WHen S. Iohn, Iohn 21.7. the best beloued of the Disciples, had plea­ded his cause before Domi­tian, that cruell Emperour, at Rome, and miraculously escaped out of the Caldron of boyling Oyle, Doroth. vit. Pat. he was bani­shed into the Ile of Pathmos; whence, he wrote this Apocalypse, where vsing ma­ny zealous Prayers, and pouring forth bitter teares, Amb. concio. de Basil. [Page 2]which are the best weapons of Christians, hee re­ceiued much gracious content from aboue, and the Earth refusing him, Rupertus. Heauen embraced him. That as Dauid flying from Saul found a Kingdome, 1 Sam. 24.20. Elias from Iezabel an Angell to feed him, 1 King. 19.5. Paul from the Damascens, spiri­tuall Brethren to comfort him, Act. 9.27. So this blessed Exile had much glory in his greatest mise­rie. For that God who shewed his visions to Abra­ham in the Mount, Gen. 22.12. to Iaacob in the field, Gen. 28. to Ioseph in the stocks, Gen. 40. to Moses in Midian, Ex. 3. to Ieremy in the Prison, Ier. 38. to Da­niel in Babylon, Dan. 2. and to the Apostle Peter in the house of a Tanner, Act. 10. reuealeth to this our Euangelist, Apostle, Prophet, rapt vp in the Spirit, strange things, which were to be done. The will of God being reuealed, it must be opened to the sea­uen Churches of Asia, Richard. de san­cto Victore 2. prol. which were, like Dauids Wor­thyes, more excellent then all others, 1 Ch: 12.14 and of which Iohn had the gouernment after Paul: but now, some had lost their first loue; some were not faithfull to the death; some maintained the do­ctrine of Balaam and the Nicholaitans, Victorinus Epis. Clem. Al. Strom. Eus. l. 3. c. 19. Irem. l. 1. c. 27. that it was lawfull to eate of meate sacrificed to Idols, that for­nication was no sinne: they suffered Iezabel to preach openly, and seduce many; they had but a name to liue, when they were dead: many of them were neyther cold nor hot, but proued falling Stars. This is the accusation of Laodicea, and therefore it is reprehended by Iohn, and threatned by Christ, seruing, as a warning to all other Churches, least [Page 3]they be depriued of the Candlesticke of the Gospell, Haymo. Paunonius. Which iudgement the Lord keepe from vs.

I know thy workes.] This whole Booke hath beene much regarded of the Ancients: Ier. ad Paulin. Eus. l. 7. c. 23. S. Ierome conclu­ded that it had as many mysteries as words. Dioni­sius Alexandrinus, confessed hee vnderstood it not, and therefore did so much the more reuerence it by faith. Gilbertus, H. card. Primas. praef. comm. Rupert. comm. calleth it the excellentest of all Prophecies. Primasius, thought it could neuer be praysed enough. Rupertus, compared it to the Land of Promise, which the proud slandred, but the hum­ble praysed. Arias Montanus, Ar. Mo. praef. after 30. yeeres study of it, said it was obscure vnto him, had hee not beene extraordinarily illuminated: but now the Booke is vnsealed, as you may read, c. 22. v. 10. It is not here as in the quadrature of a circle which may be knowne, Quadratura cir­culi scibilis est at non datur scien­tia. but the way is not yet found out: for the time is at hand when all things fore-told here, shall be fulfilled; this being a perfect Ecclesiasticall story, Strigelius. from S. Iohn to the end of the world, of all materiall things in the Church. His Phrase is Propheticall, his Method Logicall. He was Legatus à latere to Christ, one of his generall Ambassadours, Iohn 13.23. Dio. Carth. and leaned on Iesus bo­some. Hee had kept a long vacation in his solitary Pilgrimage, and seeing many dangers neare, hee forewarneth the Churches. The mystery of iniquity began then to worke.

The Church in the Apostles times, had her Con­flicts, the tenne great Persecutions beganne then to be raysed vp; Heresies after sprouted forth; at last, by degrees the great Antichrist approached to­wards [Page 4]his cursed seate, being to rule as a Monarch, and make warre against the Saints; which, when S. Iohn perceineth, he directed these familiar Epistles to encourage all ages to be zealous in the worke of the Lord, for he knoweth all their workes.

[I know.] Here are Esaus hands, but Iaacobs voyce; hard speeches, rough countenance, a strong tempest of words, but an hidden spirit of tendernes and louing kindnesse, proceeding from a mercifull Sauiour, who knew that vnlesse they were toucht to the quicke, till blood were drawne, they would not be moued. The Pastor was first to be blamed, whose name, whether it were Sagares, as some collect from Eusebius, Lib. 5. cap. 24. or otherwise, I search not. He gaue a bad president: for, Hos. 4.9. like Priest, like people. The hearers grew cold, which Christ seeing, grieueth, and sen­deth a message; August. in apo. hom. 2. nay, commeth himselfe, and stand­eth, and knocketh, and speaketh to all, speaking to their Angell. O magna multitude dulcedinis Dei, as Cassianus cryeth out: Cass. O the great multitude of the sweet mercies of God, who keepeth the iust in him mouth, and neuer casteth out sinners before he admonish them, as here Laodicea.

[I know.] Wherein, let no man wonder that I the meanest and vnworthiest of Gods messengers, haue chosen so thundring a Text: for beloued, silence can not breake the dead sleepe of sinne; softnesse of voyce can not pierce the heauy eares of this dull age; ordinary speaking hath no proportion with extraordinary transgression. I [...]rich [...] must be ouer­throwne with Trumpets and a shout: the Prophets [Page 5]haue need of the zeale of Phinees, the gentle spi­rit of Eli is not sufficient.

VVhen I looke into the fashions of the world, I see one maketh his Heauen of the drosse and rubbish of the Earth: another maketh his belly his God: ano­ther Toad-like swelleth with ambition: another Nar­cissus-like is enamored on natures dowry, his beau­tie; or natures shame, his apparell. The most, ey­ther like Pharaoh, glory in their obstinacy; Exod. 1.20. 2 Sam. 16.23. Act. 24.3. Dan. 4.7. 3 King. 18. 1 Sam 17.5. 1 King. 12.8. Ioh 7.48. Iosh. 9.3. or like Achitophel, in their pollicie, or like Tertullus, in their cloquence; or like Nabuchad-nezzar in their building; or like Zenacherib in their greatnesse; or like Goliah in their strength; or like Rehoboam in their birth; or like the Pharisees in their knowledge; or like the Gi­beonites in their craft. All these, and many other, are but bitter sweets, gliding shaddowes, Ier 9.3. gaudy toyes: yea, dung, in respect of good things: for which many hazard bodyes and soules, but they haue no courage for the trueth. All these may be rouzed vp by this threatning to Laodicea, which neglected Religion, and followed other things; and this is the ayme of my Text, being a taxe of the whole world, which is set on mischiefe, toward the end, especially of those whose life is a Corban of vniust guiles and wicked gains, an Acheldama of blood & oppression, caring not who want, so they may abound: as also, of all those who are like Salamanders, neuer liuing well but when they are in the fire of contention: who like Shemei while they seeke their seruant, riches, & serue Mammon, loose their best master, God: who haue good tongues, but the vse them to deceit; [Page 6]good wits, they vse them to defend errours; strong armes to murther; authoritie to oppresse, & a good profession to dissemble. These are the works of darke­nesse, which the Father of light knoweth. Thus the forehead of sinne hath lost the blush of shame; the score reacheth from the East to the West, the cry of our wickednesse hath pierced the Clouds, the height of iniquitie is come to the top, and the fruits thereof are ripe: a dead coldnesse hath striken the hearts of many, hauing left them nothing but the bodies of men and visors of Christians: Neuer was the Iudge of all the Earth neerer to come, yet neuer was there so little preparation for his comming. Neuer was there more plenty of the Gospel amongst vs, yet neuer were men more vnthankefull & fruit­lesse then many of vs. In regard whereof, I haue thought this the fittest portion of Scripture that I could propose to you all. I know, &c. As if brief­ly thus Christ had said [I know thy workes:] Non approbando, sed reprobando: not to allow them, but to reproue thee for them, Glose. Hugo Card. as Hugo Card. commen­teth. Eyther they were not in the way of the Lord (sayth Meyerus) or they thought too well of them­selues already, or they feared to defend the truth publikely.

[Thou art neither cold nor hot.] Neither an open enemie, nor truly zealous of the Gospell, but a Gibeonite, an Ephraimit, a Canaanit.

[I would thou wert cold or hot.] Which he wish­eth not simply that they were enemies vnto him, but in respect of that state of luke-warmnesse, in [Page 7]which they were, because sooner they would come to Christ if they trusted not in themselues. I would thou hadst eyther the heat of Christians, or the cold of Pagans, as Saluianus interpreteth it.

[So then because thou art luke-warme, &c.] That is, seeing thou hast neither the zeale of charitie to God, neither the acknowledgement of thine offen­ces, that by the feare of hell and repentance thou mighst be drawne to good works, as Ambrose vpon the words.

[I will spew thee out.] It is an allusion to the na­ture of luke-warme water, which being drunke, easily procureth vomit; so our sins (saith Aretius) cause Christ to cast vs away.

[I know.] The summe of which Text of Scripture is, that the wicked Hypocrites shal be excommunicate from the true Christians, as August de Ancona no­teth, or as Clem. Alex. Here we see, that the Lord tempereth all his rebukes with compassion, or as Conradus Graserus: this is one of the beginnings of the infections of Antichristianisme. You may call it the Worlds warning, or Englands drowsinesse awaked, or rather LONDONS WARNING BY LAO­DICEAS LVKE-VVARMNES. Consisting of two generall parts. Diuis.

• 1. A solemne reprehension. I know thy works, &c.
• 2. A zealous commination. So then, because thou art luke-warme.

Subd. In the first, You haue first an open protestation, I know thy workes, that thou, &c.

2. An optatiue comparison. I would thou wert cold or hot.

[Page 8] In the second, you haue 1. a reason full of indig. nation, So then because, &c.

2. A punishment of eternall reiection. I will spew thee out of my mouth.

In the 1. you haue the Atheist manifested.

In the 2. you haue the Neuter condemned.

In the 3. you haue Hypocrito threatned.

In the 4. you haue the sinner banished.

Of all which, while I shall speake hastely, as a passen­ger, and plainely according to my small abilitie, and accustomed method; let not any thing bee taken si­nisterly, which God knoweth, commeth from a poore sinner, that wisheth the flourishing of this Honourable Citty, & the continuance of the Gospell in this whole Kingdome, till Christ Iesus come to Iudgement. Let me desire your Christ Iesus come to Iudgement. Let me desire your Christian, charitable, & reuerend attention. Iohn. 11.9. Act. 2.15. Luke 22.53. There are but 12. houres in the day, I shall keepe you only 2. of them: this is but little after the third houre of the day: let no man seeme so drousie as if his heart were oppressed with surfetting, drun­kennesse, or the cares of the world. It is your houre, and the Lord keepe vs all from the houre & power of darkenesse, that wee may heare, and learne, and practise, the good lessons arising from my Text. And so I come to the parts of my Text as they lye in order: and first, of my first circumstance proposed to be handled, wherein there is an open protestation, I know thy workes, &c.

1 [...]. 1 [...].If we looke into the state of Leoditea, wee shall finde, Plini. [...]. 5 c. 29. V [...]d. in Epit. [...]ll. in Apoc. that it was the chiefest Citty of Asia, built by Antiochus Theos, who put vpon it the name of his [Page 9]wife. It was one of the most flourishing places of all Asia minor. Camerarus in lo­cum. Strab. l. 12. Here S. Paul preached, thinke hence he wrote his first Epistle to Timothy. It was the name also of a place in Phrygia; it had many worthy Ministers after the Apostles times, Eus. l. 4. c. [...]6. & l. 7. c. 28.29. as Socrates, Eusebius, Alexandrinus, Anatolius, Ste­phanus, Theodorus and others. Here the great que­stion was decided about keeping the Passeouer. Melito l. de pasc. It was washed through with the Riuer Licus. It had many honourable Citizens, as the rich Hiero, Zeno the Orator, and Polemo his sonne, Gasparus a Mel. Suarez. in text. afterward made a king by Augustus. Their name is interpreted, A iust people, of [...] and [...], but this auailed them nothing; for euill persons may haue good names,Lambert. Auen. as Adoni-zedek the King of Ieruslem, Ios. 10.1. who was an Idolater and a Tyrant, had a name signifying the Lord of Iustice, or the Iustice of the Lord. And one who was a grieuous persecuter of the Christians, Eus. Ecc. Hist. 9.9. 1 Kin. 12.32. was tearmed Theot [...]onus, the childe of God. Bethel in Ie­roboams time, was vnwilling to part with the name of the house of God, but it rather deserued to be cal­led Bethauen, the house of vanitie: so Laodicae abu­sed her name, and the blessings of the Lord which were many, this aggrauateth the offence: for as the sinne of Adam was so much the more abhomi­nable being committed in Paradise, and the Ido­latry of the foure and twenty men worshipping the Sunne at the dore of the Temple of the Lord: so sinne was more remarkable in these, of whom the Lord had dessrued so well, and therefore hee now openeth them. I know, &c.

Doct. Whence this Doctrine may be collected.

The Lord knoweth the workes of all men, and will reueale them, be they neuer so closely hidden for a while. A proofe of this yee haue in the Prophet Da­uid, who when hee had committed Adultery and Murther, swallowed them for the greater part of a yeere, without any great remorse. But Nathan com­ming to him, telleth him, thus saith the Lord; Thou diddest it secretly, as if none had seene it: I saw it, and will bring an open punishment vpon thee out of thine owne house before all Israel, and before the Sunne, 2 Sam 12.11. This made Salomon his sonne giue this aduise, In all thy wayes acknowledge him, and hee shall direct thy paths, Pro. 3.6. This was a charge giuen to Abraham when he was 99. yeers old, Walke before mee, and be perfect, Gen. 17.1. And it was the Oath of Elijah the Tishbite: As the Lord God of Israel liueth before whom I stand; 1 King. 17.1.

This Ieremy remembred the Iewes of, If thou returne, then will I bring thee againe, and thou shalt stand before mee, Ier. 15.19. All which, and many more, teach vs, that GOD seeth and knoweth our wayes be they neuer so secret. And no maruell; for if we climbe vp to Heauen hee is there, if wee goe downe to the center of the earth, he is there also: he is euery where and no where; euery where, by re­plenishing the place with his beeing and power; no where; by circumscription and locall definition. Hee is within all things, not included; without all things, not excluded; below all things, not degraded; aboue all things, not preferred: therefore he proclaimeth [Page 11]to LAODICEA, that hee knoweth her workes.

In the Epistle to the Church of Ephesus, C. 2. v. 1. hee holdeth the 7. Starres in his right hand, and walketh in the midst of the 7. golden Candlestickes.

In that to Smyrna, hee is first and last, was dead, v. 8. and is aliue.

In that to Pergamus, v. 12. hee hath the sharpe Sword with two edges.

In that to Thiatyra, v. 18. he hath eyes like a flame of fire, and feet like fine brasse.

In that to Sardis, C. 3. v. 1. he hath the 7. Spirits of God.

In that to Philadelphia, v. 7. hee is called holy and true, hauing the key of Dauid, which openeth, and no man shutteth, and shutteth and no man openeth.

And in this to Laodicea, hee is called Amen, the faithfull and true witnes, the beginning of the crea­tures; and the knower of all workes in my Text. Hee commendeth some, and discommendeth others, know­eth all. The Minister of Smyrna was a good man, though poore to the world, I know thy pouerty, but thou art rich. c. 2.9. Thou hast done good seruice to the Church, and hast little reward of man: Be faith­full vnto the death, and I will giue thee the crowne of life. The Minister of Philadelphia was a worthy man, not of the greatest gifts, yet faithful in a little. Thou hast a little strength, and kept my word. c. 3.8. Christ promiseth to blesse his labours, and make his enemies know that he is in the loue of God: but Ephesus is reproued for going back-ward. Pergamus and Thiatyra, for maintayning corrupt doctrine. Sardis, for dulnesse, deafenesse, and vnsoundnesse [Page 12]in the worshipping of God: and Laodicea here for luke-warmenesse. The ground of his prayses and dispraises is, that he knoweth their workes, seauen times repeated, that is, all their particular actions; yea, their very thoughts, and therefore cannot be deceiued. Men may erre in their censures of others, because they know not the hearts, and with what affections, cannot faile one iot, therefore he stop­peth their mouthes at the first, least they should reply any thing, I know thy workes. I know what thou art, and what thou hast beene; I know thy sitting downe, and thy rising vp.

The illimited knowledge of God is amplyfied by wonderfull testimonies throughout the Bible, I stay not your eares with commemoration of the places. There is neyther heuaen nor hell, nor the vttermost part of the Sea, neyther day nor night, light nor darkenesse, that can hide vs from his face: the thoughts of our harts, words of our tongues, wayes of our feet; nay, our bones, our mothers wombes where­in we lay in our first informitie and imperfection, are well knowne vnto him. He sitteth vpon the Circle of heauen, and beholdeth the inhabitants of the earth as Grashoppers: his Throne is the Heauen of hea­uens, the Earth is his foote-stoole; his wayes are in the great deepe. The ignorance of this, is the cause of all sinne, of cursing, deceit, fraud, mischiefe, and vanity, because men haue not God in their thoughts. Psal. 10.4.

This made Nazian confesse that a man oughtNaz. Orat. de Theolog. [Page 13]no oftner to breath then to remember CHRIST, and Ephreem to say, Eph. to. 2. c. 10. that men considering the knowledge of GOD, will auoyd offences as male­factors abroad will thefts, at the drawing neere of Assises. By this meanes hee recalled a foule soule that long had liued in abhomination: Metaphrastes in eius vita. shee desired Ephreem to lye with her, which hee re­fused, vnlesse it were in the mids of the Citie, shee sayde it would bee a publike shame to both: How much more sayd hee, is it in the sight of God and his Angels? which words so ama­sed her, that shee repented and became a faithfull conuert.

It was the aduise of Seneca the Philosopher, Sen. Epist. 11. though an Heathen, to his friend Lucilius, that in all his actions and thoughts, hee should so carry himselfe, as if some good man saw him and would blame him if he erred; but wee must haue God alwayes before our eyes, and being at our right hand, wee shall not be moued, our heart shall bee glad, our glory shall reioyce, Psal. 16.9. our flesh also shall rest in hope.

And surely, there is no way to hide our selues from him: disguised ADAM in his Figge-leaued coat, close amongst the bushes, could not shel­ter himselfe from his knowledge, no more can wee. Videt omnia generaliter sine exceptione, euiden­ter sine dubitatione, immutabiliter sine obliuione. Hee seeth all things generally, without excepti­on, euidently without doubting, Nich. Denijfi. vnchangeably without forgetting.

[Page 14] He entereth the priuy chamber of the heart, ther­fore it is impossible to blind his eyes, or to auoyd him by flying, Viex inftit. ad poenit. and therefore poore runne-away, Non te Domino abscondis, sed Dominum abscondis tibi. Thou hidest not thy selfe from God, but God from thy selfe.

Vse 1 Vse 1. Is to condemne the ignorant sinners of this age, Eccles. 27.19. who sinning secretly say, Who seeth vs? we are compassed about with darknesse, the wals couer vs, what need we feare? the most High will not remember our sinnes; such onely feare the eyes of men, and know not that the eyes of the Lord are tenne thousand times brighter then the Sun, beholding all the wayes of men.

Yet thou blasphemous Atheist, hearken to this, whensoeuer (as I hope there is none in this Chri­stian Congregation) who runnest on in thy sinnes, Heb. 4.13. and thinkest that God knoweth them not; yes, he knoweth all things, all things are naked and open to the eyes of him: Zeph. 1.12. he searcheth Ierusalem with Can­dles, and punisheth the men that are setled on their lees. They know this, and remember sometimes that for all things they must come to iudgement. This is the reason that the faces of such are vsually pale and gastly: their smiles and laughters faint and hart­les: their speeches doubtfull, and full of abrupt stops, and vnseasonable turnings: their purposes and mo­tions vnsteedy and sauoring of much distraction. Hence are those vaine changes of places, and com­panies like the sicke patients, though remoued, yet complaine still of vnabated torments: like the stric­ken Deere hauing receiued a deadly arrow, whose [Page 15]shaft shaken out hath left the head behind it, running from one thicket to another, not able to change his paine with his place, but finding his wounds worse with continuance: VVith Nero they may change their bed-chamber, but fiends will attend them. They may send their soule from their body, but neuer their conscience from their soule, nor their sinne from their conscience. Neither prophane Lu­cretius with his Epicurean rules of confidence: nor drunken Anacreon with his wanton odes, can shift of the violent horrour of this aduersary. A medi­tation fit for the corruptions of these times, where­in we may complaine as Tertullian did. O nos mi­seros qui Christiani dicimur hoc tempore, Iewel in Apol. gentes agi­mus sub nomine Christi. O miserable men that we are, many of vs are called Christians, and yet vn­der this name couer many sinnes of the Gentiles. Ibid. pag. 3. c. 7. And as S. Gregory said of the pittifull estate of his time, Wee that are Christians are hated of the Hea­thens for our vices sake, wee are now become a wonder, not onely to Men and Angels, but euen to all the wicked and vngodly: or as more lately Gue­uara: The Philosophers beleeued as Pagans, but li­ued as Christians; wee beleeue like Christians, but liue like Pagans. How many amongst vs wallow in immoderate pleasures, hauing wanton eyes, smoo­thing mouthes, painted faces, lickerous tongues, ga­ming hands, following no vocation, more ambitious of the title of good-fellowship then of Religion? Their senses are their procurors, appetite their stew­ard, and lust their Masters: they are the liuing [Page 16] tombes of their Fore-fathers, and Posterities. How many, Aug. 3. de ciu. c. 1. Qui magis erubescunt si villam malam habe­ant, quam si vitam: who blush more hauing an ill ordered Farme, or house, then a wicked Life? How many who professe that they know GOD, but in workes deny him, being abhominable, and dis­obedient, and vnto euery good worke reprobate? Tit. 1.16. How many who loue in word and in tongue, but not in deede and in truth? 1 Ioh. 3.18. How many that cry Lord, Lord, yet neuer doe the will of the Lord which is in heauen? Mat. 7.21. The Lord knoweth the wayes and workes of these to be vn­godly, and they shall perish, for their benummed­nesse to doe any good. I know, &c.

Vse. 2 A second vse of the Doctrine may be to teach vs, that seeing all our workes are manifest to him, wee worke out our Saluation with feare and trem­bling. Wee haue beene long taught that wee are saued by Faith, without the works of the law, which though it be a most true position, and soundly pro­ued, and flatly concluded Rom. 3. v. 28. Yet being vn­derstood amisse it hath beene the cause of Epicu­risme, and the neglect of good deeds. It hath made many amongst vs wish Christ to doe all, they will doe nothing for themselues. It is a true challenge I confesse of the Prophet, for the all-sufficiencie of Christ his merit. It is I, it is euen I which for mine owne sake put away thine iniquities, Is. 43. Not A­braham, nor Moses, nor Peter, nor Paul. It is not the preparation of a mans owne nature, nor the liberty of his owne will, nor the cooperation of his owne Iu­stice; [Page 17]for, eternall life is the gift of God, through Iesus Christ, Rom. 6.23. But yet this gift is bestowed onely vpon those for whom it is prepared, Mat. 20.23. which haue exercised themselues in the works of mercy, Mat. 25.35. not that these are the causes of saluation, and by them we should merit, as the Rhemists affirme in their Annotations, Ro. 2 sect. 2. And Bellarmine the Papists Pithagoras maintayneth, l. 4. c. 3. De bonis operibus. The ancient Fathers are against it. Basil. orat. de Humil. Quid te effers tan­quam in bonis proprijs? Quid enim habes quod non accepisti? Why dost thou boast of any good works as though they were thine owne? what hast thou, that thou hast not receiued? So, Chris. in 2. co. hō. 11. A gratia iustificatio fit, Deo totum praestante: Our Iu­fication is from God, hee worketh the whole. So, Ber. in can. se. 61. Meritum meum miseratio Domini: My merit is the Lords mercy. So, Orig. on 3. Rom. It lyeth vpon vs to search who was iustified by faith without works, and for example, (saith he) I thinke vpon the Theefe, who being crucified with Christ, cryed vnto him; Lord remember me when thou com­mest into thy Kingdome: and there is no other good worke of his mentioned in the Gospell, but for this alone faith, Iesus saith vnto him, This night thou shalt be with me in Paradise.

I speake not this to with-draw men from doing good, or to discourage them in their charitable de­uotions. Wee allow good workes, and preach them to our hearers; yea, some of our Church publish whole Treatises, that good workes are necessary to [Page 18]saluation. Let this therefore be a witnesse against our Aduersaries the Papists, who slander vs, saying, that wee teach onely negatiue doctrines, and not affirmatiue Positions. For we proclaime to the world that Faith is dead if it haue no workes: wee vrge Gods Commandements, which we are to obey; his Honour which wee are to seeke; Christs example, which wee are to follow; the Vocation of Christians, which requireth a life answerable to our profession; the Reward promised to those that keepe Gods Lawes; the scandall that ensueth of lewd actions; the Curse that is denounced against the transgressors.

Wee haue a great aduantage of them for good workes.

We propose to our selues the example of Christ and his Apostles; they follow Antichrist, and the founders of diuers Orders of Monkes, and Fryars, and Nuns, who were rather superstitious then zea­lous, ceremonious then holy and religious.

We force none to forsweare Marriage; they suffer none of their Clergy to marry, whereof many ob­hominations follow.

We count it a thing horrid for men professing Christianitie, to empoyson and murther those that are opposite to them in Religion; they count such meritorious, and honour the Assassiners as Saints.

Wee allow no Indulgences of the Pope, but they are confident vpon them.

I confesse wee liue in the dottage of the world, wherein the harts of many are hardned from doing good: yet howsoeuer in the time of King EDVVARD [Page 19]the first the Statute of Mortmaine was enacted, whereby it was prouided, that none should giue any thing to the Church without the especiall license of the King, which is yet vnrepealed, yet in this last age, and in the remembrance of some yet liuing: since the cleare Sunne-shine of the Gospell hath en­lightened the Hemisphere of our Church, there haue beene more Colledges founded, more Hospitals ere­cted, more Libraries and Schooles builded, more poore Schollers maintained, more Orphans and Im­potent relieued, more charitable deedes exercised generally in our Land, particularly in this famous Citie, euer renowmed for her good workes, then in many ages vnder Popery and superstition.

I know there are some in, but not of, our Church, whose chiefe study, is to rob GOD and the Leuite of the little portion of Tithes and Offerings, which cannot be denyed to be due iure diuino. M^r. Carleton. Wee can­not say of such as the Iew did of the Centurion; Luke 7.5. Hee loueth our Nation, and hath built vs a Sinagogue, or as the Prophet DAVID did of himselfe; they desire to behold the beauty of the Temple of the Lord, but their cry is, let vs take the houses, and barnes, & lands of the Church in possession, and for the honour of the Priest-hood: Downe with it, downe with it, euen to the ground, but that rule of Sacriledge shall holde, Quae malignè contraxit Pater, Pet. Ble. ep. 10. luxu peiori refundet Haeres; That which the Father hath wickedly scra­ped together, the sonne shall more wickedly scatter abroad. It is the cause of the ruine of so many great Families in this kingdome. Let him that hath an [Page 20]eare hearken to this; when you craue, begge not that which is Gods; when you giue, giue not that which is Gods; when you buy, buy not that which is Gods; when yee sell, sell not that which is Gods.

And here let me giue our religious King IAMES that testimony which Petrus Blesensis left to Henry the second; Ibid. Benedictus Dominus, qui Regem Hen­ricum atalibus hactenus conseruauit innoxium; Bles­sed be that GOD which hitherto hath defended his Maiesty from all kinde of Sacriledge, that hath not furnished his house with the spoyle of the Church, nor increased his Reuenue by the losse of Gods house, nor defiled his hands with Symonie, nor be­stowed his Preferments for personall fauour or re­spect of reward.

And besides his Maiesties care, many Ebed-me­lech's there are in this Kingdome, Ier. 38.9. speaking for the Prophets of the Lord, that they may haue main­tenance.

Many Obadiahs ready to hide the Seruants of GOD from dangers.

Many liberall Benefactors giuing voluntary Do­nations, deposita pietatis; Pledges and testimonies of their Pietie and Religion, Tert. Apologet. as Tertullian calleth them, Sacrifices as acceptable to GOD as that of ABEL, Gr. Naz c. 1. contra Iulia. saith Naz.

Many good Shunamites perswading their Hus­bands to make a Chamber, s Kings 4.10. to set forth a Bed, and a Table, and a Stoole, and a Candle for the Messen­gers of God, when they come to them.

Many with Zachaus, Luke 19.6. who ioyfully receiue into [Page 21]their houses them that bring the glad tidings of saluation. Luk. 19.6.

And in this luke-warme age some there are who are holy, and humble men of heart, resolute Chri­stians, who like him in the Poet.

Lucem & aethera petit & teste sole viuit. Sen. Tr. Hip.

Walking in sinceritie as it were in view of the Sun; walking in the light as children of the light; Ge. 25.27. Ioh. 1.47. tra­cing the steps of vertuous Iacob, who was a plaine man; and of Nathaniel a true Israelite indeede, in whom was no guile. Though it cannot be deny­ed but that there are more, neither hot nor cold, whom because I shall deale with in my second gene­rall part, I proceed to my next circumstance of the first generall, where you haue the optatiue com­parison.

[I would, &c.] The Church of God reioysing in her husband, Iae. 2². Christ; saith that he was like a Roe or a young Hart, leaping vpon the Mountaines, and skip­ping vpon the Hils. Can. 2.8.9. Propter acerrimum visum & velocem cursum ad omnes fines terrae, as Philo interpreteth it. Philo. carpat. Episc. It is in regard of his quicke sight and swift course into all the parts of the world. His measures vvere from heauen to the wombe, Lyra. from the wombe to the cratch, from the cratch to the crosse, from the crosse to the graue, from the graue to heauen; behould hee commeth, his pro­gresse quickly, and still is in trauell to his Church with prayers and wishes.

[I would, &c.] The driuing of his Chariot is like the driuing of Iehu, hee speaketh in hast, the time [Page 22]with him, is as the time of loue. His loue is as strong as death, the flames of it are Diuine flames, neuer dying, the coles thereof as the coles of Iuniper.

Aske the dayes that are past since God created man vpon the earth, from the one end of hea­uen to the other, if euer there were such a thing as this. Did euer any heare the voyce of God speak­ing in forme of a petitioner? O thou diuine and eter­nall peace-maker, the sauiour of men, the annointed of God, mediatour betwixt God and man, in whom there is nothing, which doth not exceed, not onely the conceite, but the very wonder of Angels, who saw thee in thy humiliation, with silence, and adore thee in thy glory, with perpetuall praises, we stand ama­zed at thy loue, emptying thy selfe of glory, that thou mightest put on shame, and misery, to be the sinners oratour and sacrifice. Hee sayd not as Dauid, vvould God I had dyed for thee, O Absolon, my sonne: God knoweth, hee dyed for our sinnes, the cause most odious: the iust for the vniust, the persons vnequall: to bring vs to God, the end most absolute: and still hee applyeth this to his Church, speaking by his Ministers, pleading for vs in heauen, perswading vs on earth.

[I would.] Laodicea was in a consumption, her hands were sicke, her members weake, her Phisitian & Pastour fearefull, her zeale was at the last gaspe, her enemies were round about her, ready to laugh at her destruction, for being neither cold nor hote: This maketh Christ so earnest. Hee is not like the Pope, which dispenseth with his followers to worship [Page 23]God, with their lippes, and dissemble their religion, and forsweare their opinion, and come to Sermons, and subscribe to our lawes, and seeme Protestants; as the diuell licenceth witches to seeme Christians, so they giue him their heart, as appeared by many in the beginning of Queene ELIZABETHS raigne, hauing an agnus Dei, with Da mihi cor: hee cannot endure a Neuter.

[I would.] For there are but two wayes, vna fidei in caliditate charitatis, one of faith in the heate of charitie, leading to life euerlasting, another of cold distrust in Christ, drawing to destruction. Nardus in text. But I come to the Doctrine, which is this properly.

Doct. Doct. It is better to be an open sinner then a doubtfull Neuter. Bar. apol. ad Guli. Abb. Saint Barnard I confesse made a question of it. Quis horum magis impius? Who is the more wicked, whether hee, that openly professeth impietie, or hee that falsely counterfeiteth sanctitie? But here the question is answered, and the contro­uersie decided by Christ himselfe.

Looke vpon the Iew, Gr. 3. p. pasto­ral admon. 35. saith Saint Gregory, he seemeth to beleeue, but is incredulous: the Gen­tile is more tollerable; which can say, I neuer knew the Law, I neuer heard the Prophets: neyther can be excused; yet hee sinneth lesse, which doth not the workes which hee neuer knew were to be done, then hee that knew his Maisters will, read it, and denyed it. It had beene better for such, not to haue knowne the way of righteousnesse, then after they haue knowne it, to turne from the holy Com­mandement, deliuered vnto them. 2 Pet. 2.21. [Page 24]This made CHRIST tell the Priests and El­ders of the Iewes, that Publicanes and Harlots should goe before them, into the Kingdome of Heauen, Mat. 21.31. for they seeing their sinnes, repented at the Preaching of Iohn. So hee tolde the Pharisees; If yee were blinde yee should haue no sinne, but now you say, We see: therefore your sinne remayneth, Iohn 9.41. The open sinner reuealeth himselfe that wee may auoyd him, but the Neu­ter walketh so secretly, that wee know not how to iudge him; therefore they are more odious then the other.

In regard whereof, Licurgus banished Neuters his Common-wealth. Aul. Gel. l. 2. c. 12. Solon prohibited them by his Law. Elias forbad that there should be any amongst the Israelites to worship GOD and Baal. Moses would not haue men to weare mixt gar­mets of Linnen and Wollen, and CHRIST pro­fesseth that no man can serue two Maisters, GOD and Mammon, the true Church and the false, Eng­land and Rome. The abuses hee striketh at, are doubling in the Worship of GOD, blending of Truth and Falshood: yet some, eyther in hope of gaine, or out of their rotten affections, or out of their Machiauillian Policie, would haue many Reli­gions tollerated in one Kingdome: nay, as Maho­met composed a Religion of Indaisme and Christi­anitie, so, many would reconcile the Protestant and Papist, and haue both liue together. But farre be this Realme of ours from such corruption. Let all good people say, Amen.

For, as Anthony sometimes King of Nauarre, [Page 25]said to the Ambassadour of the King of Denmarke, Comment. Relig. & reipub. in Gallia. exhorting the reformed French to be of Luthers Doctrine; There be forty points, wherein Luther and Caluin doe differ from the Pope, and in nine and thirty of them they agree betweene themselues, and in that single one they dissent: so wee pray vnto the Lord for the reconciling of those vnto vs: but the differences of the Papists are so many, Episc. Lond. in Ionam. and so Diametrally opposed, as the Northern and Southern Poles shall sooner meete together, then our opinions, standing as they doe, bee recon­ciled. Therefore neuer looke for a Reconciliation or Tolleration. One Heauen held not Michael and the Dragon in peace; nor one House, the Arke and Dagon; nor one Wombe, Iaacob and Esau; nor one Temple, Prayer and Marchandising; nor one Camp, the cleane and Leprous; nor one Bath, Iohn and Cerinthus; nor one Tongue, GOD and Milchom; nor one Conscience, our Religion and Popery. I would to GOD there were not many Laodiceans amongst vs, that vrged this Caueat, who eyther afraid of danger, or pining with sloath, sit downe and are zealous neyther way.

Obiect. If they obiect for themselues, wee loue to be quiet and not factious, Vertue followeth the meane, we will be stiffe for neyther Religion.

Ans. I answere, if it were in matters of indifferencie, if wee might goe on eyther side without danger, then Platoes aduise is good; so to deale in a Com­mon-wealth, as to hurt neyther Parents nor coun­try: And that of Saint Augustine, Aug. ep. 86. ad Casul. In ijs rebus de [Page 26]quibus nihil statuit diuinae Scripturae certa praescrip­tio, &c. In those things which the Scripture pre­scribeth not certainly, eyther the Custome of Gods people, or the Institutions of our Ancestours are to be held for Lawes. Wee must take heede, least by the tempest of Contention the calmnesse of Cha­ritie be inueloped. And that of Saint Ambrose, Si non vultis errare, &c. If yee will not erre, doe as I; to what Church soeuer I come, I apply my selfe to the Ceremonies of it: Aug. ad Ian. which if it had beene followed by some in this Church, the Aduersa­rie would neuer haue insulted ouer vs, for iarring in Discipline: but as good Constantine, Eus. l. 2. de vita Const. c. 67. that great Emperour exhorted Arius and Alexander to put away a foolish Question that fired the Church, so our gracious Soueraigne, like a blessed Peace­maker, hath decided the difference of indifferent ceremonyes, and giuen the counsell of the other worthy Monarch. There is no cause offered to striue about the greatest commandement in Scripture, nor any new errour of Religion brought in, but wee all hold one and the same creede of Faith, so that wee may easily agree in one iudgement, and deale all zealously against the common aduersary. From whom how carefully wee ought to seperate our selues I referre you to Philip Mornay, Morn. de Eccle. c. 10. that most noble champion of the truth, in his Tract of the Church.

Vse 1 1. Vse. 21. Cir­cumst. For the proofe of many, who thinke they may be Protestants in shew, and Papists in deed, frequent our Churches, Sacraments, and Assemblies, [Page 27]and yet keepe their consciences to themselues; like them in the time of Optatus; Aliud habet animus, Optatus lib. 1. aliud resonat sermo: They harbour one thing in their hart, and vtter another thing in their speeches. But they shall find that of August. to be true. August. de vita Chris. ad soro­rem viduam. Nomen Christiani ille frustra sortitur qui Christum minime imitatur. It is in vaine for a man to take vpon him the name of a Christian that doth not imitate Christ. It is an abhominable and palpable deuise: had Sha­drach, Meshach, and Abednego done so, Dan. 3.18. Nabuchad­nezzar had neuer confessed the true power of God. We must not halt betwixt God and Baal. 1 King. 18.21. Hee will be glorified in our bodies and soules. Our bodyes are for the Lord, 1 Cor. 6.13. and wee must loue him with all our hearts, with all our soules, & with all our mindes. He created not only the soule, but also the body, and re­quireth the seruice of both. He hath made all, he hath bought all, he hath deerely payd for all, and therefore must haue all. O thinke vpon this you that bring your bodyes to this, and the like places, (if any such be here) and send your hearts to Rome, you must aunswere it, may bee this night be­fore your God: dally not, delay not to cast away the double minde.

Hannibal, when hee had obtained the victory at Cannas, if hee had gone straight to Rome, by all mens iudgements had taken the Citty, but defer­ring it till the next day, the Romanes recouering their forces againe, hee was shut out, and heard this approbry:

[Page 28] Vincere scis Hanniball, vti victoria nescis.

Thou knowest how to get the victory, but not how to vse it.

Delayes inspirituall matters are much more dan­gerous: contemne not then the calling of the high­est: My sonne giue me thy heart. It is not enough to be outwardly formall, so much may be wrought by the Word in the hearts of the wicked: as it did in Herod, working an externall reuerence to Iohn: in Pilate a distraction of minde: in Agrippa halfe a resolution to become a Christian: in Festus a trembling at doomes day: in Pharaoh a confession of his sinnes: but all these vanishas the morning dewe. Reue. 18.4. O then vtterly forsake Babylon, Come out of her my people, that ye be not partakers of her sinnes, and that yee receiue not of her plagues. For her sinnes haue reached vnto Heauen, and God hath remembred her iniquities.

Obiect. If any obiect and say, Would you haue vs to leaue that Religion wherein our ancestours haue li­ued and died, and some of them suffered for?

Answ. Wee answere, that often men are blamed in the Scripture for walking in the wayes of Ieroboam, and of others of their ancestours?

Often the godly deplore their fathers sinnes be­fore God. 1 King. 15.34. Psal. 106.6. Psal. 45.11. Salomons wife representing the spouse of Christ, was commanded to forget her owne people, and her fathers house. VVhat a praise is it to Eze­kiah and Iosiah, 2 King. 18. & cap. 21.24. and others, that hauing idolatrous Parents, they rather looked to their Father in hea­uen.

[Page 29] If any of them dyed in wilfull ignorance, should we for their companie thrust our selues into Hell? If any of them were almost right, they will not grudge that we should haue more light opened to vs then they saw. Leauing the determining sentence to Gods secret iudgement; there is no doubt but many of them, who liued in the time of darkenesse, holding Christ the foundation aright, and groning vnder the heauy burthen of humane traditions, sa­tisfactions, and such Popish trash, by a generall re­pentance from their errours and assured faith in their Sauiour, they found fauour with the Lord, and for their sounder part they were of that Church wher­of wee are: Which is the opinion of Saynt Cyprian in the like case; Deere brother, Cypr. de sacr. Domin. cali­cis. Epist. 68. if any of our Pre­decessors, eyther ignorantly or simply, did not obserue and holde this which the Lord taught vs to doe by his owne example and ministery, by the fauour of the Lord, there may be pardon giuen to his sim­plicitie

If any obiect after this, that some of the wor­thiest of our owne men were sometimes affected to the Church of Rome; as, Luther was a Fryer, In vita. and married a Nunne: Caluin liued a while vnder Po­pish gouernours: Beza was at first addicted to Ro­mish positions: Zanchius, and Peter Martyr both Italianat.

Let this be graunted, there is no more preiudice vnto our Religion, or vnto them for this, then that Moses for a time was brought vp as the sonne of Pharaohs daughter: Exod. 2.10. Acts. 23.6. or that Saint Paul was borne a [Page 30] Pharisee: or that Mary Magdalene was a grieuous sinner: Luke 8.2.19 2. or Zaccheus the Master of the custome. It was no fault for Lot to come out of Sodome, Gen. 19.12. nei­ther can they be blamed that hasten out of Babylon. They are bound to blesse God, who deliuereth them as Ionah was freed out of the Whales belly: Iona. 2.10. and as Iosephus reporteth that Cyrus, who caused the Iewes to build the Temple and gaue them backe the ves­sels thereof, Ioseph. lib. 11. cap. 1. Antiq. Iud. was moued to doe it by reading the Prophesie of Isaiah, who 200. yeeres before had named him: Isa. 45.1. so these looking into the written word of God, haue beene drawne to the truth; so was it with that noble spirit Galeacius Caracciolus, sonne and heyre apparant to Calantonius, Marques of Vicum in Naples, bred, borne, and brought vp in Popery; a Courtier to the Emperour CHARLES the fift, Nephew to the Pope Paul the fourth, be­ing married to the Duke of Nurimes daughter, and hauing by her sixe goodly children, at a Sermon of Peter Martyrs, Beza in vita cius. was first touched, after, by rea­ding Scriptures and other good meanes was fully conuerted: hee laboured with his Lady, but could not perswade her, he forsooke all these allurements, and for the loue of Christ came to Geneua, and there liued a holy life for forty yeeres, and so died. Hee did as Leui was commanded to doe by the ho­ly Ghost, Deut. 33.9. He sayd of father and mother, I haue not seene them, neither did hee acknowledge his brethren, nor knew his owne children. All Chri­stians must be such Leuites, regarding neither fa­ther nor mother, sonne nor daughter, in respect of [Page 31]God.Gen. 24.56. They must say as Abrahams Seruant to La­ban and Bethuel, Hinder me not.

Vse. 2 Vse 2. Admonition to all to be zealous and open in the cause of Religion, neyther fearing the faces of men, nor betraying the cause of GOD vpon any base condition.

I know, many haue taxed the zeale of Luther, Lut. to. 1. who resolued to relye onely on the Scriptures: Si mille Augustini, If a thousand Austines, L. de capt. Bab. or Cypri­ans should perswade me to any thing, I would ra­ther hearken to one Sentence of the BIBLE: and the Suffrages of two honest men hauing Scripture, then a whole Councell. And his worthy Resolution, who hearing that the Diuines of Louaine and Co­len had burned many of his Bookes by the com­mand of the Pope, Massoeus Chro. 10. p. 273. hee openly burned the Popes Lawes, Decretals, and Buls, saying, I haue done to them, as they to mee. Re. 18.6. Fox. Martyrol. Anno 1521. p. 977. And his Heroicall spirit, daring to professe that hee would enter into that fore-warned Citty of Wormes, though there had beene as many Diuels in their streetes as Tyles on their houses, to answere for himselfe be­fore CHARLES the fift of that name, against Ec­kius and others.

But the cause was Gods, he knew that the king­dome of GOD was to be got by violence. Hee remembred that of CHRIST, Hee that is not with mee, is against mee: Hee that gathereth not with mee, scattereth. Therefore was hee so ear­nest against the Popes head, and the Monckes bel­lies, Carion Chro. aucta a Melanc. l. 5. which maketh our Aduersaries lay so many [Page 32] slanders vpon him:L. 4 Chron. Genebrard making him the grand Antichrist, because Luther, as hee saith, in Hebrew, maketh 666. but the Rhemists quit him of this honour. In Apoc. 13.18 I omit the rest.

Yea, such was the zeale of Saint Ierome: If my Mother were hanging about my necke; if my Bre­thren were on euery side, howling and crying; and if my Father were on his bare knees, to detaine me in a wicked life; I would shake them off, despise them, trample them vnder my feet.

Such, of Antonius Marinarius, hearing that the Councell of Trent would not haue a Christian to be certainly perswaded of his saluation: which point, yet Catharinus Arch-bishop of Minoria, Che [...]n. exam. 1. p. de side iu­stificante. in per­son then present confuted, against Dominicus of Soto, Confessor to CHARLES the fift, and one of the Presidents; afterward Iulius the third, protest­ing that it was not sufficiently discussed to decide any thing, hee cryed out; If Heauen fall, if the Earth vanish away, if the whole world run head­long, I will looke to the goodnesse of GOD, and stand vpright, and if an Angell from heauen shall la­bour to perswade me otherwise, I will say, Anathe­ma to him.

Such, Ioh. Checu [...] l. de pronunt. lin­guae Grecae. the zeale of Thomas Linacer, who compa­ring the liues of Popish Priests with the 5.6. and 7. Chapters of Saint Matthewes Gospell, cryed out, Eyther there is no Gospell, or they are no Chri­stians.

Such, of blessed Caluin and Beza, so I shall euer stile them, they would neuer yeeld to any King, [Page 33]that should draw them from GOD. Their spee­ches may be wrested, but neuer any true inference collected that they pretended Treason. They haue poysoned Soules therefore who by a Popish con­ceit of Herod and Pilate reconciled, would bring these worthy Instruments of Gods Church within the compasse of any bloudy designe. Let such learne to follow the rule of Tertullian, if they haue any knowledge to imploy it in testimonium veri, non in adiutorium falsi; to witnesse truth, Aug. l. 8. conf. c. 8. not to helpe falshood. Let them remember that of Aug. Surgunt indocti, &c. The vnlearned who vpon a good con­science were zealous for the truth, shall rise vp in Iudgement against such, and get Heauen from them. Let not them that liue of the Altar, liue ftom the Altar, but preach truth in season and out of season: and if euer wee had strength to rattle out the terrible Iudgements of GOD against sinne, let vs now doe it. Let the light of our liues shine in the faces of the world. Let vs diuide the word aright, for cursed is hee that doth the worke of the Lord negligently. I say to Archippus, Ier. 48. Let him take heed to the Ministery that hee hath receiued in the Lord, Col. 4. that hee fulfill it. Take heede, looke vnto it. Giue good and carefull regard: haue your eyes in your heads, and your hearts in your Eye-lids. It is a worke, a burthen, a seruice, rather then a Play, or honour, or vacancy. Wee haue receiued it of him, that will require it, talent and vse, principall and in­terest, and giue vs the fulnesse of his wrath, if wee doe it to halfes and not wholy.

[Page 34] Let vs not be as children, tossed to and fro, and carried about with euery winde of Doctrine, Eph. 4.14. by the sleight of men, and cunning craftinesse, whereby they lye in waite to deceiue. But speaking the truth, in loue, let vs grow vp into him, in all things, which is the head, euen Christ. For it is almost all one, saith Fulgentius in his first booke to Thrasi­mund King of the Vandals, to deny the faith, and not maintane it. His reason is, because by one and the same silence he strengthneth errour, who through feare or negligence holding his peace, affirmeth not the truth, like a sleepy centenar, be­traying the tents of his Captaine, not that he hath a will perhaps to betray them, but because hee keepeth not the watch as hee ought, nor descrieth the enemie which commeth to assault them.

Looke vpon the auncient Fathers of the Church, how voluminous they were, dealing against here­tiques, and defending true religion.

Origen, liuing Anno domini 240. leauing be­hinde him 1000. treatises, Ier. catal. de viris Illustr. almost all perished.

Ambrose, Anno 380. 3. volumes, extant.

Chrisostum, Anno 411. 5. tomes.

Ierom, Anno 420. 9. tomes. Augustine, at the same time, 9. volumes.

Gregory the great, Anno 600. 6. tomes.

Yea our owne worthyes may stirre vs vp, Cochleus hist. de Hussitis l. 1. Wicklif, who wrote workes as great in quantitie as S. Austins.

Luther, who wrote 12. tomes. Erasmus, 9. tomes, besides his notes vpon many of the Fathers.

Gualther 15. tomes. Brentius 8. tomes.

[Page 35] Caluin, 13. tomes, Zanchius, 8.

I reckon not the labours of latter, as memora­ble for some things, Fox, Iewel, Whitakers, Hum­phreys, Perkins, Docter Raynolds, Docter Abbots, Docter Moorten, Docter Field.

Let vs all looke vpon the zeale of the Christians in the Primitiue Church, who being daily persecu­ted, yet prayed vnto God, and praysed the Lord, in the dens of the Earth, Plin. secund. l. 10. [...]p. 61. as Plinius secundus their aduersary in the time of Traians the Emperour testi­fieth of them. But wee, beloued, haue our Ora­tories open, our Pulpits frequented, our Churches beautified. They had the greatest tormentors that euer were, and yet insulted ouer them, In an Epistle to the Asians. as Anto­nius Pius, the best of the Heathen Emperours, confessed. Wee haue had Kings to be our nur­sing Fathers, and Queenes to be our nursing Mo­thers.

Consider the three Children singing in the fur­nace; Paul and Silas, in the stockes, Martyrs at the stake; other holy Saints deuoured by wilde Beasts, beheaded, pressed, rosted vpon spits, broyled on grid­irons, boyled in hot Oyle, and scalding Leade; throwne downe from Mountaines vpon sharpe stakes, torne with wilde horses, rent asunder with the violence of bowed trees, brayned, racked, prickt with pen-kniues, their eyes boared out, their tongues cut, their Armes, Hands, Legs, Feete, and all their members disfigured, their bowels dismembred, and they famished to death, yet neuer denying their religion.

[Page 36] Behold the Martyrs in Queene MARIES time, thrust out of their Houses, spoyled of their Patri­monies, loaded with irons, locked in Prisons, bur­ned with fire. They were flesh and bloud, as well as wee; life was as sweet to them as to vs, their bo­dies were as sensible of paine as ours; wee goe to the same Heauen with them, yet to see how they dyed, would make a man out of loue with life, and out of all feare of death: it would extract teares from any that was euer able to weepe. Beloued, there is now no dragging out of houses, no hiding of bibles, no creeping into woods, no rotting in dungeons, no casting of infants out of the mothers belly into the flames: the Gospel is preached, professed, Professors en­couraged, Preachers rewarded. Neuer was the Land so happy for zealous and preaching Bishops: neuer better meanes of saluation offered. O then, let vs be feruent in spirit, seruing the Lord▪ It was this that honoured Apollos, Rom. 12.11. Act. 18.25. Let vs not sell the truth for the fauour of men. Let vs remember that Eli was plagued for honouring his Children aboue GOD: 1 Sam. 18. so, all must looke for some iudge­ment that are neyther cold nor hot, but neglect the worke of the LORD. Be eyther a whole Protestant or Papist.

It is not for any to defend that Atheisticall Posi­tion, that all Controuersies may be taken vp, and all Religions accord together; that our Differences are of small importance; that they pertaine onely to learned men to thinke vpon; it is not for the com­mon people to talke of Religion; yes, euery one [Page 37]must be ready to giue an account of his Faith, and yeeld a reason of his Profession, and dye in defence of his Religion: especially, seeing luke­warmnesse is here threatned. And therefore were I as happy as Salomon, 1 Kings. 3.5. to haue whatsoeuer I would aske, this is the greatest blessing that I would craue for you, to be zealous and amend, and doe your first workes, and this shall be my Prayer: but I come to Christs threat of the Hypocrite.

IT was a wise Answere, 1^a.2^ae. that is reported of our best, and I hope the last Cardinall, that this Island shall euer see, who when a skilfull Astrologer vpon the Calculation of his Natiuitie had fore-told him some specialties concerning his future estate, an­swered: such perhaps I was borne, but since that time, I haue beene borne againe, and my second na­tiuitte hath crossed my first. It was otherwise with Laodicea, for at first it was a holy Citie, a chosen place, a iust people, but now they reuolted, apo­stated, and the best of them were hypocrites, luke­warme, neyther hot nor cold, therefore GOD threa­neth, So then, &c.

Victorinus interpreteth luke-warmnesse of dissem­blers of Religion, Polititians.

Primasius, of rich men vnmercifull to the poore.

Ambrose, of them that haue Faith, and no workes.

[Page 38] Ansbertus, of many who tooke the habite of Monkes, but followed the world.

Rupertus, of vnthankefull men attributing all to themselves.

Ioachimus Abbas, of one that is neyther tristis ad poenitentiam, nor alacer ad Dei obsequium, ney­the sorrowfull in repentance, nor quicke in the com­mandements.

Coelius Pannonius, of Hypocrites counterfeiting vertues which they haue not.

Generally, it is vnderstood of those, who per­swade themselues to be good when they are bad, as the Pharisees. Iohn 9.40. who though they saw CHRIST in person, and beheld him in his Mira­cles, yet they would not acknowledge him; they were blinde, yet seemed to be vnwilling of this veyle, Are wee blinde also? it was hypocrisie in them.

When this once possesseth a man, Ber. se. 65. Cant. the Spirit is quenched, Sloath then increaseth, Charitie cooleth, Pleasure flattereth, Securitie decemeth, Custome re­noketh, the Law is dissembled, right is concealed, and the feare of GOD relinquished: this is the end of luke-warmnesse, and the fruit is the wrath of the Almighty.

Doct. So then because, &c.] Whence this Doctrine fol­loweth; Luke-warmnesse in Religion moueth the Highest to great wrath. A sinne so horrible, that the Lord threatneth, if any man in faint-heartednesse for want of Patience with-draw himselfe, his soule shall haue no pleasure in him. He. 10.38. And the fearefull [Page 39]and vnbeleeuing, (which dare not stand to the pro­fession of the truth) shall haue their portion among murtherers, and whoremongers, and sorcerers, Apoc. 21.8. and such like persons, in the Lake which burneth with fire and Brimstone, which is the second death.

Wee must haue our Fathers name written in our foreheads, Apoc. 14 1. that all the world may see wee are not ashamed of our profession. If we be not Mar­tyrs, yet we must be confessors, else we are no Christi­ans. So Barnard, Cum causa Dei ventilater in me­dium & falsitas praeponitur veritati, qui pro persona quam gerit non resistit, de suo damnabitur silentio. When the cause of God is discussed, and falsehood preferred before the truth, hee that according to the person hee beareth, doth not resist it, shall bee condemned for his silence.

Wee all stand vpon Iaacobs Ladder, and must eyther ascend or descend; Bar. epist. 91. Si attentes stare ruas ne­cesse est, If thou trye to stand still, thou must fall; he is no whit good that desireth not to be better: for when a man leaueth his desire of being better then hee giueth ouer his former goodnesse. So Ier. Vbicoeperimus stare, Ier. epist. ad De­metriadem de Virginitate. descendimus, nostrumque non progredi iam regredi est. When we begin to stand, still, we goe downe, and our not going forward, is to goe backward.

It is recorded of Valentinian, Theod. l. c. 4. that when his Soul­diers had chosen him to be Emperour, they were consulting to haue another ioyned with him: No (said he) it was in your power to giue me the Empyre while I had it not, but now when I haue it, it is not [Page 40]in your power to giue me a partner. VVe gaue God our hearts in Baptisme, and they belong to him by right of creation. He will haue the whole and can­not endure any riuals or luke-warmnesse.

Vse 6 The vse of this toucheth to the quicke all those who imagine that they may do as others in outward worship, so that they keepe their hearts to God, as though GOD were not the creatour of their bo­dies, as well as of their soules.

Some are like the world, Optat. l. 1. running in a Circle of temporizing; alwayes about the way, neuer in the way: 2 Tim 3.7. like those seely women, euer learning, neuer comming to the knowledge of the Truth. Others, like the Hedge-hogge, which hath two holes, one to­ward the South, another toward the North; the wind blowing in the one, shee shutteth that, and openeth the other; they turne on any side. Others, like Nicodemus, that came to Iesus to be instructed, but it was by night: Ioh. 3 1. Ioh. 9.28. like Ioseph of Arimathea, a Di­sciple of Iesus, but secretly, fearing the Iewes. Like the Marygold, shutting and opening with the Sunne. Like Mermayds, halfe Flesh halfe Fish. I would to God wee were eyther cold or hot, but ra­ther hot and zealous in Religion, that as the hottest regions bring forth sweetest spices, so the most zea­lous people might be most fruitfull in good works. But alas, many amongst vs the more they are taught, the more ignorant they are, and the more aged the more colde. Many come to heare the word, but they profit not in the encrease of know­ledge they will come and stand before the Preacher, [Page 41]but they will not trye by the Scripture whether the things be so, or not, which are taught them. They will not be at cost to buy a Bible, or if they doe, they will not read it, or if sometimes, yet not in a constant course.

Many are content to frequent the publike Con­gregations vpon the Sabbath, but they will not priuately sanctifie it in their families. Many will shew religion in the generall calling of a Christian, while they are in the Church, but in their particular duties they faile. These are the sinnes that goe vp vnto Heauen, and cry for vengeance, and threaten punishments. What could haue taken away that sweet Prince, of fresh and bleeding memory, Prince HENRY, the expectation of all the Christian world, but our luke-warmnesse? But blessed Prince, our sinnes haue aduantaged thy holy soule, though robbed vs of our happinesse in thee. O mourne then for the sinnes of this age, but especially for luke warmnesse. Returne ye seduced soules from the fleshpots of Aegypt, from the vanities of Rome, of­fer to God the sacrifice of zeale in defence of our true Church.

If any shall say, wee loue to be zealous for an­tiquitie, and not for noueltie; your Church hath beene but since Luther, Anno Dom. 1517. for this is a common obiection.

Wee answere,D. Abbot. Now the most reue­rend Archbi­shop of Cant. answere to D. Hill. hee was not the founder of our Religion, but God himselfe, the auncient of dayes. As he did originally deduce those things which hee taught against Papistry from the Scriptures and out [Page 42]of the workes of the auncient Fathers, so did hee deriue them hereditarilie from others, as Iohn Hus, Guic. hist. l. 13. Hierome of Prage, and the rest as Francis Guicciardin an Italian and Florentine Historio­grapher plainely confesseth. Fox. Martirall. Hus being 100. yeeres before Luther, and yet prophecying of him not long before his death.

And so generally, was his Doctrine spred, that a generall counsell of Constance, In tab concil. ante Platinae. hist. was called princi­pally against the Hussites. The nobles of Bohemia wrote supplications for them, Anno 1415. but (contrary to the Emperours safe conduct giuen to the former of them) they were burnt. Sigismund could not bee satisfied for the breaking of his promise, till by their decree which is in the 10. Session, the Coun­sell signified that their authoritie was such, that they might disannull what he had appointed. Campian shifteth it of so. Camp. cat. 4. Imperator promisit, orbis Christia­nus maior Imperatore dissoluit. He calleth some Bi­shops the Christian world, were they neuer so many in number, Cochl. hist. Huss. lib. 2. p. 74. had they authoritie to make him breake his Oath? At last they must flye to their olde axiome. Faith is not to be kept with Heretikes, The Heathens would be ashamed of it, and Cacanza passeth it ouer being in the 10. Session: saying, Nothing was done then worthie of note. I omit their taking the Cup from the people, a non ob­stante of Ch. Com. Sess. 13. Before these Wiclif was zealous for our Religion, and so earnest against Popery, Cochl. l. 2. that Cochleus affirmeth, Hee thinketh the torments of Wiclif are greater in Hell then those of [Page 43] Iudas or Nero. Heare the charitie of the Romanists towards the best Christians. His Doctrine was so generally receiued in Oxford by the best, that Pope Gregory the eleuenth, in the yeere 1378. directed his Bull to that Vniuersitie against his articles. Yea, for the space of 30. yeeres after, Hussus. to. 1. in replica. contra. Ioh. Stoakes foll. 110. scarse was there a man there but held his opinions, and taught the same to their schollers. He hauing protested, that as neere as hee could, hee did all things ad honorem Dei & vtilitatem Ecclesiae. De verit. scrip. p. 145. & p. 15. For the glory of God and benefit of his Church.

They were still defended, in the dayes of King Edward the fourth, Anno 1476. which caused the King to write letters for the burning of them. I might alledge the testimonies of many, Reignald Paine, Bishop of Chichester and others, Anno 1457. out of this place, Balaeus cent. c. 19. Preaching that the Bishops sinned in buying their admissions of the Pope, against begging Fryers, Transubstantiation, and other errours.

I could [...]ge other storyes at large, of the Lord Cobham, burned in S. Gyles field, Anno 1417. in de­fence of our Religion. Fox. to. 1. Of Humphrey Duke of Glo­cester, Sonne of HENRY the fourth, Brother of HENRY the fift, and Vncle to HENRY the sixt, Balaeus cent. 8. c. 2. stifled with a pillow for profession of the Gospell, Anno 1447. so that before and after Luther, wee haue had champions to fight against the Pope. If [...]is hath not alwayes beene visible, wee answere, no more is alwayes the Moone in the heauens, because sometimes there is none seene, as in the [Page 44]change, yet it were absurd to conclude that there­fore there is no Moone at all there.

The auncient Fathers before these, were ours in the maine points of religion.

Lactantius, against images. l. 2. instit. c. 9.

Ambrose, against praying to Saints. com. in Rom. c. 1.

Chrisostom, for the marriage of the Clergie. hom. 7. ep. Heb. & l. 1. adu. Iouin.

Saint Augustine, Six. Sen. Bib. 8. l. 5. against free will, made Sixtus Senensis reiect his opinion.

Theodoret, against transubstantiation, so that he who in the end of his dialogues, writeth the admo­nition to the Reader, is enforced though he be a Papist to confesse that hee hath many things a­gainst it. Post Epiph. The: dial.

Gregory, against the Supremacie of the Pope. Ep. ad Plauritium.

Barnard, touching the matter of merit by works. se. 61. in cant.

For iustification by faith in Christ alone. ep. 190. for certaine assurance of Saluation, in the death, and by the strength of our Sauiour. se. 3. de 7. misericordijs. And for disliking then the vile life of the Clergie, se. in concilio Rhemensi: how copious is he?

But wee stand not vpon the authorities of men, neither vpon the name of Lutherans, Caluinists, Zuinglians: for these were not founders of our Church, but reformers of it, and sweepers of many abuses and Popish errours: Neither so much vpon [Page 45]the name of Protestants, though this name arose honourably at Spires in Germany, when the Duke Electour of Saxony, the Marques of Brandeburge, the Lantsgraue and other Princes, Sleid. Hist. l. 6. made a solemne protestation against an edict made in preiudice of the reformed Religion, Anno 1529. But with maturest iudgement, and sober vnderstanding, our men conferre the Scripture in many languages, they pray vnto God to inlighten them, they looke into Fathers, Histories, Councels, they compare old things with new, they leaue no good meanes vnattempted to sift and sound the truth, and still the farther they looke, the lesse ground they finde for Popery: they more hate it in their old age, then in their young, vnlesse they put a vayle be­fore their eyes; then let them be carried, and run from vs, they were neuer of vs.

Nay, the bookes of controuersie in Religion, so they be not mingled with State-causes, are to be sold commonly, which yet our aduersaries inter­dict to their followers: and which is more the scripture is open, euery man may read it, and is exhorted to the study of it, to lay foundation here as vpon a Rocke: not to build vpon the waters, the Scholemen, as the Papists doe. Ferdinand. Vellosill. Ep. in praef. in aduers. Schol. Theol. Witnesse one of their owne writers, who testifieth of him­selfe, that he had studied Schole-Diuinitie and the Canon law for the space of 16. yeeres, and yet neuer so much as saluted either the Scriptures or Fathers.

So that our Aduersaries are Laodiceans, nei­ther [Page 46]colde nor hot, and come first here to be taxed. For doe they not perswade themselues that they are rich, when they are poore, and blind, and naked in spirituall graces, counting Christs robes of righteousnesse not large enough to couer their nakednesse of sinne, Is. 64.6. patching to a piece of new cloth, as if the old were out-worne, botching to it the menstruous and filthy clouts of their owne righteous­nesse; which like the curtald garments of Dauids ser­uants cannot hide their shame, 2 Sam. 10.4. but defile them, as Iob confessed, Iob 9.31. Mine owne garments defile mee, and had more need to be washed themselues in the blood of the Lambe, then to goe about to wipe away their scarlet sinnes by Popish Indulgences?

Were Saint Paul now in Rome hee would vtter the same words that hee did in the midst of Mars hill at Athens; I see that in all things you are too su­perstitious and furious: for, as CHRIST was crucified at Rome, Re. 11.8. which is not meant in respect of the place, for that was Ierusalem, but if wee respect the power and authoritie that put him to death, a Romane Iudge, Romane Lawes, Ro­mane authoritie, a kinde of death proper to the Ro­manes, and in a place which then was within the Romane Empire: so, now in his members hee is especially persecuted by Rome; sending out Priests and Iesuites, as so many Fire-brands, seeking to set on fire the seuerall corners of the Church: but these and the rest of those Orders, are at last betrayed by their owne Confederates.

By Albertus, Sleid. l. 21. Pightus, and Ferus, and Vergerius, [Page 47]who intended to write against Luther, in the point of Iustification by Faith onely▪

By Didacus de la Vega, a Spanish Fryer of Toledo, Do. 12. post Pentecost. in the sufficiencie of the Scriptures.

By Andreas Masius, in Reliques.

By Contarenus the Cardinall,De lib. arbit. touching the do­ctrine of Free-will.

De reformat. Ecclesiae.By Petrus de Aliaco, in the Canonizing of so many Saints.

By the Seculars, withstanding the Iesuites, Quod l. fol. 21 In margine. who giue a toleration to their Proselytes to come to the Protestant Churches.

Alas, what zeale is in this, or in their other ac­tions? yet to giue them their due, I must confesse they haue zeale, but not according to knowledge.

How zealous are they to the Pope, in their reue­rence and worship of him? The word Papa at the first vsed honestly for a Father, as Austine stileth Ierome, but now challenged by an vsurper, mur­therer, and Herodian Fox; and more trust giuen to him, then to Christ, as Gerson in his time com­plained. Gerson. part. 1. de exā. doct. confid. 7.

What Treasons dare they not attempt to main­taine his Kingdome? witnesse the Gun-pouder Trea­son, for which prayers were made by R. B. P. in his Seauen sparkes of the enkindled Soule, before the Stratagem was discouered; and his Motto, In my Meditation breaketh out fire; His brag, The memory of Nouelties shall perish with a cracke, p. 32. The tempestuous night being passed, a perpetuall day shall be our comfort, p. 35. The cracke was heard into all [Page 48]Lands, and made Nations quake for feare, p. 54. Con­firme the hearts of those thy Labourers: endue them with strength from aboue, and giue successe vnto their endeuors, p. 69. Parsenimus defends it, saying, Take away roote and branch. So, Eudaemon-Iohannes, apolo­gizing Garnet, but as sufficiently answered as euer our Church could desire, D. Abbot. by a reuerend Prelate.

What damnable slanders haue they not put vpon our late Soueraigne, blessed Queene ELIZABETH: they haue it from their Father, Parsons, I had al­most said, the Diuell; for who else could breathe out such impostumate detractions against her, who was the glory her Sexe, the Myrrour of Maiestie, whom all Protestant Generations shall euer call bles­sed, though a generation of Vipers, not fore-warned of vengeance to come vpon them, seeke to sting her reputation, calling her miseram foeminā, placing her in Hell; making her life wicked, her death cursed.

He dipped his pen in the poyson of Aspes, which was vnder his lips, and sought to enuenome the name of this holy Saint, whom neighbouring Nati­ons eyther triumphed in, or trembled at; whose countenance was able to terrifie Treason, who might truely haue vsed the words of Deborah; Iudg. 5.8. In Israel, vntill I Deborah came vp, they chose new Gods, vn­der whose gouernment all this Kingdome, especi­ally you of this place, liued in such peace and plenty, in such obedience to GOD and her, and in such loue one to another. She was a woman after Gods owne heart, shee led his people like a Flocke 45. yeeres through a Wildernesse of many distressfull [Page 49]dangers; shee was the Diamond in the Ring of the Monarchs of the earth, and notwithstanding all the roarings of the Buls of Basan, Centaurs and Mino­taurs of Rome, their thundrings, lightnings, excom­munications, execrations, Incantations, conspiracies, rebellions, drugs, daggers, and dags, yet she liued to out-liue the malice of her enemies, and dyed in peace, and was buried with Regall buriall.

Let the zeale of these prouoke vs, least they get ground of vs in their bad cause: it is good to be zealous in a good cause; Canes latrant pro dominis, Dogges barke in defence of their Masters, and shall wee be silent in defending the Lord IESVS. Feare not the scoffes of Atheists, thou art a stran­ger at home, no maruell if the Dogs of the world barke at thee. There is none that reproacheth thee for zeale in Religion, but brandeth himselfe with the sinne of luke-warmnesse, and here hee may see his punishment. Woe be to fearefull hearts, Eccl. 2.12. and faint hands, and the sinner that goeth two wayes.

Let vs that thinke we stand take heede least we fall: let vs consider the season, redeeme the time, not harden our hearts, hearken to the voyce of GOD while it is called to day. GOD spared not the olde world, who despised Noah; the Sodomites, which vexed Lot; Ierusalem, which abused the Prophets; and you heare how hee threatneth LAODICEA. How shall wee escape if wee neglect so great sal­uation? Hee will shew vs our of his mouth if wee dissemble before him. Let vs then now at the last separate light from darknes, God from an Idoll, the [Page 50]the Israelites from the Canaanites, the precious from the vile, the beleeuers from Infidels, Prote­stants from Papists. Let them returne vnto vs, but let not vs returne vnto them, who in Superstition are Heathenish, in Tradition Iewish, in Treason di­uellish. Then shall hee make vs to this people, a fenced brazen wall, and they shall fight against vs, but shall not preuaile against vs; for I am with thee to saue thee and deliuer thee, saith the Lord.

But my last circumstance calleth mee.

The Iewes had three kindes of Excommuni­cation,21.22. Drus [...]us Heb. quaest. l. 1. & 2. Niddui, Herem, Sham-meth.

By the first they were remoued from Ecclesiasti­call assemblies. [...] By the second there was an Ana­thema published against them. By the third they were Samatized: the word Sham-matha in the Chalde or according to the Hebrew Sham & Meth. Hi sig­nifying there is death. So is there in this seperation, The Lord willingly freeth himselfe of them, as a man would his stomack of vndigested meat: He doth it with a kinde of exultation. This Moyses tolde the rebellious Israelites: and it shall come to passe that as the Lord reioyced ouer you to doe you good, and to multiply you; so the Lord will reioyce ouer you to destroy you, and to bring you to nought, and ye shall be plucked from the land whi­ther thou goest to possesse it. Deut. 28.63. And if once the Lord cast vs vp, hee will neuer returne to his vomit, but I presse not the word: I come to my last Doctrine.

Doct. The long suffering of God neuer leaueth vs, till there be no hope of amendement. When the Lord had purposed to destroy the old world, because the wickednesse thereof was very great, hee did first vse all meanes to reclaime them. Hee gaue them an hundreth and twenty yeeres to repent in, and in the meane while, sent Noah a Preacher of righteousnes, to forewarne them of the danger, both by verball & also visible preaching, in making an Arke, for the sauing of himselfe and his houshold. 2 Pet 2.5. Heb. 11.7. 2 Sam 15.16. 1 King. 21.18. Hee sent Sa­muel to Saul; Elias to Ahab; Ionas to Niniueh, an Epistle to Laodicea: but if these will not moue, hee casteth vtterly off.

Laodicea must be spewed out of his mouth. Her wealthy, insolent, imperious inhabitants, father, sonne, nephew; olde, young, all must be reiected. It is not the losse of their wealth alone, nor decay of Marchants and men of warre, the rooting out of the noblest families in Laidicea, nor the funerals of priuate houses, but the fall of the whole Citie. It's a fond conceit of the prophane vulgar to make God all of mercies, a grosse ignorance to disioyne mercy and iustice in him to whom they are both essentiall. Dare wee hope that GOD can be so kind to vs as to be vniust to himselfe? No, hee will repay vengeance to those that will not receiue the call of mercy. Hee will spew them out of his mouth.

Vse. The vse of this may serue as a glasse to all impe­nitent sinners, to looke vpon Gods iudgements, poured downe vpon them who made no conscience of their wayes, & neglected his Commandments.

[Page 52] Let worshippers of strange Gods looke vpon the Israelites spoyled for this. Iudg. 2.14.

Let creepers vnto Images looke vpon Ieroboam, 1 King. 14.10. cut off with all his house.

Let rash swearers looke vpon the blaspheming Sennacherib, 2 Ki. 19.35.37. King of Assyria, killed by his sons Adra­melech and Sharezer, and an Angell of the Lord smiting in his Campe in one night an hundred fourescore and fiue thousand.

Let prophaners of the Sabbath looke vpon the gatherer of stickes, Num. 15.36. stoned by all the people.

Let rebellious children looke vpon Absolon, 2 Sam. 18.9. han­ged and cast into a pit.

Let Murtherers looke vpon Cain, Gen. 4.24. his blood was shed by Lamech, his Nephew.

Let adulters looke vpon foure and twenty thou­sand, Num. 25.9.11. perishing for committing it with the daugh­ters of Moab.

Let theeues looke vpon Achan, Iosh. 7.24.25. his sonnes, daugh­ters, and all his substance burnt for stealing.

Let false witnesses looke vpon the rulers that accused Daniel, Dan. 6.24. they were brought and cast into the Den of the Lyons; they, their children and their wiues, and the Lyons had the masterie of them, breaking all their bones in pieces, ere euer they came at the ground of the Denne.

Let couetous men looke vpon Ahab, 1 King. 22.34. tyrannically possessing Naboth his Vineyard, falling in Battaile.

Let luke-warme professors looke vpon Laodicea, Orosius. it is fallen by an Earth-quake for neglecting the Gospell. So that as Christ bad his hearers remem­ber [Page 53] Lots wife,Luk. 17.32. (so I may say vnto you all) remember Laodicea.

Woe vpon woe is threatned against Chorazin, Bethsaida and Capernaum, for their coldnesse. Those Cities glittered with Christs miracles; their streets sounded and rang with his doctrine; the inhabi­tants were priuiledged with his familiaritie. But for as much as there was no more in them then in Gath, or Ashkelon, Citties of the Philistines, and the Vineyard was as barren as the wildernesse, and Christ was in their streets, not in their hearts, there­fore curses were thundred to them; so to Laodicea.

Notwithstanding, write it in tables, and let it be a monument for the last day, that the Lord is gra­cious towards vngracious sinners, if they quench not his spirit, if they despise not his Prophets, if wee abuse not his mercies, if wee neglect not his iudge­ments.

But alas, our sinnes haue made this a preaching not fit for these times, blessings must sleepe a while, mercy goe aside, peace returne to the God of peace, Epis. Lond. in Ionam. and not be spoken of. This rather should be our preaching, There is iudgement with thee O Lord, with thee there is ruine, and subuersion, with thee is battaile, and famine, and snares, plague, and storme and tempest, fire and brimstone, therefore thou shalt be feared.

Mercy and Iustice are two sisters, and as the one hath had her day, so the other shal not misse hers, vnlesse we be zealous and amended. The Lord hath two armes, two cups, two recompences, and doubtlesse [Page 54]there is a reward for the righteous, and torment for the obstinate, and false-hearted, and luke-warme pro­fessor. Which should be a motiue to all true-harted Protestants, to ioyne together as one man, against them that haue euill will at Syon, the common ad­uersary the Papists, and all that are Popishly affected, the Gangrens of this Land, if euer wee would haue good.

All Israel was against Athan, in the Valley of Achor, because hee was the cause that they could not stand against their enemies. In the Con­spiracie at Rome against Iulius Caesar, there were no fewer, by report, then foure and twenty daggers stabd into his body, because he was taken by the Nobilitie of Rome, to be an enemie to the Com­mon-wealth; shall Priests and Iesuits, be suffred to runne from house to house, and seduce whole fami­lies? shall we nurse vp Lyons-whelpes for our owne ouerthrow? What saftie can we be in, when such Miscreants lurke in your dewllings? iet in your streetes? when neither Country, nor Citie, nor Court is free of these conspiratours, keeping a dayly re­cord of all our actions, and haue taken to vse what­soeuer hath beene spoken, or done, against them, these many Halcyon yeeres of ours, meaning to exchange it, tenne for one, if euer they see the day of their long expected toleration, and so expulsion of the Gospell: which Lord let them neuer see.

The gates of Rome cannot hurt vs, no nor the gates of Hell vnlesse we hurt our selues.

I appeale to you Worthy, and Honourable [Page 55] Magistrates, to whom the sword of iustice is com­mitted. You may thus reason, as the Oratour a­gainst Catiline. Did Publius Scipio a priuate man kill Tiberius Gracchus, but lightly weakning the state of the Common-wealth, and shall we that are consuls let Catiline alone desirous to lay wast all the world with slaughterings and fierings? Not onely for Gods sake, but for our Kings sake, whose deputies ye are, as he is Gods; not onely for Religion, but for very pollicie, as you regard the peace of this state, and well-farre of the Church, as you loue your owne liues, rouze vp your spirits; the cause is the Lords, vindicate his dishonour. He hath made our Land a sanctuary for true Religion, a refuge and shade in the heate of the day, for persecuted Pro­fessors, who haue beene chased like Bees from their owne Hiues. Hee hath made this place a Temple for himselfe to dwell in; the zeale of it hath beene famous ouer the world: O let it not be a common receit for all commers, Atheists, Neuters, Hypocrits, luke-warme Professors, Popish wanderers.

It was the defence of Religion, that made Dauid, Salomon, Iosias, Constantine, Edward the 6 Queene Elizabeth, and our late blessed Prince Henry so ho­noured, that their names amongst all true hearted Protestants, are like a precious oyntment, their re­membrance is sweet as hony, Eccl. 49.1. and as Musicke at a banquet of wine. It is this that must honour you all.

Remember, that to whom much is giuen, of them much shall be required. Wee of this Land haue beene a long time the trees of the Lords Vineyard, [Page 56]full of sappe, of as many fauours as any people of the world. If we be his Oliue-trees, we must haue fat­nesse. If his Figge-trees, we must haue sweetnesse. If his Vine-trees, we must haue Wine, chearing the heart; I meane, we must bring forth good fruit to benefit others.

The Heathens faine of the Powers, Luc. Dial. that euery one chose a tree. Iupiter, he chose the Oake for continu­ance; Neptune, the Cedar for tallnesse; Apollo, the Laurell for greennesse; Venus, the Poplar for white­nesse; Pallas, the Vine for fruitfulnesse: our true GOD hath chosen vs as a peculiar people to himselfe. O then, bring forth fruits, worthy of the Gospell: be earnest and diligent to make your Election sure, especially you, whom the Lord hath placed as the Eye of this Land.

Mercurius Trismegistus tolde Asclepius that Ae­gipt was the Image of Heauen, Aug. 8. ciu. 23. I am sure your Ci­tie is an Image of the whole earth, and I hope it shall be called Vrbs aterna, an euerlasting Citie, more truely then euer Rome was by Ammianus Marcellinus, Pind. Od. though I know it must haue a period.

That which Pindarus fained of the Cittie Rhodes is true amongst you; Gold hath beene as plentifull as if it had almost rained downe from Heauen: gla­rious things are spoken of this Citie of God: it hath the Temple of the Lord, and Court of the Kings seates of Indgement. It hath a Royall Nauy of Ves­sels, and is fenced not onely with these wals of wood as Gracia was against Xerxes, Herod. Poly. but it hath a Tower furnished with Instruments of brasse and [Page 57] Iron, against your enemies, it hath many sumptu­ous buildings, and faithfull Watch-men, Psal. 127.2. yet vnlesse the Lord keepe the Citie, the watch-man waketh but in vaine. Defend Religion, and the Lord will fight for you, and defend you all.

I speake to you aged Fathers; Be like the Sunne in the Firmament; not like Ezechias Sun that went backeward, not like Ioshuahs Sunne that stood still; but Dauids Sunne, that like a Bridegroome com­meth out of his Chamber, and as a Champion re­ioyceth to runne his race. Be like the Sunne in the Firmament, more glorious at the setting then ri­sing: the neerer you are to your graues, be the more zealous in good workes.

I speake to you young men; Beloued brethren, offer to God the first fruits of your youth, call vp­on the name of the Lord for helpe: be strong in defence of that profession, wherein you were bap­tised, and hee that hath begunne in you a good worke will perfect it.

I speake to you Matrons and deuout Virgins; Learne of Esther and her hand-maides, to be true to the Lord and his word, so shall all generations call you blessed.

In a word, I speake to you All; Remember what you haue heard: many Preachers haue beene sent vnto vs. The Heauens ouer our heads, haue beene resolued into teares, weeping for our sinnes. The Earth vnder our feete, hath trembled for feare of those plagues which we deserue. The roaring Sea hath ouer-swelled the vsuall bounds. Death, hath [Page 58]beene sometimes vsherd amongst you, with the pale horse of a ranging Pestilence, destroying day and night. O let not these things be forgotten, as though they had neuer beene!

At the last, let the reward moue vs, Behold this day CHRIST standeth and knocketh at the dore of your hearts, saying; If any man heare my voyce, and open the dore, I will come in vnto him, and banquet with him, and hee with mee. This knocking is his calling vnto vs by his words, workes, benefits. This dore is the closet of our hearts; the hearing, is our obeying; the opening, is the readinesse of our soules; this comming in vnto vs, is his being in vs by his holy Spirit; this banquetting is the continuall feast of a good Conscience, which that wee may all haue, and so sit with CHRIST in his Throne, when we haue ouer come; the good Lord for his mercies sake grant it to whom, with the Sonne, and the holy Ghost, that Trinitie in Vnitie, and Vnitie in Trini­tie, be ascribed all praise and power, glory and goodnesse, dignitie and dominion, this day, and for euer, Amen.