WHen the Lord, for many yeeres togither had manifested him­selfe, to be the God of Israell & expected that his people would become the Israell of God, it proved at the lēgth, that Israels sins, made them to become Is­maels sonnes, & of a chosen ge­neration a royall Priesthood, a peculiar people, a holy nation, they became an vnwise and foolish generatiō, a disobedient and rebellious generation, a generation that set not their harts aright, & whose spirit was not confident in their God, dishonouring Gods Maiestie, despising Gods mercy, abusing his goodnes, abasing his glory, prophaning the Kings holyday the Saboath of the Lord, poluting the Sanctuary the Chamber of Presence of the Lord, neglecting his precepts the Acts of Parliament of the Lord, contēning his holy-ones the Privy Counsell of the Lord, not regarding him as a fa­ther who had adopted them his sonnes, or as a Master who had hired them his servants, or as a husband who had espoused them as his wife, or as a Lord who had delivered them as his people, out of the fie [...]y furnace of the land of Aegypt of the house of bondage. Here­vpō the Lord sent forth his heavenly heralds the Pro­phets, with their celestiall proclamations, to signifie his anger conceiued against their sinnes, and yet his mercie if it were received by sinners, that so he might [Page 4]invi [...]e those that did rebel, incite those that did neg­lect, hasten those that did linger, and recall those that did wander, to sue out their pardons and to recouer those places that they had lost in the house of his Courts. Etym. nom. Propheta­rum. Thus sent hee forth Esay his health to heale their sicknesse, Ieremie his exaltation to bring them to humiliation, Esekiell his strength to helpe their weak­nes, Daniel his iudgement to manifest his mercie & by these 4. as by 4. trūpets or by the 4. windes or by the 4. rivers of Paradise or by the 4. Evangelists he doth send out his spirituall Pursevants with their celestiall proclamatiōs. Our Prophet Esay is one of these foure who having sounded a Parle in the former Chapter and having contested with this people, Summa to­tius primi capitis. proueth that they are a sinfull nation, a people full of iniquity, seed of the wicked, corrupt children, their whole head sicke and their whole hart beauy so that from the sole of the foote to the crowne of the head nothing but wounds and sores & swelling & corruptiō, the land wast, the cities burnt Zion like a beseedged Citie, the faithful Citie become a harlot, the siluer drosse, the wine water, the Princes re­bellious: and that therfore the Lord would consume thē and vtterly ouerthrowe them. Yet not withstanding all this their miserie, in this Chapter, hee prophecieth of Gods great mercie, that there shalbe a time of the restauration of the Church, of the erection of the Tem­ple, of the election of the Gentiles, the house of the Lord shalbe prepared vpon the mountaine and the mountaine of the house of the Lord shalbee prepared on the top of the mountaines & shalbe exalted aboue al the hills and the people shal resort thervnto, and [Page 5]shal mutually and reciprocally, excite, and solicite, each others with these words of my Text. Come & let vs goe vp to the house of the Lord to the mountaine of the God of Jacob. Which words emblematicallie doe describe Ecclesia militantis symbolum, triumphan­tis exercitium the true signe of the Church militant on earth, and the holy exercise of the Church trium­phing in heauen. Wherin if devotion, compunction, conuersion, assention, or religion may moue, let him that hath an eare heare what the spirit saith vnto the Church, or rather what the Church speaketh with the spirit, come and let vs goe vp to the mountaine of the Lord to the house of the God of Jacob. If vnitie; amitie, or vnamitie maie moue, if the prophet who was a noble courtier or the people who were worthy Converts, or the place they goe to, to the house of God, or the God of that house Deus Iacobi maie draw attention from you. O then come, & see, and heare, & tast, the gratious goodnes of the Lord in the society of his Saints, with one minde & one mouth inuiting one another with these words come and let vs goe vp to the mountaine of the Lord to the house of the God of Jacob: Come here is the mutuall inuitatiō, let vs, here is the louing coniunction, Goe vp here is the spiritual assentiō to the mountaine of the Lord. here is the place for heauenly deuotion▪ to the house of the God of Iacob here is the Lord of hosts habitation. Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob. Without anie further descant, obserue with me these particulars. 1. a motiue Come 2. the persons mutually mouing and moued let vs. 3. Diuision. the subiect [Page 6]of the moutie goe vp. 4. the place whether they goe to the mountaine of the Lord. &c.

These be the gests of these Gentiles progresse, and the points in the progresse, 1. Obs. Illir. cla­script. that J am to point at And first let the motiue moue you to attention Come. Illi­ricus noteth that the word in the original signifieth, as much as hasten or dispatch and Montanus on the same word obserueth Hoc verbum studiorum excitati­onem, magis quam corporis metum explicat. In hos c. 6.1 That this word signifieth not so much a motion of the bodie as a deuotion of the minde, and yet somtimes maie signi­fie both, as Aquinas on the like place noteth by these words. Venite add [...]mum Dei, venite ad doctrinam huius domus, 1 Doctrine. venite ad obedientiā huius doctrinae. The word Come in this place administreth this doctrine that it is the dutie of Gods children, not only to bee forward themselues in godlines but also as much as they maie to drawe on others as S ^t Hierome obser­ueth. Non sunt propria salute contenti sed se mutuo prouocant. Reason. Hier. in Ho­seam 6.1. Reason of doct. The reason of this doctrine is this everie Christian must worke by faith to apprehend his owne saluation, and also by loue to comprehend as many as he maie, within the compasse of the promise: Now faith worketh by loue, and mutual loue is so especial­ly required as without this faith is dead, hope a vaine presuming, holynesse hypocrifie, zeale, surie, loue be­ing the mother of grace, the daughter of sanctitie the glasse of religion, the marriadge garment & the key of Paradise, and seeing that faith worketh by loue, what greater loue can there be, of one to a nother then for Christiās to bring their bretheren from the snares of [Page 7]Sathan into the glorious libertie of the sonnes of God, Grego. Hom. 10. in Ezech. Gregorie in his Homiles vpon Ezethiel obserueth this, Quid est quod haec pennata animalia vicissim alas alteram ad alieram feriunt &c. What doeth the ioint moouing of these Cherubins signifie but that all the Saints of God doe by their vertues incite one another to the performance of holy duties? Aquinas. Aquinas vpon the 12. of Esay, vrgeth that as sinners doe incite others, to wicked­nesse by drawing cords of vanitie with the cartropes of iniquitie, howe much more should the Godly seeke to draw others to the affection of religious pietie. For see­ing that the wicked crie Come & let vs laie wait for blood Prov. 1: 11. How much more shoulde the godly excite each others, with o come and let vs sing vnto the Lord. Psal. 95.1. seeing that the wicked crie Come to Bethel and transgresse, to Gilgal and multiplie transgressions. Prov. 1.11, [...]sal, 95.1. Amos, 4.4. Hosea, 6.1. [...]us. in Chro. Epiph. [...]rs. 78. Orig, lib. [...] in Gen, [...]sid, de rit [...]anct, Eus. l. 3.1. Chro. 12 Hom. 2. to saie Come & let vs returne vnto the Lord? Hosea. 6.

This hath beene the practise of the godly in all ages being themselues called and reclaimed & converted to conuert, and to reclaime others. So did the Apostles the blessed seruants of our Lord and Sauiour beeing called from fishermen to be fishers of men, they conuerted ma­ny nations, as Ecclesiastical histories testifie a Peter converting Antiochia, b Iohn Asia, c Andrew Scithia, d Philip Gallia, e Thomas Parthia, f Bartholomew Armenia, Hier. in epis. ad Gal Fact Chro Baronius & all. Simon Zelotes Mesapotamia, and Ioseph of Ari­mathea our Britannia. Yea not only the instructions but also the actions of verie heathens haue bin potent mo­tiues to the wisest & worthiest of the world drawing ma­ny to the imitation of their vertues. The speech of Alex­ander [Page 8]his Tropheys and Victories was the cause of Ce­sars affecting and obtaining that renowned glorie as Suetonius recordeth: Sue in Iulio Plut in The mistocle. And the cause of Themistocles glory was the following of Miltiades steps of dignitie, as Plu­tarch testifieth. And so those many examples, of Hercu­les fortitude, Marcus Aurelius wisdome, Anthonius Pi­us, care of the Common wealth, Aristoteles learning, Catoes seueritie, Scipio his continencie, Loelius amitie, Fabritius integritie, Phillip of macedon his pollicy, made them to be as presidents of these vertues to al succeed­ing ages, Aug. lib. 5 de ciuitate Dei c. 15.16 in so much that S ^t Austin proueth that they haue bin honored in al nations, not only bringing other nations in subiection to their Countrie, but also in draw­ing them to the imitation of their excellencie by their precepts and counsailes, and instructions, and actions. Much more is the power and force, & much more shall be the honor of those that lead others, to Godlines, sure­ly they that be wise shal shine as the brightnes of the fir­mament, & they that turne manie to righteousnes shal shine as the starrs for ever more Dan. 12.3. Dan. 12.3 And there­fore the Lord in Ezech. Cōmandeth euerie one to cause on another to returne Ezec. 18.32. Exod. 18 3 Exhorting one ano­ther, and prouoking one another, and edifieing one ano­ther as the Apostle counselleth. 1. The. s 5. [...] 1. Thess. 5.11. euerie man concluding as the Psalmist loe here am J and the servāt and the subiect and the people, & the children that thou hast giuen me. A doctrine seruing first for this vse, to en­couradge al true and faithful Christians to take euery o­portunitie to bring others vnto the Lord, Vsus and to vse all meanes for their brethrens saluation, but especially con­cerning those that are in place of eminencie and autho­rity, [Page 9]because the actiōs of the leaders are as spurs to the followers & their exemplary prouocatiōs more for­cible then their mandatory proclamations. For how did al in the time of Alexander affect chiualrie because he was a souldier, and Poetry in Augustus time because he was a Poet & fencing in Commodus time because he loued sencing. How forwards were al in Christia­nitie in the time of Constātine because he was a Chri­stian, Lact. diuin. instit. lib 5. How backward in the time of Julian when he fel to Apostacie, Lactantius could saie that to imitate the manners yea the vices of Princes was held an obe­dience.

The example of the Prince is the greatest provoca­tion to doe good or evill. A Prince is as the highest Sphere, the lower Spheres haue their action, motion, imitation from him. There is such a Concatenatiō in government that where there is a good king there is also a good kingdome, a good Counsel, a good Clear­gy, and a good Commonwealth, the axiome euer true, Rex velit honesta nemo non eadem velit. If the hart of a Prince bee set vpon honest things the hartes of al others wil be set vpon the same things with him. The vertues of priuate men, bee only their owne, of Princes and great men all the worlds, dicta edicta, fa­cta exempla. Their actions breed axioms, their words examples. If they once doe that which is preposte­rous, their schollers will be many. The disease of the head, is the head of al diseases. O how ought great mē to be aduised then, in their actions, not only for their owne sake, but for the auaile of others, that by vertue they may breed vertue, that their goodnesse may not [Page 10]only be immanent but also transient, especially seeing their names, places, offices, powers, and honour bee worth no estimation vnlesse vertuous and not vertu­ous, vnlesse exemplarie to moue and draw and excite others vnto pietie and Christianity, they being the watch men, and rulers, and heads, and shepheards of the people as Homer calleth Agamemnon, Hom. Ill 10

Which Caesar truly shewed himself to be, Polycrat. neuer vsing the word Ite, 2. Vse. but the word of my Text, Venite, Come.

Secondly this may serue to the reproach of those that come not at all vnto the Lord, who being with­held by their riches, or withdrawn by their pleasures, or detained by their profits, or bewitcht by their sens­lesse and liuelesse cogitations they deferre & procra­stinate their comming vnto the Lord, not vouch­safing to come to ioine with the congregation of his Saints. Laert. in vita Diog Against whom Diogenes shall be wit­nesse, who was so diligent in comming to Antisthenes that he told him, he should not finde a staffe strong e­nough to beate him from him, whilest hee had anie thing to teach him: And Scipio shal rise in iudgement against them, [...] iuie. who was so deuout in daily frequenting the Capitoll to performe diuine offices, that hee was had in great honour among the Romanes for his de­uotion. But alas Epicurisme, Atheisme. Paganisme, A­nabaptisme, Barowisme and Papisme, haue so enchan­ted many amongst vs, that they will not come vnto our Church, Charme the Charmer neuer so wisely. Especially our malitious enemies the Edomites, & Am­monites, the Papists who by their doctrinal contradi­ctions [Page 11]and personall maledictions, doe disgordge the impostumes of their poisonfull stomackes against our faith, truth, religion, King, and God, & framing to thē selues a religion out of the fragments, and remnants, of the anciēt heresies, they are become heires apparāt to all those monsters of Sathans kingdome, the Mon­tanists, and Maniches, and Eustathians, Hull, in Po­lytick A­thiest, Orm erod in picture, of Pap. & multi a [...]ij. and Pellagi­ans, and Collyridians, and Carpocratians: and Mar­c [...]onits. and Valentinians, despising the truth, which was deliuered by Angels, preached by Prophets, te­stified by Apostles, witnessed by Martyrs, sealed by the bloud of many thousand Saints, and the worldes Saviour, and do so farre condemne and contemne vs and our religion, as that they thinke it most meritori­ous, if they could abolish vs & our seruice of God out of the land of the liuing. Such are these, seed of the Serpent, Sonnes of Beliall, workemen of Babell, Pyo­ners of Hell: so much are they incensed against vs, as that they are become blood-thirsty Crocodiles, hart-gnawing Vultures, dilaniating Lyons, poysonful Aspes, in laying snares more subtile then Doeg, for wicked Counsell worse then Achitophell, for blasphemous impietie farre aboue Rabshakah, for diuelish hunting more truculent then Nimrod for murther and massa­cre more sauadge then Herod, for betraying of their God, and King, and religion, and land, and Nation, more deuilish then euer any of the tribe of Iudas.

O that they had remoued their blindfolded igno­rance, and ignorant Idolatry, or that they were remo­ued out of the land: that so we might all goe togither, as sheepe of one sheephard, sonnes of one father, in­heritours [Page 12]of one kingdome, Inhabiters of one Coun­try, and so might trauell togither to that eternal Ieru­salem where the spirit and the bride say Come, and let him that is a thirst Come, Reuel. and let whosoeuer will, Come and drinke freely of the water of life, that so with mutuall minds all of vs might moue each others as they heare doe, Come, and let vs. And so let vs Come frō the word Come to the words let vs the per­sons mouing and moued.

And here first behold the greatest Change, 2. Obser. mutation, alteration, metamorphosis that euer was: foes receiued as friends, aliants as citizens, enemies as ser­uants, the reiected as elected, the Sonnes of the bond woman made free, strangers to the promise made heires. The Gentiles who had no couenant in hope, no hope in God no God in the worlde, are now con­uerted, accepted, approued. On the other side behold with terror and trembling, the right Oliue tree made a wilde branch, the Citizens made aliants, the heires made strangers, Iacob a supplanter, supplanted, Esau reiected, receiued, Israell, made Ismaell, Ismael made Israell and the Israelites to whom appertained the a­doption, and the glory, and the couenant, and the gi­uing of law, and the seruice of God, and the promise, are now become a froward generation. Doctrine. The Iews per­uerted, and the Gentiles cōuerted. The doctrine that hence I gather, is this, they that turne from God, he wil turne from them, and they that turne to the Lord, he will turne to them. Reason. 1. Sam. 2.13 The reason and proofe of this doctrine, is that of God himselfe. Jn Sam. They that honour me I will honour them, and they that despise me [Page 13]I will despise thē. Though the Jewes were the people, whose fathers he had loued, whose seed he had cho­sen, whom he brought out of the lande of Aegypt, for whom he shewed so many miracles, and to whom he manifested so many mercies, a people as deere to him as the apple of his eie, as nere as the signet on his right hand, yet, if they forsake him they shall be fette­red, famished, scattered, cōsumed, & vtterly reiected, and on the other side, though the Gentiles were a peo­ple odious in the sight of God and men, an adulterous and Idolatrous generation, yea though their sinnes were as red as scarlet, he can make them as white as snow, though as red as crimson, if they will turne, hee can make them as white as wool: A strange mutatiō, an vnheard of Metamorphosis.

Shall I tel you of Sampson so strong, that proued so weake, of Salomon so wise, that proved so foolish, of Peter a Pastor, that prove an impostor, of Iudas a preacher, that proued a traitor, of Paule a persecutor, that proued a preacher: what is al this to this? The Iewes that were receiued are reiected, & the Gentiles that were reiected, are receiued.

Shall I tell you? that al the world was destroied, & a little arke deliuered, that al Sodome was burned, and little Soar defended, that all Aegypt was plagued, & little Goshen preserved: behold these with trembling, and adde vnto these; this, that the Iewes that were re­ceiued, are reiected, and the Gentiles that were reie­cted, are received.

Shall I in one word, tel you of the cōsumption, de­struction, subversion, desolation of the worthiest stru­ctures, [Page 14]and Piles, that ever the sunne lookt vpon: how Noe that was ful of people, and Babilon that sate as a Queene, & Iericho that was the citty of Palme trees, and Tirus rich with the seed of Nilus, and Ierusalem the ioie of the whole earth, were overthrowne, and all vtterly consumed. Yet none of these are Paralel to this Cataclisme, and Inundation of desolation, that the Iewes, the first, and best, and one, & only beloved people, who had Abraham for their father, Israell for their name, Moses their Prophet, Aaron their Priest, Manna their meat, Canaan their Countrie, Kings their Captiues, David their king, yea Christ himselfe their kinsman, and yet these Jewes reiected, and Gentiles received. Vsus.

O consider this all yee that forget God, howle yee Firre trees that these Caedars haue fallē, the Oliue tree hath lost her fatnesse, the Vine tree her sweetnesse, the Cedar her fairenesse, the Figge tree her fruitfulnesse. O what then remaineth for the brambles and briers, thornes, and thistles, but the fire of wrath, and the wrath of fury! O did the world, and the pompe, & the glory thereof consider this, did those places that now in ioie enioy the pleasures of the worlde duly regarde this. Did Venice so blessed with riches, Bononia with fruits, Naples with Nobility, Millaine with beautie Ravenna so honoured for antiquity, Forraine Countries. or Florence for po­licie, did these I say in the height of their pride, cast downe their eies vpon the dust and ashes and rubble of the worlds more ancient monuments, they would now, Our owne Land. euen now, in the daies of their peace, thinke vp­on the time of their visitation. Did our owne land en­dowed [Page 15]as gloriously, as graciously with the blessings of peace & plenty, & prosperity as euer Caanan was. Did our Land meditate vpon this, it would not so far put frō her the day of desolation. The Citie London. Did the Citty prowd of her wals and bulwarks, puft vp in the wealthinesse of her inhabitants, glorying in the goodlinesse of her building, vanting her selfe to be the mother citty of the land, the Metropolis of the Country, the seate of the kingdome, and the Chamber of the King, did this Citty remember this, then her graues would not bee so ful, her houses often so empty, her howlings so ma­ny, her plagues so mighty. Yea to come neerer: S ^t Iames Did this Court wherein I speake, and you the starres of this Zodiake consider this, it would serue to let you blood in the swelling vaines of pride, to launce the impo­stumes of greedy desires, to purge your ambitious, malitious, voluptuous thoughts, to cure wantonnes, & to curbe the lest thought of wickednesse. Where­fore, let euery mā make particular vse of this doctrin, that seeing the Iewes haue fallen, they take heede to that coūsel of S. Paule, [...]. 1. Cor. 10.12. Let him that standeth take heed lest he fal. Be not decei­ved, flatter not thy selfe, equivocate not with thy soul, though thou seeme to bee the deare childe of God, presume not there vpon, thou maiest fal, thou art not more sober then Noah, more strong then Sampson, more wise thē Salomon, more chast then David, more secure then Peter. Cecidere duces, the Columnes, Ar­ches, Pillers, Piramides haue fallen Israels strong mē haue fallen, yea Israell the very first, and best, & chie­fest of Gods people haue fallē, their strength hath bin [Page 16]weakned, their beauty blemished, their blossoms bla­sted, their honour obscured, their glory ecclipsed, mē haue fallen, the best of men, more glorious then the best of mē, Patriarchs haue fallen, Prophets haue fal­len, Apostles haue fallen, Starres haue fallen, Angels haue fallen.

A second lesson that we learne in these Gentiles, 2 da. 2 dae. is their vnity, and mutual society in their conuersiō, ex­horting one another: They were not deuided in their wils, not separated in their actiōs, not disioind in their affections, but in a heauenly harmony they all ioine togither, mutually inciting, Come and let vs. The one and only God and father of vs al, who is God for euer­lasting, blessed world without end, he, in the riches of his wisdome, & knowledge, hath appointed, that not only the world in things natural, but that his Church also in things spiritual, should begin, encrease, conti­nue, Aristotle. and be perpetuated by vnity. The Naturalist looking through the windowes of Nature beheld the one & found Vnity to be the apeasement of al Cōtra­ries, of contrary Elements in the worlde, of contrarie humors in the body, of cōtrary affectiōs in the minde, of contrary factions in the Common wealth: and in things spiritual, it is so heauēly, as that it is truly estee­med to be the bond of the Patriarkes, the Chariot of the Prophets, the refuge of the Apostles, the Cōfort of Confessours, and the salue of the Saints. And there­fore God himselfe hath made his faithful people to be al as one, his Cant. 6.8. Church he hath made one. He hath gi­uen them Mat 25.34 one kingdome, and Ioh. 17 21 one wil, Ier 32.29 one hart, & one way, Eze. 1.16. one minde and one spirit. So like in loue as [Page 17]that with the Esec. 1 16. Cherubins in Ezechiels visiō, they seem to haue but one face. So louing in qualitie and condi­tion, as that with al Iudg. 20.1 Israel they are gathered toge­ther as one man, so constant in faith and affection as that they Acts 2 46. continue with one accord in the Temple. So did these Conuerts, they conioine themselues to­gether as the true members of Christes bodie, one thought, one wish, one desire, one hart, one tongue, with al which they ioine, Come and let vs.

So that the doctrine which hence ariseth is this, Doctrine. that it is a sure signe of Christianitie in the Children of God to be at one in the vnitie of the spirit. The rea­son of the doctrin is, that seeing there is but one God, one Father, one Redeemer, one Comforter, one milk of the word, one food of the Sacraments, Reason. seeing there is but one faith, one Lord, one baptisme, seeing we all inhabite one vale of miserie, and valley of teares, see­ing we all fight against one enemie, the old serpent, seeing we al run for one goale, all wrestle for one gar­land, al striue for one crowne, al partake in one bodie, and one spirit, we might al be one in the Lord Iesus. And so might enioie the blessing of vnitie, and amitie and vnanimitie, more plesant then the pools of Hesh­bon, more glorious then the Towers of Lebanō, more redolent then the oile of Aaron, more fructifiing, then the deawe of Hermon, That so we maie be al knit together without anie disiūction, that whether we bee supplicants to the throne of grace, wee maie al of vs come togither, as ioint petitioners, or whether we be the singers of thanksgiuing in the house of the Lord, we maie al sing in the harmonie of the spirit, or whe­ther [Page 18]we be as the company of an army to stand in the gap to entreat for Cōditions of peace, we may all cry togither, Spare vs good Lord, spare thy people, & bee not angrie with thine inheritance: so al of vs, being as so many beames, issuing from the Sun of righteousnes, all as brookes comming, frō the fountaine of goodnes, al of vs as nerues proceeding frō the head of wisdom, al of vs as arteries springing from the hart of loue, all of vs as veines deriued from the liver of life, al of vs as lines drawne from the center of grace: Al of vs going one way through truth vnto life, through light vnto truth, through loue vnto light, hauing one hope, one faith, and grace of God, in Christ Jesus, the one & on­ly meanes of our saluation.

The vse hereof is to exhort al the Saints, Vse. & seruāts of God, to an vniformity in Christianity, and the pro­fession thereof, that so there may be no diuision in the body, for seeing a body, a house, a kingdome cannot stand if once deuided, Alas how shal the Church of Christ, the body of Christ, the houshold of the faith­ful, the kingdome of heauen vpon earth stand if there be so manie Sizers and Concisers, & Cutters & Car­vers of her members? Liuie Rome in that ciuil or rather vn­ciuil discord betweene Crassus, and Caesar, and Pompey had almost lost (by this threefold discorde) the three­fold cord of their concorde, and many other Cōmon wealths haue been much wasted and impaired by the monster dissention. Tacitus in vita Agrico lae. Tacitus in the life of Agricola des­cribing the figure, fashion, complexion, chiualrie and resolution of the Britaines in that time, obserueth this also, that they were then drawne into pety partialities [Page 19]and factions, Britan, gens vali dissima. Ta­cit. and the greatest helpe that the Romanes had adversus validissimas gentes as he calleth our na­tiō, was that they had no cōmon coūcel togither, but each citty fought against their neighbours, Et ita dum singuli pugnant vniversi vincūtur, whilest one by one fighteth, al are subdued. The Romanes are againe en­tring our land, they expect an aduantageous suc­cesse, by our home-bred factions, and schismes, & dis­sentions. But Lord let it neuer come to passe, let our Common-wealth and Church be as Ierusalem a Cit­ty at vnitie, safe as Mount Syon that shal neuer be re­moued. Let thy Church here be for euer the house of peace! O let not her Peace-makers be her Peacebrea­kers, let not her fathers be foster-fathers of dissention, but let Patrones be patternes of vnity, let her Presi­dents be the presidēts of vnity, her Antients beare the standards of vnity, let her be begirt with the wals of v­nitie, let her and her seruants, & her sonnes be guided by thee O God, the God of vnity, till the comming of thy Sonne Christ Iesus to iudgment!

J knowe J speak to an intelligent and ingenious auditorie, J need not expatiat in this of the profit, ple­asure, blessing, faelicitie of vnitie. You al know that she is the greatest gift of God, cheifest ioy of Angels, hig­hest happines of mē, fearfullest terror of diuils, holiest harmonie of Saints, heauenlyest Antheme of Celesti­al Cherubins, The Empresse of the world, whose pri­uie Counsel be the vertues, whose Ladies of honor bee the Muses, whose nearest attendants bee the Graces, whose Gard be the Angels, whose Court is prosperitie, whose state is felicitie, whose statuts veritie, whose [Page 20] continuance eternitie, David his Ecce, as the roial vsh­er of this Empresse bids you behold how good & gra­tious, and happy, and holy, and heauenlie a thing it is to dwel together in vnity. Hold it, and behold it, enter­taine her, & retaine her, that you maie al saie as these converts Come & let vs goe vp. And so J end this point and follow them in their going vp. Come and let vs goe vp

The life of a Christian is not the life of speculati­on, 2 Obs. not a professing life, but a practising, not a talking life, but a walking, they must not only Come together but goe together, they must walke, & goe, & clime, & goe vp. Goe repent goe vp, per­seuerance. 1. Repent. This ditty their dutie, Come and let vs goe vp. Jn the word go we may note their repentance; in their going vp their perseuerance. For the first they had lōg layen vpon the lees of vngodlines vnstird, vnmoued, they sat in the seat of the scornful, or if they stood vp, they stood but in the waie of sinners, or if they walkt they walked but in the counsell of the wicked, gressus digressus; but now they take a newe iourney in hand, they chuse new liuing waies; they goe, egressus regres­sus, they goe, & goe out, and goe on, and goe vp and turne from the waie of their wickednes and from the wickednes of their waies. Doctrine. The doctrine gathered from the word goe is this, that it is a certaine signe of salva­tion in a penitent sinner, vpon the first knowledge & acknowledgment of his sinnes, to goe to the throne of grace. Austin. Reason. S ^t Austin giueth the reason of this doctrine, Man by his going from God is deformed and poluted and altogether void of al spiritual blessings, and by his returne and going back to God he obtaineth al those [Page 21]blessings he formerlie lost. Excedendo frigescit, ascen­dendo fervescit, Recedendo tenebrescit, revertendo cla­rescit, & therfore these conuerts resolue here as those did of whom S ^t Austin speaketh. In 70. Psal. Conferamus nos ad te & bene erit nobis de nobis, malum est nobis de nobis, & quia commisimus malum, dimisisti nos nobis. The state of Christians in their conuersion is vndoubtedly most heauenlie, that though Sathan hath assaulted them and sinne hath wounded them, and the world tempt­ed them, and the flesh betraied them, and temptation entrapped thē, yet al these enimies remoue their bee­seedg when the soule is desirous to turne to his God. O how happie is the Christian then when he hath the father calling, the sonne mouing, the holy spirit per­swading, the word directing, the rewarde inuiting, Saints conuersing, Angels reioicing, and he himselfe singing that sweet & holy Hymne Nūc dimittis, Lord now lettest thou thy seruant depart in peace from the wicked waies of the world, the flesh, the deuil, and frō the companie of al infernall complices, loe J come, J walke, J goe, J runne, J clime, J goe vp to the house of the Lord, J repent my sinns past. video meliora pro­bo (que) J follow hard to the marke for the high price of my saluation! Thus when they returne and for sinnes sake leaue sin, and leauing sins, repent of sins, though the lees thereof remaine in them, & if for righteous­nes sake, they labour for righteousnes, though an essē ­tial righteousnes be not inherent in thē, though they do not al the good they loue, but in loue, desire to doe it, though they leaue not al the sinnes they hate, but in hatred labour to resist them, by this returning the [Page 22]good we doe is accepted, the good we desire to doe is imputed, the euil we leaue is discharged, the euill wee desire to leaue, shal not be imputed. But alas, how ma­ny put from them the thought of repentance? When notwithstanding that they haue their conscience ac­cusing them, their sins oppressing them, Gods iudge­ment threatning thē. Gods spirit warning them, Gods mercie exciting them, And yet alas yet, they are so lulled in securitie, as that they thinke not of their re­turne before the Lord quite turne them of. Strabo in Geog. l. 13, These bee like those of whom Strabo writeth in his Geographie, [...], they deferre til it be to late, like to Hanniball in surprising Rome, Quando potui non habui voluntatem, & quando volui non habui potestatē. They haue vocem corvinam, to cry Cras, to procrastinate their returne, but haue not vocem columbinā mox mox. They remember not that God hath left but 2 Tenses to man praesens & prateritum, and hath taken the fu­ture into his owne hands, to dispose therof himselfe: and if they haue beene deceiued of the time past, and are deceiued of the time present, howe much more may they be of the time future.

The Saints and seruants of God, are carefull vpon the first knowledge of their sins, and errors to returne vnto the Lord. So did Act. 9.6. Paule from Gentilisme, in per­secuting the Jewes, Mat. 26.75. Peter from Iudaisme, in denying his Master, 2. Sam. 12. David from his adultery, Eccl, 1.1. Salomon from his Jdolatry, 2. Chro, 32.26. Hesekias the father, 2, Chro. 33, 12. Manasses his son. Act. 8.37. The Ennuch, Act. 10, 1. Cornelius, the Iud. 2.5. Israelites, Ioan. 3 6. Ninivits, Iud. 7.19. Bethulians, Act, 8, 12, Samaritanes, n Thessalonians, and infi­nite more.

The vse of this doctrine is that we confesse that we haue al gon astraie and done wickedly, euerie one of vs hath wandered out of the waie, and therfore that wee seek to the throne of grace there to seek this con­uersion, this especial gift of God, this ioie of Angels, this salue of sinnes, this hauen of sinners, denied to Angels, and therfore they became deuils, denied to de­uils, and therfore they remaine damned, and only a gift bestowed on the sonnes of God. O howe oft hath repentance and conuersion beene preached, and yet how little hath it beene affected! Jt hath beene prea­ched by Naoh to the old world, by Lott to Sodome, by Moyses to Aegypt, by the Prophets to Israel, by Iohn Baptist to Christ, by Christ before the Apostles, and by many thousands of the Saints and seruants of God since in many places, and how often it hath bin prea­ched in this place and to this presence, the very wood and stones, and seats, and senclesse creatures cābear witnesse. O it wilbe to late to returne Corpus cū causa, when the sentence of condemnation is come from the Kings bench. Come therfore let vs worship and fal downe and kneele before the Lord our maker, for hee is the Lord our God, and we are the people of his pas­ture, to daie if ye wil heare his voice harden not your harts, and now euen now while it is time and daie, re­member to returne vnto the Lorde: whatsoeuer thou art that hast straied from the Lord by pride, returne by the holy waie of humilitie, or by hard harted cru­eltie, returne by the blessed waie of mercy, or if by en­vie, returne by charitie, or if by couetousnes, returne by liberalitie, or if by drunckennes, returne by sobrie­tie, [Page 24]or if by filthinesse, returne by chastitie. In a worde J end this point with the words of our prophet in the 5. verse of this chapter. O house of Iacob come yee & let vs walke in the light of the Lord! Esay. 2.5. And so J come to step a step higher from the goeing to their going vp, Come and let vs goe vp.

They goe, and walke, and clime, and goe vp. They continue, 2. Perseue­rance Goe vp. they perseuere, with Hanniballs souldiers they proceed forwards in their iourney, notwithstan­ding the rough rocks, and craggy clefts of the Alpes. God cannot abide haulting in his seruice, delaying in religion, loitering in profession, limmits in Christian procession, he cannot but distast any snaile-like with­drawing, anie peece-like recoilling, any Hypocriticall faining, anie wearisome fainting, anie Dial-like stay­ing, anie poole-like standing, anie Ephraimite starting, anie foolish virgin neglecting, anie drowsey Apostle sleeping. The professiō of a Christian must not be like to Fabia in Quintilian, Quint. which for, 30. yeares to gether would not confesse she was a yeare elder, or like to the sunne in Ioshuaes time that stood still, or rather the sunne in Hesekiah his time, which went backward, or like to that Mounke who in his quotidian deuotions, S ^t Thom [...] Moore. was wont to saie the 1 daie Gloria Patri, the 2 & filio, the thirde & spiritui sancto and in the ende it was sicut erat in principio, Iuc. in dia­log. Eras in chuy [...]ds. Ho [...]. de a [...] Pot. dubling ouer his orisons, or like to Mandrabulus in Lucian, who the first yeare offred a sheep of gold, the second a sheep of siluer, & the third a sheep of brasse; or in a word like to the picture in the Poet, Definit in piscem, mulier formosa superné. Ma­ny there be who make good entrance but weake cō ­tinuance, [Page 25]they runn wel at the first but they either ti­er or retire, they begin in the spirit & end in the flesh, the blossomes be faire, but when their fruit should be ripe it is rotten, their beginning is good & laudable, but the end is lewd and damnable. The Lorde hateth these, and therfore as the especial thing hee requireth in a Christiā is to be faithful, so the most especial thing in the faithful is to bee perfect, euen to be faithful to the death.

The Doctrine that I hence gather from the words goe vp, Doctrine. is this, that the Christian that hath entred into pathes of righteousnesse, Reason. must resolue to walke there­in al the daies of his life. The reason of this doctrine is the position of Christ himselfe, he that putteth his hand to the plow & draweth it backe, is vnfit for the kingdome of heauen. A Christian therefore must re­member that as God is α, and ω, so he wil haue his ser­vants to run from α, to ω, from the beginning to the ending in the constant professiō of the faith: they must remember they that were marked to be preserued in Jerusalem, they were marked with the Character [...] which is the last of al the Hebrew letters, teaching thē that they must run their race euen to the last. Their profession must be Sacramentum militare, to hold vn­til death, like to the couenant in our Liturgy of matri­mony, to be kept til death vs depart, like to that in the Poet of Megara to her Hercules:

They must with the Cant. 3.4. Spouse in the Canticles, take hold and not leaue the hold. With Io. 20 21. Mary Magdalen [Page 26]stand, and wait, and stay at the sepulchre, they must with the Mat. 15.22 woman of Canaan, crie & continue in cry­ing & calling, Heb 12.4 Phil. 4.1. They must continue in the Lord, they must be stedfast, and vnmoueable, alwaies abounding in the worke of the Lord. Ps. 126.6. They must goe, and go on, yea they must goe, and go vp with these Israelites:

They must go on, go vp, clime and ascend, if they will be trulie vpright, they must go right vp to the moun­taine of the Lord, to the house of the God of Iacob. The vse herof is to exhort those that are matriculated in the book of Christ, Vse. that they proue proficiēts in his Schoole, that they may walke frō strength to strēgth, from faith to faith, from vertue to vertue, frō grace to grace, Ps. 84. Rom 1.17 2. Cor. 3: 18 and so maie at length passe frō glorie to glo­rie. That so there be no euil, or vnfaithful hart in vs at any time to fal from the liuing God, not starting aside as Ephraim, not backsliding with Demis, not gainesay­ing with Ecebolius, not repugning with Iulian, not turning from the truth with Phygellus, and Hermoge­nes, not making shipwracke of a good cōscience with Hymeneus and Alexander, but that for euer, and euer wee consecrate our bodies to his name, our eares to heare his word, our tongue to sound his praises, our hands to be lifted vp, 4 obseru. our cheekes to be bedewed, our knees to be bowed, & our feet to aproach his Courts: and so I come to the place whether they goe, to the mountaine of the Lord, to the house of the God of Ia­cob. The Church of God in Scripture is compared to manie & seueral things, Cant. 2.10 Elek. 17.6 for her louelines to a a Doue, for her fruitfulnes to a b Vine, for her holynesseto a [Page 27] Pet. 2.9. Priecthood for her royalnesse to a Psa. 45.10 Queene, for her brightnesse to the Cant. 6.9 Morning, for her fairenesse faire as the fairest of Cant. 5.9 woemē, and here for her safenesse to mount Syon: not for her visiblenes, as the Papists out of this, & other places affirme, but for her stedfastnes and safenesse shee is as Mount Syon, that standeth fast fore ermore. For visibility we hold as it hath been of­ten answered them, that it is an externall ornament, no necessary argument of Christs Church, wee know that of S ^t. Austen to be true, that the Church is wel compared to the Moone, In Psal, 10. for as the Moone receiueth the light from the Sunne, so doth the true Church re­ceiue her light from Jesus Christ the Sunne of righte­ousnes. And as the Moone so the Church is sōetimes in the full, & shineth in ful brightnesse, as in the A­postles times, and diuers hundred yeares after. Some times she is in the waine and ecclipsed, as for manie hundred yeares last past, it hath beene, in which that Apostasie frō the faith is come, which S. Paule by the spirit of God foreshewed. That there should come a departing and the man of sin should be disclosed, euē the sonne of perdition. 2. Thes. 2.3. and more plainlie, the spirit speaketh euidentlie, that in the latter times some shal depart from the faith, and shal giue heede vnto spirits of errour, and doctrine of deuils, which speake lies through hipocrisie, and haue their Consci­ences burnt with a hot iron. 1. Tim. 4.1. For the visibi­litie of the Church the argument would as well befit Bethel where Ieroboam his calues had more cōcourse then the Temple at Ierusalem, and might iustifie the Ephesians clamour, Great is Diana of the Ephesians, [Page 28]whom al the world worshippeth, and is as availeable to proue the Arrians to be of the Church, Naziane. who mea­sured their Church by multitude, not quality; and the Turke maie in this contest with the Pope, his Church being as apparant in shew, as ceremonious for rites, as superstitious in deuotion, as glorious in Temples, as ancient almost for succession. Our aduersaries in this remēber not how in the sacred stories, the Church is hieroglyphically depainted, by Noahs arke, by A­brahams progeny, Iobs family, Eliahs complaint, Nebu­chadne sors furnace, the Apostles latent, the Christians Couchant. That the Church is like a Cant. 2.2. Lylie among the Thornes, like a Lylie of the vallies. Like a Esay. 1.8. Lodge in a garden of Cucumers. Like a Cant. 2.14 Doue in the holes of the rockes, and in the secret places of the staires, Rev. 12.6. like a woman flying into the desert, Eze. 16.5. yea cast out into the open field, to the contempt of her person. Thus hath shee bin seene and skorned, acknowledged, but dete­sted, visible, but miserable. Where now is the magni­ficent pompe, and glorie, and speciositie, & eminen­cie, and perspicuitie of this Church? I follow these vi­sible heretickes no farther about their visibility. The Church is here named by the name of a mountaine, That God, who among al the fowles chose the Doue, among al the flowers the Lylie, among al trees the Ce­dar, amōg al natiōs Iudaea, amōg al daies the Saboath, among al turrets, the tower of David among al Cities Ierusalem, among al other moūtaines hath chosen Syon for himselfe. It is not Babilon that burnt mountaine. Ier. 51.25. nor Horeb that smoaking mountaine Exod. 19.18. nor Eball that cursing mountaine Deut 27. [...]3. [Page 29]nor Synai that trembling mountaine Deut 4.1. where there was fire to the midest of heauen, and darknesse, and mists, and cloudes, and thundring, and lightning, the Trumpet sounding, and the earth quaking. But it is that prepared mountaine. Mich. 4.1. it is that high mountaine Esec. 20.40. It is that holy moūtaine. Ps. 2.6. Jt is the mountaine of his name. Esay 18.7 it is the mountaine of his Temple▪ Mich. 3.12. the moun­taine of his testament. Esay 14.13. the mountaine of the house of the Lord. Mons supra montes, mons in vertice montium. Some take these words to be spoken of the general Church, some of the particular Temple. Some that the Prophet here alludeth by the particu­lar to the general, Sion was the place where he apoin­ted his Temple to bee built, this therfore is called the mountaine of his house. So that the meaning of the words is this, that they that had beene recusants from the Church, aliants from the Congregatiō of Israell, should at the lenght be written in Gods book, incor­porated into Christes bodie, cloathed with Christes righteousnesse, admitted to bee schollers in Christes Church, Esay. 18.7. and receaued to bee inheritours of Christes Kingdome: and as this our Prophet speaketh in his 18. Chap. vers. 7. At that time a present shalbee brought vnto the Lord of hostes, (a people that is scattered a­broad and spoiled, and of a terrible people from their beginning hetherto, a nation euen by little and little troaden vnder foot, whose Land the riuers haue spoi­led) to the place of the Lord of hosts to the mount Sy­on. These bee the people, these the present, these bee they that come, that goe, that goe on, that goe vp to [Page 30]the mountaine of the Lord to the house of the god of Iacob.

The doctrine that J gather from this place is this, that euerie one haue an especial regard and care to knowe whether he be a true member of the Church, Doct whether he be truly one of the societie of al Christiā souls. The reason of this doctrine is this they that bee not of this Church they cannot assure themselues of any true ioie, Reason anie true peace, anie true comfort in this life or in that to come. J might proue this by ma­ny places, but J know not howe J maie be dispenced with in this congregation for prolixitie of speech and therfore wil drawe vnto an end. Psal. 15.1. Dauid in the 15. Psalme asketh this question who be the true mem­bers of the Church, Lord who shal dwel in thy Ta­bernacle, or who shal rest vpon thy holy moun­taine? J referre you to the answere, viewe it, ob­serue it, read it, then remember. The truest argu­ment that we haue to proue these Conuerts to be of the Church, is this, their earnest desire to come to present themselues before the Lord in his house. So that leaving al other marks, I dare be bold to averre out of this place; That they that come to present thē ­selues vnto God in his house, with true, faithful, low­lie, penitent, and obedient soules, they are the true Saints and seruants of God. O how should this moue vs to earnest and vnfained devotion, howe should this moue vs to sing with David, O how pleasant are thy tabernacles O Lord of hosts! Indeede they were plea­sant and amiable to him, he could haue wished him­selfe a very Potter, a dorekeeper in the house of his [Page 31]God, yea when he was absent from the Tabernacle, he lamented that his happinesse was not so much as the very Sparrow, and Swallow, that sound a nest and building place in the Temple, s 84.4. concluding in that Psalme, O blessed are they that dwel in thy house! I need not to tell you of the magnificēt structure of the Temple, how gloriously erected, how beautifully frā ­ed how past al imaginations furnished, how finished, dedicated, blessed, admired, honored, frequēted, how esteemed by God himselfe as a holie mansion, the ve­ry ioie of the earth, the beauty of the world, the glorie of al natiōs, the pallace of the great king, the delight & paradise of the highest, where was the Arke & coue­naunt, the tables of the Testimonie, the Seraphins, Cherubins, and mercie seat, al being strange things of much excellencie, but the summitie of al happinesse, was the residence of Gods eternal fauour there. J need not to tel you of the honor that the verie heathēs had in their reputing of this to be most holy, of Antiq. ib. 11.8. & 2.2. & 14.8. Iosephus in his Antiquities testifieth what obseruant regard was borne to this sanctuarie by Alexander the great, by Ptolomaens Philadelphus, by Pompey the great, and many others, J omit the stiles, titles, names attributs, and other encomiasticks of this Temple.

The vse J make of the doctrine proposed is this, to exhort euerie man to comfortable remembrance of this benefit, that he is one of Gods Church, and maie be bould to present himselfe before the Lorde in his Church, that wheras manie dare not be bold to speak vnto some others of the same mould and matter, dare not I saie, come into the presence or enter the priuie [Page 32]Chamber, yet they maie be bold to enter Gods great Chamber of presence, the residence of his fauour, the habitation of his honour, his Sanctuarie, Temple, Ta­bernacle, mountaine, house, Church. Ho wought this to moue vs? Seeing wee maie bee bold to come to this mountaine, yea more to the house of this moun­taine, nay more to the God of this house, of this house J maie wel saie; for if euer he were God, he was Deus Iacobi. And J from the inwards of my soule pray that this Court of S ^t Iames maie be as truely Domus Iacobi, as he hath bin Deus Iacobi: who knoweth not that he is Deus Iacobi, a God, a great & powerful God, whose Court is Celum, wose hal is expansum, whose starre-chamber is firmamentum, whose exchequer is profū ­dum, whose Kings bench is Empyraeum, whose throne is heauen, whose footstole is earth, whose washpott is the sea, whose attendants be Angels, whose horses be the winds, whose Chariots be the fire, whose word is his wil, whose wil is his command, whose commande is his power, whose power is eternal, making him fea­reful to his enimies, merciful to his seruants, iust in his iudgmēts, true in his promises, wonderful in his mer­cies, meruellous in his wounders: al this is comprehē ­ded in this he is Deus Jacobi J hope none of you are so stonie harted but wil be moued by the mountaine, or if not, by the house of this mountaine, or if not, by the God of this house, or if not, yet sure by this title that he is Deus Jacobi, J shall exhort and by violence drawe some conuersion, or compunction, or deuotion from you. Gratious Prince giue me leaue to speake to your Highnes. J confesse J am not Agapetus to giue pre­cepts [Page 33]to Iustinian, or a Plinie to giue instructions to Traian, or an Aristotle to giue Councel to the young Prince Alexander: yet giue me leaue to remember your highnesse of one higher, the Lord of Lords, & the Prince of Princes, Remember his name, his feare, his seruice, his honour, his Church, let it for euer be your ioie, and the Crowne of your dignitie, with the good Emperour Theodosius rather to be membrum Ecclesiae, then caput Imperij, let the example of David be euer before your Princely eies, his profession; I & my house wil serue the Lord, his protestation, It did mee good, when they said we wil goe vnto the house of the Lord, my feet shal stand in thy gates o Jerusalem. So shall the eies that see you blesse you, & the eares that heare you giue witnes to you, and the mouthes that speake of you shal crie from the earth to the heauens, blessed be the wombe that bare the, and the papps that gaue thee suck, and God himselfe shal vtter his voice from the heauen to the earth, Peace be within thy wales and plentiousnesse with in thy Palaces. Hono­rable springes of Nobilitie yee generous and in genious spirites, I haue not the spirit of Paule to speake to the Noble men of Beraea, yet giue mee leaue to remember you of your duty, which the Lord requireth, Kings cast their Crownes at his feete, and Nobles seeke their honour in his seruice. Perfourme dutie to him, and yee shall be more Noble then yee were borne, yee shal bee partakers of a new birth in Christ Jesus: adde vnto the Nobilitie of your birth the Nobilitie of life, the Nobilitie of vertue is your owne, of birth your predecessours:

Remember your God, his seruice, & Religion, Remē ­ber his Tēple, Remēber that this place is the Spring-Garden of the Nobilitie, here ye grow vp as plants, & here shal ye be preferd to be as the polished Corners of the Temple. O then remember the honor due vn­to the Temple! I hope you hope for the blessings of the eternal life, one of them is to be made Pillars in the Temple of my God. Are you to bee pillars in the Temple of God? Revel. 2, O then remēber the Loue you ought to shew vnto this temple. What shoulde I speake of the corners or pillars of the Temple? Templum est is viventis Dei, yee are the Temple of the liuing God, the Scripture speaketh it, I neede not demonstrate it, your lips be the Organs of this Temple, your thanks­giuing the hymnes of this Temple, your vnity the har­monie of this Temple, your tongues the censors of this Temple, your praiers the incense of this Temple, your hart the Altar of this Temple, your repentance the sacrifice of this Temple, your zeale the fire of this Temple, which as the fire in the Temple, let it neuer goe out. The time wil come, when you wil acknow­ledge this, & condemne your selues for contemning this, when you wil hate the pompe, and glorie, and all the state of this world, when in true iudgement you shal finde your gold and siluer to bee but the earths dregs, your silkes but the excrements of wormes, your Pearles but the rubble of the sea, the sweetest muske to be natures avoidance, the most gorgeous apparell to bee follies garnish and prides ensigne, [Page 35]the most faire houses, riotts witnesses, oppres­sions monumentes, the greatest cheere the bodies stench and the bellies burthen, the greatest offices fa­vours butterflies, and monies bondslaues. Authoritie envies obiect, and cares subiect, & the chiefest Glory, statteries shaddow, and popularities apprentice. Ah las what fruit, or ioie, or comfort wil ye then haue of those things whereof yee wil be ashamed? O then re­member now euen now in your tender yeares, to ten­der your selues to your God, for they that honor him, he wil honour them, and they that despise him, he wil despise them. Al of you, worshipfull & beloued, Re­member what you haue hard this day, if the Text I haue chosen (the Conuersion of the Gentiles) cannot moue you to Conuersion, yet let the time wherein I speake. It is Lent, a time of al others in the whole yeer appropriated for this holie worke of Cōversion. De­votion, comming to the Church, and performing of diuine offices. Jt is the time wherein Christ in fortie daies did suffer more misery, then in all his life. It is the time in which he did hunger, fast, thirst, watch, praie, sweat, bleed, faint and die for thee. That so he might be the Lambe of God, that taketh away the sins of the sinners of the world: Remember this weake, weary, bleeding, fainting, dying Lamb: worthy is this Lamb that was killed, to receiue power, and riche [...], and wis­dome, and strength, and honour, and glorie, & praise. And let al the Creatures which are in heauen, and on the earth, and vnder the earth, and in the sea, and al that are in them, sing praise, and honour, and glorie, and power, be vnto him that sitteth vpon the throne, and vnto the Lambe for evermore. Amen.