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.

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 Deut. 4. 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 Monumentorum , Hest. 6. 1. as Chronicles , Hest. 6. 1. Annals , Ephemerides , and bookes of record ( for Bookes are dumbe Schoole-masters , say Gellius and Plutarch ) secondly , those which the Scripture calleth A● . Gel. Plutarch . Acervum testem , or Cumulum testimonij , Gen 31 47. Trophaes and Pillars erected for posteritie ; whereon Gen. 31. 47. oftentimes they fastened the name , or manner of their deliverance , 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 , 1. Sam. 23. 28. either for extraordinary cheere , which the Scripture Deut. 16. 14. calleth Epulas festiuitatum ; or exempt from ordinarie worke and trade , which the Deut. 16. 14 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 Iac. 5. 6. the Deliuerance , as Esa. 9. 4. the day of Madian , signifying the ouerthrow of Madian , and the rescue of Esa. 9. 4. 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 Amos 6. 5. Musicke , which Dauid 2. Sam. 6 5 , in one generall tearme calleth Ligna abietum , the wood of firre trees . 2. Sam. 6. 5. ( for euen things without life haue a voice , saith S. Paul , 1. Cor. 14. 7. ) and Naturall also , as Psal. 47. 1. 1. Cor. 14. 7 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 Col. 3. 16. Festiuals , as Psal. 81. Sing wee merrily vnto God our strength , make a cheerefull noise to the God of Iacob , take Psal. 81. the Psalme , there is Vox melodiae , the voice Naturall vers. 1. Bring hither the Tabret , the merrie harp , with the Vers. 1. lute , blow vp the trumpet , there is the voice Instrumentall , ver. 2. But these , though they haue in them , as S. Paul speaketh , virtutem vocis , the strength of voice , Vers. 2. 1. Cor. 14. 11. working strongly for the time , not vpon the senses onely , but euen the affections also : 1. Cor. 14. 11 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 Psal. 68. 34. 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 Zach. 1. 13. Nehummim , Good words and comfortable : but , beeing maisters of the Assemblies , so Salomon calleth them , Eccles. 12. 11. thier speech shuld haue in it , especially at Eccl. 12. 11 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 Psal. 81. 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. Vers. 3. With vs an Acte of Parliament for this day , prescribing Vers. 4. 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 Organs , winding of Cornets , with other instruments : and , which is the chiefe of all , Gods voice to be heard by the preaching of his word , that so in the Assemblies of the righteous , there may concurre that which Dauid commendeth in the Tabernacles of the righteous Psal. 118. 15 , Vox Iubilationis , & vox salutis , The voice of melodie , to expresse our ioy and Psal. 118. 15 thankfulnesse : but withall , Vox salutis , a vioce which may describe both our Temporall safetie from the deadly blow in this life : and vox salutis , which may helpe also to the furtherance of our Eternall safetie for a better life . To the effecting of both which , I haue chosen this scripture , Is not This , a Brand , snatcht out of the fire ?

A base subiect , ye may thinke , and a drie matter to Zach. 3. 2. worke vpon [ a Brand , a cole brand ] yet as base as it is , most of the auncient Fathers make our Sauiour Christ this Brand ( represented here in the person of Ichoshua ) scorched with malitious reproches , and such diuellish pursuites followed , which in the ende wrought his death ; yet was raised againe , as snatcht out of his graue , and the fierie iawes of Satan , when he thought hee had him surest , to haue deuoured him . And the best of the latter Diuines , make the Church of Christ this Brand , described in the Canticles to bee Blacke , persecuted and in the worlds sight Cant. 1. 4. burnt vp ; yet vnexpectedly rid from them all , and raised by the Christian Emperours , beyond all hope . But if by Theologicall application to our spirituall Daunger , who were by nature and sinne Brandes , ready for Hell fire : and our spirituall Redemption by Christ , dispatching vs so strangely from that fire , I should discourse hereupon , it might so be made vox salutis , and meditations framed for our soules good . But by Morall resemblance of the literall storie to this Daies occasion , I could choose , as I thought none more fitte . First , for the vicinitie to the danger 1 intended , in the word Titio ; Wee that were appointed to that massacre , as fit for it , as neere to it , as the Brand for , or to the fire . 2. For the matter and nature of the designed murther , in the word [ ignis ] 2 a flagrant , a speedie , an vnpartiall combustion ( onely the qualitie of the fire here wanteth : but that is no maruell , for in Scripture wee reade of Gods fire and thunder , but these Diuel-thunder-claps of fire , and powder , the Holy Ghost neuer heard of , for if the Diuell in the Bible raged with thunder , it was ignis de Coelo , as in Iobs case we see , Iob. 1. But this vnder-ground fire , Iob. 1. this Barrel-thunder , the Scripture-diuels had no skill of . ) 3. The manner of the rescue , that is in the 3 word [ Ereptus ] a powerfull and an incredible deliuerance . 4. Nonne ? The memoriall or Sermon 4 made vpon it ( for euery period of Gods own speech , ( as this here is ) is a well furnisht Sermon ) wherein 3. things are obseruable . 1. A commiseration that Iste should bee Titio , such Great and Excellent men should be Brandes , the Obiects , the Subiects of such fierie designements . 2. An Increpation of Satan and his complices , that is , in the word Ignis ; their mallice such , as not content till Titio be Torris , the Brand be set on fire to be brent to ashes . 3. A Vine description of the strange both Daunger and Deliuerie , with a word , as well of deepe Impression , Nonne ignis ? was it not a fearefull daunger ? as of high admiration , Nonne ereptus ? was not the deliuerance strange ? So that euery way it fits our case , vpon this day , in the chiefe circumstances : 1. For the time , the furie of Satan enraged , this combustion engined , ( Satan à dextris , ver. 1. ) here , when the message was returned Chap. 1. 11. Ecce omnis terra habitatur & quiescit : with Vers. 1. vs , when our Land was multiplied , and wee had peace Zach. 1. 11. aswell within our owne borders , as with forraigne nations . 2. Forthe persons ; here Zerobabel the Prince of the people , and Iehoshua the head of the Priestes : and ver. 8. Socij vtriusque , the chiefe States men ( So Ezra calleth them ) and assistants to them both : with vs , Vers. 8. the head of our Nation , the hope of his succession , the chiefe of our Priestes , and the most principall of Choyse for Honor and Worship in the whole body of the Realme . 3. Their Escape here , so straunge , that they are intituled vers. 8. Viri prodigiosi , or portendentes , Monsters rather then men : Ours , so miraculous , Vers. 8. that it was portenti simile , rather to bee wondred at , then credited : In so much , that our selues were affected , as they here at their rescue from Babylon , Ps. 126. 1. Facti sumus sicut somniantes , we were like men in a Dreame , wee could not tell whether wee had Psal. 126. 1. escaped or no , the Plot was so fearefull , the Rescue so strange . 4. Their danger escaped , Fornax Ignea , a fierie fornace ( so is this Captiuitie of Babylon called , Ezech. 22. ) Ours , Fornixigneus , a fierie Vault , which Ezech. 22. would haue caused both a present Orbity , & a future Captiuity . Behold , saith S. Iames , 3. 5. how great a thing a Iac. 3. 5. little fire kindleth : and here you may behold , how much and fitte matter Titio , a Colebrand affordeth . But because this scripture is a peece of a Dialogue , betweene Iehovah and Satan , who were the principall Actors in this incounter . I will obserue first , Iehouah his wisedome , in permitting that Isti , such great men as Iehoshua heere , should bee Brandes , a matter so combustible , fitte fuell for fire . 2. Satan his malice , that he would haue these Titiones in igne , these Brandes set on fire . 3. Iehouah both his mercie and power , 1. in the Deliuerie : 2. in the manner thereof , Eripiendo , euen at the very pinch , and in the extreamest hazard to deliuer .

Of these partes that I may speake to Gods glory , and to the furtherance of our thankfulnes vnto his The praier . Diuine Maiesty , I shall desire you to ioyne with mee in humble and harty praiers vnto our God so glorious , vnto our Father so gracious . In which Prayer , &c.

IT is a Soloecophanes an appearance of ill construction in Grammer , that [ Iste ] should bee ioyned with [ Titio , ] and as great an incongruity in common sense , that Men should bee Brandes : yet he which called himselfe Ashes ( and hee was no lesse man then Abraham , Gen. 18. 27. ) aiming at Gen. 18. 27. the element whereunto his graue should reduce him , argued that the whole course of his life to his graue , was but a Brand burning , flaming , in the end to be consumed to Ashes . And no other it is in the opinion of Dauid , for my dayes ( saith he ) vanish like smoake , and my bones are dried vp , sicut Cremium , as it were a Brand , Psal. 102. 4. Neither is this any disparagement Psal. 102. 4. for man to be thus meanely resembled ; for a Brand is a thing substantiall , and of it there is some vse : but , as if there were neither substance , nor profite in man , Dauid asketh , Psal. 8. 5. Lord , quid Ps. 8. 5. est homo ? What is man ? and aunswereth himselfe in his owne voice , Psal. 144. 5. Homo est nihilum quid , Ps. 144. 5. Man verily is a thing of nought ; and therefore the holy Ghost vouchsafeth not euery ordinary man the honor to be called Titio a Brand , which is in scripture attributed to none , but either to whole States ( as vnto Ierusalem , Amos , 4. 11. ) or vnto great Princes , Amos. 4. 11. ( as Esa: 7 , 4. and in this place [ Iste ] Such as in this Es. 7. 4. next Chap. ver. 14 are called Filii Olei , Zerobabel & Iehoshua , Princes and Priestes annointed : & qui Dominatoriterrae Zach. 4. 14 assistunt , Counsellors and States-men which supply Gods place , execute his lawes , and promote his cause ' For what is in Man , as hee is a Man , that can procure an other mans enuie or treacherie ? Haue they not all one father , saieth the Prophet , Mich. 2. 11 ? If there be a generall equality , there Mich. 2. 11. is no matter for Enuie to worke vpon . Were all the Trees in the forrest Figge-trees , or O liues , or Vines , the Cedars of Lebanon neede not feare that same ignem de Rhamno , Iud. 9. 15. that fire out of the Bramble to deuoure them . Therfore as a Brand , by reason Iud. 9. 15. of the composure thereof , being partim ignea , partim lignea , is more attractiue of flame , more capable of fire , then either a green sticke neuer scorcht or a perfect cole thorough burnt : So men , which neuer were eminent either in place , or quality ; or hauing been , haue lost both : are not so subiect either to Satans rage , or the malignity of his instrumentes , as they which are excellent in eyther . It is not euery stone that procures offence , but if it bee Lapis angularis , Psal. 118. 21. a corner stone , In quo tota domus Psal. 118. 21 inclinata recumbit , that is lapis offendiculs , the stone that causeth offence , Rom. 9. 22. Dig out that Rom. 9. 22. stone , at least digge at it . Not euery mothers childe is so narrowly watcht by the Diuel , but if the Woman clothed with the Sunne , trauell with a Child , that shall gouerne the whole earth with his scepter , him Rufus Draco , the red fierie Dragon , will eye at a pinch , that he may deuoure him , Apoc. 12. 4. To keep our selues Apoc. 12. 4. to this Metaphor , if it be Vdh , an ordinary Brand , that is good for nothing but smoake , God almighty himselfe will say , it is not worthy regarding , Esa. 7. 4. Esa. 7. 4. Ari. Mont. in Zach. But if it bee Audh , as Arias Montanus reades it here , ( the letters all one in both , but this vttered in a Dipthong ) a master Brand , such an one , as it seems by him they vse in Spaine , and wee here , ( where there wanteth an yron forke ) for ordering the fire , to stirre it if it burne not fresh , to lay vp the wood if it be faine , to remooue that which is superfluous , to remble the ouen to trie whether it be hot or no , &c. As such a Brand is very subiect to catch a flame , by reason of the oft imployments in the fire : So great Men , who by their place are to order both Church and State , and by their office must dissipare Mala , Prou. 20. 26. reprooue , censure , direct , execute , &c. are more obnoxious Pro. 20. 26. to be traduced and scortcht by the fierie spirits of Satan and his Impes , then those whom Prou. 22. 29. Salomon calleth Chashukkim , Men of meane Prou. 22. 29 birth , of obscure place , of no imploymentes . As hee that walketh in the suune , cannot shunne a blacke shadow to accompany him , whereas he thatsits in the darke , yeeldes no reflection for incounter . We may see in the chiefe Branch ( for so our Sauiour is called vers. 8. ) how it was made a Brand : so long as Zach. 3. 8. he was at his supposed Fathers occupation , Marc. 6. 3. Nonne hic Faber ? and was a Carpenter employed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Iustin Martyr describes him , Iust. Mart. making of Bedsteads and Ploughes , on hee went without any impeachment : but no sooner was hee baptized , crowned with the Holy Ghost , and testified from heauen to be his fathers delightfull sonne , which was Mat. 3. 17 , but presently in the very next words Mat , 3. 17. Tunc ductus est , he was euen then carried into the wildernes to he tempted by the Diuell . And this is the case in priuate persons ( as true Christians by experience finde in themselues ) so long as a man giueth his members ouer to vnrighteousnes , to serue sinne , on hee shall goe without any incounter of Conscience , either monendo to forewarne him before hee commit sinne , to say to himselfe with Ioseph , Gen. 39. 9. Quo-modo hoc faciam ? How should I commit so Gen. 39. 9. great a sinne ? or mordendo to reprooue him when he hath done it , with the Prophets , Quid feci ? Ier. 8. 6 , What haue I done ? But on he shall goe , as a man without Ier. 8. 6. sense , to commit sin euen with greedines . But Eph. 4. 19. if once the spirit of God strike at his heart , as that voice to S. Paul Act. 9 , Quid me persequeris ? Why Act. 9. doest thou crucifie afresh the sonne of God , with thy wicked and vnrepentant life ? If the fire of the Holy Ghost , the spirit of Regeneration be effectual in him , & make him to renounce sin , and to reform his life ; then goes the Diuel to work ( Satan erit a dextris ) both without & within ▪ without , setting vpon him those whom S. Peter caleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Pet. 4. 4. that shal 1. Pet. 4. 4. howte at him as a strange thing : What , th eluxurious branch thus scorched ? that young gallant a mortified conuert ? Within , that which S. Paul calleth Legem Rom. 7. 22. membrorum , Rom. 7. 22 , his Lust and concupiscence rebelling , and boyling , and prouoking him more then before , making him as a man distraught : insomuch that v. 19 , what he would hee cannot do , & what hee wold not , that he shal do : yea , which is worse , if Satan see Ver. 19. him to bee Titio a Brand , indeede capable of flame , inclinable to sorrow , hee will put fire to the cole , and a sorrowing hee will set him , till he be burnt vp and deuoured with sorrow , 2. Cor. 2. 7. These are Satans Ethikes in the priuate course of particular men , and 2. Cor. 2. 7. such as are his Politiques also in the publique gouernement of States : for who are his Brandes there , whome hee endeuoureth to set on fire ? Wee will goe no further then this Story . 1. Zorobabel the Head of the people , Chap. 4. 6 , Kinges and Princes : Zach. 4. 6. 2. Iehoshúa , ver. 1 , of this Chap. the chiefe Priest , Ca. 3. 1. Vers. 8. Church Gouernours : 3. Socii vtriusque , ver. 8. Counsellors of State , Chiefe Officers both of Church & Realm ; these are the Brandes thus fitted for the fire . But what is the attractiue , to draw on the flame of Satans enuie , of Satanical treachery , to consume these more then others ? wee shall finde them here also , two in number , 1. inward in themselues , their purpose and endeuour to build the Temple , to restore Gods worshippe , Cap. 4. 10 : Establishment of true Religion , Zach. 4. 10. a violent attractiue of Treasonable plots . 2. Outward in God , both that Murus igneus , Cap. 2. 5 , in Zach. 2. 5. that hee is a wall of fire , to enuiron the State from Tatnai and Sanballat , Nehem. 4. the daungerous counterplotters and disturbers of the worke : as also Nahem . 4. 1 that same pupilla oculi , verse 8. Gods louing fauor , [ Hee that toucheth you , toucheth the apple of mine eye : ] Zach. 2. 8. 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 1. Tim. 2. 2. Iac. 5. 13. 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 , which like a curst wife , ( as Plutarch out of the Poet compares it ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , burns without Plutarch ex Hesiod . a Brand , inwardly and inuisibly , or , which is the Prophetes Metaphor , Esa 57. 20. Quasi mare seruens , Esa. 57. 20. 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 , Pro 28. who hauing felt the hazardes of a Crowne , made this their conclusion , Simulista posuit Conditor Mundi Deus , Seneca . 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 Philip Maced . scripture Kinges , and the best of them , Dauid , at least one in his person and place , Psal. 89. 39. Posuisti Psal. 89. 39. 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 Eccles. 10 , 9 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 Salomons 1. Reg. 11 21. 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 discontents his subiects with some boone denied ? there is Rehoboams case , 1. Reg. 12 , Ieroboam one of his great Lords will make 1 Reg. 12. 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 2. Sam. 15. 6. 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 Vers. 12. 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 Gen. 27. 41. 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 2. Chro. 22. 9. 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 1. Reg. 1. 3. 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 , 1. Reg. 12. 7 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 2. Chro. 19. 2. 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 , Exod. 5. 21. 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 Ier. 11. 19. poison the Prophet ; and Act. 23. 12 , there was a Conspiracie , with a vowe , to kill S. Paul . But there is a twofold Act. 23. 12. fire , which hazzardeth this Brand ; the first , that Iud. 9. 20. Ignis Shechemiticus , the fierie spirits of Diui Iud. 9. 20. Vers. 23. 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 2. Sam. 26. 3 & reprochful contumelies , which Dauid Psal. 120. 4 for the scortching heate thereof , calleth carbones Iuniperi , Psal. 120. 4 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. Pro. 26 , 21. 25. 21 ? thus combustible , thus attractiue of these flames ? for ought I can learn in scripture , two . Scientia Prou. 26. 21 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 Malach. 2. 7 Eccles. 1. 18. 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 Psal. 58. 9. rosting or boyling . Si aut fiscellam iunco texerem , aut palmarum 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 , Hieron . 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 vocation , with lesse enuie and regret , then the Minister doth ( for , euen 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 ? Nomb. 16. 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 Iac. 3. 6. acknowledge , for no sooner had the Apostle , 2. Cor. 2. Cor. 11. 28 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. ) 1. Cor. 8. 14 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 1. Sam. 2. 17 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 & disobedient ? the Bishops fault , it is the tyranie of Diotrephes , 3. Ioh. ver. 10. Who loues to haue the preeminence , & thrust the godly brethren out 3. Ioh. ve . 10 of the Church . Discharge they any publike seruice imposed by authoritie ? they are Carnalists , Time-seruers , Mē-pleasers , Balamists , preaching for Preferments . 2. Pet. 2. 15. 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 ) 1. Cor. 4. 9. 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 Ier. 15. 10. 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 Esa. 40. 13. will , as Plinie said of Domitian , haue elinguem Curiam , Plin. Iun. 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 Esa. 19. 14. 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 2 Sa , 16. 23. 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 , 2 Chro. 22. 4 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 Dion . Branded and traduced , ( for Plutarches reason , of States-mens ieoperdies , I wil not mention , Plutaer . 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 Zach. 3. 1. 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 Vers. 2. 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 Iob. 30. 30. 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 2. Cor. 14. 16. 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 2. Cor , 12. 7 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 1. Reg. 10. 9 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 Vers. 4. 5. 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 with the King of Egypt , Esa 19. 11 , Filius Sapientum Esa. 19 , 11 , Ego , ego filius Regum antiquorum their Regall descent , their Royall indowments ; And that of Salomons , Eccles 8. 3 : Omne quod voluerit faciet Rex , their vnlimited authority and prerogatiues , and that , verse 4 : Nec Eccles , 1 , 3. Vers. 4. potest quisquam dicere quare ita facis ? their vncontroulable commandes , their power paramount ; And that of Nebuchednezar , Dan. 4. 27 , Is not this Great Babel ? &c. The extension of their territories , the magnificence Dan , 4. 27. of their buildinges , and the affluence of their wealth : It pleaseth therefore this our Iehouah to hazard them , either in their persons , or in their States , with some dangers , that they may acknowledge with the Prophet , Psal. 82. 7 , Though they bee Gods in Ps. 81. 7. dignitie and place , yet that Princes may fall and die like other men . Hee was a King ( and a famous one ) Psa. 30. 6 that said and sung it , Psal. 30 , 6. Ego dixi in abundantia mea non mouebor in aeternum , I said in my prosperity , I shall neuer be remoued , thou Lord of thy goodnes hast made my mountaine so strong ; vz. giuen me victorie ouer mine enemies , stablishment in my throne , peace within mine owne boorders , fidelity of my Subiectes , and children of my loines for succession : but presently ver. 7. auertisti faciem tuam , some extremity or other attached him , and then hee changes Vers. 7. his tune , Et factus sum conturbatus , and what profite is there in my bloud [ in sanguinibus ] to be borne a King , or to bee a father of Kinges , being thus continually exposed , and subiect to such feares and dangers ? The like is Iehouah his triall of Gouernors , subordinate to Princes , but chiefe both in Church and State : for the first , there is a feare , it seemeth by S. Paul , 1. Tim. 3. 6 , That Church-prefermentes will 1. Tim. 3. 6. make men proud for knowledge , as a quill 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Cor. 8. 1 , blowes vppe the cheekes , and makes some 1. Cor. 8. 1 men look , and speake big : & Authority ioyned withall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , puffes vp their mindes , 1. Tim. 6. 4 , and like 1. Tim. 6. 4. that ventus Typhonicus , Act: 27. 14 , makes them bluster , and carry themselues like a tempest , that wheras Act. 27. 14. they are set ouer their Ministers to be Fathers vnto them , by aduise to direct them , with loue to censure them , they doe , which is S. Peters word , 1. Pet. 1. Pet. 5. 3 5. 3 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dominere like Tyrants ouer their Cleargie ; yea , which is S. Pauls , Coloss. 2. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , leade them in triumph , as if Collos 2. 18 they had gotten them in conquest , and for a spoile , keeping them rather in awe , then order , and in a seruile feare , rather then a reuerent awe : but if to knowledge and authority wealth accrueth , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2. Cor. 4. 6. blindes them , either lulling them 2. Cor. 4. 6. Mat. 15. 14. in idlenes , that they become blinde guides through ignorance : or hood-winkes them to be blinde Censurers , not willing to see offences for giftes and rewardes . Deu. 19. 14. And therefore it pleaseth God , to let them passe through the fire , either of some reproachful Shemei ( for the tong is a fire , saith S. Iac. 5. 6. ) to reuile their persons : or some vnnaturall Cham , to reueale Iac. 3. 9. their turpitudes , or some Yelping Rhetorculists , to crie Mart. Mar in Epist. Mar. Iun. 2. Cor. 12. 21 them downe into Premuniries ; or which was S. Pauls feare in himselfe , 2 Cor. 12. 21 , God himselfe will abase them among the people , that it shal breake their hartes to see that , which S. Paul complained of in the same Chapter , verse 15 , their much care returned Vers. 15. with little loue , their labors many , but fruitlesse and vnprofitable .

And if Socii Zorobabel , Kinges attendantes , and Officers of State , had not some fiery trials to passe , perhaps , as they haue the Queene of Sabaes blessing , 1. Reg. 10. 8. Happy are thy seruantes which stand euer 1. Reg. 10. 8. before thee ( for it is a blessing of God to stand before princes in daily attendance and seruice , and was wont to bee the reward of diligence , Prou. 22. 29 , not a gift of fauour ) Pro. 22. 29. So , their behauiour may bee such , that ( as the task-masters vnder Pharao , not caring how they vexe the subiect , so the Prince may bee inriched , Exod. 5. 10 , ) the people shall curse them : for when Exo. 5. 10. the wicked are in authority , populus gemit , Prou: 29. 2. and their groanes ost times breake out into execrations . Many therefore , saith Salomon , doe affect Pro. 19. 2. the face of the Ruler , that is , to be his fauorites & officers , Sed iudicium à Domino egreditur singulorum , Pro. 29. 26 , but God hath aiudgement for euery one of them , Ibid. ver. 29 eyther to restraine them from oppressing , or punish them for oppressing .

Thus farre goeth Iehouah with his fire . Now wee come to Satans , for they both vse fire in their executions : but as the Greeke Fathers elegantlie distinguish vpon 1. Pet. 1. 7 : Gods fire is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Pet. 1. 7. Zach. 139 ignis adprobationem . In the 13. of this Prophesi e , 9. ver: Vram eos sicut vritur argentum , I will trie them in the fire like as siluer is tried . The diuels is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ignis ad perditionem , a consuming , a deuouring fire : for it is well obserued by Gregorie , that nihil Satanam satiat , nisi animam sauciet , nay , nisi animam tollat : the Greg. in Iob , 1 Diuel is not satisfied , vnlesse he wound the soule , nay vnlesse hee take away the life . The ground thereof S. Barnard telleth vs , is Enuy , bonis quae nos facere , quae nos habere videt , inuidet . His enuy of Adams Bern. in Cant. happines in Paradise , made him tempt Eue to sinne , but his end was to haue kilde them both ; for taking holde of that threate , Morte morieris , it hee wrought vpon , and at that hee aymed , which made our Sauiour , Iohn 8. 44. to tearme him a murtherer from the beginning . In which case hee vseth Ioh. 8. 44. a shrewde policie : for though hee woulde not care , if all the men in the worlde were on a light fire , yet , if hee espie that there bee Titiones , some whome God ( for best reasons knowne to himselfe ) doth afflict , hazard , or endaunger , he wil not bee quiet , but as in this place , stare á dextris , and stil bee Ver. 1. vrging God to set these Brands a flaming , to consume them : you see his course in Iobs case , if God giue leaue for impouerishing of him , hee will adde for killing him . and skinne for skinne , and all that a man hath will hee giue for his life , saith the Deuil , Iob , 2 , 4 : Iob. 2. 4. yea , God himselfe in this very story did see it , and acknowledge Zach. 1. 15. it , Cap. 1. 15 ? Ego iratus sum parum , ipsi veró adiuuerunt in malum , I was angry but a little , & they helped forward the affliction , that is , I made them Brandes ; suffered them to bee scorcht in the fire , brought them into captiuity , but Satan and his instrumentes the Babylonians , not content with their thraldome , would haue kept them in , vtterly to haue consumed them . Marry of all other , these Brandes , Zerobabel , Iehoshua and their friendes hee maligneth euen to death , because 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 Luc. 19. 14. 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 Pro. 11. 14. 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 Iud. 17 , 1. inlargeth his territorie . 2. Nolumus hunc regnare , if hee bee such a King as that parable describes , Luc. 19. 24. austerus home , a seuere man , taking a strict account of his subiects , such a one as ioynes Dauids practise to Salemons iudgement , 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 Pro. 16. 12 Pro. 20. 26. 26 : And Dauid made it good by his practise , Psal. 101. Io In matutino , speedily will I destroy all the wicked Psal. 101. io . 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 Mat. 8. 29 , 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 Ezra . Nehem. 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 , 1. Cor. 4. 14. 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 , 1. Re. 22 , 22. 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 Mat. 14. 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 Ier. 8. 22. health of Gods people : as the Psalmist speakes , psal. 74. 9 , that there bee not one Prophet left , not one that Psa. 4. 9. 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 . Pro. 19. 18.

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 , 1. Reg 12. 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 & Pro. 11. 14 , Ibid. 15. 23. assurance , secondly , 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 foundation , 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 , Zach. 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 Lam. 4. 11. 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 Phil. Maced . Demosth. 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 Zach. 4. 14 Vatable . abi . Gods Annointed : So their Socii are called Septem Lucernae ver. 2. the lightes and eyes of the King & Ver. 2. state : not ordinary lightes , but , as the great Philosopher Aristotle resembleth them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as stand in the diuision of high-wayes , which haue Aristot Polit. 4. 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 Hest. 2. 22. also dirigere ad sana , to aduise the best for the King and Realme , as the olde Senators to young Rehoboam , 1. Reg. 12 , 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 2. Reg. 6. 14 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 Pro. 11. 14. is subuerted . His nature , that hee is an Abaddon , Reuel. 9. 11 , that is a Destroyer . S. Peter sayeth , Reuel. 9 , 11. he is a Lion , 1. Pet. 5. 8. not content to range , vnlesse 1. Pet. 5. 8. 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 Lament. 3. 22. 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 , Psa. 57. 4. 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 Ps. 28. 8. 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 : Mal. 2. 7. & percusso Pastore dispergitur Grex , saith our Prophet , Cap. 13. 7 , Smite the shepbeard , and the whole flocke Zach. 13. 7 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 ; Ps. 82. 6. and present his message , pro Christo legatione sungimur , 2 Cor. 5 , 20. we are embassadors for Christ : 2. Cor. 5. 20 that is , for Prelates and Churchmen . Magistracy of both sorts is his ordinance , Rom. 13. 1. What hee hath Rom. 13. 1. 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 salutem ; Psa. 68. 20 , all Psa. 68 , 20. 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 Ecces. 10. 20. Pannicus terror , as in the siege of the Assirians ; a 2. Reg. 7. 1. Sam. 23. Act. 23. Act. 16. 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 Psal. 68. 21 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 Psal. 84. 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 Ps. 40. 2. 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 2. Cor. 1. 10 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 1. Reg. 18. 38 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 Dan. 3. 22. 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 Gen. 19. 16 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 . Application

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 Psal. 57 , 8 , 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 : secondly it is Gods Exo. 17. 14 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 tenent lachrymas , quód nil lachrymabile cernunt . This was it that grieued them , that you gaue them no iust occasion to bee grieued . But had the King beene , as the Bramble , Iudg. 9 , base of Iudg. 9. birth , and raised by a faction : The Queene a Iezabel , Idolatrous and dissolute : The Prince an 2. Reg. 9. 2. Sam. 25 Absalon , ambitious and disloyall , the Clergie , Ieroboams Priestes , the ragges of the people ; the States-men , Rehoboams Yongsters , vrging whippes 1. Re. 12. 31 Ibid. ver. 11. and Scorpions ; the case had beene somewhat altered : and yet it becomes not good Subiectes to bee their owne Reuengers . Christianity teacheth Patience , not Rebellion . But hauing a King so royally descended , so rightfully enthronized , so mildly affected , ( to say no more ) so incomparably indowed : A Queene so vertuous , so courteous of demeanor : A Prince , the starre orient , euen the Cynosura of Europe ( of the Clergie I will not speake ) Counsellors so graue , so Honourable ; like so many rich Iewels , compassing the Kinges crowne ; fast and faithfull , and therefore pretious to their Soueraigne , of perfect lustre in themselues , of radiant & comfortable aspect to the Subiectes : Quid meus AEneas in vos committere tantum , Quid Troies potuere ?

What fancie , what furie , what Deuill could haue so inraged the spirit of any , to haue set such glorious Brandes on fire , at once to consume them ? and so might I goe on in amplifying this point . But I come to the second [ Ignis ] The nature and manner of the cōmbustion intended : the expressing whereof , requireth rather a Nuntius in a Tragedy , then a Preacher of the Gospell of Peace . For how might hee whet his Stile , and raise his Muse , in purtraying the horror of this designement , which was , not in Armes and open rebelling , that had beene more manlie : not with stab of Dagger , or shotte of Dagge , that had beene more visible and auoydable : but with an insensible element , and the most deadlie of all elementes , fire ; & of all fiers the most hellish and speedy , GVN-POWDER FIRE ; cowched in a darke Vault , inclosed in barrels , enuironed with yrons , enueloped with wood and coles ( all fierie fuell ) to haue hoisted , to haue crushed , to haue dismembred , the most Honorable Assembly of Christendome , sitting in their State , in the house of Peace , in their Senate of sacred Counsell , and that in the twinckling of an eye , with one deadly thundering blow ; as if the house of Parlament had beene an other Mount Sinai , Exod. 19 , 16 , & were to deliuer lawes cum igne , tonitru , & fumo , & tremore horribili , Exod. 19 16 with fire and thunder and smoake , and an exceeding trembling . Surely , wee might haue begunne the verse with Dauid , [ Wee went through fire and water , ] but God knowes whether we might haue ended the Psal. 66. 22. verse with him or no ? [ thou hast brought vs out into a wealthy place , ] for I doubt whether the most secure in his own conscience , could haue acertained himselfe , beeing surprised with so sudden a frush , that hee was sufficiently prepared to hee receiued into Heauen . A damnable fire that should haue destroied both body and soule . I come to the thirde ; that is , [ Ereptus ] the manner of the deliuery . And therein my song must bee with Dauid , of mercy and iudgement : of mercy , in deliuering vs : of iudgement , in so deliuering vs . Their owne toung ( which Basil calleth Plectrum mentis ) or their Pen rather Basil. ( which is plectrum linguae , and makes the tongue to speake , where it cannot be heard ) couertly describing it : but withall Gods spirit , inspiring the King to reueale it fully , though incongruously : for surelie , had hee not beene a better Prophet then , in that point , hee was a Grammarian , wee might all haue perished , & neuer knowne who had hurt vs . But this is Gods glorie , which addes much to his mercy , that though hee bring vs ad os sepulchri , to the mouth of the graue , to the pits brinke , yet hee will not leaue vs in valle mortis : die wee must , and it is a Statute in the Parlament of Heauen , ( Statutum est omnibus semel Heb. 9. 27 mori : but hee will not tradere nos morti , saith Dauid , Psal. 118. 18 , giue vs ouer to die , PER TRADITIONEM , Ps. 118. 18 that is , by treason and conspiracie .

Lastly , which is my principall part , and that which I am to vrge , is this same ( Nonne ) Nonne ? was it not a strange deliuerie ? and then againe , Nonne ? Is it not perpetually to be recorded ? Surely ; if Iehouah remember vs with his Nonne ? Is not this a brand snatcht out of the fire ? ? verified of our whole land ( as of Ierusalem here ) : shall not we answer him with Dauids Nonne ? Psa. 62. 1. Nonne Deo Ps. 62. 1. subiecta erit anima nostra ? Shall not our soules waite still vpon God , since that of him commeth our saluation ? Zerobabel , Iehoshua , and that Companie celebrated this their deliuerie , Cap. 7 , in Frogosis acclamationibus , Zach. 4. 7. with shouting acclamations , and the fa-hur-den of their shoutes , and songes , was Gratia , Gratia : we surely in our rescue haue seene Gratiam Dei : shall wee not in our Memorial thereof sing Gratias Deo ? if hee in our deliuerie haue verefied the last verse of the 147. Psal , Hee hath not dealt so with any nation : It may bee a shame for vs , if wee goe Psa. 147. 20. not on forward to the first verse of the very next Psalme : O prayse the Lord of-Heauen , prase him in Ps. 148. 1. the highest . To him therefore , as for all his mercies wee are most bound , so for this deliuerance , ( next to our redemption , from Hell-fire by the blood of Christ ) aboue , and more then all , bee ascribed all Glory , power , prayse and dominion , now and for euer ,

Amen . FINIS .