a general combustion communeÌ„ rogum a common bonefire not onlie of mortal men but of immortal monuments trophees pillers yea charters and records of eternitie and to haue offered holocaustum a whole burnt offering of vs to haue caused to passe through the fire to their Moloch of Rome our sonnes and our daughters our King Queene and Prince Nobles Senatours and Priests with the flower people of our Land without distinction of Maiestie dignitie degree sexe age merit yea or religion it selfe in some part which what had it else beene but a type of the deflagration of Sodome Gomorre an image of Tophet 30. Esay the burning wherof was much fire wood a verie represeÌ„tatioÌ„ the nearest on earth that caÌ„ be of that ignituÌ„ diluuiuÌ„ that shal be at the end of the world of that Gehenna ignis which God hath prepared for the wicked when both root and branch flesh arme father and sonne and nephew damme and yonge in a neast together al had beene blowne away with a blast a whirlewind of destruction and the whole state of Kingdome and pollicie dissolued as a man turneth a platter vpside downe and that in an instant of time before wee could haue swallowed downe our spittle or in remembrance or remorse for our sinnes haue said Miserere Deus O Lord haue mercie vpon vs. Like to the destruction threatned to the house of Ieroboam 1. Kings 14. The house of Ieroboam shal be destroied in that daie VVhat Euen now as you would saie in a moment before they had leasure to thinke of it This was the worke of desolation meant and proiected wherof J haue told you so often Aske now froÌ„ one end of heauen to the other and throughout al the generations of the earth if euer the like were Herein J must confesse my text faileth me and scripture and al nature faileth me There neuer was example in the world of so facinorous a fact a sin so exceedingly sinful the primum genus of al sin and not a crying but a roring thundring sin as his excellent Maiestie tearmed it nor of bloud but of fire and brimstone a whole penuarie and store-house of sin wherin was proditioÌ„ perdition deperdition al congested and heaped vp in on But the goodwil of him that sat in the bush as Moyses spake the bush that flamed but consumed not the compassion of his sonn who waded in the midst of the firie fornace of Babylon deliuered vs as the bush the three childreÌ„ froÌ„ the StygiaÌ„ lake the mouth of hel freed vs from their Catholike dooms-daie and in a parable brought vs back from death to life as for those SalmoneaÌ„ artificial fireworkes he confounded many of them by their owne skil and brought their intended mischeefes vpon their owne heads Now according to my text come and behold the works of the Lord what desolatioÌ„s he hath wrought vpon the earth shal J saie he causeth warrs to cease Or breaketh the bow It was far worse For at that very time when they said of our soules There is noe help for them in their God there there thus would wee haue it their stratageme being as ripe as the mellowest sommer fruit there wanting nothing in the world but the last hand to act it at that very time that God maie be al in al and that the honour may be wholy his without anie thought of copartnership were al these machinations of theirs desolated discomfited and defeated And notwithstanding their vowed and dejerated secresie their threefold bond of keeping counsaile religion oath sacrament You shal sweare by the blessed Trinitie and the holie sacrament that neither directly nor indirectlie by word nor circumstance c Yet was their worke of darknes discouered their Troian horse of the most barbarous villanie that euer eare hard opened their Labyrint their dungeon their hel of secresy yea the deep and vnsearchable hell of their harts who caÌ„ find them out saith the Prophet eviscerated raÌ„sacked and manifested to the light of the world Then were we as men that drempt when the Lord waked ouer vs wee sat vnder our vines and suspected nothing peace peace and al is wel the noise of milstones light of caÌ„dles bride bridgroome was our song at what time that the word of the Psalme may euer be verified dedisti metueÌ„tibus te significationeÌ„ ut fugiant a facie arcus that he wil euer giue warning to his seruaÌ„ts to flie from a flash of powder before it coÌ„meth from one of this Plutoes band is a letter seÌ„t to a Noble thrice noble Lord whose memory be euerblest that letter not kept but imparted where it was fit examined skanned ouer againe againe afterwards by One wise as the Angel of the Lord to knowe good bad a regius propheta who spake not by priuate motion but as he was inspired by the holie ghost interpreted against the rules of art Whervpon those penetralia mortis in most chambers of death were narrowlie searched the last designed actor of the bloudy tragedy depreheÌ„ded the whole matter detected with such amasemeÌ„t to the actor himselfe that he said it was not God but the deuil that discouered it J now aske in the language of the 9. Psalme rendred by Tremelius Oinimice absolutae nesuÌ„t vastitates in aeternum an ciuitates extirpasti Haue thy desolations sped so maie they euer speed thus bee thy handie workes alwaies prospered hast thou spoiled and gotten possession Quies cite videte if there bee any sparke of grace left in you giue ouer your deuilish practisings Si genus humanum et mortalia temnitis arma At sperate Deum memorem fandi atque nefandi If you thinke that the Lawes of Princes be to weake against you their punishments too easie yet feare the iudgments of the dreadful Lord of hostes And you the faithful seruants of God and subiects of your Soueraigne whersoeuer deliuered as the scapgoat in the law froÌ„ the danger of death pulled out of the gulfe and bottomlesse pit of imminent destruction quie scite et videte put your trust in the Lorde hang vp your votiuas tabulas tables of boundeÌ„ thankfulnes in the open sight of the world And let the scription of those tables bee Non nobis domine noÌ„ nobis sed nomini tuo O Lord al wisdome goodnes saluation in disclosing and dispersing the hole of those aspes belongeth vnto thee thine is the honor and thankes wee take to our selues noe part of thy glorie I knowe you haue long looked for an end Much speaking is wearines to the flesh and long hearing is offense to patience Wil you heare the end of al Thus began thus endeth my text The Lord of hostes is with vs that Dominus virtutum with and for whome the starres in their courses fight Et coniurati veniunt in praelia venti the winds and waues fight and pugnat orbis terrarum al the creatures in the world fight to take vengance of his enimies himselfe fighteth for vs Deus IACOBI of whom I trust he hath sworne by his holinesse that hee wil neuer faile him and hath made an euerlasting couenant with him and his seed his image our hopeful Prince and his whole happie race si custodierint if they wil keep his testimonies walke after his laws this God of Iacob is our defense To this God the author and finisher of al our welfare Father Sonne and holy Ghost be ascribed almight and Maiestie praise and thanksgiuing this daie and al the daies of our life in our Chambers at home and abroad in our Churches for our time and throughout al the generations of our Childrens children after vs til Christs comming in the cloudes Amen Amen FINIS 12. Eccl. The Proposition Dominus virtutum Deus Iacob 28. Eccl. 25. 15. Exod. Nobiscum susceptor noster 2. Probation 28. Es. 21. Quaâ— solitudiâ—es Genes Basil. 32. Deut. 45. Esay 20. Psalm Curt. 5. Auferens bella 1. Sam. 13. Liuy 205 Epist Arcus hasta Currus 1. Reg. 20. 2 Reg. 19. 16. Psalm 107. Counsaile Vacate videte Vacate Videte Ego Deus Exaltabor In gentibus In terra vniuersa Conclusion Application Salah Come Behold Iob. 19. 21. Ioh. 10. Act. In eo nimium sapientes quod se putant caelo vel ipsi quandoque imperaturos Pap. Mat. in Paul 4. 64. Psal.
proued demonstrated cleared the truth of their assertion they singe it once more in the last place as their Paean their victorious and triumphāt songe Dominus virtutum nobi scū c. Looke not for much explication discourse at my hands you shal finde me a short paraphrast or scholiast application is my end My text seruing me to noe other vse then as a seal or stamp or mold which whē J haue set to the late storie of our times you shal find if not so liuelie in al points of collation yet some liklie expression and forme of my text sticking vpon it For the order then and connexion of the words in breife thus it standeth 1 They propose The Lord of hostes is with vs. How proue they that 2 Thus. Come and behold his works That were an endlesse taske 3 They giue Instance in a species VVhat desolations he hath wroght Yet this were to lardg a feild to range in 4 They exemplifie some one kind of them hee maketh warrs to cease How shal that appeare 5 By a sufficient enumeration He taketh awaie al instruments of warre breaketh the bow c. 6 Then followeth the counsaile Lastlie the conclusion Touching the proposition Dominus virtutum nobiscum c. They not onlie presume it laie it for their surest ground as a maxime and principle which they wil neuer bee driuen from but assume it vnto themselues in the hypothesis and appropriate it to their people persons Nobiscum noster Which are not onlie voces charitatis words of charitie whē by a stile of pluralitie and community they comprehend al the members of their state but voces fidei words of faith also when they make Iehouam exercituum the vniuersal Lord of the world whose power is over al to bee their proper peculiar God Like wise builders that build vpon the rocke al the winds and stormes in the world maie beate vpon their house either of Church or Kingdome but cannot shake them Wise Merchāts that sell al the substance they haue to buy one pearle more valuable and precious then al the rest Vnus omnia And omniam omnibus Compendiū mirabile One Lord of hostes is more vnto them then al the armes of flesh and bloud al armies of men and Angels all the powers in heauen and earth One God of Iacob more vnto them then al the Gods of Ammon Aram Moab and whatsoeuer is named God throughout the whole world But that which I obserue principally in the proposition is the wisdome and perfection of their speech For according to the two members of it so doe they stile God with two titles and ascribe vnto him two attributes or actions His titles are Dominus virtutum Deus Iacob That is to saie strong sweet The one virium the other voluntatis the on of ability the other of willingnes the on roboris the other faederis One of power an other of fauor one of maiestie an other of mercie on of puissāce another of promise in a word one vniuersal the other more special J remember the counsaile of the Sonn of Syrach Facito verbis tuis stateram Ballance thy words euē Was there euer speech in the book of God more equallie ballanced In the one skale you haue the Lord of Hostes virū or rather Deum bellatorem vvith whom it is al one to saue with manie or vvith few the God of Gods with his out streched arme of power and his right hande bringing terrible things to passe whose throne is the heauen of heauens the earth his footstoole the sea his washpot Angels his ministring spirits men his vessels of claie Deuils the vassals of his wrath and al the creatures in the vvorld euen the poore insectes flies the scorns of nature executioners of his vengance and able by his appointmēt to lay one sure strokes O this is a glorious and feareful skale who can abide it Who euer saw God in his strength liued What piller of heauen or what foundation of the vvorld could stand if there were not an nother skale to match and mitigate the rigor of his strength Behold then in the other part there is the God of Iacob in which name is comprised vvhatsoeuer belōgeth to mercie fauor compassion whatsoeuer to election dilection purchase inheritance promise couenant word sacrament Nay the prescription and antiquitie of his loue is exprest herein for Deus Iacob beareth an auncient date And these two together Lord of hosts God of Iacob make a iust aequi-libriū betweene greatnes and grace and bring al things to a faire medlie a sweet and acceptable harmonie like that in the 34. of Exod. The Lord the Lord Stronge there is the roote of all afterwards mercifull gracious c. a number of goodlie branches springing frō that roote The actions ascribed vnto him are likwise two The one of presēce Nobi scum the other of protection susceptor noster arx exaltatio locus editus the latter is an auxesis increase to the former Dominus nobiscum is not so much vnlesse you vnderstand that great mysterie which was hidden from the beginning of the world and reuealed in fulnes of time that is Emanuel Dominus nobiscum God in our nature God in our flesh for God is present to al his creatures Iouis omnia plena caelum terram impleo I fil heauen and earth VVhether shal I flie from thy spirit if I climbe vp into heauen c. Hee is present with those that shunne his presence that saie vnto him depart from vs and thinke they are safe from his sight Tush none seeth the God of Iacob regardeth not But when it is added that God is not onlie with vs but for vs nobiscum and pro nobis then are we safe secure from all possible dangers The assertion I confesse is verie audacious if it be not wel warranted Many haue trusted in lying words as the Prophet Ieremy speaketh Templum Domini Templum Domini and whie not these aswel brachium Domini brachiū Domini the arme of the Lord is with vs and perhaps noe such matter They are not the first that haue been deceaued There were that called thē selues the children of Abrahā the disciples of Moyses the sōnes of the most High were nothing lesse You saie the Lord of hostes is with you and the God of Iaakob your defense How proue you it Or why yours more then the whole world 's besides Assured it is there were noe outward apparant transient worke from God to perswade vs of his presence and defense if besides his promises which promises are yea amen besides his word othe which word and othe are 2. immutable things wee had nothing to stand vpon if he made as if hee slept and had thrust his hand of working into his bosome would not drawe it out but might seeme to haue forgotten to be gracious and to haue buried his mercies in euerlasting
corner but in the light of the sun that al the world may take notice of them O that my words were now written O that they were written in a booke and engrauē with an iron pen in lead or stone for euer I knowe that my Redeemer liueth said Iob. We know our Protector liued and you your selues knowe it and heauen and earth knowe King and captiue knowe yea the stones in the wals and timber in the beames knowe that our Protector liued and that the Lord of hostes was with vs and the God of Iacob was our defense whē mē were so furiously set against vs and meant to haue destroyed flesh and arme head and members in one daie and at one instant I could lead you by a long tract of the works of God in the daies of that glorious Saint our late soueraigne of happie memorie Queene Elizabeth a woman after Gods heart who walkt in the waies and ouerliued the daies of hir father Dauid and led hir people as a flock forty fiue years through a wildernes of many distresful dangers a Queene of Queenes a Paragon whilest she liued of mortal Princes the diamond in the ring of the monarches of the earth the glorie of hir sexe the pleasure of mankind the miracle of the christian the mark scope euē of the infidel world for they had an eie after hir who notwithstanding al the rorings of the bulls of Basan Centaures and Minotaures of Rome their thundrings lightnings excommunications execrations incantations conspiracies rebellions drugges daggers dagges yet liued to out-liue the malice of hir enimies drew vp hir feet vnto hir in hir bed of peace had hir eies closed with the fingers of hir seruants frends and was buried with Regal burial in the sepulchers of the Kings and Queenes of England hir noble Progenitours When we had exchāged hir for our gracious Soueraigne that now is Luciferum roseo cum sole how glorious were the workes of God in his most peaceable entrance not so much as a fly mouing the whinge or hissing against him Besides manie vnexpected escapes of manie vnsuspected dangers Al these were his workes of desolatiō But there is one behind aboue al the rest which I maie call the desolation of abomination in the hart and purpose of the enimie the most abominable detestable vnmatchable that euer was thought vpon It was not solitudo in terra with them but subter terram itum est in viscera terrae for the perpetration of it they went downe into the bowells of the earth but for the inuentiō to the very vmbilicke and centre of the earth I had almost askt qui gurges aut quis tartarus hoc scelus est ausus attrectare sith in so many thousāds of years from the fal of the reprobate and faithlesse angels it neuer came into the head of anie deuil to suggest to the hart of any mā before this time so nefarious flagitius portentuous a wickednesse as this was Actors it had vpon the earth with whome I must acquaint you 1. that Lateran Iupiter that Balaam Caiphas high-preist of Rome the great Antichrist the maine Alastor Abaddon destroier of the christian world whose first prize in the Church of God was that he might be Episcopus episcoporum cheife and vniuersal Bishop a proud prophane sacrilegious Luciferian name afterwards Rex regum King of Kings and Terror regum terrour of Kings and the hammer of nations turning the keies of the Kingdome of heauen into the keyes of the kingdomes of the earth and not medling with the crimes and sinnes of the people but crownes of Princes not soules but scepters nor contenting himselfe with his first commission though corrupted with false glosses pasce oues vnlesse there were added occide mandūca that is excōmunicate depose dispoliate Eagle Falkons Emperor inferiour Kings not onlie of their dominions possessions but of their liues too It were infinit to follow histories They were not so readie to chandge their names at their first inuestiture into their sees and to be called Vrbanes Bonifaces and the like as afterwards the christian world to change them againe and to call their Vrbanes Turbanes Bonifaces Malefaces Eugenies Dusgenies Hildebrandes titiones infernales hell brandes indeed Pios Impios Clementes Inclementes instead of Caput Ecclesiae to tearme him Caudam Ecclesiae and fūdamētum detrimentū they proued so pernicious both to Church and Christian policies 2 Al other ministers of this man of sin pillers props of his Chaire of pestilence I let passe There is a generation of men more degenerate then euer Nabuchodonoser was not men into beasts but verie deuills incarnate of al the sectes in that Popish Sodome which haue beene multiplied as the monsters of Africke the most pestilēt You cal them Iesuites Bar-Iesuites you wel may of that damned Sorcerer Act. 13. or Iebusites Esaüites Suites as some haue done the disloiall broode of Ignatius Loiola the notorious Incendiaries Bustuaries of Christian states they thinke one daie to be rulers even over heauen it selfe satanicum genus one stiled them the ofspring of Satan the fallest Sinons impostors couzeners of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stelliones Bispelliones you knowe not what to make them their liues their tongues their harts their habits all are so false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee said of the Spartanes Nulla fides nisi quantū expedit as the rule of the Parthians was The new Priscilianistes of our age of whom St Austin cōplained soli inuenti sunt dogmatizare mendacium the onlie men that are found to dogmatize defend lying yea and periurie also and that in the worship of God Cū Dei nomen Deus testis Dei sacramentum interponitur Wherof St Austin added o vbi est is fōtes lacrymarū quo ibimus vbi occult abimus nos a facie veritatis O where are you fountaines of teares whether shall wee go or where shal we hide our selues frō the face of truth whose mixt Hermaphroditical epicaene half-borne and half-vnborne propositions are like J say not there seruations of the Gentiles Iuraui lingua but the oracles of the deuiles themselues Jn a worde they are the marow and spirit of the mystery of iniquitie the trumpets of sedition and rebellion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their crie is dirumpamus vincula proijciamus funes let vs breake their bonds and cast away their cordes Noe bond of nature consanguinitie allegiāce alliāce affiance wedlock oath sacrament stādeth good if they list to dissolue it Of al the religions in the world J denounce vnto you let me a little inuert the wordes of the Psalme Nolite fieri sicut equus mulus they differ not much in kind in quibus non est intellectus Bee not like Iesuite Priest they are not far a sunder in whō there is noe conscience no religion whose mouthes thou canst not hold in with bit or bridle of anie either ciuil or sacred