A BRAND TITIO EREPTA On the fift day of Nouember last before the Honourable Lordes of his Maiesties Priuie Councell and the graue Iudges of the Law c. this Sermon PREACHED By the Reuerend Father in Christ William Lord Bishoppe of Rochester Nigra sum sed formosa filiae Ierusalem Cant. 1. 4. LONDON Imprinted by Iohn Windet for Mathew Law 1607. To the Kinges most Sacred MAIESTIE GReat Kings haue vouchsafed poore presentsfrom mean persons a poorer or more base then TITIO a Brand a Cole-Brand neuer King accepted because no stayed Subiect durst euer offer it and yet I must Not for that I dare doe it yea I dare not but doe it For what am I that I should either gainesay or delay to execute the commaunde of so great a Monarch and my most gracious Maister Perhappes my obedience in performing your pleasure will not counter-ballance this presumption in fronting it with your Highnes Name because published it might haue beene and yet not aspired to so glorious a PATRONAGE If that bee the offence I humbly craue pardon onely of your Maiestie For this being a BRAND fitte matter for fire to worke vppon and my case as the Prophetts Iaceo inter wentes I liue among men that are set on fire whose teeth are dartes euen those Ignea tela Ephe. 6 for the tongue is inflamed by Hell saieth Saint Iames to whose protection should I rather submit it then to HIS whose gracious countenance like vnto thar Angels roscidus flatus in the middest of the furnace shall so keepe it that the most fiery spirit shall not touch it to scorch it Since therefore it pleased your Maiestie most dreade Soueraigne to commaund the diuulging thereof I here in the duety of a Subiect and in all humilitie as becommeth a Christian offer it to your Highnes wishing that it may aunswere the report which those worthy Personages of great Honour and Wisedome who were present and heard it vouchsafed to afforde it If your Maiestie in the depth of your iudgement approue it it neede not feare the censure of any For why I neuer yet heard But I must stay my selfe least that your Maiesties due prasyes such is some mans hap be as they are by many accounted for vndueflatteries My prayers I trust shall not so bee namely that seeing the Highest King hath grauntēd vnto your Maiestie as vnto Salomon a LARGE HEART replenished with all capable of more then Royall Endowmentes it woulde please him to increase his Graces in you to prolong your daies among vs and to giue vs thankfull heartes for the fruition and affections loyally seruiceable to the pleasure of so Wise so Learned so Gracious so Religious a King whose vnworthy seruant I am euen Your MAIESTIES poore Chaplein VV. ROFFENS Non omne quod nigrum est continuô deforme est Bern. in Cant. Zach. 3. 2. Nonne Iste Titio ereptus ex igne Is not This a Brand snatcht out of the fire GReat deliuerances to haue perpetuall remembrances both Heather in their Stories shewe it vsuall and God in Scripture inioynes it necessarie Caue ne obliuiscaris is thrice repeated in one Chapter concerning the deliuerance from Egypt And those memorials were of two sorts both Mute and Vocall for Mute first those which the Scripture calleth Libros Monumentorū Hest. 6. 1. as Chronicles Annals Ephemerides and bookes of record for Bookes are dumbe Schoole-masters say Gellius and Plutarch secondly those which the Scripture calleth Acervum testem or Cumulum testimonij Gen 31 47. Trophaes and Pillars erected for posteritie whereon oftentimes they fastened the name or manner of their de iuerance as Dauid streightly enuironed by Saul who by an vnexpected message was suddenly pulled from him erected a Pillar and called it Petram diuidentem a stone of separation or diuision 1. Sa. 23. 28. Thirdly speciall daies selected for assemblies either for extraordinary cheere which the Scripture Deut. 16. 14. calleth Epulas festiuitatum or exempt from ordinarie worke and trade which the Heathen tearmed Ferias vacant and idle daies or spent in religious seruices sacrifices and killing of beasts such as S. Iac. 5. 6. calleth Diem mactationis vpon which oftentimes they imposed the Name of the Deliuerance as Esa. 9. 4. the day of Madian signifying the ouerthrow of Madian and the rescue of Israel from their intended spoile Nor did they vse onely these dumbe remembrances but Vocall also and they were both Artificial as Amos 6. 5 Vox psalterij the voice of the Organ and all instruments of Musicke which Dauid 2. Sam. 6 5 in one generall tearme calleth Ligna abietum the wood of firre trees for euen things without life haue a voice saith S. Paul 1. Cor. 14. 7. and Naturall also as Psal. 47. 1. Vox melodia which S. Paul expresseth by particulars Coll. 3. 16. Psalmes and Hymnes and spirituall songs For with all these were solemnized the Scripture Festiuals as Psal. 81. Sing wee merrily vnto God our strength make a cheerefull noise to the God of Iacob take the Psalme there is Vox melodiae the voice Naturall vers 1. Bring hither the Tabret the merrie harp with the lute blow vp the trumpet there is the voice Instrumētall ver 2. But these though they haue in them as S. Paul speaketh virtutem vocis the strength of voice 1. Cor. 14. 11. working strongly for the time not vpon the senses onely but euen the affections also yet because they haue not vocem virtutis a voice of power for that God reserues to his own voyce onely Ps. 68. 34. Dabit voci suae vocem virtutis therfore in their feasts they inioined Gods voice also to be heard by the mouthes of his Ministers who in those solemnities not onely like the Angel in this Storie Chap. 1. 13. should vtter Debarim tobim Debarim Nehummim Good words and comfortable but beeing maisters of the Assemblies so Salomon calleth thē Eccles 12. 11. thier speech shuld haue in it especially at such times both Clauos and Stimulos Nailes fastening in the most obdurate and forgetfull mindes a deepe impression with an horror of the enuyroning danger and goades exciting and prouoking the dullest affections to praise and thankesgiuing for the danger escaped for the rescue made Which very course our Church and State hath continued point deuise for this dates Memoriall more then any other it beeing more extraordinarie then any other euen that which Psal. 81 is for that solemne feast ordained and performed both statum diem a set day whereon to meete vers 3. and statutam legem a statute Law which inioyneth the meeting vers 4. VVith vs an Acte of Parliament for this day prescribing in some sort the manner of the celebration sutable to the custom of each seuerall place both with mute and dumbe Memorials as ringing firing feasting c. and with vocall also singing of Psalmes sounding of
daungerous counterplotters and disturbers of the worke as also that same pupilla oculi verse 8. Gods louing fauor Hee that toucheth you toucheth the apple of mine eye Nothing so enrageth Satan and his coraplices as Gods speciall protection of a Nation and his tender care ouer the Gouernors thereof So yee see who are the Brands and the causes which so expose them to the flame A word of each of these for explanation and so forward First for Zorobabel the King and Soueraigne It is no maruaile that to whom God hath giuen the Principalitie of our Estates to them S. Paul would haue vs giue the Principality of our Prayers 1. Tim. 2. 2 Pray for all men first for Kinges c. For if S. Iames rule bee good Iam. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a man disquiet in mind Let him pray Surely Kinges haue need both continually to pray and to be praied for sithence that euen to be a King is the minds continuall disquietnes I speake not of euill Kinges either vsurpers or impious who haue their torment within them an affrighting and an affrighted conscience whieh like a curst wife as Plutarch out of the Poet compares it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burns without a Brand inwardly and inuisibly or which is the Prophetes Metaphor Esa 57. 20. Quasi mare seruens like the boiling sea worketh rageth though there bee no wind stirring that is sayeth Salomon are in a continuall feare though there be no cause emergent Prou. 28. 1 But euen of good Kings and they most rightfully possest not Heathen onelie who hauing felt the hazardes of a Crowne made this their conclusion Simulista posuit Conditor Mundi Deus Odium regnum That hatred and feare are vnseparable attendantes vpon a Diademe which make it no happy though a beautifull attire as Philip of Macedon saide But scripture Kinges and the best of them Dauid at least one in his person and place Psal. 89. 39. Posuisti firmamentum formidinem the place I thought surest there I find most feare And this is one misery saieth Salomon Eccles 10. 9 which I haue seene Quod homo homini dominatur in malum suum that a mans souerainety procures his owne misery Particulars will demonstrate this Is a King prosperous in his raigne and are his Territories inlarged it will be Salomōs case 1. King 11. 21 Hadad and Rezan his neighbor Princes will enuie and maligne it and so there is feare of an Inuasion admits hee to his secrets some not popularly applauded or discōtents his subiects with some boone denied there is Rehoboams case 1. Reg. 12 Ieroboam one of his great Lords will make a great head against him either to surprise his person til his fauorites be remoued or rent the State by a diuision till the request be satisfied and there is feare of a Rebellion Is there an heire apparant to succeede It may then be Dauids case that his own deare Absalon shall steale the heartes of his subiects from him 2. Sam. 15. 6 for many loue to adore the Sunne rising and then is there feare of a strong conspiracie so it is there called verse 12 for no insurrection so daungerous as where the next of blood is chiefe at least it may bee Isaac his case for hee had within his limittes a regall authority as a Patriarch that the elder sonne shall thinke his father liues to long Gen. 27. 41. and then euery fitte of a feauer must be a proclamation of death Is the Successor vncertaine either through orbity as in the case of Ochoziah 2. c Chro. 22. 9. Non spes vltra de stirpe or non apparane in a Multiplicity There is an other case of Dauids 1 Reg. 1. 5. Some Adoniah or other will band for the crowne before the breath bee out of the oulde mans body Yea euen in the best estate and when hee is most at ease if hee meane to sit sure his grauest Counsellors will tell him that hee must bee Seruus populo huic 1 Reg. 12. 7. First Seruus a seruant and that is no glorious estate then Seruus populo a seruant to the people and that is no stately seruice thirdly populo huic to this querulous people and in that seruice can bee no contentment for then let him conclude a peace with a Prince of an other Religion it will proue Iehosophats case 2. Chro. 19. 2. and be said as vnto him Wouldest thou helpe the wicked and loue them that hate the Lord Doth he vpon iust reasons either breake the peace with whom he had concluded it or be at enmitie vpon great iniuries offered with a King whom the people approue or trade withall whereby either charges for warre are leuied or their traffique hindered then it will be Moses case Exod. 5. 21 Videat Dominus iudicet The Lord looke vpon you and iudge for you haue made our sauor to stinke before Pharao and before his seruants and ye haue put a sword in their handes to slaie vs. To these fiers to these feares and disasters is this master-Brand exposed in somuch that some Kings haue auowed it if Men knewe the hazzards annexed to a Crowne they would not stoope to take it vp if it lay vpon the ground We now come to Iehoshua the second Brand men of gouernment in the Church As the case standeth nowe neither their eminences nor their preheminence such as it neede feare any danger of riddance by death and yet Ierem. 11. 19 there is a plot laid to poison the Prophet and Act. 23. 12 there was a Conspiracie with a vowe to kill S. Paul But there is a twofold fire which hazzardeth this Brand the first that Iud. 9. 20. Ignis Shechemiticus the fierie spirits of Diui sion and separation which vers 23. the Holy Ghost saith is laid to and kindled by an evill spirit the other that in the 2. Sam. 16. 3. Ignis Shemeiticus fierie tongus reprochful contumelies which Dauid Psal. 120. 4 for the scortching heate thereof calleth carbones Iuniperi the coales of Iuniper the vulgar translates it Carbones desolatorios a fire which laieth waste a mans good name But what is in these Brands that makes them as Salomon speaketh Carbones ad prunas Prou. 25. 21 thus combustible thus attractiue of these flames for ought I can learn in scripture two Scientia and prelatura we will goe no further then the first verse of this Chapter Iehoshua is first a priest and secondly an High priest for the first the priests lips must preserue knowledge Malach. 2. 7. Et in multa scientia multa est indignatio saith Salomon Eccles. 1. 18. Much knowledge breedes much indignation Now Indignation is a fire saith the Prophet it will vexe the partie whom it malignes as fire vexeth the rawe flesh in the rosting or boyling Si aut fiscellam iunco texerem
aut palmarū folia complicarem aut sudore vultus panem comederem were I a Basket-maker or a garland winder or of any base trade that should make mee sweat for the bread I eate saith S. Hierom Nemo me morderet nemo inuideret No man would maligne me no man would traduce me but now that I giue my selfe to the studie and interpretation of the Scriptures I am a Diuine a Writer a Preacher Me obelescis notant I am scortcht coleblack with their oblisques obloquies And certainly so it is the meanest mechanicall trades-man amongst vs inioyes his vocatiō with lesse enuie and regret then the Minister doth for euē to be a priest is reproach enough it self in our times Secondly he is an High priest his superioritie and Degree drawes on the first fire for thither issueth the fiery blaste of Corah and his complices You take too much vpon you Moses and Aaron ought there not to bee a paritie in the priestbood And this fire as you know and wee feele hath set Rotam nostra generationis as S. Iames speaketh into a Combustion This S. Paul himselfe seemeth to acknowledge for no sooner had the Apostle 2. Cor. 11. 28. declared his Prelacie namely that hee was incumbred with the care of all the Churches but presently in the next verse as if hee had beene in the fire already he crieth out Quis scandalizatur et ego non vror Who is offended and I burne not which because it cannot be vnderstood of scandals actiue for S. Paul was very warie of them as appeareth 1. Cor. 8. 13. must be meant of scandals passiue offences vniustly taken for which S. Paul must smart by the scortching calumnies of false brethren and doubtlesse so it is all the errors and abuses in the Church are laid vpon the Prelates and Gouernors of the same Is the Clergie ignorant or dissolute surely the Bishops are too blame for like old Elie 1. Sam. 2 through want of executing discipline they suffer Ophni and Phineas the inferiour priests to make the Lords seruice Religion abhominable Are they seuere in punishing the refractarie disobediēt the Bishops fault it is the tyranie of Diotrephes 3. Ioh. ver 10. Who loues to haue the preeminēce thrust the godly brethren out of the Church Discharge they any publike seruice imposed by authoritie they are Carnalists Time-seruers Mē-pleasers Balamists preaching for Prefermēts Thus are we scortched as blacke as any cole and as the Apostle speaketh 1. Cor. 4. 9 as men appointed to death that is as Brandes prepared for the fire Spectaculum facti sumus wee are made a blazing spectacle vnto the world and though saith the Prophet we neither offer nor doe wrong Ier. 15. 10 Omnes tamen maledicunt nobis euery contumelious mouth is open against vs. Neyther may the third sorte Sacij vtriusque escape this branding fire For seeing it is Gods prerogatiue aboue all earthly Kinges to manage his affaires without the aduise of others Quis enim Consiliarius eius saith the Prophet Esa. 40. 13 And that euen the wisest Kings vnlesse they will as Plinie said of Domitian haue elinguem Curiam a Senate for pompe not for direction but do al alone will and must haue some to communicate their secrets of state withall let these look to it for if the counsels they giue whether in spiritu vertiginis as the Counsellors of Zoan Esa. 19. 14 mis-led by error or in spiritu veritatis vpon good groundes and to very good purpose as Ahitophels to Dauid whose counsels were as the Oracles of God 2. Sam. 16. 23 If I say they haue not successe to the generall expectation and wish vppon them must the whole burthen of the euent alight All errors in the state eyther personall for the King or generall for the Realme heaped vpon them to their reproach because it is supposed and the spirit of God seemes to implie it 2. Chro. 22. 4 that the Soueraignes actions are according to his Counsellors directions If therfore in that honourable ranke there be either a Mecenas or an Agrippa some one or two to whome the Prince imparteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most inward weighty and secret affaires of the State as Augustus to them two they are sure of all the rest to bee most Branded and traduced for Plutarches reason of States-mens ieoperdies I wil not mention because I am perswaded and know there are none such with vs. vz. that men of great imployment in State matters being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructors and maintainers of disloyalties and treacheries by their Otacousts and Intelligencers in other king domes are themselues hazarded with the same instructions from other States Thus much of the word Titio wherein yee see how men of place and Quality become Brandes We now come ad Ignem to the fire But in the passage betwixt the Brand and the Fire these 2. wordes giue me occasion to obserue out of the first verse the difference of affection towardes these parties betweene Iehouam ostendentem and Satanam stantem God showeth them Titiones scorched made blacke but Satan telleth Iehouah that a Brand is made to be burnt and therefore to the fire with them Sed increpet te Iehouah sath God himselfe verse 2. The Lord rebuke thee Satan which makes good the distinction betweene Gods temptation and the Diuels Iehouah is content that men especially of such high place and worth should passe through the fire and bee tried with hazardes of daunger and obloquies of speech but it shall bee Iobs fire Iob. 30. 30. ignis denigrans not denorans like the making of a Brand black't in the outward part but the inside scarse toucht For though Is quisoris est saith S. Paul 2. Cor. 14. 16 our outside bee scorcht yet qui intus est our inward man is renued day by day which is a point of high wisedome in God because these either proditorious deuises or prodigious plots or malignant contumelies and imputations should be vnto them as that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it what it was vnto S. Paul 2. Cor. 12. 7. the Angell of Satan to keep them least as his high Reuelations so their sublime and commaunding places should hoaue them vp to a surquedrie in themselues a forgetfulnesse of God an oppression to their vnderlinges For first if al Kings could record the last part of the Queen of Saba her acclamation 1. Reg. 10. 9 and remember that God hath placed them in their thrones to doe equity and righteousnes as well as the first part of her admiration verse 4. 5 the state of their Courtes the statelines of their pallaces the multitude and order of their seruantes the choise and charge of their diet this schooling or rather scortching them by mallalents and disastrous feares were not so necessary But seeing that some of them can too readily proclaime
they are the mainest enemies vnto him and his and therefore for Kings hee and they are affected like them who in the 19. of Luke verse 14 said Nolumus hunc regnare we will not haue this man to raigne ouer vs. first if they might haue their mindes it should bee nolumus regnari they would haue no King at all because vbi non est gubernator saith Salomon where there is none to gouerne Prou. 11. 14 the licence to sinne is general Anarchy letteth loose the reines to all impietie and men shall doe whatsoeuer is good in their owne eyes as in Iud. 17. 1. And that is it which Satan intendeth for licence inlargeth his territorie 2. Nolumus hunc regnare if hee bee such a King as that parable describes austerus home a seuere man taking a strict account of his subiects such a one as ioynes Dauids practise to Salemōs iudgemēt whose opinion is that wicked men are an abhomination vnto the King Prou. 16. 12 and that therfore a wise King will either banish them or put them to the wheele Prou. 20 26 And Dauid made it good by his practise Psal. 101. Io In matutino speedily will I destroy all the wicked of the land and roote them out from the citty of the Lord then no maruaile if Satans Souldiers say vnto such a King as their Captaine spake vnto the King of Kinges Quid nobis ttibi Mat. 8. 29. What haue wee to doe with thee or doe as hee did neuer lin plotting and engining til hee had brought him to death A good King must expect to bee destroyed before his time if hee seeke to destroy the wicked in their time especially if hee bee as Zorobabel here A temple-builder a religious King one that endeuours to restore and retaine Religion in her first purity Who so reades the bookes of Ezra and Nehemiah shall see how these very parties were incountered and endaungered But put case it bee a Monarchie and there must bee a King and hee which is no seuere exactor yet Nolumus hunc regnare if Satan and his may haue their will One shall not hold long because as in the change of the Person there may be a change of Religion so in States vnsetled as in often changes they must needes be dissolutenes of life Atheisme in opinion breach of all lawes both Gods and mans goed vnregarded and vnpunished for Satan knowes it is best fishing in troubled water And no other but vtter extirpation intendes he for Iehoshua the Prelates and Clergie for that the ministery is made the worldes disdaine and the Chiefe in that order as S. Paul speakes 1. Cor. 4. 14 are accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offals of the laystall the dust of the Smithes forge loathsome and contemptible yet if they liue their doctrine may annoy both him and his and therefore though hee haue leaue to bee spiritus mendax 1. Reg. 22. 22 to seduce all the Prophetes foure hundred at once that 's nothing with him so long as either Michaiah that speakes trueth vnfainedly or Elias that reproues sinne vnpartially doe liue and breath Iohn Baptist though in prison may doe good with his preaching and therefore the best seruice is to haue his head in a platter And if Satan might haue beene a Lion in the Den Daniel should not haue so escaped as he did Diuinity is the soules physicke if then it may bee effected which is Ier. 8. 22 that there shall bee no Physitian in Gilead none to recouer the health of Gods people as the Psalmist speakes psal 74. 9 that there bee not one Prophet left not one that vnderstandeth any more that is it which this Destroyer desireth for where Prophesie 1. preaching faileth saith Salomon Pro. 29. 18. the people lie open for a pray vnto his teeth None other end doth his malice aime at for these Socii Zorobabel great Counsellors of state because thinkes he though Salomon be dead yet so long as his graue Senators and Counsellors doe liue they may keepe young Rhehoboam in some awe and the State in some order Counsel is the foundation of a Realme So the Hebrewes call it Iisrah wherein there is saith Salomon first salus Pro. 11. 14 saftie assurance secōdly stabilitas Pro. 15. 23 no feare of generall alteration but hope that things shall be in statu quo a firme stabilitie that though the roofe bee fallen the olde King bee dead yet if the foūdation his counsell remaine the whole fabricke of the state standes as it did and the chiefe stone Primarius lapis as our Prophet calleth it Cap. 4. 7 his iust successor may be the sooner reared wherupon all the Rhetoricke and force Satan can applie shall be to importune God to do in all States as in this captiuity he thought wold haue been done the Prophet much feared it Lam. 4 11. to turne Iisrah into Iitsah Fundamentum in incendium to kindle a fire in Sion qui deuoret fundamenta eius vtterlie to subuert the fundamentall stones and staies of a Kingdome Yee know what Philip of Macedon his demaund was of the Athenians to dismisse al their Orators and Demosthenes Apologue as an answere thereunto that the Wolues desired the shepheardes to dismisse their dogs to which they yeelding the Wolues entering deuoured both the sheepe the shepheardes also In this Storie as Zorobabel and Iehoshua are intituled silii Olei Cap. 4 14 being Gods Annointed So their Socii are called Septem Lucernae ver 2. the lightes and eyes of the King state not ordinary lightes but as the great Philosopher Aristotle resembleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as stand in the diuision of high-wayes which haue a light to shew the way and a hand to direct which way such is their office who are in counsell of state both detegere proditoria to retriue and bewray conspiracies and treacherous plots if there bee any as Mordecai to Ahashuerus Hest 2. 22 and also dirigere ad sana to aduise the best for the King and Realme as the olde Senators to young Rehoboam 1. Reg. 12. These lightes therefore as standing in his light the Prince of darkenes stat a dextris incessantly laboureth to blow out at least to blow vp Yee see the King of Aram raiseth as great a force and sendeth robur exercitus 2 Reg. 6. 14 as mightie an hoast to surprize Elizeus the chiefe Counsellor of state vnto the King of Israel as to the inuading of a Realme or the surprising of an impregnable hold And no maruaile for herein dooth Satan make knowne both the intention and nature also of his malice his intention to ruinate whole States for where no counsell is the people fall the Realme is subuerted His nature that hee is an Abaddon Reuel 9. 11 that is a Destroyer S. Peter sayeth he is a Lion 1. Pet. 5.
8. not content to range vnlesse hee roare nor satisfied vnlesse hee deuoure a right Incendiarius that wil not suffer a Brande to escape but if hee can it shall into the fire Sed increpet te Iehoua is the beginning of this verse there is a hooke for this Behemoth who though hee haue the pray in his mouth yet his iawes shall not meere hee not so greedy to deuoure but Iehouah as watchfull to deliuer though it bee Torris inigni and euen now taking flame yet it shall bee Titio erepta snatcht out and saued wherein two thinges are to bee obserued 1. the safetie in generall 2 the manner of the safetie in the word ereptus and that is two-fold 1 in the simple raptus a speedy and vnexpected deliuerance 2. in the compound ereptus a full a powerfull rescue It is the Lords mercy that wee are not all consumed saith Ieremy Lament 2. 22 but his principall mercy it is to rescue and saue Kings and Gouernours for rather then they shal miscarry or perish he wil saith Dauid Psal. 57 4 send from heauen to saue them from those that would deuoure and swallow them other men hee saueth by diuerse meanes but he is robur salutum vncti eius ipse Psal. 28 8 yea therein is the extention of his mercy because it is communicated vnto many for the safetie of the King is the incolumity of the whole Nation but if Herod be trobled all Ierusalem is troubled with him Mat. 2. 7 percusso Pastore dispergitur Grex saith our Prophet Cap. 13. 7 Smite the shepbeard and the whole flocke will be scattered And as it is his mercy so it is his wisdome also for they represent his Person I haue said yee are Gods Psal 82. 6 that is for Kinges state semen and present his message pro Christo legatione sungimur 2 Cor. 5 20. we are embassadors for Christ that is for Prelates and Churchmen Magistracy of both sorts is his ordinance Rom. 13. 1. What hee hath ordained it stands with his wisdome to maintaine And as the rescue of them argueth his mercy and wisedome so the maner thereof his power and glory His power for therein hee sheweth that hee hath as Dauid obserueth omnimodam salutē Psa. 68. 20 all manner of deliuerances by detection of the conspiracie by protection from them by preuention before the daunger by subuension in it the birde in the aire shall bewray it Eccles. 10. 20 or the wing of the birde the penne of a quill shall reueale it A Pannicus terror as in the siege of the Assirians a rumor vnexpected as in the streights of Dauid a youth not thought of as in the conspiracy for Paul a sudden Earthquake as in the duresse of the Apostles briefly as Dauid speaketh Psal. 68. 21. Domini sunt exitus mortis the issues of death and the variety of issues are the Lordes According to the daunger such shall bee the issue are there degrees of perils not onely the pitte but the horrible pit from thence he hath fetcht mee out saith Dauid Psal. 40. 2. Are there degrees of death as it seemeth by S. Paul there are not onely mors a death but tanta mors so great a death Hee hath deliuered vs from so great a death saith the Apostle 2. Cor. 1. 10. Now if there bee a tantum in any daunger or death it is in that which is by fire an vnmerciful Element the Egyptians call it Belluam animatam See the rage of this beast in the 1. Reg. 18. 38 the fire fell and presently vorauit Holocausta ligna lapides puluerem it deuoured the sacrifice the woode the stones the dust also and twelue barrels besides a whole trench full of water all at once in a moment See the breath of this beast the very heate of the fire out of the fornace mouth slue the men that brought Sidrach Misach and Abednego to their execution Dan. 3. 22. So that this requireth more then an ordinary deliuerie it had neede of a Rapuit for so the Angels snatcht Lot out of Sodoms fire Gen. 19. 16 the daunger thereof being so deadly the death so present the presence so dreadfull And so haue wee gone thorough this Text wherein we haue showed 1. who are these brands 2. Gods wisedome in suffering them to bee so 3. Satans malice to haue them set on fire and Iehouah his powerful mercy in deliuering them his glorious power Eripiendo in so deliuering them A word or two by way of Application to the occasion of this daies assemblie and so I end What here was presented in a vision to Zacharie was as this day twelue-month visibly acted vpon vs for there is none in this Church or in the land of Honor or birth or office of State or place of iustice but hee may me thinkes giue for his Imprese a Brand placed iust to the mouth of Nebuchadnezzers flaming furnace smoaking but escaping the flame and his Motto this scripture Adage TITIO EX IGNE The King in his Diadem the Queene in her frontlet the Prince in his Coronet the Nobility in their Collers the Clergie in their Signets and so the rest whome it did concerne and whome did it not concerne may fitly and truely vse this for their Poesie Nonne ego Titto Was not I a Brand snatcht out of the fire To particularlize the designement and the danger intended were to burne day light indeed to light a Torch beefore the Sunne so many of honor heere present better acquainted with them as is fitte then my selfe and so many Treatises extant amplifying it more fully then either my skill will afford or this time permit My office is by Salomons rule as you hearde in the beginning to inforce my speech at this time Clauis and Stimulis to imprint in your minds the horror of the daunger and to excite you to thanksgiuing for the Rescue And my duty is to keepe mee to my Text. Of the Incendiarij the Boutefeux So Dauid calleth such wretches Psal. 57 8. those fire brandes that would haue set these maister brandes on a flame not one word eyther by way of inuectiue or commemoration For first they come not within my text secōdly it is Gods owne direction to Moses Exod. 17. 14 Deleatur memoria Amalech sub coelo let their names be forgotten their houses forlorne and their posteritie odious sed scribatur memoriale yet let there be a memoriall reserued of the Deliuerance First therefore wee will beginne with Titio Had they beene Titiones sumigantes smooking brandes who were principally intended for the fire good for nothing but to stifle the throate and make the eyes to smart and weepe some pretence there had beene and yet I must tell you yee of honorable place were so indeede yee made them to weepe for there are a sort of men of whome the Poet speaketh Vixque