think they are in a better condition then wee are wee dislike it The Grecians murmured against the Jewes because their women were neglected Acts 6.1 Cain murmured because Abels sacrifice was accepted and his was not Judas murmured at the box of Spicknard that was bestowed upon our Lord. The elder brother of the prodigall child murmured that the fat calf should be killed for his riotous brother that had spent his fathers goods among harlots This people murmured thus against Moses and Aaron They envied Aaron the Saint of the Lord and murmured against Moses in their tents This wee speake not of now this was not the murmuring of envie What murmur was it then The other two First a murmuring of displeasure and discontent against God And then a murmur of disobedience both against God and against the Magistrate First I say it was a murmur of discontent against God and a fearefull murmur you shall seldome heare of the like I pray marke this When God promised them the land at any time hee usually promiseth it to them out of his love Because God loved the fathers therefore hee chose the seed Deuter. c. 4. ver 37. In another place Deuter. 7. ver 8. The Lord set his love upon you not because you were many for you were the fewest of all people but because hee loved you therefore hee brought you out of the land of Egypt I thinke there was never Nation had so many sensible demonstrations of Gods love as this people had Doe you think that God would have brought them out of the land of bondage with such a mighty out-stretched arme if he had not loved them Doe you think he would have made a way for them in the sea and afterward have fed them with bread from heaven and given them water out of the rock and have guided them with a pillar of fire in the night and a pillar of a cloud in the day if hee had not loved them Doe you think hee would have appeared to them in fire and have spoken to them in an audible voice out of Mount Sinai and have chosen them there to be a peculiar people to him of all the people in the earth if hee had not loved them You will say Who doubted of this love O I pray you heare this people hearken to this people out of their impatience and impatiency is ever full of misconstructions they impute all this that God had done to the very hatred of them Would you thinke it Look in Deut. c. 1. ver 27. Because God hated us therefore hee brought us out of Egypt to destroy us with the Amorires O sinfull Nation worthy to be hated indeed not worthy to be loved that takes Gods love thus for hatred This was the murmur of impatiency The murmur of disobedience against God and the Magistrate was in these words O that wee had died in the wildernesse O that wee were dead They were but affraid of death and they might have lived if they had beleeved they were but affraid of death and for feare they should die they wish O that wee were dead I he like murmuring you shall finde oft times of this people Fourty yeares long was God grieved and vexed with their continuall murmuring One while they murmured for want of water after they had water then they murmur at the bitternesse of the water One while they murmur for want of bread another time they had bread and the bread of Angels the bread of heaven then they murmur because they had nothing but bread One while they murmur at the government of Moses and Aaron God punished them for that murmuring then they murmur againe because God punished them They murmur at the tediousness of the way from Egypt to Cadesh-Barnea now they murmur because they may not goe from Cadesh Barnea to Egypt againe Thus they were like swine For as the swine whether full or empty waking or sleeping is ever grunting so this people were still murmuring The Apostle 1 Corinth chap. 10. ver 10. saith that this is written for our example that wee should not murmur as they murmured and were destroyed of the destroyer Brethren beware of this sin of murmuring I will not speake of the murmuring of envie you have in this Psalme v. 16. They murmured one against another I doe not speake of that but I begin First beware of that murmuring of disobedience Children take heed how you murmur against your Parents Servants take heed how you murmur against your Masters Subjects take heed how you murmur against your Soveraigne Let nothing saith the Apostle be done with murmuring and reasoning Doe all things without murmurings and disputings Phil. chap. 2. ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome on that place excellently It is a grievous sin that same murmuring It is better saith hee there for a man not to have his worke done then done with murmuring The voice of murmuring is but a low voice it is not loud it is rather muttered then uttered it is but a low voice It may be the man heares thee not against whom thou murmurest But it is said The Lord heard the voice of this peoples murmuring Deuteronomy chap. 1. And the Author of the book of Wisedome excellently There is quoth hee auris zeli an eare of jealousie hee speakes of divine jealousie and that is a jealousie as hot as fire and there is an eare of a Jealous God and the voice of murmuring saith hee shall not be hid therefore saith hee in the next verse Beware of murmuring There is not such a secret thought that shall goe for nought If wee must give an account to God for every idle word surely wee shall give an account to God for words of desperate murmuring That is for the one Beware of that murmuring of disobedience Then of the other Beware above all of that murmuring of impatience There are a generation of men that cannot be troubled with any thing that they would not be troubled with nor can they want any thing that they would have they must not be crossed with wet nor dry with wind nor raine with foule nor faire weather but their mouths are presently set against heaven and they will not stick to charge God foolishly as the people did that God hates them I pray let mee onely give you a few remedies against this impatient murmuring The first is this Consider that that same Discipline of God at which wee murmur is from God Affliction comes not out of the dust as Eliphaz speakes There is nothing befalls thee in thine estate but it comes from a Divine power and is guided by a most wise providence and wilt thou murmur at it The very savage beast that is ready to flee at the throat of a stranger will endure it selfe to be stricken and beaten by his keeper Surely thou art worse then a beast if thou wilt not suffer God thy Father and thy Maker and thy Keeper to strike thee Then secondly againe
brought up Moses Or a man may find some naked person that hee may clothe as Dorcas did Or a man may find some wounded person which if hee have the gift and skill of healing hee may heale as the good Samaritane did I might goe further It is impossible while thou art here but thou shalt meet with oportunities of good doing wee cannot want them Let none excuse themselves with this that they have no oportunity of doing good they may have daily either to doe good to the soules or the bodies of some or perhaps both to soule and body I must worke saith our Lord while it is day the night commeth when no man can work The day is the time of life we must follow our Lord in this work while it is day while you have now time here is the time to work good The night comes when death comes there is no more time then to doe good Eccles 9.10 whatsoever thine hand shall find to doe saith Solomon there that is whatsoever God hath enabled thee to doe whatsoever good doe it with all thy power Why there is neither working nor iudgement nor knowledge nor invention in the grave whither thou goest Thinke of that you are going now to your grave you know not how long or how short a time it may be before you come there therefore whatsoever thy hand shall find to doe whatever good God hath enabled thee to doe doe it with thy power for there is no doing of good in the grave whither thou art going Titus the Romane Emperour is commended by St. Ierome and hee deserved commendations indeed and Ierome propounds his example and saying to others as commendable Titus the Romane Emperour would every night call himselfe to account what good he had done that day and if he found that all the day long there had been no good done hee would cry out to his friend Friend I have lost a day A great losse it seemed to him but to us Christians a greater losse that know we must make account to God for every day of our life what good wee have done in it And surely considering in our selves how much good God requires at our hands first in our generall calling as wee are Christians and then in our particular calling according to the places wee hold in Church and Common-wealth and in our private families it were not good to lose a day every day to doe somewhat as that Painter that would never have a day passe over his head without some line drawing wee should not suffer one day to passe over our heads without some good work done some good worke every day Since there are so many oportunities of doing good every day never suffer a day to goe over our heads without some good The Scripture saith of the devill hee bestirres himselfe and the reason is because hee knoweth that his time is short How much more should wee bestirre our selves then to doe good knowing that our time is shorter then his While wee have time saith the Apostle let us doe good to all The word is not in the Greek but while wee have oportunity so wee read it in the new Translation While wee have oportunity to doe good Gal. 6.10 Now as long as wee live here a charitable heart will never want oportunity of doing good we shall still have oportunity to doe good but when wee are gone there is no oportunity of doing good there is no doing good after but then wee are to receive for that wee have done already whether good or evill Excellently Origen with which I will conclude this point saith hee The six ages of our life are as the six dayes of the week they are dayes to gather Manna in but the day of death that is our Sabbath there is no Manna then to be gathered it is no day to gather Manna when wee are dead but then we shall eat that we have gathered before There is no doing good when wee are dead but wee then come to receive for the good wee have done before if wee have done it therefore To doe good and to communicate forget not That is the first Correllary The second is this that Since there are so many wayes of doing good there is no man exempted from doing good there is no man but may doe good some way or other Indeed rich men must be rich in good workes they that have a great deale of goods must doe a great deale of good But there is no man so poore that may challenge freedome from this doing good because hee is poore Harke what the Apostle saith Ephes 4.28 Let him that stole steale no more but let him labour with his hands working that which is good that hee may communicate to thens that need See the poore labouring man that labours with his hands hee must not bee free from doing good Iohn Baptist when hee was asked of the people What shall wee doe Marry saith hee Hee that hath two coats let him impart to him that hath none and hee that hath meat let him doe likewise Luke 3.11 Let him that hath two coats hee saith not Let him that hath ten coats a number of coats but him that hath two coats let him part to him that hath none Our blessed Lord did live upon that which good women gave him that you shall see if you look Luke 8.3 there it is said that Mary Magdalene out of whom hee had cast seven devils and Ioanna the wife of Chuza Herods steward and Susanna and other women ministred unto him of their substance Christ lived upon that that good persons gave unto him yet out of that that was given him hee was wont to give almes you may perceive that by that speech of the Apostles when our Lord had bidden Iudas That hee did doe quickly they did not know what he meant but did think that hee would have them provide somewhat or to give somewhat to the poore Ioh. 13.29 To give somewhat to the poore Our Lord himselfe lived upon that which was given him yet hee himselfe out of that which was given him gave to the poore The Macedonians are commended by St. Paul for their great liberality that whereas they were poore I deeply poore it was deep poverty so the word is profound poverty deep poverty as the Apostle speaks 2 Cor. 8.2 it was poverty deeply poverty yet they abounded in liberality for all that You know the woman in the Gospel cast in but two mytes into the Treasury but it was all that ever shee had it was but a little money but it was great charity a great worke of charity all that ever shee had When the Creple asked an almes of Peter and Iohn coming to the Temple say they Silver and gold wee have none but such as wee have give wee thee If thou have no silver and gold to give that thou canst not give that yet give such things as thou hast The widow of Sarepta had no gold
tempests he can bring down fire hee can hurrie a body and remove it as he did the body of our Lord from the wildernesse to the pinacle of the Temple and thence to the mountaine Hee can speake in Images it was the divell that spake in some Images of the Gentiles And if popish Images have now and then spoken too as they say they have Bene de me scripsisti said he of Thomas Aquinas Thou hast written well of mee Thomas I make no question but the divell spake in them The divell can doe more then that the divell knowes the secret and hidden vertues in things their sympathies and antipathies their qualities and properties The divels can doe wonderfull things Though they cannot doe miraculous things they can doe wonderfull things Thus the sorcerers in Egypt they did many wonderfull things mira but not true miracles Now fourthly there are mirabilia Dei the wonderfull things of God Indeed there is never a worke of God but it is wonderfull what worke soever it be The very Heathen man could say in every naturall thing there is something in it that is wonderfull But there are some workes of God above all other that are truly miracles not mira but miracula What workes are those Such as exceed the facultie and possibility of nature they are properly and theologically miracles The divell can doe many things by the concurrence of naturall causes but hee cannot worke a miracle that which is properly and theologically called a miracle the divell cannot worke it Now God had wrought many miracles for this people The turning of the dust of the earth into lice this was a miracle the Magicians by the help of the divell attempted to doe this but they could not doe it the art of the Magicians failed them in such a thing as this they could not turne the dust into lice Then he turned the water of the river into blood hee turned the red-sea into drie land hee turned three daies into three darke nights hee turned light into palpable darknesse that no man saw one another nor stirred from the place where hee was for three daies These are wonderfull things truely miracles yet this people forgat God their Saviour that had done such great things for them in Egypt and wondrous things in the land of Ham. Yea and lastly Terrible things in the Red-sea yea God did terrible things for them before they came to the red-sea He did terrible things for them in Egypt if you mark them hee plagued the Egyptians in all things First in their soules with hardnesse of heart hee plagued them in their bodies with botches and blaines hee plagued them in their corne with haile hee plagued them in their beasts with murraine hee plagued them in their houses with froggs hee plagued them in their families with the death of their first-born Here were terrible things when they were in Egypt but the most terrible thing of all was that at the red-sea when hee drowned Pharaoh and all his host that there was not one of them left In the ninth verse of this Psalme you may observe a worke of power in the tenth verse a worke of mercy and in the eleventh verse a worke of judgement The worke of mercy was a great worke the worke of power was a wonderfull worke and the worke of judgement was a terrible worke Yet for all this see the unthankfulnesse of this people They forgat all these But is it possible you will say that they forgar in so little a time all these works that they did not remember them There is a two-fold forgetfulnesse there is a forgetfulnesse of the minde and a forgetfulnesse in affection and action A man may have God in his minde yea in his words in his mouth and yet forget him while hee thinkes of him while hee speakes of him I will shew it you in examples Aske the Idoll-monger Why dost thou make this Idoll He will say To remember God by it It is the usuall word of the Papists Why have you these Images Why To remember God by them But this is no way to remember God this is to forget him because when his Commandement is forgotten hee is forgotten his Commandement is that thou shalt not make an Image They made this calfe to have a visible representation of God before their eyes to remember him O they forgat him now A blasphemer a swearer will have the Name of God in his mouth there are not three periods but hee will have the Name of God in his mouth Will you say that this man remembers God that talkes and speakes of him and swears by him at every word Doth hee remember him thinke you This is to forget God For if hee remembred the Name of God that it is a good name hee would love it If hee remembred that it were a great name hee would feare it If hee remembred it were a glorious name hee would reverence it But hee neither knowes it to be a good name hee forgets that it is a good name and a great name and a glorious name and that makes him to forget God even when hee remembers him and speakes of him To conclude let mee onely make a little application I thinke if any Nation may call God their Saviour next this people surely I thinke wee may doe it Consider how God saved us in 88. Was not that a great worke Remember how God saved us in the Gun-powder treason Was not that a wonderfull worke Remember how God saved our lives from death five yeares since in that same great and heavie plague Was not that plague a terrible worke Yet surely brethren have not wee forgotten God have not wee forgotten these workes of his Our falling from our first love our sliding back again to Egypt our neutrality in Religion our little hatred of Idolatry and Superstition such is our pride such is our wanton excesse such is our oppression such our false weights and such our false oathes and such our false faces Our waies that wee walke in are so unworthy of the Gospell of Christ that I am affraid God may charge us as truely as hee charged this people Wee have forgot God our Saviour that hath done so great things so wondrous things and so terrible things for us FINIS PSAL. 106.23 Wherefore hee said that he would destroy them had not Moses his chosen stood before him in the breach c. I Have done with that same fearefull sinne of this people I am now in the verse that I have read to shew you the fearefull punishment of God upon them for this sinne He said hee would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest hee should destroy them In these words you have two things The sentence that God pronounceth against this people for this sinne He said hee would destroy them You have secondly the revocation of this sentence the meanes whereby God was kept
I wonder not at the murraine of cattell in many places of this Kingdome I wonder not that the arrowes of pestilence flee abroad to so many corners of the Kingdome that the venome of them drinkes up the spirits of so many hundreds in severall places I wonder not at our mutuall Jealousies and discontents peradventure fore-runners of heavier judgements I wonder at the mercy of God considering what a sinfull Nation we be a Nation laden with sins a Nation that walk most unworthy of those high favours that God hath vouchsafed us I wonder I say at Gods mercy that hath spared us thus long It is his mercy that wee are not all consumed It is his mercy that God blots not out our names from under heaven Pradventure there be some Moseses in the land some chosen servants of God some that have stood in the gap to keep this judgement from us That is the first point I come now to the second He said he would destroy them saith the text then Moses his chosen stood in the breach and kept away his fierce wrath that hee should not destroy them Here are three things observable First that a sentence of extirpation pronounced against a people is revoked God said that hee would destroy them yet hee doth it not A second thing that one man Moses indeed a chosen man Moses whom hee had chosen procures this revocation of this sentence against this whole people A third thing is the meanes by which Moses came to get this sentence revoked and that was this hee stood in the breach God like an enemy had made a breach in the wall and Moses hee runnes to that breach and there stayes God that hee should not destroy them I am affraid time will not give mee leave to goe through all these I will goe as farre as I can and leave the rest till the next day they are not things that are to be hastily passed over The first is that the sentence is revoked Hee said that hee would destroy them Hee said it If a man had said it I should not then have wondred that it should have been revoked A man may say a thing and never meane it Man is deceitfull upon the weight lighter then vanity it selfe Or secondly a man may say a thing and meane it and yet not be able to make it good as Senacherib used great and big words against Jerusalem what hee would doe and hee meant it surely for hee came with a mighty army against it but God put a hooke in his nostrils and a bridle into his lips and brought him back againe that same way that hee came hee was not able to shoote an arrow against it Thirdly a man may say a thing and meane it and have power in his hand to doe it but his mind may be altere hee may repent of what he hath said as you see of David he said he would not leave a man alive in Nabals house to make water against the wall surely hee meant it too and had power in his hand to do it but by the wisedom of Abigail he was perswaded to turne and alter his mind hee did not doe it If a man had said this I say I should not have wondred But that God that is the prime truth the prime essentiall truth upon whom all truth depends Hee that is light in whom is no darknesse at all hee that is truth in whom there is no falshood at all none actually hee cannot deceive us none passively hee cannot be deceived himselfe that hee should say and should not doe it when hee hath said it for as that Wizard Balaam said truely God is not as man that hee should lie or as the son of man that he should repent Hath God said it and shall he not doe it saith hee Hath the word come out of Gods mouth and shall he not make it good I will urge the objection no further But I answer it and with the words of Gregorie Deus mutare sententiam c. God knowes how to change a sentence pronounced against a people but God knowes not how to change his counsell The counsell of God that is what God in his secret counsell hath decreed and determined from all eternity that shall be fulfilled in the season in the substance yea in every circumstance God knowes not how to change his counsell the counsell of God is as immutable as God himselfe There is no variablenesse with God saith S. James nor shadow of change c. 1.18 Mutability is a kind of mortality It is as possible for God to be mortall as to be mutable The counsell of God is immutable God knows not how to change that but God knows how to change a sentence pronounced You shall see it in many examples God tells Abimelech in a dream Surely thou art a dead man for this woman that thou hast in thine house yet no sooner had Abimelech restored the woman but Gods sentence was changed his life spared In Judg. 10. the people were oppressed by the Philistines and by the Ammonites they come to God for help God tells them No saith hee I have delivered you heretofore when you cried to mee I delivered you but you have gone and served other gods goe get you to those gods let them deliver you as for mee I will deliver you no more A fearefull sentence yet presently upon their repentance God delivered them and many times afterward Ezechiah was sick to death and God sends him a message by Isaiah Set thine house in order for thou shalt die Ezechiah turnes his face to the wall and weepes God revokes his sentence and hee addes fifteene yeares more to his daies God sends a fearefull message by the mouth of Jonah to the Ninevites Yet fourty daies and Nineveh shall be destroyed yet for all that fourty and fourty and almost fourty more not daies but years passed over the heads of the Ninevites before that City of theirs was lodged in bloud Why but will some say how can this stand though with the constancy and unchangeablenesse of Gods nature yet with his truth thus to change and revoke his sentence Not to trouble you with the opinions of some men let me only hold to this That these same comminations and threatnings of God are not absolute but they are conditionall they are upon a condition Now a condition as the School-men say a conditionall threatning a conditionall commination it doth turne it selfe upon the condition this way or that way as the doore doth upon the hinges Let me make it a little plainer if I can When God doth threaten that hee will roote out a people as hee did here now or to bring such and such judgements upon a people hee doth it usually upon a two-fold condition When God doth so threaten a people hee requires two things from that people The first is at the hands of wicked men that is that they shall all turne away from their sins repent of their sins
to death ye shall surely bring innocent bloud upon your selves and upon this City and upon the inhabitants thereof For of a trueth the Lord hath sent me unto you to speake all these words in your eares Jer. 26.14,15 So our Saint Paul oftentimes vindicates his credit and standeth upon his sincerity in preaching the Gospel Wee are not quoth he as many men are which corrupt the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking to vent their adulterate deceitfull wares or as Vintners doe mix their wines But as of sincerity as of God in the sigh◠〈◊〉 God speak wee in Christ 2 Cor. 2.17 And so in another place of this Epistle Not walking in craftinesse nor handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2 Cor. 4.2 And this is it which every faithfull Minister of Jesus Christ should especially stand upon For cursed is he that doth the work of the Lord deceitfully Jerem. 48.10 that his words be the words of truth and sobernesse Let the world judge as it will of the manner of our preaching sometimes they say we are too hot sometimes too cold sometimes too learned for them sometimes too unlearned sometimes too high sometimes too plaine sometimes too sharp sometimes too pleasing Let the world say what it will if wee speak the trueth in Christ our consciences bearing us witnesse in the holy Ghost the Guide of our consciences that wee lye not keeping back nothing that is profitable to the people but declaring unto them the whole Counsell of God wee may then finde joy and comfort to our soules when all the comforts shall faile us that the world can yeeld us And thus have I shewed you what a Minister of Jesus Christ may passe thorow I shall now come to the second point and shew you that it is the lot of many a deare servant of God to passe thorow them all 2. Point ANd where should I rather begin to give an Instance then in our Crucified Lord one day honoured when he rode into Jerusalem bough's and garments spread in the way with a joyfull shout of Hosanna Blessed is hee that cometh in the Name of the Lord Hosanna in the highest and the fifth day after most shamefully dishonoured with a continuing cry of Crucifie him Crucifie him In which kind of death there may be doubted as I said before whether there were more paine or shame but paine enough to satisfie for our pleasure and shame enough to satisfie for our pride There 's for honour and dishonour Now for his good report and evill report Let me tell you how sometimes hee was reported to be a Prophet a great Prophet a Teacher come from God that hee was true and taught the way of God in truth and cared for no man and regarded not the person of men and lastly that hee did all things * Mark 7. ver 37. well At other times you shall finde him reported to be a Blasphemer an Enemy to Cesar a Seducer of the people a Gluttonous person and a Wine-bibber a Friend of Publicans and sinners a Samaritane and One that had a divell and One that wrought by Beelzebub the Prince of divells It were a wonder if they should not call him a Deceiver too Yes they did so For whilst they murmured against him some saying He was a good man others said Nay but hee deceiveth the people Joh. 7. ver 12. And the chiefe Priests and Pharisees in plaine words to Pilate call him a Deceiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27.63 Wee remember this Deceiver said and yet though he was held as a Deceiver hee shewed himselfe true in that for praedixit revixit hee fore-said it and did it in his due time Let mee give you another instance in our St. Paul You have heard how at Malta hee was honoured with much honour and laden with necessaries You shall reade at Philippi Acts 16.23 how much hee was dishonoured and laden with many stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place before now here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you will say these were at two severall places Look Act. 14. and you shall finde him honoured at Lystra more then was fit for a man to be honoured Hee and Barnabas had much adoe to keepe the people from sacrificing to him as to a god presently after it is generally beleeved the same day they stoned him with stones even to death as they supposed for they supposed him to be dead and dragged him like a dead dog out of the gates of the City Oh the inconstancy of humane favour I cannot but think how the Athenians in Plutarch used Demetrius Phalereus they set up two hundred statues to his honour and took them every one downe againe while Demetrius was yet living to his dishonour and that before either * Cum nullam earum aut aerugo attigerat aut pulvis sordidaverat Plut. Apophth rust had spoiled them or dust had soiled them But what doe I alledge out of these Histories Examples of the vulgars inconstancy dishonouring where they have honoured one day and honouring where they have dishonoured another Nothing formerly hath been more honourable at home or admirable abroad then the English Clergy nothing grown now more despicable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Tim. c. 1. hom 2. S. Chrysostome complained of the like in his time that all things were turned upside-down and brought to confusion that the Church Governours were not honoured no reverence no feare yeelded to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But good God how much worth how much learning zeal pietie religion in some Governours of the Church have wee seen shamefully trampled on under the dirty feet of some Sectaries in their scurrilous libels and pamphlets I know none I speake it in the presence of God that have done better services to the Reformed Churches against Popery by their Writings and Preachings then some Reverend Fathers in our Church have done * I meane beside those Martyr-Bishops Cranmer Ridley c. in Q. Maries daies such Bishops as have bin in the Church of England Ireland since the beginning of Queen Elizabeths Raign as namely Archbish Parker to whose care wee are beholding for most of our ancient Histories Bishop Bale Ossoriensis Episcopus for his many Volumes Bishop Jewell for his Workes Archb. Saundys for his Sermons B. Bilson for his Book intituled The Difference between Christian Subjection and Unchristian Rebellion c. B. Andr. for his Polem B. Buckridge for his Book De potestate Papae in rebus Temporalibus c. B. Abbot of Sarisbury for his Book in Defence of Master Perkins B. Babington for his Workes Bishop Lake for his learned Sermons Bishop Davenant for his Praelectiones de duobus in Theologia controversis Capitibus c. and other Tracts Bishop White for his Book against Fisher Bishop Carleton for his Book against