malice, although god of his goodness hath hitherto detected and blown abroad, to their own shame & and great confusion: yet there cause, hath been of late more specially commended, & undertaken by the great pation of the holy league, who under a show and colour of religion, and of yielding succours unto there cause, doth affect the sovereignty and Empire not only of them, & of this our country, but of all other kingdoms here in the west. Wherefore it standeth all good people upon, which love their liberty, & would not that a stranger should reap that they have sown to give ear unto the calls of their superiors, by whose providence (under god they have been hitherto kept, and still may be continued in wealth & liberty. For if the counsel of their rulers shall not fit their restless & uncontented humours, but they will needs hearken, either to the sinister persuasion of some evil disposed; or to the unprovident miserableness, of their all coveting natures; they shall not only thrust from them that good, which their governors would procure: but by sparing of a little, put themselves in danger of losing more. For if (which god forbidden) the enemy should be suffered, to make our neighbour countries, the shops and centre of his wars; and without impeachment to prepare, his navies and armies as before; and with fire and sword, to enter and make some small ●●…y in this our country: although he be manfully beaten back, and forced to retire, nay fly without all order: yet the havockes made by them, together with the spoils of lose persons, and of others, not so well affected amongst ourselves; would multiply the charges we have hitherto been at: beside the dishonour of our country, hurre of the people, and infinite damage of many our brethren, upon whomsoever it shall light. All which as it sufficeth here for to remember so for the better instruction of the people in this point, I commend this small treatise unto their reading. And whereas (Right Honourable) your godly desires, have always been for the welfare of your country, and advancement of god's truth, and you have of your loins, many worthy children, set a part and marked of god to such an end: I thought good both in respect of the matter, and my manifold duty, to commend this treatise to your honours favour and protection. Of which as I nothing doubt, so I shall not cease to commend you and yours, to the gracious guidance, blessing, and protection of God. From new College the 27 of March. Your Honours in all duty ROGER HACKEY. A SERMON PREACHED AT Paul's Cross. ALTHOUGH these days of much contention & profanes, do minister just occasion to speak, of the several duties of each particular estate: yet in a common woe & universal calamity, which hath been threatened, practised & is still continued against our nation; it standeth in wisdom to look rather to the root, then to the branches, to the welfare & safety of the whole, than the cure & remedy of some particular part. For since this if you consider is the scope of all their counsels, to take from us not only our well being, but our being, even church and kingdom, and to bring all into a miserable thrall doom both of body and soul: Aesop's dog let us beware least while we gape after the shadow we lose not the substance & the shadow to: lest whilst we would raise a tower to mount up to heaven, we set not up a Babel the confusion of al. Gen. 11. The which I speak not to rub and fret the sores of any, which mourn in Zion for the sins of there people, Psal. 122.3 and would have jerusalem builded as a city that is at unity in itself. But to advise our overheddy and hasty spirits, either for a while to rebate the edge of their ill tempered fury, or else to turn their keen and well sharpened humours, against a known and most bloody enemy; which will none of our Bishops, nor yet our pastors; none of our religion, nor yet our discipline; none of our protestants, nor yet our puritanes; but which, to the grief of us all, and especially of such, in whose hearts god hath placed the sense of better things, Matt. 24.15. Fox his monuments. would set up the abomination of desolation in our temples again, & would bring Ridly & Hooper Bishops and pastors, men though now varying, again to be fired and burned at a stake. In regard therefore of this most cruel enemy, love of god's church, and tender of this our native country, I have chosen this scripture as the fittest for me to speak of, and you to hear; God grant that we may all follow it, as may be to his glory and our country's good. The text is taken out of the first book of Samuel, the eleventh Chapter, beginning at the fift verse. 1. Sa. 11.5. And Saul said, What aileth this people that they weep? and they showed unto him the words of the men of jabesh: then the spirit of the lord came on Saul when he hard those words, and he was exceeding angry, & he took a yoke of oxen, & cut them in pieces, & sent them into all the coasts of Israel, by the hands of messengers, saying▪ Whosoever cometh not after Saul and a●…ter Samuel, so shall his oxen be served: and the fear of the Lord came upon the people, and they came forth as one man. IN the opening of which text we are to consider, first the occasion why the people weepeth and Saul is angry, and both king and people which so great an army so speedily come forth: secondly this, that the people weep: thirdly the demand of Saul, what aileth the people that they weep? four Saules anger, and he was exceeding angry: fifthly his summons, in which first his fact, he took a yoke of oxen, cut them in pieces, sent them into all the coasts of Israel: then his proclamation, whosoever cometh not after Saul & after Samuel, so shall his oxen be served: Sixtly the readiness of the people, they came out as one man: last what is the reason that Saul was thus angry & the people came; the spirit of the Lord came on Saul, and the fear of the Lord came upon the people. In the occasion, you are to consider the city that is besieged, the party that besiegeth, & that when, and upon what title. Concerning the city besieged, The city besieged. it is jabesh Gilead, a city in mount Gilead, appertaining to the half tribe of Manasseth, whose portion was sorted with the Reuvenites & Gadites beyond the river jordan, in those country's with Israel recovered from Og the King of Bashan, & Sihon king of Amorites. As it is at large described Deut. 3. And although the tribes of a Deu. 3.12. Reuben & Gad had half the mount of Gilead given them to inherit, b Num. 32.33. yet the rest of Gilead, was given by Moses to the half tribe of Manasseh: And after the conquest of Canaan c Ios. 13.31. confirmed unto them by josuah. This city as it was d 2 Sam. 2.5 commended by David, because they e 1. Sam. 31 11. recovered the bodies of Saul & jonathan from the walls of Beth-schon of the Philistines where they hanged: so was it wholly sacked by the power of Israel, jud. 21.10. bicaus they came not with there brethren, but stood as neutrales, when they went to do justice on the men of Gibeah for that villainous & barbarous fact showed on the Levits wife. Thus much for the city that is besieged. Now concerning the Ammonites that did besiege, they coasted on the east of mount Galead, and were near borderers unto that part of the tribe of Manasseh and unto the tribe of Gad. For in conquering of the land of Sihon king of the Amorits, Nu. 21.24. they are said to conquer even to the river jabok, which is on the border of the children of Ammon, & this city as other about the river Arnon, josua. 12.2. Nu. 21.26. & mount Galead, Sihon king of the Ammorites took from the children of Moab, before that Israel came out of Egypt. Now then as it is storied in the verses & chapters before, The time when and upon what title. when that Naash by his intelligence hard, that the people of Israel were at variance in themselves, a 1. Sam. 8.5.6. that they refused Samuel to be their governor, asked for a king, b 1. Sam. 10 27. & yet would none of him, whom the lord by Samuel anointed for to be their sovereign: upon an ancient but c jud. 11.19 23 27. jud. 10.8. false title unto jabesh and all mount Galaad alleged by his predecessors before time unto jepthah at what time they had conquered all that lay beyond jordan, and were ready with their armies to enter judah because Israel took my land, jud. 11.13. when they came out of Egypt even from Arnon unto jabok & jordan (he layeth siege to jabesh Gilead: 1. Sa. 11.1. etc. and although the city would have been his tributary yet not content with this, to show his malice & spite he had to the house of Israel, he would hear of no entreaties or conditions of peace, except they board out their right eyes, to there own shame & reproach of all their nation, the which condition although most ignominious in itself, and more to be shunned then a thousand deaths, yet such was the baseness and vileness of this slavish & degenerate people, that they yielded unto this proud and insolent demand, if within seven days they were not succoured: the report whereof when it was bruited in the ears of the people they wept, but Saul burned with anger and gathered his forces for to give relief. Thus than you see who is besieged, jabesh Gilead: who besiegeth, Nahash king of Ammon: and upon what pretence, an ancient title, and that he will admit no manner of submission, except withal he have their right eyes. Now let us compare this story to the present time. Not Nahash of Ammon, but the great monarch of the west, whose treasures are fed with the gold of India, The application of the story. and desires with the conquest of the world, whose navy as a forest hath shadowed our seas, and the roaring of whose canonnes made the seas to roar, and the son in his glory for to lose his light: having of late espied the dissensions of Israel, variance of France, and how many of them refused Saul, the Lords anointed and natural sovereign, to be their governoure: upon a title to the Dukedomme of Britain, as unto what Realm would he not make title? hath entered with his forces not only into Britain, but into Languidocke, Province, Dalphine, champaign, Paris, the very head city and chamber of France, and not contented with many cities which he hath surprised, doth farther unto all men by his new supplies and preparations show the foorh of his desire, which is to have the conquest of all. And herein more cruel than was Naash of Ammon, he will not take to mercy them that seek for his mercy, except, to the reproach of their nation and ever-during shame, they will pluck out not only their right eye, the light of the Gospel, and bring in the all blinding darkness of Popery again: but their left eye also, a son of France, and natural borne sovereign: except they will refuse the olive to be their King, and will say to the flower, thou shalt not reign over us. Oh daughter of France much to be wailed, that thy goodly light should be turned into darkness, thy liberty into slavery, kingdom into tyranny, and thy faint light of God's truth, which yet in thee but glimereth, into the palpable darkness of error again. Thus much for the application of the story: let us consider what the people did. When the children of Israel heard, that Ammon would show no mercy to the men of jabesh, except they would boar out their right eyes, The peowept, and why. to their own shame, and reproach of all Israel: they lift up their voice and wept. A loving & most kind people. But why do they weep? do they weep because the men of jabesh offended God, in forsaking there sovereign which was of there brethren, and in yielding their necks unto a foreign yoke. A fact to be wailed of the multitude, & scorned of such as carry generous minds, for they should rather have chosen to have died with honour, then with outbored eyes to live in slavery and perpetual shame. Or why do they weep? do they weep because the staff of Ammon which hath beaten jabesh doth threaten them, because the waters of trouble that have overflowen there brethren, do now even roar & beat on there banks, and there is no counsel for to keep them out: no marvel if the fear of there future and hasting harms, doth make them to water there plants, and to weep for themselves and for there children, because of the misery that was shortly to ensue. Or why do they weep? do they weep as they that are tender hearted kind & lovely, whose bowels are moved and turned within, over the miseries of there brethren as though they were there own. O worthy Israelits & precedent most memorable, which doth show to all succeeding ages, not happily what they are, but what without all peradventure they should be: for can one member be struck and the other not feel, nay it feeleth greveth and succoreth what it can. When Mardochai heard that Hamon had procured, that by the command of the king at a day appointed, all the jews through all his provinces should be put to death, he rend his clothes, Hest. 4.1. put on sac kloth, went into the midst of the city, and cried with a great cry & a bitter. When the friends of jobe that came to comfort him, saw him clothed with so great calamity, they lift up their voices & wept, job. 2.12. rend their garments and sprinkled dust upon their heads. In like sort when Hazael was sent from Benadab to know of Elisha whether Benadab should recover. Elisha wept & Hazael said why weary my lord? 2. Reg. 8. and he answered even for the evil that I know, thou shalt do to the children of Israel. For there strong cities shalt thou set on fire, there young men shalt thou slay with the sword, thou shalt dash there infants against the stones and rend in pieces there women with child: with the like affection jeremy foreseeing the captivity of his people, although he knew that his life should be given him for a pray, jerem. 9.1 yet he wisheth that his head were a well of water & his eyes a fountain of tears, that he might weep day & night for the slain of the daughter of his people. Now whether this even to approve this weeping of the people here, and to commend this Christian kind and brotherly affection in you, so often as brethren of the same hope, members of the same body, fellow partners of the same quarrel and the same success, do labour in their trouble, and are in some distress. For as this hath been a continued practice of all nations, at all times to set up the ensigns of joy, for the good success of their well meaning and confedered friends: so hath it been the like custom upon any hard eventes, to show tokens of sorrow, mourning, and of much complaint. In truth whereof, say they be French, and not natural English, say they be netherlanders, and not your brethren, yet the troubler of England is the troubler of them; yet for the same faith, and in the same quarrel, and against the same enemy, which meaneth no better to you then he doth to them, nay much worse: in that he hath been not abroad, but at his own doers, and that not once but often heated, fired, and inflamed by you. Wherefore if your stony hearts can not be moved over their miseries, although they are your brethren, yet weep for yourselves, and for your children, and for the evils which may come upon you: for if that most large & mighty kingdom, shall not withstand his fury, nor the force of them that are confedered with him: what shall become of this our nation, when he shall again come, not with a navy from Spain as he did before, but from the nigher havens of France and Flaunders: nor with his own power only as before, but backed and strengthened with the gentry of France? Livy decad. 3. li. 1. Doubtless if Rome had occasion to weep, when Saguntum was taken, because the walls of Rome were shaken, when Saguntum battered: if all Israel for jabesh Gilead: much more ought we to weep over their distress, since in their safety stands ours, and their calamity is as the roaring of the raging sea, whom wind and tide doth hasten for to bring upon us. Weep. and if neither the fellow feeling of their misery which are our brethren in the faith, nor the fear of our calamity which is linked with theirs, can move us to tears: yet let the judgements of God, whom neither the wisdom of our council be it never so wise, nor the value of our soldiers be they never so hardy, nor the mountains of our money be they never so great, Amos. 6. ● is able to beat back or to turn aside: cause all sorts to tender the affliction of joseph, lest God in his just judgement visit you upon your Ivory beds, and cloth you with sackcloth instead of silk, baldness in stead of beauty, lest he change your chains of gold into chains of iron, strong drinks and delicate fare into water of trouble and bread of affliction, and make you feel all those evils in yourselves, which you would not rue & pity in other. Weep. The demand of Saul what aileth the people that they weep? Thus much concerning this that the people wept, now let us consider the demand of Saul what aileth the people that they weep? Saul was there king they were his people, this is his motion what aileth the people that they weep? In whom we may see, what lovely care and tender affection, princes and magistrates and other governors should carry towards the people commended to there charge: for whereas they are the fathers of their country, they should have the bowels of fathers, and they should no more abide the cry or tears of their people, then doth the tender mother the screeches of her babe, or the natural father the groanings of his pained child. Isa. 49.23. For they are nursing fathers, nursing mothers, anointed by the Lord not for their own, but for the people's good; they therefore should learn to make inquire with Saul what aileth the people, that they weep? and to pray with Solomon when they are made rulers over gods inheritance, not for honour for it shall follow them, nor for riches for God shall bless them, but for wisdom and knowledge that they may go in and out before the people. 1. Cro. 1.10 Thou hast made me king over a great people, give me now wisdom & knowledge that I may go out & in before this people. 1. Sam. 17.34. They should not suffer the harmless sheep to be spoilt by the ravening bear or greedy Lions, but they should rescue them from admist their jaws, and learn to say in the fullness of love with that kingly prophet. O spare and let thy hand be against me & my father's house, 2. Sam. 24.17. but as for these sheep what evil have they done, for as it was said by Mardochai to Hester, which for a while withdrew her help from her distressed people. Hest. 4.14. Who knoweth whether thou was advanced to the kingdom for such an end: so may it be spoken to the rulers and governoures of all estates, in whose power it is to wipe away the tears of the people, and to still their cries, not with who knoweth, but that thou was advanced to thy government for such an end. do not say for excuse, it is a work of envy and of trouble, liked of none but the distressed sort, but go through in the power of god whose judgement you execute, and if thou be an inferior magistrate prefer their plaints to thy superior, and say with Hester to Assuerns. How can I suffer and see the evil that is come unto my people? Hest. 8.6. how can I suffer and see the trouble of my kindred? yea although thou mayst make thy profit with the people's hurt: yet defy that profit, that is gotten with their tears, & gain that is accompanied with their curse. And although with David thou long to drink the water of the well of Bethel, to increase in wealth, and leave a kingdom to thy posterity: yet when thou shalt consider that this water is gotten by the jeopardy of men's lives, thy riches by the spoil of the needy, oppression of thy brethren, 2. Sam. 24.16. power it forth, & do not drink: but say with that kingly Prophet, be it far from me that I should drink the price of blood. And let that be the crown and fullness of your glory, wherein dying Pericles did most of all rejoice: Plu. vita Periclis. I have not clothed myself with the tears of the people there is none for me hath woorne a mourning weed. This if thou refuse, how canst thou here with Saul justly say? what aileth the people that they weep? when it is thou that for thy gain, dost wrest tears from their eyes, sighs from their hearts, and forcest them in the bitterness of their soul, to curse thee, and wish that thou wert dead. And if all this can not move, yet come and learn ye Christians of a heathen, ye captains of a captain, ye rulers of a ruler of the people, worthy Camillus' captain of the Romans', who when he saw the city of the Veians which he had surprised flaming with fire, wept over the city, and lifting his hands up to heaven said, If it be thy pleasure, o god, Livy decad. 1. li. 5. bless our affairs, but if thou purpose evil to the city of Rome, and to our nation, o spare them, and let all their evils end in myself. Even so and with such affection should our princes and rulers speak, O lord if it be thy pleasure bless our affairs, but if thou purpose evil to this city and to our nation, O spare them, and let all their evils end in ourselves. But alas, be it spoken with their patience, and in all reverence unto so great estates, it is not thus with the rulers of our age, they do not say What aileth the people that they weep? neither do they seek to yield comfort to their heavy hearts, but like hard hearted nurses, they suffer them to cry till they be weary. And when they cry hush hush, & would have them still, yet then with their stripes do they occasion new tears. And although they be not so evil as was Caligula, to wish one head to the people, Suet. vita Caligulae sect. 30. Idem vit Nero. sect 38. that at one stroke he might cut it of: nor so vain as was Nero to seek their sports in the firing of Rome, their pleasures in the spoil of the country, yet they can not say with Samuel a ruler of Israel. Whose ox have I taken? 1 Sam. 12.3 Or whose ass have I taken or whom have I done wrong to? or whom have I hurt? or of whose hands have I received bribe? And I will restore it unto him again: lest happily the people show their wrongs and their hurts, call for there oxen and there asses, their sundry gifts, and there be no power in the magistrate to restore. When the people of Israel had made unto themselves a golden calf, & turned the glory of god into the Image of a beast that eateth hay, the Lord said unto Moses, Exod. 32.10. let me alone, this is a stiff-necked people I will consume them at once, & I will make of thee a mighty nation: but Moses said pardon their sin, Vers. 32. or if thou wilt not, blot me out of the book which thou hast written. Now if for the sin of the people, god should threaten to root out the memory of a nation from under heaven, would not many rulers be glad of this? so that of there bowels god would raise a mighty nation, would they refuse gods offer, as Moses doth here? pray for the people and wish to be raised out of the book of life, if god should not pardon the trespass of the people? and yet the rulers should be as Moses, in preferring the good of the people before the good of their seed, their lives and safety should be vile in their eyes, in regard of the good and safety of the whole. For doubtless if the people weep, & there be no Saul to pity, but the rulers speak unto them as did Pharaoh to the jews, at what time they moved and complained their griefs: Ye are to idle, go and work, Exod. 5.17 there shall be no straw given you, yet you shall deliver the whole tale of brick. Hest. 4.14. As Mardochay said to Esther, God may otherwise sand comfort & deliverance unto his people, Exod. 12. like as here he did unto these jews, and this over rough and cruel dealing, may be sometime in cause of the people's revolt. for not to speak of the precedents of others, either lately in our neighbour countries shown, or storied in the books of ancient record: if Rehoboan had mildly answered the people after the counsel of the ancient, they had continued his servants forever: but when he followed the headiness of the young, 1. Reg. 12.14. and threatened to make the grievoes yoke of his father, more greevoes, to whip than with scourges whom his father chastised with rods, & all Israel saw they were not regarded; in a fury they broke away, and said: What portion have we in David? vers. 16. we have no inheritance in the some of Ishai, to your tents O Israel. Now see to thine house O David. So they revolted from Rehoboam, and made jeroboam their king. Now whether this, even by the contrary to show, the happiness of this our English nation, which hath a Saul that hearkeneth to their cries, which preventes often the occasion of their tears, and is most desirous at the first, notice to remove the cause of all their sorrow. Wherefore long may England have part in her, and she in them, as may be to the increase, of her glory, and farther welfare of this her realm. But yet, if her under rulers and governors, Some known causes why England weary. Nehe. 2.2. to whom these things should be better known, do ask with Saul what aileth the people that they weep? or with Artaxerxes of Nehemiah, why is thy countenance sad? and why art thou of an heavy cheer, seeing thou art not sick? sure this is nothing but sorrow of heart. We may answer with Nehemiah in that place, o ye rulers live for ever, why should not our countenance be sad? & our hearts heavy? since we may not safely speak the abuses, that we know, or if we do yet we shall not see them remedied. For if we may speak of things known, and which are in every eye, let Saul look on the soldier maimed in his princes and country's quarrel, whose hurts will not suffer to labour, and need with much shame enforceth to beg. And why hath not England cause for to weep? to see her sons as beggars disgraced with shame, whose maims deserves to be graced with honour. Fron the soldier look to the cottager and poor husbandman, whose thirst knoweth not the drink of malt, nor hunger the relish of flesh or fish, whose racking landlords have rent their hearts, and needy hunger hath already forced to leave there houses, & to come abroad. And why hath not England cause for to weep? to see her teats full and her sons starving, a scarcity procured to the poorer sort, where she hath given a plenty for all. From these look not to the law the sinews of a kingdom, nor on good lawyers the soul of the law, but on those who thirst after causes, although they be bad, which can draw suits in length as the wire drawer doth his wire; and is never at an end, till he hath made an end of thine: which in the fiennes of his wit, but foulness of his conscience, is not ashamed to say, that he hath a shift of descant for every need. And why hath not England cause for to weep? to see wrong done to her children which seek for right, to see so many abuse the law and law loving people: and yet no known note of disgrace, enured and imprinted on them. From these shall we look to our officers of both estates, which have not bought by great as Lanow speaketh of the offices and governments of France, and ye as fast as they do sell by retail, which use them to their gain, I would we might also say to the people's good, which speak to the law, be silent, and it dares not speak; speak after this fashion, and it speaketh against her own meaning, even what they wil And why hath not England cause for to weep? To see them to give her occasion to mourn, which should procure her matter of mirth. From these may we come unto our church (I speak but of those things which every man doth see) if we look on the prophannes of some, over niceness of others: if on the rabble of unlearned which can not speak, and hard heartedness of others, which will not feed nor see the flock committed to their charge; or if on them which wink and say all is well, & are loath to hear that any thing is amiss: or on the headiness of others & unbridled rashness, which think there is no mending, without down plucking: no church but of their making, and cast in their mould. Well may England weep, to see her lights changed into darkness, and them to speak tears and trouble unto Zion, which should speak peace and to her joy. From all these if we look unto the dealings of this city, and behold the excessive gain, which without all who and conscience, they make in their trades: or the unnatural dealing of some overgredy, which engross commodities into their hands, that so they might raise the price, or keep them at a stay: or on the not multiplying duly, but biting usurer, which gnaweth and teareth out his gain, out of the lands and lively-hoodes not only of the commonalty, but gentry, yea nobility of this land: or in a word on the variable and most kind deceits, which with great skill and little conscience are practised in every trade, in every mystery. Great cause hath England for to weep, & to speak unto Saul, the rulers and governors of her land, which ask, what aileth the people that they weep? Even for the soldier that is despised, and the poor and needy that is not regarded for the abuses of the lawyer, disorders of the church, corruption of the rulers, uncenscionable deceits which are of all sorts used, studied, and still to be continued, it by Saul & his rulers they be not remedied. Thus much for the demand of Saul, The anger of Saul for the injuries offered unto the people. what aileth the people that they weep? Now let us consider his affection. Upon the report of the men of jabesh, he wept not as the people, but as one of a greater spirit, he was exceeding angry: and when they had showed him the words of the men of jabesh, Saul was exceeding angry. When these things were told the people they wept, for the sword was not committed to their hands, & being but private not public persons, they ought not for to seek revenge: but from Saul anointed to be their sovereign, came flames of fire not floods of tears, and hot burning and revenging anger, not fearful heaviness & coldness of heart; Tears and prayers for private persons, but wrath and revenge for the rulers of the people, and the sword to strike, for him that hath the sceptre and doth wear the crown. They wept but Saul was exceeding angry. Lactarius de ira dei c. 21. To be angry is natural unto flesh and blood, for with it we are borne and with it we are bred, and from it if we would we cannot be severed; for the most dull and heavy spirited, the most meek and patiented is sometimes sharpened, and for injuries received hastened for to seek revenge. 1. Sa. 25.22 When Nabal answered churlishly the servants of David, that came for relief, David's wrath was kindled, and he swore that he would not leave in Naballes house by the dawning of the day, one to make water against a wall. Gen. 27.4. When Isaak had given the blessing to to jacob, Esau was fired, and he threateneth the sword unto his brother's harm. Hest. 3.4. When Haman had not his reverence from Mardoche, he fretteth, and practiseth the death not only of Mardoche, Gen. 4.5. but of all the jews▪ nay if god doth better like of the sacrifice of Abel than he doth of cain's, the people rather phausy the ministry of labouring preachers then unskilled loiterours, Nu. 11.29. although Moses like it, yet there are cain's which are angry and do seek revenge. Insomuch that if we should speak to men of this age, as God did to Cain, Gen. 4.6. why art thou angry with thy brother, you should see that either it is for no cause, or if for a cause for no great, or if for a great them not for a good. And if the ministers should yet go further and say as the lord did unto jonah, john. 4.9. dost thou well to be angry for thy gourd? They in the fury of their rage and unbridled affection, will stamp and say, we do well to be angry even unto the death. It is true indeed that thou mayest be angry when thou hast cause, Lactū●. de ira de c. 17 yet must thou not fancy a cause where no cause is, nor when thou hast cause be moved above mean and measure. But as Saint Paul speaketh concerning sorrow for their friends that are departed you must not so weep as they that have no hope: 1. Thes. 4. evenso you must not so be angry as they that have no hope. But as the same Apostle to the Ephesians speaketh, Eph. 4.26. be angry but sin not. Thus it behoveth us which are but private persons, when we are moved to choler & desire of revenge, to look that the cause be weighty and not a trifle, of some importance and not a gourd, that it be true and not fancied, just and not supposed, and then that we keep ourselves within mean and measure. But here is more in this ensample, in that Saul is a king, no private person: and is angry not for himself or for his own wrongs, but for the injury done to jabesh, and contumely intended against his whole nation: for as this was spoken to the praise of David, Ps. 70.10. that the zeal of the lords house had even eaten him: 2. Sam. 10.6. so was this also unto his glory, that his zeal was kindled and anger inflamed, for the outrage of Ammondone to his legated, & their armies, gathered for his people's hurt. Wherefore although it be said, Eph. 4.20. Lacian. epit. livi. inst. cap. 3. let not the son go down upon your wrath: yet this is spoken, of unjust and private injuries, not just and public: of others, not of kings and princes, which have the charge and guidance of public weals. Ester 9.12 13. For their wrath must not go out, nor anger be abated, till they have wrought the deliverance of their people, & have taken vengeance, on the enemies of their god. Josh. 10.12 So that as joshua prayed, son stay thou still in Gibeon, and thou moon in the valley of Aialon, until the people▪ have avenged themselves upon their enemies: so ought we to pray, that his son of anger, would stand on our mountains, & this moon of revenge upon our valleys: till they have avenged themselves upon their enemies, and brought deliverance unto their people. For the son of anger must not only shine, but stay shining upon our mountains: & they must not only be angry, but as Saul in this place, be exceeding angry. When Elisha was sick, 2. Reg. 13. joash the king of Israel came down unto him, & when he saw him sick unto death, than he wept, crying, O my father, my father, the horsemen of Israel and the chariots thereof. And Elisha bade him take a bow and arrows: & he took and shot, and after he said again to the king, take the arrows and finite the ground: and he smote the ground thrice, and so ceased. Vers. 18.19. Then the man of god was angry with him, and said why dost thou cease? Thou shouldest have smitten five or six times, so shouldest thou have smitten Aran, till thou hadst consumed him: even so must we pray that our joash would take the arrows of deliverance into her hands, & would smite the ground, that is, her enemies, not once or twice, but six times: even till she hath smitten and consumed them. For as a little water sprinkled on the coals, doth not quench the heat, or put out the fire, but makes it to burn with greater flame: so small succours sent for relief, and resistance sprinkled on their flaming minds, doth not quench their rage and revenging fury, but maketh them to burn with greater flames, and with greater force to seek revenge. Wherefore it is to be wished that our rulers be not only angry, but exceeding angry, as here is Saul. That they strike the ground not only three times but six times: that they not only sprinkle, but power down the water of resistance upon their fury, and that they never put of this worthy affection, till they have avenged the people of their wrongs, & brought an happy peace, to the good of prince and people, and the farther glory of this their country. Saul heweth the oxen & sendeth the pieces through Israel Thus much for the affection of Saul now followeth his summons, where first we are to consider what he did, secondly what he spoke: concerning the deed he took a yoke of oxen, for they were his own, he hewed them in pieces, for he was angry, and he sent them through all the coasts of Israel, lest any should say they did not know, with this proclamation, whosoever cometh not forth after Saul and after Samuel, so shall his oxen be served. For he thought, that if the case of their brethren which were besieged, nor their own estate which stood next to danger; yet the command of himself which was their sovereign, and the spoil of their cat-tail sampled in his own: should drive them from their houses, and make them with speed to come and follow him. And because things spoken do not so much affect as things that are seen, things reported as which move the eyes, not only this is barely denounced, but the oxen are hewn, the pieces are sent, they see that done to others, which they hear, if they come not is threatened, shall be done to theirs. To the like effect when the Lord purposed to bring judah and the realms adjoining, unto the obedience of Nabuchadnazar king of Babel, jer. 27.1. he caused jeremy to make bands & yokes, to wear them upon his neck, and to send them to the princes near adjoining. And when Hannaniah the Prophet broke the wooden yoke, which jeremy wore about his neck, and prophesied deliverance unto the people: jer. 28. 1●. the lord in steed of a wooden gave him an iron yoke, which could not be broken, thereby to show, that their captivity was most sure. When the lord by Ezechiel did foretell the destruction of the people, he caused Ezechiel to shave his hair, Ezech. 5.2 & to divide it into three parts, to burn one third in the midst of the city, the other to cut & hackle in pieces, & the third to scatter in the wind. Thereby showing that the one part should be wasted with hot & fiery diseases, that other by the sword of the enemy, & that the third should be led into captivity. Even so the renting of samuel's garment did show the renting away of the kingdom, 1. Sa. 15.28 from the house of Saul. And Zidkaiah with hi● iron horns, 1. Reg. 22.11. would have showed that Ahab should have so pushed the Syrians, till he had subdued & conquered them. Thus in the scriptures not only the message is barely delivered: but the better to imprint & settle it in the hearer's hearts, under visible signs and shadows, is sometime represented unto their eyes, that which the ear doth hear, and they would have to be believed of the heart. The prince ought to command the people to follow, & to punish them which do refuse. Thus much for the sign in the summons: now let us hearken to the words. Whosoever followeth not after Saul and after Samuel, so shall his oxen be served. He doth not say, whosoever goeth not before Saul, but whosoever followeth not after. An happy people if they knew their happiness: for there are many, as sheep scattered without a shepherd, which have none to follow for their people & their country's good. They need not say, as the elders of Gilead did unto jepthah, jud. 11.6. Come & be our captain that we may fight. Or awake Christ which sleepeth when the ship is endangered with help master or else we perish. Mat. 8.25. But although Alcibiades ruler of Athens be but as a penthouse, Plu. vit. The: whom no man cares for in fair wether, but all run under in time of rain: although the wicked men say of Saul, 1. Sam. 10.27. how shall he save us, despise him, and bring him no presents: Yet in time of need and country danger, Alcibiades offereth his utmost help, & Saul holdeth not his tongue, 2. Sam. 18.5. but he commandeth the people, come and follow me. When David offered to go down in battle, and to be a fellow partner with his people in their dangers, although it was his quarrel and not theirs, & his life was shot at & not the people's: yet the people said, Thou shalt not go forth with us to battle, thou art better worth than ten thousand of us, they will not pass though half of us were slain: how much more than should they be ready to come, when the worthies of Israel venture for their safety, and the heads of the people put their lives in danger, for their people & their country's good. They should be ready, yea, & as the men of Ephraim said unto Gedeon & chode him sharply, which without their help, jud. 8.1. had discomfited Midian; saying, why hast thou served us thus, that thou called'st us not, when thou goest to fight against Midian? even so should the people come, and chide sharply with their governors & say, why have you served us thus? why did you not call us, when you went to fight against our enemies? But it is far otherwise with the people of this land: they are so far from chiding with their governors, because they are not called, when they go to war: that they fret when they are called, when they go to war: that they fret when they are called, and regard not them that are in peril abroad, so they may sleep in safety at home. Wherefore being men of shallow heads, which know not to rule nor well to be ruled, the ruler must call with his voice, and to his calling add threats, and to his threats yet some farther pain, or else he shall have neither men, nor money nor apt furniture for a needful war. Wherefore as when Abimilech did besiege the tower of Sichem, he went up to the mount Zalmon, jud. 4.48. took an axe, cut down bows, bore them on his shoulders, and said unto the people, what ye have seen me do, make haste and do the like. Even so must the rulers and captains, that are content to take their axes, cut down boughs, and bear them on their shoulders, say with authority unto the people, in time of need and country service, what ye see us do, make haste and do the like. For as in a clock or watch, all the wheels should go, when the Master wheel doth move, and if any stay, the same putteth all out of frame, and must be mended: even so in public states and civil governementes, If the prince do move as the chief commander and master wheel, the people should follow, and if any stay and trouble the whole, the same is to be mended, Mat. 22.21 and forced to his due and timely order. For as the people ought to learn to give unto Caesar that which is Caesar's, and unto GOD that which is Gods. So since the prince representeth here the person of God, Psal. 82.6. Dan. 18. Rom. 13.6 and is his vicegerent upon earth, he ought to teeach the people if they will not learn, that he beareth not as the Apostle speaketh the sword in vain. Rom. 13.4 But that, as he is the minister of God for the good of them that do well, so he is also the minister of GOD for the vengeance of such as do evil. Wherefore if any soul will not be subject to the higher power, and will not pay tribute to whom tribute belongeth, custom to whom custom, fear to whom fear, & that for conscience sake as the Apostle speaketh, Rom. 13.5 then are they to be made to do it for fear, for he beareth not the sword in vain. Yea the princes ought to speak to such, which with their frowardness trouble and encumber all, Iosh 7.29. as joshua did to Achan: In as much as thou hast troubled us, the lord shall trouble thee this day. For as when the people refused Samuel to be there governor, the Lord said, they have not refused thee, but me to reign over them: 1. Sam. 87. even so when they refuse the powers whom god hath set over, Rom. 13.1. and are not obedient unto their voice, in matters wherein they may command, and which do concern the public good; they have not refused the voice of man only, but of God, & therefore ought at the hands of man, which they shall, as the Apostle speaketh, Rom. 13.2. at the hands of god; receive judgement unto themselves. Wherefore as the Lord willed to discharge him the army, Deu. 20.8. that was afraid, and faint hearted, lest he make his brother's heart to faint, as doth his own: so standeth it with the wisdom and policy of the ruler, to take away the froward and rebellious, from amidst the people, to remove such as withdraw their help, and will not be ready when they are commanded: lest as ill suffered samples they mar other, and make them like unto themselves. When Barak gave battle unto jabin king of Canaan, jud. 5.21. after the victory he sang, Curse ye Meroz, saith the angel of the lord, (a place near Tabor where the battle was fought) and curse the inhabitants thereof: (and why?) because they came not to help the Lord, to help the lord against the mighty. And if they are cursed which came not to help being yet uncalled, much more are they to be punished, which being called yet refuse to come. When Israel went to punish the men of Gibeah, for their barbarous lewdness practised against the Levites wife, after they had by arms taken vengeance on so foul a fact; they made inquiry, jud. 21.5. whether there were any of Israel, that came not up to help, and behold the men of jabesh Gilead came not to the host: therefore they sent thither 12000. vers. 10. men, & gave them in command, which they performed, to smite jabesh Gilead with the edge of the sword. And if an whole city yea women & children which could not come, were yet destroyed, because the men came not, much more ought some few be punished, and which are men: and if thus they were dealt with, because they came not to fight against their brethren, much more if they come not against a foreign enemy. 2. Sa. 19.26 When David fled from the face of Absalon, Mephibosheth stayed behind (true he could not come, for he was lame, and his servant had deceived him) but had he been able to follow, and yet would not, although he was the some of jonathan which honoured David before a kingdom, vers. 30. Num. 32. yet then had the sentence of David been good & right do thou & Ziba divide the lands. When Reuben & Gad and the half tribe of Manasseh desired the land beyond jordan to inherit, vers. 17. indeed they went armed before their brethren and returned not, till the land of Canaan was subdued, and the other tribes had there to inherit: but if they would have had their brethren gone to war, Vers. 29. & they to rest in quiet: they should d Josh. 22.4 not have had that land given them to possess, but should have e Num. 32. v. 23 & 23. been sinners against the lord, and against Israel, & the sin wherein they had sinned, should have found them out. Wherefore since to disobey the prince, when he commandeth for god's glory and the country's good, is not to disobey the voice of man only but of god, and to refuse not only Samuel but God to reign over them: since they should be made to obey for fear, which will not for conscience: because the prince heareth not the sword in vain: since Mephibosheth might justly have lost his land, Gad and Reuben their in heritance, if they had not warred for their brethren when they were called since Meroz was cursed, and that by the angel of the lord, because they did not come being yet uncalled and this jabesh Gilead was wholly dispeopled, because being called they did not come. The prince ought to say unto the people, as Abimelech did unto his, What you see us do make haste and do the like; and if either in covert or openly they refuse, to speak as joshua did unto Achan, In as much as you have troubled us, the LORD shall trouble you this day. And thus much for the summons of Saul. Now let us consider the usage of the people. And they came out as one man: The readiness of the people. first they came, than they came as c jud. 20.1. 1. Sa. 11.3. one man, and lastly they came, with speed●: or the men of jabesh asked but seven days 〈◊〉, & before the seven days were expired, they came to their succour three hundred & thirty thousand men. They came, they hired not either, 1. Sa. 11.8. but they came in person, neither sent they their furniture and their money, but they came with their furniture and their money. If Saul blow the trumpet, 1. Sa. 13.3 Verse 17. with hear o ye Hebrews: the people gather together after Saul. Thus did they. But now my brethren when your rulers do call, & country require, do you come? If you do, this your coming doth witness to the comfort of your soule●… and glory of yourselves, that you are Christians, which labour with your neighbour's harms? that you are wise, which see your danger to go linked with chefes, that you fear God, reverence your prince, that you carry in you the courage of the ancient English▪ whose glory was to rule not to be ruled, whose eyes could not abide to see their children brinded, nor hearts suffer their country, whom they found most free, to be move thrall unto a foreign enemy. Yet there are (suffer I pray you if I speak more freely, & consider whether I speak the truth, and for that end that things might be remedied) which neither have wits to conceive their country's danger, nor hearts to regard their brethren's need, gods fear, or their prince's commound. But which either of ignorance because they know not, or of vile miserableness▪ because they are loath to spare, or of settled malice, because they wish for a day, & wait for a change, with god grant that they may never see; do not at all come, or if they do, they come not with speed but with leaden feet, not wholly but by halves, for fear of their oxen, rather than for the regard of their prince or good of their country. The which, as they are of two sorts, in quality diverse and different in themselves, so they are to be distinguished in our speech. Wherefore concerning the malicious and Hispanionated English, Mat. 3.7. who like a usperous brood seek their welfare in their country's thrall, & their uprising in the downfall of other: for whose cause this great Naash is now entered France, and assayed to put foot into this our country, we are to pray that god would change their hearts, & the magistrate is to look that they may do no hurt. But for you whose hearts are English, and desires are for your country's good if your desires had that force in them, which might move you to perform your duties, or could accomplish the things that they do desire, neither should you in much desiring, do little or nothing of that you do desire: neither should his forces without impeachment, thus brave it in the realm of France, or settle themselves in Britain, unto our country's hurt. For what time? or what better occasion do you seek? or when will you do those things that you ought, if you will not do them now? for hath he not attempted the invasion of our land? and doth he not intend the conquest of the same? hath not your fires, which you have kindled, in the coasts of the Indies, Portugal and Spain, so inflamed, fired, and scorched his heart; that he will not be cooled but by the water of these british seas, nor esed of his heat, till he hath spit it on your country, and fired your land? Remember that when the Belgic Lion entitled Queen Mary your sovereigns sister, Air singer the only lawful daughter of Henry the eight, & the voice was in Dalvas' government, that in the right of his wife, he might best begin the conquest of netherlands, here in this realm: that then you wished, that they of netherlands were become your friends. And behold they have yielded of their cities, and would feign be subject to your sovereigns lore. After when the French was doubtful, and the Guise practised so many massacres in France, and continued a professed enemy to this state: it was in your wishes, that the Guise wear dead, that the French were become a fast friend unto your sovereign, and if GOD so would, that the Navarre might succeed him in the crown. And behold this God hath given him to your good. When the Navarre was proclaimed, then remembering the great forces of the king of Spain, you wished, that he might not be a neutral betwixt Spain and us, but that he might be an enemy to the Spanish popedom. Behold God hath made him an enemy, inputting into the heart of the Spaniard, to invade his kingdom, and a friend to you, nay suppliant, to ask and require your help. Stand and view the works of GOD and wonder of posterity, since God fighteth for you, refuse not you to fight for yourselves. If you speak of peace, the name is most sweet, and the treasure most precious. For peace breedeth plenty where war bringeth want. But it is not, as the state now standeth, in your choice for to have peace with Spain. For there is no man of reason, that can yet look for peace, except such a peace, which is like money that is taken at interest, which for a while maketh the borrower seem rich, and anon eateth him out of house and home. But since this is a necessity, that god hath imposed, & the welfare of your posterity doth require, that you must have war, that so you may have peace; that you must lay a sure and deep foundation, although to your cost, that so you and yours may the better build upon. Whether is it better for you to war in France, and with mutual forces to weaken and pluck down a common enemy: or to stay till he hath had his forth in the kingdom of France, and dukedom of Britain; till he come not with his own forces only as before, but with the flower of France and of other nations; nor from far places of Spain and Portugal, but from the neighbour havens and ports of France; and put in, not into one, but into sundry places of your native country? Now whether of these is better, I should say worse, I need not speak, and God grant that you may never try. But why doth the love of you, draw me to reach after matters, that are to high for me? Since it is the glory of the ruler to conceal his counsels, and these things that are known, are sufficient to move all well meaning English: since it is for our Saul and rulers for to govern, and for us their people to obey; since they say unto us as jehu did to the messenger of jehoram, 1. Reg. 9.19 which asked, Is it peace? what hast thou to do with peace, turn thee behind me? let us turn behind and follow them: and let the rich come with their riches, and offer frankly, that they may enjoy the rest in quiet: let the young and abled, the guard of our country, come which their bodies, and hasten to their glory; that their friends and kinsfolk may live in safety: let the leaders and captains come with their troops, and redeem their honours, which some have impeached: let all sorts come, & all sorts help, and all sorts pray & wish well to the captains of Israel, and the armies of our god. And grudge not to spend on them your money, which do not grudge for you to spend their blood. Refuse not to give to David and his men some little of your store, 1. Sam. 25. ve. 11. & 38 Paul. jov. Hist. lib. 3. lest a Naballes misery find a Naballes end. Paulus jovius showeth, that when the Florentines would have made Pisa tributary to their city, the women & matrons did so love their liberty, that when money wanted, they gave their chains and jewels, to maintain the wars, and so they procured both peace and liberty. After Pisa was threatened by the Florentines again, and the magistrates moved a levy for the wars, the people thought all to much that then was given, so that for want of money, there were not sufficient levied for their defence, when their danger through their sparing grew, and they were past recovery: in the end, they offered pounds in steed of pence, but all to late, they lost their money, country, and themselves. Look to the ensample and lay it to yourselves: It was said, that although good jehosaphat did most seriously endevoure, 2. Cro. 19, vers. 4. yet in his reign the high places we are not taken away: what was the reason? 2. Cro. 20.33. yet the people had not prepared their minds towards the god of their forefathers. Even so although our jehoshaphat do labour and seek her people's good, yet she must needs be frustrate of her desire, except the people set to their helping hands, except the people set to their helping hearts. Wherefore set to both your hands and hearts, and let no man say unto you as Abiathar did unto the elders of judah, 2. Sa. 19.12. why are you so slow to bring back the king? to bring in your levies? since as of David the house of Israel said, it is he that hath saved us from all our enemies: vers. 10. so may we say, which you know, that by your levies they are in part maintained, which do save you from your enemies. And thus much for this that the people came: now let us consider what moved Saul to summon the people, & what made the people upon Saules summons, with that speed and readiness for to come. Both which are noted in the text: for the spirit of the Lord came upon Saul, The spirit & fear of the lord moveth king and people to lend succour and then he was exceeding angry: and again the fear of the Lord came upon the people, and then they came forth even as one man. It was not of himself, it was the spirit of the Lord that made him angry, and zealous for his people's good. It was not of themselves, is was the fear of the LORD, that made the people, with so great an army, upon so small a warning, with that speed and value for to come. For let there be never so great occasions offered to do good, & the need be never so urgent, and the opportunity such, that it must be either now or never: yet if the spirit of the Lord come not upon Saul and upon our rulers, they will sit still and sleep, they will not be angry, neither will they summon the people for to follow them. Yea let Saul call, and necessity urge, the Prince threaten and their duty command the people to come forth and follow Saul: yet except the fear of the Lord do fall upon them, they will step back, and seek delays, they will not come, but as bears that are drawn unto the stake. So that, as it was the spirit of the Lord, Exod. 13.3. Neh. 1.1. that made Bezaliel fit for the work of the material tabernacle, nay that stirred up the heart of Cirus, for the rebuilding again of the temple destroyed. 1. Reg. 22. As it was a lying and evil spirit that moved Ahab to battle, 1. Sam. vl. and carried Saul to his own destruction: 2. Sa. 17.14 so it was the good spirit of God, that brought to nought the counsel of Achitophel, jud. 11.29. and stirred up jepthah, to the repulsing of Ammon. O pray then, that this spirit may fall upon our rulers, and this fear on our people, that the one may lead with counsel, and the other follow with courage, for the relief of jabesh against Naash of Spain. jud. 15. For as Samson whiles his locks were hanging, & not touched with razor, with a jaw bone slew his thousand, and bare away the gates of the city, wherein he was enclosed: but having lost his locks, did lose his strength, and became then weak as an other man: even so as long as the spirit of the Lord, as the locks of Samson shall abide on our counsel & on our captains, so long they shall be able to counsel & do for the best, even able to do all things, through the power of him, which doth strengthen them: but if this spirit as the locks of Samson be taken away, there is no such strength in them as before. So that if we seek, what made Caleb to a Nu. 14.9. despise the forces of the Canaanites whom they came to expel, b Nu. 13.34 Nu. 14.10. whom yet all Israel feared as the sons of Anack, invincible Giants? even this, he was of an other spirit: but Caleb was of an other spirit. Or what made David being but a child, 1. Sa. 18.33 to offer the encounter to the great Goliath? even this, he came not in the power of flesh, or strength of man's arm, but in the power & strength of the everliving god. verse 45. 1. Sa. 14.6. Or what made jonathan with one young man, to ventex on the garrison of the uncircumcised? even this; that the spirit of the lord was upon him, and he knew that it was all one with the lord, to overcome with few as with many. Wherefore let Achilles' scoff at the counsel of his father, and say it is for dastards and not for him, to crave for victory of the gods; yet it is god that giveth strength, Psa. 68.35. Psa. 18.39. verss. 47. that giveth victory, without whom we are most weak, & most certain for to lose. For as Adam though he was made by the finger of god, Gen. 2.7. and fashioned by the hands of the all making creator, yet had no power to show the actions of a lively soul, till god breathed in his nostrils the breath of life: even so although they be Achilles, men of limb & bone, although leaders and captains, men of renown: yet they are of no heart, no spirit, except god breath in them the spirit of courage and of strength. They may say with Pharaoh and the Aegyptians, Exod. 5.2. who is the lord that we should hear his voice and let Israel go? Yet if the lord shall strike them which his fear, they shall force the Israelites to depart in haste; Exod. 12.32. and although they pursue with chariots and with horse, yet the Aegyptians shall say every one unto his neighbour, Exod. 14.26. come let us fly from the face of Israel, for it is the lord that fighteth for them. Whether this, jud. 7.2. even that we vaunt not ourselves and say, it is our right hands, that hath saved us, Hab. 1.16. that we sacrifice not unto our nets and burn incense unto our yarn, and say by them is our portion fat, & our meat made plenteous: that we ascribe not the success to the wisdom of our council, value of our soldiers, prows of our captains; but unto him which giveth a spirit to Saul and his fear to the people, which worketh, Isai. 43.13. Dan. 4.32. 1. Cro. 29.11. 1 Sa. 2.30. all over-ruleth all, giveth victory unto whom he wil Thus if we honour him, he shall honour us, and shall make us a glorious people in the sight of all nations, Reve. 4.10 and he shall set crowns of glory upon our heads, which cast them down before his feet. Yea let us know and acknowledge, that as it is he that hath given wisdom to our wise, Pro. 2.6. Isai. 40.29. Pro. 21.30 Isai. 29.14. Ezech. 24.25. and strength unto our valiant: so it is he that can take away the wisdom from our wife, and counsel from our prudent, that can make our strong men like children, and valiant as the water that hath no power to stand. For as water waxeth hot, being heated on the fire, but being set apart, becometh key cold, as it was before. even so although the sons of men are made hot & burn in their valour, being warmed & fired by the spirit, yet if the fire of god's spirit be once removed, and they be left unto their cold and watery natures, they soon war key cold, as they were before, neither is there any heat or courage in them. Yea as the earth is light, but not of itself, but as it is enlightened of the son: for if the son be set & departed from us, not only the hills give long shadows, and the valleys darkness, but all is covered with fearful night: even so the wise of the world, and the children of might, they are like earth, which have no light or might in themselves, but as they are enlightened of the son, & strengthened from god: for if the son departed and take his rest, not only the valleys, which are the people, but the chiefest hills, shall for all their might, for all their wisdom, be covered with darkness, and with fearful night. Wherefore since god's spirit is a son to enlighten, & fire to heat us, which are but darkness & cold in ourselves, let us not quench this fire, nor put out this light: since all is in his spirit that he hath given us, and in the fear that he settleth in our hearts, let us sacrifies to his praise, n●t to ourselves, and still pray that he would give his spirit to our princes, and fear to our people: that they may lead, and we follow as one man against the enemies of the Lord. This is that which I had to say. Now the Lord give you of his spirit, and send you of his fear, that you may do the things, which may make for the good of yourselves and of your children, the safety of your prince, god's glory, and the welfare of this your native country. Amen. FINIS.