THis whole Chapter is parcell of a Sermon, penned by Hoſea the ſonne of Beeri, containing in it a ſharpe and bitter inuectiue againſt Iſrael, falling of it ſelfe into two faire and goodly channels. The one an accuſation of the men of Iſrael for their crimſon ſins, from the firſt vnto the fifteenth verſe. The other a kind and gentle admonition to the men of Iudah, to forbeare the dangerous paths of ſinne, wherein her ſiſter Iſrael had wearied her ſelfe, in the remnant of the Chapter.

The accuſation is laid downe in a legall and iudiciall manner of proceeding, wherein the Iſraelites are ſummoned to appeare at the bar and tribunall of Gods iudgements, there to anſwere vnto ſuch capitall offences, as there ſhould bee obiected, and laid vnto their charge: & it containes in it foure ſeuerall bils of inditement, and after plaine and euident conuiction, foure ſeuerall iudgements againſt them, the firſt bill is contained in the two firſt verſes, where they ſtand indited of want of truth, want of mercie, &c. and the iudgement for thoſe ſins is annexed, verſe the third: Therefore the Land ſhal mourne. The ſecond bill is contained in the fourth verſe, where they are accuſed of two notorious and inexpiable crimes; the one they would endure no reproofe, they were impatient of wholeſome admonition; the other, they would not ſtick to reuile the meſſengers of God, and the ſentence of the Iudge againſt this ſin is annexed, verſe the fifth: Therefore ſhall they fall in that day. The third bill is contained in the ſeuenth verſ. where ſaith Zanchius, they are accuſed of palpable and groſſe vnthankfulneſſe; for looke how faſt ſoeuer the Lord heaped his bleſſings vpon their bodies, ſo faſt thēſelues heaped a dead weight of ſinne vpon their owne ſoules; and the iudgement for this ſin is annexed in the end and cloſure of the ſame verſe: Therefore will I turne their glorie into their ſhame. The fourth and laſt bill is contained in the twelfth verſe, where they are accuſed of ſpirituall whoredom; and the iudgement for this ſin is annexed at the foureteenth verſe: Therefore I will not viſite your daughters when they are harlots, nor your ſpouſes when they are whoores: Of all which there is onely one inditement, and one iudgement, comprized in the words wee haue in hand.

So that the limbes and members of the Text muſt needs be two. The one Gods legall proceeding with Iſrael. The other his verdict and ſtroake of iudgement. In Gods proceeding I obſerue firſt the ſummons, Heare the word of the Lord. Secondly the reaſon of the Summons; it was to debate and decide a Controuerſie. Thirdly the parties who ſtood at variance, and theſe as vnequally matched, as euer were earth and heauen, ſtrength and weakeneſſe, or the great Beemoth, and the ſillieſt worme that creepeth in the chinkes of the earth: It was God and Iſrael. God both Iudge and Plaintiffe himſelfe; Iſrael the weake and poore defendant. Fourthly the ſinnes whereof they are accuſed; and theſe are either priuatiue in the firſt, or poſitiue in the ſecond verſe. The priuatiue ſins are three; wherof two concerne their neighbours. The firſt, want of Truth. The ſecond want of Mercy. The third reſpected God himſelfe, There was no knowledge in the Land.

The poſitiue ſinnes are fiue; Swearing, Lying, Killing, Stealing Whooring; and euery of theſe aggrauated from two circumſtances in the text. Firſt from the eagarneſſe and violence of their affection in the purſuit of them: for They brake out. Perruperunt omnia repagula, quibus contineri ſolent homines à peccando; there was neither loue nor ſhame; neither awe of Gods maieſty, nor the dread of his puniſhments, that could reſtraine or keepe them backe, from gruing head and reines vnto all bloudy and crying ſins. Secondly from the vninterrupted courſe and continued practiſe of their ſinning, Bloud touched bloud, euery little cottaage became Aceldema, a field of bloud. Finis vnius peccati gradus futuri, ſo ſoone as euer they had wearied themſelues with one of theſe ſinnes, they poſted with precipitant and winged haſt, without all intermiſſion of time vnto an other.

Thus ſin and ſin went hand in hand, and thus Bloud touched Bloud.

The puniſhments for theſe ſinnes, which are heere liuely and emphatically diſcribed by diuers metaphors, are two. Firſt, the famine, where it is ſaid, The Land ſhall mourne; as if he ſhould thus haue ſaid: The people will not mourne for themſelues, therefore the earth (though it bee ſenſeleſſe) ſhall mourne for them; it ſhall mourne as Rahel mourned for her children, being robbed and ſtript, not onely of her fruits, but of her inhabitants alſo. The ſecond is the ſword, where it is ſaid, Euery one ſhall be cut off: and both of theſe are further aggrauated from the generality and extent of the puniſhment; which was to ſeize not onely vpon man who had ſinned, but alſo vpon the beaſts of the field, and the fowles of the heauen, and the fiſhes of the Sea: which laſt clauſe, that it ſhould ſeize vpon the fiſhes of the Sea, doth moſt of all exagerate the wrath of God againſt them: for euen in the great and generall deluge, when man for ſinne was ſwept away with the beſome of deſolation, the fiſhes were exempted from all puniſhment,Auguſtinus de Ciuitate Dei, lib. 15. cap 27. as if they had beene a nation of another world, who hauing no commerce nor ſociety with man, were not tainted with the fluxe and leproſie of his ſinne: but now it ſeemes his wrath was hotter, in aſmuch as hee threatens to make the fiſhes alſo partakers of mans puniſhment, not that hee purpoſed to catch the ſilly fiſhes in the net of his iudgements, but onely that by theſe Rhetorical amplifications, he might more feelingly affect and moue the hearts of the Iſraelites, both with ſome touch and feeling of their owne ſins, and his puniſhments. Thus you ſee into what an Ocean of all variety and choiſe of matter I am now ready to wade, both as faſt as God ſhall giue me aſſiſtance, and as far as the time and your Chriſtian patience will permit; and firſt of the ſummons, which was the firſt thing I obſerued in the accuſation: Heare the Word of the Lord, as if in fuller termes hee ſhould haue ſaid.

You cannot chuſe but know how carefully I haue ſollicited, how friendly I haue admoniſhed, how powerfully I haue exhorted, how ſincerely I haue inſtructed you in matters concerning God and your own peace, but my words haue periſhed in the aire, I haue ſpent my ſtrength vpon you in vaine, and for nothing; for how little you haue profited, how backeward you haue beene in hearkning, how ſlacke in performing, how cold in your zeale, how dead in your affection, how frozen in your obedience, theworld can teſtifie vnto your face. I haue wooed you with loue, but you neuer regarded, I haue wooed you with teares, but you neuer forrowed, I haue wooed you with promiſes of rewards, but you neuer beleeued; I haue ſhaken you with menaces and threats of death and bloud, but you neuer ſuſpected that any of theſe euils ſhould come vpon you: Mercie hath ſtood and knockt at your gates, but ſhe hath beene repelled; Indgement hath laid ſiege to the walles of your houſes, but you haue not beene humbled; the ſiluer trumpets of heauen, and the watchmen of Iſrael, haue rackt and ſtretched their voices, they haue filled their mouthes with ruthfull Elegies ſo paſſionate, as might haue wrung a ſtreame of teares from a heart of Iron; but you haue laughed them to ſcorne, you haue eſteemed their words but as an empty ſound, & their perſons as the refuſe and vaſſals of the earth: wherefore we ceaſe from henceforward to ſpeake vnto you, wee will waſte no more ſtrength vpon you, but withall know, that the Lord will debate the matter with you himſelfe: hee ſees that his Ambaſſadors cannot preuaile by Preaching mercie, therefore this dreadfull Soueraigne will come himſelfe to paſſe his iudgement; vnto which iudgement by vertue of a commiſſion from the Court of heauen, I warne and ſummon you, Heare word of the Lord.

From whence iſſues this point of doctrine:When the Preacher preuailēs not, God beginnes himſelfe. That if the Miniſters of God, haue long and long contended with a people, to worke their conuerſion and cannot preuaile, then will the Lord take the matter into his owne hand, and proſecute the cauſe with afflictions, and iudgement.

For proofe whereof you ſhall not need to wade farre into the Chriſtall Riuer of Gods Book. Stand but a while vpon the brink of this ſiluer ſtreaming Siloam, and you will all confeſſe with Archimedes, as if your ſelues had beene downe in the water; 〈 in non-Latin alphabet 〉 , we haue found the Propoſition true, and the doctrine ſound.

When God had opened the flood gates of his loue, firſt in the admirable worke of mans creation, changing him from a little model of ſlime, into a glorious ſubſtance: ſecondly, in the propagation of Man, increaſing his ſeed as the Stars of Heauen: thirdly, in gracing Man with domination and ſoueraignrie ouer all his creatures: fourthly, in crowning man with the higheſt perfection, and beautie of temporall delights? Thus purpoſing to win his affection, and to bind him for euer, to performe homage and due allegeance vnto him; but ſtill perceiuing that theſe bleſſings made them grow rather wanton then thankefull, that they turned the dew of his graces into a rank paſture to fat themſelues in ſinne; that the oile of his mercie made them more actiue, and nimble in feates of impiety, that the ſtrength of his creatures made them more ſtrong to giue head & raines to open rebellion, in the end Hee thus reſolues againſt thē in the ſixt of Geneſis, the third, Lo iadon ruchi. Gen. 6.3. My ſpirit ſhall no longer ſtriue with man: which Text the Rabbinshaue ſo foully mangled that it were but folly to relate their enforced expoſitions.Lutherus. P. Martyr. I rather embrace the iudgement of Luther, and Peter Martyr, and then the ſenſe is pregnant for our purpoſe: My Spirit ſhall no longer ſtriue with Man; that is, I will not endure that my Word ſhould ſtill be Preached in vaine vnto them: as if in more ample forme of words hee had ſaid, they might long ſince haue learned of Methuſalem and of Lamech, and yet they haue ſome time and reſpit to learne of my ſeruant Noah, how to poſſeſſe their ſoules in peace: but if they will not be reclaimed, then I will trouble my ſeruants no longer in woing and ſoliciting them, but after the prefixed time of an 120 yeares, I will come my ſelfe in the fierceneſſe of my wrath with an Alpheus, and invndation of water in the one hand, and a beſome of deſolation in the other, to purge this Augeum ſtabulum, which is the harbor of their ſinnes. Thus when Noah, whom the ſpirit of God had ſtiled a Preacher of righteouſnes, had vſed his diuineſt, and moſt powerful Rhetorique; ſomtimes as a Pericles, thundring; ſometimes as an Apollos powerfully perſwading; ſometimes like a Demoſthenes, ſweetly pleaſing; ſometimes like a learned Tertullus, ſtrongly conuincing the old world of diſloyaltie vnto God. And yet all theſe painefull Sermons proued but like paper bullets ſhot againſt a braſen wall; then began the Iudge of all the world to ſtir vp himſelfe like a man of warre, to muſter vp his ſergeants of death, to diſcharge whole vollies of plagues ſo thick vpon them, that ere euer hee could bee brought to ſtay his hand from ſtriking, the whole earth might haue complained and mourned with Rahel, that the greedie womb, and belly of the ſea, had ſwallowed and entombed the carcaſſes of all her children in one day, Geneſis 7.22.

Thus righteous Lot for many yeeres together wraſtled with Sodome, ſometime like a ſharpe Satyr whetting his ſtile with bitter and tart Iambicks to diſmay and grate their vnrelenting hearts: ſometimes ſweeting his diſcourſe with hymnes of comfort, intermingling gracious promiſe of the ioyes of heauen: ſometimes ſtealing into their hearts and attentions by pleaſing deſcants: and ſometimes deading and appalling their wanton countenance, by ſhewing them the vgly viſage and frightfull portraiture of their ſin, by opening the dores and dark entries of hell, by exaggerating the wrath and fierceneſſe of a reuenging God, by frequent and vehement ingemination of a ſpirituall Caucaſus, wherin they ſhould be chained for euer like Prometheus; of a Iudge before whom they ſhould ſtand with feare; of a indgement and ſentence vnder which they ſhould ſink with vtter deſpaire; of a hell and a Tophet, wherein they ſhould frie, till eternitie it ſelfe ſhold haue a period: when thus hee had vexed and wearied his righteous ſoule, and like a burning lampe had waſted his marrow, and fatneſſe with a ſollicitous and tender regard of their welfare, & yet with all his labor could not pull ſo much as one ſoule out of the fire, with all his ſtrength not breake the heart of one ſin, with the ſling of Dauid not wound the head of one Goliah: with all the rich armorie of God, not ſo much as ſnape or coole the heate of one impiety. Then the Lord began to buckle, and ioyne forces with them himſelfe, to draw a ſword like the ſword of Saul or Gideon, which neuer returned empty from the bloud of the ſlaine, and the fat of the mighty, he parlied but a while with the clouds of Heauen, and they without demurre of time vnited their forces, melted and reſolued themſelues into a ſudden and violent ſtorme, not of water, whoſe violence their ſumptuous buildings might haue abated: but of fire, which is vnreſiſtable, and that mixt with brimeſtone, which both increaſed the heate,Gen. 19.24 and made the tormēt more diſtaſtefull. Thus did Moſes wraſtle and cumbat with Pharao, ſometimes charging him in the name of God to let Iſrael go: ſometimes confounding him and his ſorcerers with miracles: ſometimes ſtriking him and his whole land with ſuch vncoth, and ſore diſeaſes, as might either haue broken or bowed a heart of yron and a face of braſſe, but ſtill he hardened his face like a ſtone, and would not perceiue, hee muſted his eyes like Tamar, and would not ſee, he made his conſcience like a ſmooth pauement, whereon the heauieſt iudgement which Moſes thunderd, the ſtrangeſt miracles which hee wrought, the waightieſt plagues which the rod of the Almighty inflicted, left no marke not impreſſion; The turning of all their water into bloud, could not wring one drop of water from his eyes; the common plague vpon all the beaſts of the Land, could not kill one ſinne in his heart, all the cold ſhowers of haile could not abate or coole his heat and rage againſt the Iſrael of God, the Sunnes drawing of a black maske before her crimſon face could not perſwade him to plucke the viſard from his crimſon ſins; the killing of the firſt borne in all the houſes of Egypt, could not kill the ſtrength of ſin in this one Egyptian: and therefore when the Lord ſaw that Moſes was too weake a cumbatant for ſuch a potentate, he took the cauſe into his owne hand, and plied him cloſe with iudgements: Firſt, daunting him with feare, and then opening the belly of the ſea, which ſwallowed him aliue. Exod. 14.20.

To this purpoſe hearken you how the Prophets complaine of Babel, Ier. 51.9. Ierem. 5.1.9. Wee would haue cured her, but ſhe would not be cured: come, let vs all forſake her. How many paſſionate Sermons may we think that the Prophets had made? How many feruent prayers had they tendered? How often had they knockt at the dores of their hearts by powerfull exhortations? How oftē had they knockt at the dores and windowes of heauen by ſupplications, before they would giue het ouer, or leaue her to her ſelfe to ſinke or ſwimme?Zwingl. & Hugo. Zwinglius and Hugo Cardinalis make this place very ſtrong to back the pointin hand It is (ſay they) the appeale of all the Prophets to the court of heauen, Cil enim inter Prophet as non eſſet, qui Babylonij faſtum comprimeret, eius vltio ad Dominum delata eſt. When all the Balme in Gilead could not cure her, thē they left her deplored and deſperate to fall into the hands of God, and when the tongues of his Prophets were wearied with crying, and their ſoules fainted and failed with labouring, and their ſpirits groned being euen tired with wooing and entreating, and for all this ſhee made this the burden of her ſong, Nolo ſanari, I will not bee healed: Then the Lord called for Medes and Perſians to bee the hammer wherewith hee might breake; for the Kings of Armenia and Scythia, to bee the arrowes of his quiuer, wherewith hee might cleaue; for Cyrus and Darius to bee his gliſtring ſword, wherewith hee might gaſh and ſlice their fleſh, and to weede them man after man out of thoſe Eliſian fields, and Heſperian Orchards, wherein they were planted.Stephan. in apolog. pro Herodoto. Stephanus in his Apologie for Herodotus, reports of Tamberlane that warlike Scythian, that whenſoeuer he beſieged a Citie, he firſt diſplayed a white flag in token of mercy; the next day a red flag, menacing and threatning bloud; the third day a blacke flag, the meſſenger, and enſigne of death; a right parallel with the methode vſed heere by God himſelfe: His white flag, I call thoſe bands of loue, thoſe conditions of peace which God is faine to entreate at the hands of ſinners: His red flag of correction, I call thoſe grating corraſiues, and aſtoniſhing iudgements, with which the Miniſters of God ſo often vſe to break the hearts of ſuch men, as with Ionas haue ſuffered themſelues to bee ſurpriſed with a lethargie of ſin, and when Gods Heralds haue worne themſelues out of breath with long diſplaying the two flags, and cannot preuaile; then the Coronell himſelfe, whoſe Chariot is the wind, takes the blacke flag into his owne hand, hems and wals them round with feares and terrours, hee giues his ſword a charge to eate vp their fleſh, and his arrowes a charge to drinke vp their bloud, and his iron rod a charge to breake them like clay, and the ſtars a charge to fight with them as they did with Siſera, and the earth a charge to ſwallow them as it did Korah, and death a charge to mow them down like graſſe, till there ſhould not remaine one man aliue to bury another.

Which one point will bee our guide to three heauenly meditations; & euery one of theſe a ſoueraigne remedie, and antidote againſt ſome ſinne. The firſt, Vſe 1 a wound and terrour to the heart and conſcience of all ſuch and make a skoffe & a ieſt at the threatning, which the Miniſters of God denounce againſt them for their ſins. For doth the Preacher tell the adulterer that hee ſhall neuer ſee the kingdome of God, & will not he yet leaue off his dallying? doeth hee tell the oppreſſing Landlord, & the Vſurer that they ſhall neuer looke God in the face with cōfort, & will they not yet leaue off their grinding? doeth he tell the vnconſcionable Lawyer, that the Lord is angry with him for his needeleſſe demurs, for ſuffering poore country clients to pleade ſo long at the barre, till the boxe go with all the gaines, and will he yet ſpin out the ſuite ſo long, till the client want weft to beſtow vpon him? doth the Preacher tell the generous & noble buddes of this Land,M.B. that your profane & obſcoene ſtageplaies doe prcue the inexpiable ſtaine and diſhonour of this famous Cittie, the noyſome wormes that canker, and blaſt al hope of grace and goodnes in the bloſſoms, that they doe ſo weaken & emmaſculate al the ſeeds of holineſſe by a ſlie and bewitching inſinuation, that whereas they are planted in theſe nurceries of the Law, to be fitted & enabled for the publike good, & for the continnance of the glorie, and happineſſe of this Kingdome; they licentiouſly diſſolue into vngodly and wanton pleaſures, and then all hope of their euer doing good, either vnto God, or vnto his Church, or vnto their Countrey, melteth as the Ice before the fire, and floweth away as vnprofitable waters: and will they not yet ceaſe to flocke vnto ſuch wanton Theaters, and there to ſpend their goods to no other purpoſe but to ſet their owne luſts on fire, to vphold ſchooles of lewdneſſe and of ſin, to maintaine men of a corrupt life, and diſſolute behauior in a calling no way warranted from God? Let all theſe caſt eye vpon the doctrine which I haue deliuered, and it will let them know, that if they refuſe to be reclaimed from this trade of ſinne by the mouth of the Preacher, then the Lord will make it his owne quarrell, and whatſoeuer the Preacher hath threatned out of his booke, the Lord will repay it ſeuen fold into their boſomes.

Secondly, this point diſcries the infinite and boudleſſe mercie of God, who often ſhewes vs his bow, but takes neither ſtring nor arrow into his hand; who will neuer begin to chide, till firſt by the mouth of the Preacher hee haue wooed vs with loue; neuer ſtrike till firſt by the mouth of the Preacher hee haue ſhaken his rod ouer our heads; neuer beginne to leauie his men of warre till firſt by the mouth of the Preacher, hee haue entreated and offered conditions of peace; neuer ſpoile before hee haue often ſpared; neuer ſmite till hee haue often cited; neuer condemne till hee haue often and often conuicted; that man might bee left without excuſe, and renew no Plea of falſe impriſonment.

Thirdly, Vſe 3 this Doctrine is a wholeſome caueat for al the inhabitants of this Land, to yeeld obedience to the Preachers exhortation, and by repentance to conclude a preſent peace with GOD; before the Lord bee ſo highly incenſed, as to ſend out a prohibition to make his Miniſters ſurceaſe from entreating, that himſelfe may ioyne iſſue in the Court, and wage the Lawe himſelfe, that where Preachers cannot preuayle by intreating, himſelfe will preuayle by commanding your confuſion. You are at this day, and long haue beene, the aſtoniſhment and wonderment of all the world. God hath opened the windows of Heauen wider, and offered more grace vnto you, by the preaching of the word, then to all the Nations vnder the canopy and roofe of heauen. He hath ſent his Meſſengers the Prophets, like Noahs Doue, with euerie one an Oliue branch of peace in his mouth, to begge, and purchaſe a diuorce betwixt you and your ſinnes: hee hath ſent his meſſengers the Angels, with their ſwords halfe drawne, to winne your affection, and to winnow and ſift al the branne, I meane vngodlineſſe and profaneneſſe from amongeſt you. What meanes could the Lord haue vſed for your conuerſion that hee hath not already vſed? ſo that if you ſtill perſiſt in your gray and ancient ſinnes: if the Preacher thunder, and you not mooued: if the Preacher beſeech, & you not touched: if the Preacher threaten, and you not hūbled: know this for certainty, that ere long, the ancient of daies will harrow vp your fleſh, and plow vp your skinne, and ſpend vpon you all the plagues and botches of Egypt, till you be turned like Sodome, into a fenne; like Babylon, into a Cabbin for Dragons and Oſtriches, and like Moab into a plaine: Et barbarus has ſegetes, this fruitfull Canaan and this little Naioth wherein we are planted, be giuen for a prey and poſſeſſion to ſtrangers. Thinke not that hee forgets you becauſe it is long before hee ſtrikes.Plutar. in vita Fabiij. Hannibal had no reaſon to thinke Fabius a daſtard, becauſe he was ſlow in marching; nor that beſieged Citie in Curtius, to call Alexander a coward, becauſe hee was more readie to ſhew his clemency in ſauing them aliue, then his manhood in conquering of them. And ſo from the Summons, Heare, I ſhould paſſe to the parties ſummoned, the children of Iſrael, but that my meditations are intercepted, and I am contented to take view of an other Doctrine by the way as I go, offering it ſelfe vnto mee from theſe words, The Word of the Lord, and is compriſed in theſe termes.

The voice of Gods Miniſters is not the voice of man but of God,The Preachers voice is Gods voice. backed and conuinced out of the 10. of Luke 〈 in non-Latin alphabet 〉 , Hee that heareth you heareth mee; and from the teſtimony both of Church, Iſaiah 2.3. The word of God ſhall go forth of Ieruſalem; and of Cornelius, ſpeaking thus vnto Peter: Wee are heere aſſembled to heare the things that are commanded thee of God, Actes 10.33. But moſt plainely by the mouth of Paul, 1. Theſſ. 2.13. He receiued it not as the word of man, but as it is indeed the word of God. Vſe. Which point will one day bee ſure to riſe vp in iudgement, againſt all ſuch as openly deſpiſe, or but little regard the Lords Meſſage. Bone Deus in quae nos temporae reſeruaſti? In to what a miſerable time are we fallen, when each crafty Achitophel ſhall haue attendance when he ſpeaketh; and euery ſillable of his diſcourſe, as if it were penned at Delphos, ſhal paſſe currant through the world for an Oracle? When euery hiſtrionicall Orpheus ſhall bee able to draw ſtones & towers after him when he acteth? When euery proud Herod, who hath nothing in him to commend him, but his gaudy attire, ſhall yet haue all the applauſe, and his words accounted as the voice of God not of man? Vox illa hominem non ſonat: But for Eſay, hee may ſpeak till he be hoarſe, who will beleeue him? hee may lift vp his voyce like a trumpet, who will heare him? Dauid may play ſweetly vpon his inſtrument of ten ſtrings; and the Preacher deſcant heauenly on the ten commandements, & yet who is inamored with the melodie of the one; or reformed according to the other?2. Cor. 12. Paul may be rapt into the higheſt heauen, Preach nothing but ſaluation, ſlip not a phraſe which is not ſweetly enterlaced with heauenly eloquence, paue them the readieſt way to thoſe ioies which are vnſpeakeable; yea euen thruſt this Ariadnes threed into their hands; few or none that will regard him. Thus are Gods Heraulds, eſteemed no better then Caſſandras Propheſies; his Embaſſadors worſer then Iuſtinians Orators, 〈 in non-Latin alphabet 〉 , ſuch members as the world might well want, the refuſe of men. Queſtion but a word with thoſe deſpiſers, and all the Apologie they pretend, all the rubbe they make, is the bad and corrupt life of many Preachers: this is it that makes them refuſe to heare, and puts them out of all conceit with the meſſage they deliuer. I hope I ſhall driue them from this hold, and ſatisfie their obiection with a word. Know then, that when thou ſetteſt foote within the dore of Gods houſe, thy intent and purpoſe ſhould bee, to haue thy ſinnes opened, thy maladies cured, to take ſpirituall Phyſicke, for the remedie of ſome languiſhing diſeaſe which would eate vp thy ſoule. Wilt thou then be ſo wilfull, as refuſe the ſoueraigne medicines, becauſe thy Phyſition is ſicke of the ſame diſeaſe that thou art? Wilt not thou bee cured by this Phyſition, becauſe the Phyſition cannot cure himſelfe? What would God haue ſaid to Noah, if hee had refuſed to ſaue himſelfe in the Arke, becauſe the men that made the Arke for him, were drowned themſelues? Will not you go on the readieſt way to heauen, becauſe he that is your guide and Pilot runnes counter himſelfe? What though the water it ſelfe be not ſo cleane as thou woldſt haue it, yet it will purge and cleanſe thee? And what though ſometimes the life of the Preacher bee not ſo ſpotleſſe, as it might bee wiſhed? yet the Meſſage which hee bringeth, the Word which hee Preacheth, the way which hee pointeth out, is the way of life; be his life neuer ſo wicked, his heart neuer ſo foule within him, the words which hee hath vttered will bee ſufficient to caſt and condemne thee at the laſt day.

We reade that Elijah was well contented to bee fed and nouriſhed by the mouth of Rauens;1. King. 17. birds as rauenous and vncleane as any other; wheras God could haue fed him by the mouthes of farre cleaner birds. A good caueat for vs (ſaith Stella vpon the tenth of Luke) neuer to refuſe the food and diet of our ſoules, Stella vpon Luke 10. though the veſſels wherein it is carried, bee both vnſanctified and vncleane. The Rauens were vncleane birds, but the meate which they brought was wholeſome: and the caſe being all one, why ſhould a man refuſe the glad tydings of ſaluation, or ſtop his eares at the voyce of the skilfull charmer, becauſe the meſſenger that brings the tydings, is ouertaken with ſome knowne ſin? Or becauſe he that charmeth, ſtancheth not the iſſue of his owne corruption? I might enlarge the point both from S. Auguſtine, Aug. Cont. Donat l. 4. cap. 4. Born. in Cant. Serm. 66. in his 4. Book and 4 Chapter againſt the Donatiſts; and from S. Bernard in his 66. Sermon vpon the Canticles. But I remember that I haue far to go and litle time to ſpend; wherefore I onely adde this ſhort caution and proceed. Beware you murmurre not againſt the Preacher of the Word, leſt it be iuſtly ſaid to you, as Moſes ſaid to Iſrael; Non eſt murmur contra nos, ſed contra Deum: Your murmurre is not againſt vs, but againſt the Lord, Exod. 16.8. Deſpiſe not him that Preacheth the Word, leaſt it be ſaid vnto you, as Paul told his Theſſalonians: 〈 in non-Latin alphabet 〉 ,1. Theſſ. 4.8. you deſpiſe not man but God. Deale not fraudulently with him that hath a charge of thy ſoule, leſt it bee ſaid vnto you as it was to Ananias and Saphira; you haue not dealt wickedly with man, but with God, Act. 5.4. And ſo I come to the parties here ſummoned to the Word, The children of Iſrael.

By Iſrael (ſaith Zanchius) wee are eſpecially to vnderſtand, thoſe ten Tribes, which reuolted in Ieroboams time, from the regiment of Iudaea, and our Prophet ſtiles thē not barely Iſrael, as Iunius and Tremelius render it: but Bene Iiſrael, Iſraelis filij, ſons of Iſrael, who was mightie with God, meaning to put them in mind of their fathers vertues, that this comemoratiue might bee an argument to bring them home to their fathers foot-ſteps, and to aggrauate their ſhame, that hauing ſo religious parēts, themſelues proued ſuch notorious and ſhameleſſe Apoſtataes, from whence amongſt others, I haue made choiſe of this Note.

Good and vertuous children be loth to depart from the good example of their parents:Good children muſt follow their fathers vertues. So we read of Iehoſaphat, that hee made it his care to walke in the ſteps of Aſa his father; the firſt of Kings at the 22. Of Ezekiah, 2. King. 18. that hee walked in the ſame ſteps that Dauid his father had done: Of Ioſiah, 2. Chr. 34. that hee turned neither to the right hand nor to the left, but walked preciſely in the way of his father. This was a high commendation that Paul gaue the Theſſalonians, 1. Theſſ. 1.6. And a commendation which God gaue the Rechabites, promiſing that he would crown them with a hopefull poſteritie, becauſe they followed the godly example of their father: Verily Ionaedab the ſon of Rechab ſhall not want a man to ſtand before mee for euer, Ier. 33. And Iſay 51.2. God thus ſpeakes to Iſrael; Conſider Abraham your father, and Sarah that bare you; they were zealous of my glorie, bee not you ſo cold. Theſe were burning and ſhining lampes, bee not you like blacke cloudes and emblemes of darknes. Abraham refuſed not to ſacrifice his ſon: looke on him, and refuſe not to ſacrifice thy ſinne, and vncleane affections. Saerah obeyed Abraeham, and called him Lord; and Iſrael thou art Gods Spouſe, therefore obey thy God, & worſhip him as Lord onely: Which vertuous imitation, not onely Chriſtians, but Heathens haue embraced.Scipio Africanus. Scipio Africanus accounted it no ſmall diſparagement for him to walk one foot awry, from that courſe of life wch Cyrus in Zenophon had gone before him. It was the height of Caeſars glory to walk in the ſteps of Alexander; Caeſar. Of Selymus the turkiſh Emperor to walk in the ſteps of Caeſar; And of the Arabians, Selymus Turc. imperat. to imitate the life and profeſſion of their fathers: as Strabo in his ſixteenth book,Strabo l. 16 Sabel. l. 6. Exemp. c. 1. and out of him Sabellicus in his ſixt book of Examples and firſt Chapter.

Which point ſhould bee a good encouragement for all ſorts of men, Vſe. to make thēſelues rich in the workes of mercy as their fore-fathers haue done; an encouragement for Princes to follow the example of Phineas, Numb. 25. to be zealous for the Lords ſake. An encouragement for States and Potentates, to follow the example of the good Centurion,Luke 7.5. in ſhewing their loue vnto this Nation, and building vp the Church of God. An encouragement for Ladies and Matrons, to follow the example of Abigail, 1. Sam. 25. to encourage and relieue all ſuch as fight the Lords battell. An encouragement for reuerend Biſhops, to follow the example of good Eliſha, 2. Kings 6. in prouiding for the Prophets. An encouragement for Iudges, to follow the example of Othoniel, Iudg. 3.9. in ſauing and ſheilding the poore & impotent from the yoke and ſeruitude of greater perſonages. An encouragement for Lawyers to follow the good example of Elias, in ſtanding vp to pleade the Lords cauſe againſt all the fauorites of Babylon, 1. Kin. 18. an encouragement for rich and wealthy citizens, to follow the example of Zacheus, in opening the bowels of their compaſſion to the afflicted mē bers of Chriſt Ieſus, Luke 19.8. an encouragement for Courtiers, to follow the exāple of Nehemiah, in redreſſing their contempt of Gods ſabboth, Nehem. 13.22. an encouragement for all men, of all men, of all eſtates and conditions, that if they haue fonnd and eſpied in their parents, or other holy men, or precedent ages, any one vertue that was eminent, any one gift that was commendable, any part or qualitie that was admirable, and excellent, that they ſhould affect & imitate: but alas, it is now the open ſhame of our land, and a ſcar in the face of our gentrie, that they are becom ſuch as Plutarch taxed in the life of Alexander, readier to imitate his foule deformities, then his valiant attēpts, or Platoes crooked ſhoulders, ſooner then his diuine diſcourſes, or Ariſtotles ſtāmering ſpeeches, ſooner then his profoundnes and depth of reaſon; & inſtead of imitating their anciēt vertues, they imitate nothing but new & quaint deuices. They are full of ſtrange children, ſaid Eſay 2.6. which place if I might be bold to allegorize, or follow our Engliſh marginall, I would call their ſtrange children, their ſtrange deuices; their brainſicke imitation of the fantaſticall outſide, and inward corruption of all nations. Is it not a wonder to thinke that the world ſhould be come to the age of almoſt ſixe thouſand yeares, & yet be ſtil in child-bed? and euery moneth in trauel of new faſhions, new ſins, new vanities, of all things new, ſaue onely of the new man, and the olde man is in ſuch requeſt with her, that the world is ready to ſay with the yong man in the Goſpell, whom Chriſt would haue had to folow him, that ſhe will indeed follow him, but firſt ſhe muſt go bury her father, ſhe hath an old man at home, that is not yet dead; an olde man, the olde Adam, the man of ſinne is yet aliue within her, till he be dead, there is no following of Chriſt.

O the ſhame of this world, that men honorable and worſhipfull by deſcent, Chriſtians by profeſſion, their fathers ioy, and their countries hope ſhould ſeruilely yeelde to follow the faſhions of all countries in their follies: thy attire in the beginning was giuen thee onely for a couer to hide thy ſhame, and therefore when thou followeſt moe faſhions then all other people, thou proclaimeſt it to the world that thou haſt more ſin to hide, more ſhame to couer, then al the nations of the world beſides. In the Italian faſhion, thou hideſt the Italians ſin: in the Turkiſh thou hideſt the Turkiſh ſhame: in the Spaniſh, thou hideſt the Spaniſh ſin: and in the French faſhion, thou hideſt the French-mens ſhame: for thy attire was giuen thee onely to couer thy ſhame: but I haue ſmall hope to preuaile, the ſin is ſo ancient. I will therfore ſpare my further pains in this poynt, and proceed from the ſummons, and arraignment to the occaſion thereof; the deciding of a controuerſie, which one clauſe contaynes, both the plaintife which is God, and the defendant Iſrael: what? a controuerſie with Iſrael? the Vine which his owne right hand had planted? with Iſrael the people which he honoured? with Iſrael the ſonne whom hee adopted, and loued more tenderly then all the Nations of the earth beſides? and hath God a controuerſie to decide with thee? then this obſeruation meetes me by the way: That no city, or people is ſo graced with priuileges, No nation can ſtand vnder the burden of ſinne. ſo crowned with bleſsings, ſo beloued of God, but ſinne will ſet GOD and them at variance, make Heauen their aduerſary, and hazzard the racing and ruinating, both of ſtate and gouernement: that common weales, & kingdoms haue a periode, let Athens, and Sparta, and Babylon, and Troy, and Niniuie, and Carthage be witneſſes, who haue at this day no other defence, but paper walls to keepe their memories: but what haue been the cauſe of theſe ſubuerſions the moſt are ignorant. The Epicure aſcribes it vnto fortune, the Stoicke to deſtinie, Plato and Pythagoras and Bodin in the ſixt of his Methods vnto number,Plato & Pythagoras, Bodin in 6. meth Ariſt. 5. Polit. 12. Copernicus Cardanus. Ariſtotle in the fifth of his Politickes, at the twelfth, to an aſymmetry and diſproportion in the members. Copernicus to the motion of the Center, of his imaginarie excentricke circle, Cardanus & the moſt part of Aſtrologians to Stars & Planets; but all theſe haue onely groped in the darkenes, & being miſ-led by an Ignis fatuus, haue ſuppoſed with Ixion in the fable, they had foūd the true Iuno. the brighteſt and the cleareſt truth, when it proued but a cloude of palpable darkeneſſe; but if wee conſult with the Oracles of God, wee ſhall find that ſinne is the onely cauſe why God falles out with his deareſt children, why hee turnes cities into aſhes, ruinates ſtates, and makes kingdoms but ludibria fortunae, euerlaſting monumēts of deſolation: the Scriptures are ſo pregnant in this argument, that the ſhalloweſt nouice may runne and reade abundant teſtimonies: aske of Ieruſalem, and ſhe can witneſſe that this Doctrine is too too true, ſhee will not ſticke to tell you what ſhee was, & whither ſhe is fallen, perhaps in theſe mourneful termes, I was the Vine which GOD had planted with his hand, and watered with the dew of heauen: I was the City of the great King, the Tabernacle of the moſt High, I could once haue ſayd with Niobe in the Poet, Sum foelix, I ſhall neuer haue cauſe to mourne: but heark you now how ſhe hath changed her tune, and the Epilogue of her pleaſing-ſong hath proued this doleful Elegy, I ſinned grieuouſly, therefore am I in deriſion, Lamen. 1.8. I ſinned with a high hand, therefore hath he filled me with bitterneſſe, and made me drunke with Wormewood, Lament. 3.15. I was ſicke from the ſole of my foot to the crown of my head, and I had not a man to ſtand in the gap to ſtop the Sword of the Almightie, therefore once was I robbed by Shiſhack King of Egypt, 1. Kings 14. and now am I vtterly ſackt by the king of Babel. 2. Ki. 25. Inquire of Sodome, and ſhe will tell you that ſhe was once as faire as the garden of Eden, & as pleaſant as the valley of Egypt, as thou goeſt vnto Zoar; of Babylon, & ſhe will tell you, that ſhe was once the Empreſſe of all the earth, the pride & beautie of Chaldea; of Iericho, and Ioſephus will tell vs in his firſt booke, De bello Iudaico, that it was a city of palme trees, whoſe beuty might haue cōmanded immortall memory, but God became an enemy to Sodome, by reaſon of her vncleaneneſſe, and an enemy to Babylon, by reaſon of her pride, and an enemy to all the Kingdomes of Canaan, becauſe they were abetters and maintainers of all varietie of ſinnes, ſo that they may all ſhake hands, and ſing in order this dolefull madrigall, Sodome may thus beginne, and ſay, My wantonneſſe ſet GOD and mee at variance, therefore am I burned to aſhes, and turned into a ſtinking Fen, Geneſis 19.25. and Babylon may anſwere thus, my pride ſet God and mee at variance, therefore are my pallaces made Dens for Dragons, Eſay 13.21. and Canaan may make vp the Conſort thus, My groſſe Idolatrie ſet God and me at variance, therefore hath hee ſtript mee naked, Hoſea 2.3. Were it needefull I would tell you of the Churches of Corinth, Galatia, Philippi, Epheſus, Smyrna, Nice, Laodicea, Antiochia, Conſtantinople, of all the Eaſterne and African Churches, once like ſo many watered Gardens, moiſtned with all the fruitfull ſhowers & dew of Heauen, while other places of the world remained, like the mountains of Gilboa, wheron there fel neither dew nor raine, they were watred like the fleece of Gideon, while the earth was dry round about them, but ſince they haue ſtarted aſide, like the men of Ephraim, they haue beene ſetled vpon the Lees with Moah, they haue plowed Aceldama, a field of bloud, and ſowen iniquitie; therefore had the Lord a long fuite & controuerſie with them, but in the end wiped out their names, diſcarded their Idoles, gaue their Land to be inhabited by Zijm and Ochim Turkes and Infidels.

And if euer, then would God, Vſe. that at this time, and in this poynt, my voice were like the voice of ſom thundring Pericles, and my Pen yron, and my ſides braſſe, & my ſpeech powerfull, and my praiers effectual to rent, and moue the hearts of thoſe, who by their outragious ſinnes make God fall out with vs, and egerly importune the Iudge of all the World to denounce a doome of death and deſolation vpon this Land; as hee hath done vpon thoſe Cities which we mentioned. The world can tell, that of all the Trees in the Garden, we are the Vine, amongeſt all the varieties of flowers, we are the Lillies & the Roſe, amongſt all cities wee haue Ieruſalem; amongſt all the Princes we onely had a Deborah, and we haue a Dauid; amongeſt all the Prophets of the Lord, we haue the moſt reuerend Eliſhaes; amongeſt all the nurceries and ſprings of learning, we haue the moſt famous Naioths, wee are they, vpon whoſe heads the Cataractes of Heauen haue beene opened, that wee might fill our ſelues with that Manna which might long ſince haue wiped out the blacke ſpots and ſtaines of ſinne, which are the caracters of Hell: theſe are our high and rich prerogatiues, wherein we may out-vie the felicitie and pride of forraine Nations. But will this Summers gleane of our proſperitie neuer bee ouerſhadowed? Will our Sunne neuer ſtoope below the Horizon? yet (beloued) we harbour ſuch armies and bands of ſins, wee are in league and compact with ſuch prodigious vices; wee take part with Mammon againſt God, when wee wedde our affections to the World like Demas; wee take part with Baal againſt God, when we are contēted to wink at our Recuſants, and the Calues which are erected in Dan, and Bethel; we take part with the fleſh againſt God, when wee do yeelde our bodies which ſhould be temples of holineſſe, to bee defiled with filthy ſtrumpets; we take part with all the powers of darkneſſe againſt GOD, and our owne ſoules, when wee are content to ſpend our goodes, beſtow our time, waſte & conſume our bodies, in rearing a Babell with the one hand, wherein we ſhal ſport our ſelues a while, though with the other we be digging vp a hell & a Tophet, wherein without repentance, we fry for euer: thus haue wee flowne in the face of the bleſſed Trinitie, who neuer did vs wrong; wee haue dared our God to his face; our whole Land beginnes to ſwarme with ſinnes, as thicke as Egypt did with frogges; wee are already growne ſo farre, and yet we are going ſo faſt, that a man would thinke, that many of vs did at this day contend & ſtriue, who ſhould out-ſtrippe another, and be formoſt in hell.

What then can we expect, but that God whom wee haue conſtraind to be our enemy, ſhould beginne to make furrows in our backes, to ſtrike our heads with giddineſſe, our faces with paleneſſe; to call againe for an inuincible Armado, like to that of 88. for a new powder-plot of Italian Doegs, that our Land may be a prey to thoſe that ſeeke our liues; ſuffer our Churches to be turned into Mannors, and the houſes of the Prophets be layd on ruinous heapes: this and no other, will bee the deciſion and finall determination, of that controuerſie between God & this Land, vnleſſe by a floud of teares wee can ſtop the way; vnleſſe by ſpeedie repentance wee can dull the edge of his ſword that is ready drawne, and ſlacke the ſtrings of his bowe, that is alreadie bent for our deſtruction: the moſt ſecret plots & treaſonable conſpiracies, that are wrought againſt vs, are not halfe ſo dangerous, the nefarious proiects of all the Ieſuites in the world, (thogh their heads be the richeſt ſhops the Diuell hath, for deuiſing of bloudy attempts) are not halfe ſo powerfull, all the Stratagems, the gunne-ſhotte and the powder that Hell can helpe them vnto, are not ſo forcible, nor ſo likely to interrupt the peace and happineſſe of our State and Kingdome, as our ovvne ſinnes are, theſe onely (our ſinnes I meane) are the enemies that are moſt like to ring our knels and proclaime our Funerals: Theſe onely (our ſins I meane) are the Edomites which are moſt like to make a ſhort cut in our peace, to ſet a ſudden ſtop and period to our proſperity, to make a cracke in our hope, to alter the gracious aſpect of the heauens, to ſtint the influence of Gods gracious fauour, to procure our woe, and to giue our whole State, our whole Kingdome, a blow that can neuer be healed. Giue mee leaue therefore for cloſure of the point, to exhort you (Right Honorable) and all the reſt, in the name of God, now at laſt to bethinke your ſelues of ſome remedy: God hath put a ſword of authority in your hand, for no other purpoſe but to ſtrike at ſinne; if yet you ſuffer it to ruſt in the ſheath (I am not afraid to tell you) that either you are afraid to quarrell with ſinne, or elſe you be are it ſome good will your ſelfe; or elſe you haue but malt hearts, and white liuers, and cold conſtitutions, ready to faint and ſhrinke in the Lords cauſe: and ſo by your meanes ſinne ſhall haue a continuall Spring, no Autumn, not one leafe of it fall, but our Land ſhall feele a continuall Autumne and falling from its ancient glory, but ſee no Spring; and a continuall Winter, vexed with the ſtormes and ſhewers of heauens diſpleaſure, but neuer ſee nor feele the warmeneſſe of Summer. Strike then at the root of ſin, for ſin ſtriketh at the root, and ſhaketh the foundation of our Land: But if our reuerend Iudges ſuffer him that ſitteth vpon the Bench, to wrong him that ſtandeth below the Barr waiting for iuſtice; thē let him know that he maintaines a ſin, and then we all know that he doth his beſt to ruinate our Land. If the Gentry grow rich and potent by turning Tenants out of dores, by depopulation, by clipping or ſelling the Leuites portion, then let them know that they maintaine a ſin, and then wee all know they doe their beſt to ruinate this Land: If Merchants and men of Trade grow rich and powerfull by fraud and cheating, theſe alſo be vnderminers of our State, they do their beſt to ruinate this Land. Good Lord what will become of vs, when foule ſinnes in this Citie become rich profeſſions, and yet they are the Mothes that are eating, they are the Cankers that are fretting, they are the Vermine that are vndermining both our Church and Kingdome. The ſumme of all is this, if wee continue in our ancient courſe and trade of ſin, it is as ſure as if God had ſealed it, we ſhall be either made a prey vnto our enemies, or haue our fleſh ſo full of Gods poyſoned arrowes, that it were better for vs to die then to liue: Let it then bee our ioint and greateſt care, to empty our houſes, to cleanſe our ſtreets, to weede the cockle and darnell out of this Land, that God may bee pleaſed long and long, to continue his true Religion, our peereleſſe King, & this little Kingdome, in peace and happineſſe. Remember what I ſay, and I ſay it againe: Let it be your care (Right Honorable) to ſtrike at the roote of ſinne in the Citie: Let our reuerend Iudges ſtrike at the roote of ſin in the Courts, on their Benches, in their Circuites: Let my Brethren of the Miniſterie, ſtrike at the root of ſin in their charges: Let euery man that cares for Sion, that loues our Nation, that fauours Religion, that wiſheth the glorie of our Lord to be immortall, that hath a true Engliſh and a Chriſtian heart, fling one ſtone at the face, make one wound in the fore-head of ſin; and I beſeech God that the heauens may giue you good ſucceſſe, and that the Lord may be with you, all you valiant men: And ſo I ſhould come ſomewhat to the particular crimes whereof Iſrael is accuſed.

All which ſinnes are reduceable to two heads: ſome are priuatiue in the firſt, viz. Want of Mercy, &c. ſome poſitiue in the ſecond verſe, viz Swearing, &c. But before I aduenture this maine Ocean obſerue by the way;Neglect of duties enioyned is no ſmall ſinne. That the neglect of a duty commanded, diſpleaſeth God as well as the committing of ſins prohibited; ſeeing this controuerſie betwixt God and Iſrael, aroſe not onely from the poſitiue ſins, wherein they committed things forbidden, but from the priuatiue alſo, wherein they were careleſſe of duties enioyned. God curſed Meroz, not for fighting againſt the people of God, but becauſe they did not aſſiſt them againſt the mighty, Iudg. 5.23. Diues fryed in hell, not for robbing, but for not releeuing Lazarus, Luke 16. The vnprofitable ſeruant was caſt 〈 in non-Latin alphabet 〉 , into vtter darknes, not for ſpending, but for not beſtowing his Maiſters talent. The ſiue fooliſh Virgins were ſhut out of dores, not for abuſe in waſting, but for wanting of Oile. And the wicked ſhall bee condemned at the laſt day, not for reauing the meate from the hungry, but for not feeding them; not onely for diſlodging the ſtranger, but for not entertaining him; not onely for ſtripping the naked out of his clothes, but for not clothing him, not onely for wronging the ſick & comfortleſſe, but for not viſiting, and for not comforting of him, Mat. 25. Vice & Vertue are contraries which want a Medium, & therfore the abſence of the one in ſubiect • capaci, argues the preſence of the other; ſo that if we be deſtitute of vertue, then are wee attended with troopes of vices. If our houſes be cleane ſwept and empty of ſpirituall graces, then they are conuenient lodgings for vncleane ſpirits: If wee bee not graced with knowledge, then are we mufled and blinded with ignorance: If voide of faith, wee are clothed with infidelity; If once wee giue ouer doing good, then we proſtitute our ſelues to all ungodlineſſe. And therefore the neglect of a dutie which is enioyned, being alwaies accompanied with ſome bolts and ſcarres of fouler ſins, is ſufficient matter both of enditement and of iudgement, whenſoeuer the Lord ſhall ſummon vs to appeare before him.

A ſpeciall caueat for vs, Vſe. 1 not with ſimple Ideots to bleſſe our ſelues, becauſe we are harmleſſe and doe no man wrong; or becauſe wee are not tainted with the continuall fluxe or bloudy iſſue of ſuch ſins as would make vs odious in the world; or becauſe wee breake not with violence, into the outward act of ſuch ſins as are monſtrous, and deſerue the cēſure of the Law. For God hath not onely forbidden the euill, but commanded the good: What if thou ſteale not from thy brother, yet if thou open not thy hand to ſuccour him, thou art a robber? What if thou doſt neither lienor ſweare, yet if thou make not thy mouth a glorious Organ, & thy tongue a golden Trumpet, to Preach and proclaime his loue and mercy, thou art a deepe and a round offender? What if no man can condemne thee for any euill, yet vnleſſe God and thy own conſcience ſhall commend thee for ſome good thou haſte wrought, I tremble to tell thee how far thou art from the Kingdome of God. The Iudge may not bleſſe himſelfe in this, that hee neuer hindred the poore, for if he haue not furthered thē; nor in this, that hee neuer kindled ſuites and contentions, for if hee haue not laboured to ſuppreſſe and ſmother them, hee hath but a diſloyall heart, & the Lord will one day bee quit with him for it. The Land-Lord may not bleſſe himſelfe in this, that hee neuer wrung nor gript the bowels of his tenants, for if hee haue not ſuccoured and protected them; Nor in this, that hee neuer wronged the Church, for if he haue notpropt & ſtreng thened it, his zeale hath beene but cold, the Lord will one day bee quits with him for that. The Paſtor that hath the charge (I will not ſay the cure of ſoules, ſeeing many haue the charge, who neuer haue care of diſcharging their duties) may not bleſſe himſelfe in this, that he neuer ſeduced his people out of the way, for if he haue not painefully inſtructed them in the right way; nor in this, that he neuer did thē wrong, for if hee haue not watched ouer them to do thē good, their bloud ſhall bee required at his hand, and the Lord will bee quits with him for that. Let it be the ſhame of thoſe that ſit in darknes, and are proud of their ignorance, to ſay they haue as good ſoules, & hope to be ſaued aswel as any, becauſe they do no man any harme; but for vs who may ſit all day long at the feet of ſome good Gamaliel, and euery houre of the day may heare ſome Paul Preaching vnto vs; not onely renounce the euill, but do the good; not onely ceaſe to do euill, but learne to do well; not onely abiure carnall and ſenſuall delights, the huskes and maſt whereon the worldling is like to ſurfet, but alſo make a couenant with our eyes, that they ſport themſelues with looking onely vpon the beauty of heauen; with our affections, to wed thēſelues onely to the ioyes of heauen. Be couetous, I would haue thee ſo, ſo that thou couet no treaſure but ſpirituall: Be ambitious, I would haue thee ſo, ſo thou affect no honor but immortall; Renounce all kinde of peace, wherein thou findeſt no peace of conſcience; Diſcard all ioyes, wherein thou feeleſt not the ioy of the Holy Ghoſt: Hoc fac & vines, doe this and thou ſhalt liue in the feare, thou ſhalt die in the fauour, thou ſhalt reſt in the peace, thou ſhalt riſe in the power of God the Father, and helpe to make vp the conſort in ſinging of Halleluiah, Halleluiah, all glory, and honour, and praiſe, and immortalitie, be aſcribed vnto the Lambe, and to him that ſitteth vpon the Throne for euermore. And now I am come without further defrauding of your expectation, to the particular grieuances whereof God complaines; and the firſt of thoſe is Want of Truth.

The Hebrew word Emeth, ſaith Zanchius, ſignifieth that kinde of fidelity, which Tully called, Dictorum conuentorum conſtantiam, and this truth ſometimes reſpects the heart, and is called ſimplicity and integrity, ſometime the outward carriage in word or ſpeech, and is called truth; ſometimes the works and actions, and then is called iuſtice and vpright dealing: ſo that when the Lord chargeth them with want of Truth, his meaning is, there was no integritie, or ſimplicitie, in their hearts, therefore there was hypocriſie; no verity in their ſpeeches, therefore lying; no iuſtice in their actions, therefore fraudulent and deceitfull dealing. I will wrappe vp all in this one concluſion.

All diſſimulation in the heart,Firſt particular grieuance. and lying in the tongue, and deceit in the outward action, betwixt man and man, makes God and man at oddes and variance. The, firſt which is diſſimulation in the heart, proued from the example of Ananias and Saphira, why didſt thou conceiue this in thy heart? 〈 in non-Latin alphabet 〉 , Actes 5.4. The ſecond which is lying in the tongue, excludes from heauen, Apoc. 22. The laſt, which is deceit in the outward action, is condemned, Leu. 19. Diſſimulation in the heart is the badge & cogniſance of ſuch deplored wights as ſhall neuer ſee the face of God with comfort, Iob. 13.16. Lying in the tongue is the badge and cogniſance of the children of the deuils getting, Iohn 8.44. Deceit in the outward action is the badge and cogniſance of him that deſpiſeth his God: nay, of him that ſhall beare the wrath and vengeance of God, 1. Theſſ. 4.8. It is moſt true which Syracides obſerued, Animaquae diſſimulat, accelerat miſeriā, the ſoule that diſſembleth increaſeth his paine, Eccleſiaſtic. 2. and true which Bernard obſerued out of Wiſedome Os quod mentitur perdit animam' the tongue that lieth,Wiſd. 1.11. murthereth the ſoule, and true which Moſes obſerued, Manus iniuſtitiae 〈 in non-Latin alphabet 〉 , the hand that dealeth falſely is abhomination, Deu. 25. This is Gods inditement which you haue heard; wilt pleaſe you to heare the verdict which the Iury of the Prophets brings in againſt them?

Eſay and Ieremy, as fore-men in the name of all the reſt, haue penned it thus: Euery one of them is an hypocrite and a diſſembler, Iſaiah 9.16. And Ieremy thus: They haue no courage for the truth: Ieremy 9.3. This is the verdict which the Grand-Iury of greater Prophets haue brought againſt them; and the verdict of the Petty-Iury, I meane the leſſer Prophets, is the very ſame, regiſtred by Michah, as prolocutor for the reſt, There is none righteous amongſt them, euery man hunteth his brother with a net, Micah. 7.2. Thus the Iurie hath found them guilty: wil you now heare how the Lawe proceedes, when the Iudge paſſed this ſentence, Lying lips are abhomination to the Lord, Prou. 12.22. He ſhews he had a whip prepared for liars, when hee plagued Ananias and Saphira, Acts 5. hee ſhewed his loue to all diſſemblers, when he diſmiſſed all deceitfull dealers out of his houſe, Pſalm. 101. He ſhewed he had a whip laid vp for all deceiuers, & the lighteſt of theſe is a doome too heauy for them to beare.

See then the eminent and apparant danger whereunto men of all eſtates wreſt themſelues, Vſe. by renouncing and diuorcing of truth, they make a breach betwixt them & God that can not be cloſed, they ſow ſuch ſeed of debate and contention betwixt them & God, as cannot be couered; they challenge ſuch a dreadfull war betwixt them and God as will neuer be ended, till the ſword of the Almighty hath wearied it ſelfe, & the arrows of God haue made thēſelues drūk, and death the Axe of God haue ſurfeted it ſelfe with blood: and yet, were there a priuy ſearch to go through each Maeander and corner of the earth to ſeeke for truth; it would be as hard to find, as honeſty was in Athens, when Diogenes ſought it with a candle at noone-tide, or goodneſſe in Ieruſalem, when there was neither Prieſt nor People that executed iudgement, Ier. 5.1. Terras Aſtraea reliquit, truth hath taken her ſelf vnto her wings, ſhe hath hid her ſelf & will not be found. ſend priuie Search to all the ſhops of Merchants and men of Trade, and when you haue done your beſt, you may write this vpon the doores; Has aedes Aſtraea reliquit, Had truth beene one of our apprentices, we ſhould nener haue ſold our wares ſo deare if wee had more truths in our mouthes, we ſhould haue leſſe mony in our coffers: ſend priuy Search into our courts of Law, and when you haue done, you may write this vpon the Barre, Has ſedes Aſtraea reliquit, trueth hath abated too much of our fees: we ſhould haue beene but beggers if we had not baniſht it: ſend priuie Search amongſt our Stateſ-men, and when you haue done, you may write this vpon their gates for the world to read Aſtraea & domes & domines reliquit, in this houſe truth reſignes to policie, diſſimulation is the ready way to rich preferment: ſend priuy Search to ſeeke for truth in the very Pulpit, which ſhould be the Arke of Truth & Cuſtoder of Gods ſacred Oracles, & whē you haue done, you may ſet this on many Churches and Pulpit dores, Veritas exulat, truth is brought vnder hatches, either ſhe is aſhamed, or els ſhe dares not ſhew her head; whiles ſome for raking a litle profite, others for feare of mens diſpleaſure, ſowe pillows vnder the elbowes of great perſonages, and ſuffer lowd ſinnes to eſcape like the adultereſſe in the Goſpell: becauſe they are graced with greatnes and authority. Seeing then our Tradeſ-men ſell trueth for coine, our Lawyers for fees, and our Stateſ-men for preferment, & our Clergy to pleaſe a Patron, how can we thinke the Lord will not come to viſite vs for theſe things, & his ſoule be auenged on ſuch a Nation as this? what then remains but that we either cal truth home, which we haue baniſhed by the law of Oſtraciſme, that it may be an apprentice to our Merchants and men of trade, a Counſeller, and Sergeant at the Law, a Retainer & Penſioner to our mē of ſtate, and Vſher to all the Clergie of the Land, or elſe looke euerie day for Gods arreſt vpon vs; the heauens wil not ſtil repriue their iudgements, the Sergeants of GODS wrath will not alwayes ſleepe, all the vials which God holdeth in his hand, are not full of balme & oile to heale & ſupple; ſome of them are running ouer with gall and addle, ſome ready to vent the lees, & ſowreſt dregs of Gods diſpleaſure vpon this Land, Quae ſemper imitatur eorum facta quorum exitum et exitium perhorreſcit, which ſhrinks and trembles at Iſraels fearefull ſentence; but makes neyther ſtop nor rubbe at Iſraels crying ſins which wrings her hands, & knockes her breaſt ſo often, as ſhee either heares or reades the diſmall Sentence which God pronounced againſt Iſrael, but will neyther weepe nor cry, nor ſhed a teare for her ſelf, althogh ſhe lie rotting in the ſame cage of vncleanneſſe, and foming in the ſame menſtruous blood which made Iſrael ſo loathſome vnto God. Let it therefore bee the care of our Magiſtrates to fetch home & encourage truth; of our Iudges to defend & ſupport the truth; of the Clergie to preach and ſpeake the truth; of our godly and religious Citizens to lodge and harbor truth: let vs ſhew our ſelues to be true Nathanaels, in whom there is no guile, & put in practiſe the Prophets rule, Zach. 8.16. Speake ye euery man the trueth vnto his neighbour, and loue not deceit, for that is the thing that the Lord hateth. And ſo I proceed to the ſecond particular grieuance whereof Iſrael is indited in the next word, Ve en cheſed, No mercie; which word cheſed comprehends in it all workes of Charitie and Chriſtianitie, but I cannot inſiſt vpon explication, the point is this.

Want of mercie is a ſinne that crieth loude,Second parti cular grieuance and knocketh hard at heauen for vengeance, I ſhall not neede prodigally to ſpend either breath, or time in ſtrengthning or ſupporting this clauſe of truth. S. Iames hath put the matter out of difference, Ia. 2.13. There ſhall be iudgement merciles to him that ſhewes no mercy; it was want of mercy that called for a weltering Ocean to ſwallow the hoſte of Pharao, Ex. 15. It was want of mercie that cauſed Gideon to harrow & ſlice the fleſh of the men of Succoth with thorns and briars, Iudg. 8.7. it was want of mercy that hazarded the deſtructiō of all Nabals poſterity, 1. Sam. 25. It was want of mercie that opened the bellie and boſome of hell, to deuoure and intombe the ſoule of Diues, Luke 16. It was want of mercie (ſaith Plutarch) that brought the men of Delphos ſo lowe on their knees,Plutar. de ſera numinis vind. that they were enforcod to proclaime it by the mouth of criers, thorow all the markets & aſſemblies of Greece, that whoſoeuer would, ſhould come and be auenged on thē for the death of Aeſope. It was want of mercy (ſaith Beatus Rhenanus) that made Hatto that infamous clark and Biſhop of Moguntia, Beatus Rhenanus. to bee chaſed to death by an Armie of Rattes. It was want of mercy toward the little ſop and handfull of ſeed, which God had planted in Goſhen, that made all the land of Egipt to rocke, and the pillars therof to grow like the cracking of a decayed veſſell, being ouerwaued by the vndanted roughneſſe of ſome violent and vncouth ſtormes; all of theſe iumping with that of Syracides, Eccleſ. 35.18. The Lord will not be ſlacke, the Almighty will not tarrie, till he haue ſmitten in ſunder the loynes of the vnmercifull.

THIS whole chapter containes in it three Epiſtles endited by God in the conſiſtory of Heauen, ſent by his faithfull ſeruant Iohn, vnto three famous Churches of Aſia.

Euery Epiſtle may be broken into foure quarters.

The firſt, an Exordium, or entrance: The ſecond a generall propoſition: The third a narration: The fourth an Epilogue or concluſion.

My Text is part of the laſt Epiſtle, directed to the Church of Laodicea, whoſe Exordium, or entrance, is ſet downe in the 14 verſe; wherein I note.

The Propoſition in the 15 verſe, I know thy workes.

The Natration from the 15. verſe to the 22. The Epilogue and cloſure, verſe the laſt.

In the narration I diſcouer foure particulars.

And ſurely this ſickneſſe of Laodicea, was a ſickneſſe vnto death, ſeeing the moſt ſoueraigne ſprigs of balm which the Phiſition could find in al Gilead, were not ſufficient to aſſwage her griefe, or mittigate her pain.

If you long to ſee the breaking vp of my Text into ſmaller fractions. In it you may obſerue:

Firſt, a prerogatiue royall appropriated onely vnto God, I know thy workes.

Secondly, the deplored eſtate of theſe Laodiceans, wherein you haue: Firſt, the crime which was obiected, Thou art neither hote nor cold: Secondly, the aggrauation of the crime, by comparing Luke-warmeneſſe in religion with another ſin damnable in it ſelfe, yet pardonable in reſpect of this: Would God thou wereſt either hote or cold. Thirdly, the ſentence of malediction which hee paſſed vpon them; Therefore I will ſpue thee out of my mouth.

And thus haue I briefly and courſely made my firſt draught, whereby you may gueſſe at the limbes, and gather the proportion of my whole diſcourſe.

Now if God ſhall continue his gracious aſſiſtance, and you your chriſtian attention; I ſhall imploy my beſt end euours, for this modell of time, to expreſſe the perfect feature of euerie member, beginning with that prerogatiue royall, which none can iuſtly clayme, but GOD. I know thy workes; as if in fuller tearmes hee had ſpoken thus: thou doeſt but feede thy ſelfe with vaine and fruitleſſe hopes, thou thinkeſt thou haſt done me good ſeruice by kneeling in my houſe, and hearing of my word, and by a tolerable care in the outward obſeruance of my Lawes; but for thy loue thou haſt eſpouſed that vnto the world, for thine affection thou haſt wedded that vnto thine Herodias, for thy zeale thou haſt enflamed that with the loue of thy owne wanton Dalilah: thou boweſt in mine houſe, but thou worſhippeſt Rimmon: thou profeſſeſt my name, but thou ſerueſt thine owne belly: thou runneſt for a Crowne, but thou lookeſt backe like Atalanta, and reacheſt at thoſe balls of Gold which the Diuell like a craftie Hippomenes hath ſcattered in the way. In the time of peace thou lookeſt faire, like the Curtaines of Salomon, or the Apples of Sodome; but if I nurture thee neuer ſo lightly with my rodde of correction, I finde thee blacke as Kedar, and rotten as the Clay in the depth of winter: thou prayeſt that my name may be hallowed, but thou ſweareſt raſhly, and thou thinkeſt I he are thee not: thou committeſt adulterie with all thy louers, and thou thinkeſt that the night and the darkeneſſe ſhall be a Canopie to hide thee that I ſee thee not: thou grindeſt the faces of the poore for whom I died: thou vndermineſt the little Church which I haue planted, and thou thinkeſt that I know it not: but alaſſe for thee, the ſtrength of thy witte hath encreaſed thy ſinne, for there is not a thought ſo ſecret, but I can tell it, not a cabbin ſo retired but I am in it, no cloſet ſo ſecure but I can open it, nor no worke ſo cunningly contriued and wrought, but I ſhall know it.

When thou draweſt the curtaines to commit adultery, and ſayeſt, no eie ſeeth me; then am I ſtanding beſide thy bed, when thou art hammering and contriuing bloudie and treaſonable practiſes, and ſayeſt no care heareth me; then am I liftning within thy Cloſet: When thou art hiding the ſpoyles, vvhich thou haſt taken from the Church, and ſayeſt, no man can controule me; then am I looking thee in the face, and ſhaking my rodde ouer thee. I am about thy paths, and about thy bedde, and I take notice of all thy wayes, I know all thy workes: which one minerall, contaynes moe fragments of ineſtimable treaſures, then can be gathered vp in ſo ſhort a time, I will content my ſelfe with the bare touching of one Pearle, which lies as it were aboue ground, obuious to the eyes of euerie paſſenger, deſcribed in theſe termes. There is no worke, no purpoſe ſo ſecret which is not open and manifeſt to the eyes of God. We can hide nothing frō God.

I ſhall not neede to be prodigall in ſpending mine ovvne breath, or your attention, in propping ſuch a knowne and ancient Theoreme, I purpoſely omitte the many fruitleſſe diſputations of Lombard in his firſt booke of Diſtinctions; and of Aquinas in the firſt of his Summes the foureteenth Queſtion: onely thus much I muſt needes praemiſe; that there is in GOD a two-fold knowledge. The one ſpeciall, which in Schooles is tearmed the knowledge of Approbation, whereby God is ſayd onely to know his owne ſonnes and children, and not the reprobates, whereof wee reade, Matthew. 7.23. Away from me yee wicked, I know you not. And Romans 11.2. God hath not caſt away his people, 〈 in non-Latin alphabet 〉 , which he knew before. The other generall, and abſolute, whereby hee readeth the moſt retired thoughts, and ſecret purpoſes both of the good and badde; as if hee had them noted in great and capitall characters before his eies. The former, which is the knowledge of Approbation, pertayneth to the vnſearchable and eternall decree of Gods Predeſtination, and ſtands farre enough aloofe out of my way. The other which is abſolute and generall, is now at the Barre, and readie to be tried.

Shall Moſes bee the Iudge? then heare him in the ſixth of Geneſis, at the fifth verſe, 〈 in non-Latin alphabet 〉 the Lord fawe the inward meanings of the heart. The heart is ſeated in a darkeſome cloſet walled round about with fleſh, ſwadled vp and couered with the richeſt hangings of natures wardrobe, ſo charily attended, ſo ſhrouded with vails, that though thou beare it in thy boſome, though thou feede it with thine owne goods, though thou ſtudy to delight & pleaſe it, though it be thine owne, yet if thou wouldeſt giue a world for a ſight, thou couldeſt not haue it. Yet neyther is the heart ſo cloſe impriſoned, but hee beholdeth, nor a thought ſo priuily conceiued, but hee deſcrieth, nor a ſparke of luſt ſo ſoftly blowne and kindled, but hee diſcerneth, nor the ſmalleſt ſeede of vngodlineſſe, ſo warily couered, but hee reuealeth it. Shall wee be tryed by Salomon? Then heare him in the 1. Booke of Kings, chapter 8. and verſe 39 The Lord knoweth the hearts of all the ſonnes of men. Shall we be tryed by GOD himſelfe? Then heare him in the firſt book of Samuel, chapter 16. verſe 7. Man beholdeth the outward appearance, but the Lord beholdeth the heart. Shall wee be tryed by Dauid? Then heare him in the firſt Booke of Chronicles, chapter the 28. verſe the 9. The Lord ſearcheth all hearts, and vnderſtandeth all imaginations of the thoughts. O heare him in that paſſionate Ode, that hee compiled when the nefarious proiects of Abſalon, and Shimei, had almoſt broken his heart, pſalme 139. The Lord vnderſtandeth my thoughts before I haue conceiued them, he is about my paths, Vt quid foris perpetrem: to watch what I doe abroad, and about my bed: Vt quid priuatus cogitem: to obſerue what I doe at home, hee ſpieth out all my wayes: whereto the Apoſtle hath ſuited his ſtile: 〈 in non-Latin alphabet 〉 all things are naked and open, or as it were anatomized, and cutte vppe before his eyes, for that is the Apoſtle Saint Paules alluſion, in the fourth chapter and thirteenth verſe to the Hebrews. You ſhall find in the ſecond book of the Kings and ſixt chapter that the King of Aram could neuer plot ſo ſecretly againſt Iſrael, but Iſrael got wit and notice of it. This Aram is a fitte Emblemeto reſemble vs, who can not entertaine a ſinfull thought, though ſlumbering vpon our beds, nor effect a wicked purpoſe, though bolted in our lodging, when our Windowes are cloſed, and our Curtaines drawne, but this eye of heauen ſees it, writes it downe in the Booke of his Accounts, and at the laſt day will ſummon and warne our ſoules to a reckoning for it, Pecces quocunque ſub axe, ſub Ioue ſemper eris. Though thou iourney to the lovveſt vault and dungeon of Hell to hide thy ſelfe in the aſhes of Tophet: yet ſtill ſhalt thou finde it moſt true which the Heathen Poet ſpake merrily of his Silenus. Virg. Egl. 6. Ad Lunae luminae viſus eris. He knows what thou art dooing, better then thou canſt tell him, and therefore Pierius in his three and thirtieth of his Hirogliphicks, out of Cyril, and Eucherius wittily reſembles GOD by the picture of an eye, ſtanding vppon the toppe of a ſtaffe, the ſtaffe is the Embleme of his power & Scepter, wherewith he gouernes, and the eie is the Embleme of his all-ſearching knowledge, whereby he diueth and pierceth into the ſecrecie of all hearts.

Which poynt (let it bee as ſtale and common as it will) would it once be learned, were able enough of it ſelfe, to ſnape the growth of all our ſinnes, and ſtanch the bloudie iſſue of all our impieties. It was the counſell of Bernard in his book de Vita ſolitaria, and of wiſe Seneca in his 11. Epiſtle; Semper proponendus ante oculos vir bonus, vt tanquam illo ſpectante viuamus, tanquam illo vidente faciamus. The honeſt heathen was of opinion, that no man would preſume to ſin, that had not ſome hope to eſcape vnſeene. Come hither & learne, thou diſſembling hypocrite;God ſeeth hypocrits. Introrſum turpis ſpecioſus pelle decora: thou that coggeſt and dallieſt with GOD, come hither and learne, thou lookeſt like to a goodlie paynted Tombe, but within thou art lined with rottenneſſe and with corruption, and GOD hath ſpied it; thou makeſt the world beleeue, that thou art all zeale, that thou loueſt no houſe but the Church, no houſhold but the Saints, that thou honoureſt no maiſter but God, that thou longeſt for no home but Heauen, that thou affecteſt no ioy but Spirituall, that thou reacheſt at no honour but immortall; and yet thou wilt take a bribe like Gehezi; Thou wilt grate the faces, and ſipe the purſes, and pare the liuings, and leaue deſolate the manſions of the poore without inhabitants, and yet thinkeſt that no eye ſhall ſee thee. Alaſſe for thee, deplored Wight, wilt thou plow nothing but Akeldama, a field of blood, and ſowe nothing in it but Zizania, the tares of iniquitie, and ſtill thinke no eye ſhall ſee thee? Alaſſe for thee; wilt thou openly plight thy troth vnto God, and priuately wedde thy ſelfe vnto the world? wilt thou burne with zeale at the Church, and freeze at home? wilt thou diſpute and ſpeake for Chriſt, but fight and ſtriue againſt him? wilt thou beare a faire golden tongue in thy mouth, and a foule cankred heart in thy belly? wilt thou weare Chriſts Liuerie on thy backe, and weare the diuells fauour, and the ſhreds of his banner in thy boſome? wilt thou ſpeake aloud, Pſal. 51. Lord make me a cleane heart, & create a right ſpirit within me: but vnderneath ioyne praier with him in the Satire, Da mihi fallere, da iuſtum, ſanctúmque videri, noctem peccatis & fraudibus obijce nubem: that is, be nothing leſſe indeed, then what thou ſeemeſt, and wouldſt be thought to be, and ſtil thinke that no eye ſhall ſee thee; wretched and ſhameleſſe man, dareſt thou not ſinne in the preſence of a man, and yet lie foming and weltring in ſinne, in the preſence and ſight of bleſſed Angells?

O Embleme of follie! Art thou aſhamed to ſinne in the ſight and preſence of a man, and yet lie rotting in ſinne, and tumbling in bloud, and courting of vice, and murthering thy owne ſoule, before the face of a dreadfull and awfull God? Were it not altogether as good for thee to damne thy ſoule in the ſight of men, as in the view and ſight of God? What follie like to this, to watch and tend a poore ſoule without dores, and ſtabbe it behinde a curtayne? or what follie like this, to keepe thy ſoule well and carefully, when men ſee thee, but to wound it in ſecret? or what follie like this, to tender thy ſoule at the Church, and to damne it in thy Cloſet?

Let the vnchaſt wanton,God ſees adulterers and the adulterer by name remember this. Surely, thou of all other art one of Salomons fooles: and the Wiſe man hath drawne thy portrayture, Eccleſiaſticus the 23. chapter, and 18. and 19. verſes, Thou feareſt nothing but the eyes of man, thou ſayeſt in thine heart, who ſeeth me? I am compaſſed about vvith darkeneſſe, the walls couer me, whom need I to feare? Nulla eſt in rima, Eraſ. Dial. nullus qui me exaudiat: The blacke and ſable hangings of the night haue beſpredde themſelues ouer me; either now or neuer, I may ſinne with ſafetie, I ſhall wipe my mouth in the morning, and not be deſcried. Not deſcried ſayeſt thou? then ſurely thou mayeſt be bold to ſinne, all will be well. But ſhalt thou not be deſcryed indeede? Canſt thou make thy doore ſo faſt, that the arme of the Almightie, and all the ſtrength of heauen cannot open it? Is there any darknes ſo thicke and palpable that this 〈 in non-Latin alphabet 〉 the eyes of Heauen cannot ſpie thee thorow it?Homerus. Is there anie vaile ſo cloſe, that the Father of Lights, and deſcrier of ſecrets cannot find it? I dare preſume thou dareſt not thinke it, for when thou haſt muſled thy face like Thamar, to take a ſhort and ſinfull pleaſure, and hid thy ſelfe like Sarah, behind the dore, or with Adam behind the buſhes; or with Ionah, in the keele and belly of the ſhip, yet thou muſt ſay vnto thy God as Ahab ſaid vnto Elijah, 1. Kings 21.20. Haſt thou found mee O mine enemy? Nay O God terrible and dreadfull thou haſt found mee? And then let mee aske thee in the ſame tearmes that the yong gallant in Eraſmus, asked his wanton Miſtreſſe, An non pudet id facere in conſpectu Dei, ac teſtibus Sanctis Angelis, quod pudet facere in conſpectu hominum? May not the Sunne bee aſhamed, and the Starres gloome, and the heauens bee aſtoniſhed, to ſee the haire of thy head how it ſtandeth, the windowes of thy head how they ſlippe and ſinke into their holes; thy pulſes how they beate, thy fleſh how it ſhaketh, thy heart how it panteth, thy conſcience how it is perplexed; how it houereth, how it chaſeth it ſelfe for feare of miſcarrying and treſpaſiing before the Iudges of the world, which are but little Globes of earth, and pictures of liuing clay; but if once the curtaines of heauen bee drawne, and the firmament hanged with blackes, and thou entrencht with ruinous and dampie wals, and none ſees thee but God, then thy conſcience fals faſt aſleepe againe, thy Herodian tels thee thou art too too fearefull, thy fleſh tels thee thou art too too baſhfull; nay, thou turneſt powerfull Orator thus to perſwade thy owne ſelfe, that there is now no cauſe to feare: The eye which I feared is now ouer-caſt and ſurpriſed with ſleepe: the light which I doubted, is now ouer-ſhadowed and couered with darkeneſſe; the witneſſe which I ſuſpected, is now retired and out of ſight, none ſees but God, why then ſhould I feare? As if there were no feare of going to hell, but that a man ſhould ſee thee going, were intolerable; as if it were no ſhame to ſinne, but to bee deſcried and taken, were inexpiable; as if the ſinne it ſelfe were but a trifle, onely the want of cunning and neate conueyance, made it execrable; whereas all this while an angry God ſtands looking on thee, and an iron rod is ſhaken ouer thee, and a bottomeleſſe Tophet is gaping for thee. Alas for thee deplored wight; wilt thou make euery ſinnefull pleaſure a haulter to ſtrangle thee? and euery ſtrange fleſh a lure to take thee? Wilt thou preſſe out of euerie bunch of grapes a pond to drowne thee, becauſe thou canſt choake thy ſelfe in this ſilken halter, and poyſon thy ſelfe with this ſtrange lure, and yet eſcape the cenſure of men? Surely thy owne ſoule and conſcience, may ſeeme to bee the authour and pen-man of this, or the like ruthfull and paſſionate Elegie. O wanton fleſh whom I am enforced to ſerue! O rebellious carcaſe, whoſe priſoner I remaine! O ſinnefull bodie whoſe Tenant I am, and in whoſe wombe I dwell! Why doſt thou not ceaſe to kill mee? In ipſo ſcelere eſt ſupplicium ſceleris; It were euen as good for mee to bee wounded in the view and face of the world, as to bee preſt to death, and ſtifled in a corner: and as good for mee to bee hayled to the ſlaughter, and aſſaulted in the open field, as to bee murthered in a priuate chamber. What if no man ſee thee, yet God ſees thee? Who is greater then hee? What if no man charge thee, yet God can condemne thee? What if thou delude the Humane Conſiſtorie, and mans Tribunall, yet ſhouldſt thou tremble to treſpaſſe againſt thy God who is greater then hee. It was a pretty ſaying of Epicurus, in Seneca his 97. Epiſtle. Quid ſi tuta poſsint eſſe ſeelera, ſi ſecura eſſe non poſsint? vel quid prodeſt nocentibus habuiſſe latendi facultatem, cum latendi fiduciam non habent? If the ſinner bee hemmed and guarded with walles, and yet haue a conſcience to bait and to dog him: If the wanton bee attended and cloathed with darkeneſſe, and yet haue a God to ſee and reuenge him, then where is his comfort? or how is he ſafer for ſinning in ſecret?

Remember this, corrupt Gehazi, that pocketeſt bribes in priuate: Remember this great Plotter of the world, that reacheſt at a hungry preferment with more haſte then good ſpeed, by giuing and taking of pledges, to binde and confirme vnlawfull promiſes that are made in ſecret: and let vs all remember this, that our hearts muſt needes bee ſhameleſly ſinnefull, and our caſes vtterly deſperate, and our end vndoubtedly miſerable, if wee dare flie in the face of God, and grieue his holy Spirit, and rip our Sauiours wounds, and ſtabbe his bleſſed ſides, becauſe we haue the darkneſſe for a maske, and the night for a couering, and the wals for a defence, and God hath none to beare him witneſſe. It was a good Poſition of Boetius, Boaetius de conſolatione Philoſophie, lib. 5. laſt proſe. de conſolatione Philoſophiae, his fifth Booke and laſt Proſe, Magna eſt neceſsitas probitatis, cum agitis ante oculos, iudicis cuncta cernentis: A man cannot chuſe but bee good, who remembers that hee ſtands alwaies in the ſight of God: And therefore Prudentius in one of his Hymnes giues this good memorandum,Prudentius Himnorum l. 1. quicquid ages furtimuè, palamuè, memento inſpectatorem ſemper adeſſe Deum.

And heere would I gladly make a ſtop, and ſtint my meditations in this point, but that I finde two of the beſt ſorts of men, that may iuſtly waite and expect ſome further vſe. The one would haue encouragement, the other would haue comfort from my doctrine, and I haue ſufficient to content them both. The one is hee that ſpendeth his breath and ſpirits in doing of good. The other is hee that is breatheleſſe alreadie, being almoſt diſconſolate, and out of heart, by ſuſtaining of euils, each of them ſhall haue a taſte, leſt if I ſend them emptie home, the one ſhould bee diſcouraged, the other diſcontented in the way.

Giue mee a man that hath coped and buckled with the ſinnes of the time:An incouragement to doe good. Giue mee a man that hath ſtudied the aduancement of Religion; Giue mee a man that hath pleaded the Lords cauſe againſt the fauourites of Baal, as Elias did, 1. Kings 18. That hath prouided for the Prophets, as Eliſha did, 2. Kings 6. That ſhewes himſelfe zealous for the Lord of Hoſts, as Phineas did, Numbers 25. at the 11. That hath encouraged thoſe that fight the battels of the Lord as Abigail did, the firſt of Samuel the 25. That hath reformed the contempt of the Sabboath, as Nehemiah did, Nehem. the 13. the 22. and then tell mee what can be more auaileable to enflame his zeale, to ſet edge vpon his affection, to make him Chriſtianly ambitious in ſtriuing for heauen, to make him out-vie and outſtrip his brethren, to make a man ſweate and tugge with more eagerneſſe and feruencie of ſpirit, in building of the houſe or prouoking the Goſpell of Chriſt, then this one; that God ſees him, that the heauens applaude him, that God and Angels are ſpectators, God and Angels attendants to grace and honour him? Was there euer ſpirit ſo degenerous and baſe that will not ſtirre and ſtrike with violence, when the eye of his Coronell is fixed full vpon him? And is there not as good reaſon, that the Chriſtian warriour ſhould march with a courage againſt ſinne, becauſe his Maiſter and Captaine Ieſus Chriſt neuer caſts his eie of him? If Elias bee pleading againſt Baal, this ſhould make him more hot and vehement; If Eliſha bee prouiding for the Prophets, this ſhould make him more carefull and ſollicitous; If Abigail bee encouraging and releeuing thoſe that fight the battels of the Lord, this ſhould make her more cheerefull and magnificent; If the Preacher bee hewing, and ſlaſhing at ſinne, this ſhould make him more induſtrious and reſolute, conſidering that there hath not beene ſo much, as a good purpoſe in thy heart; thou haſt not once opened thy mouth in the Lords cauſe, thou haſt not gluen a droppe of water to one of his Diſciples, thou haſt not releeued one of his members, thou haſt not preferred one of his Prophets; thou haſt not broken the heart, nor wounded the head, nor ſtaunched the paſſage of any one ſinne, but God hath ſeene it, and penned it downe, and doth remember it, and will reward it: Goe on then in the name and bleſſing of God; and if thou haue goods releeue Chriſt Ieſus in his afflicted members with it: If thou haue learning, make the Church of GOD thine adopted heire, and leaue ſome remembrance in it: If thou haue authoritie ſhew it in cutting off ſinne that endangers the Land; in giuing of life to Religon, which now lies in a ſwoone; ſhew it in ſcourging and whipping of vice: bring glorie to thy God comfort to thy ſoule, honour and immortalitie to thy Countrie by it. If thus thou haue behaued thy ſelfe, then goe on and the Lord bee with thee: And as thou goeſt thus cheere vp thy heart. Great was the good I entended, though I haue not performed it: Laboured I haue, though not much preuailed; I haue coped with ſinne, though I could not diſcomfite it; I haue ſnaped the growth of ſome vngodlineſſe, though I could not digge vp the rootes of it: I haue done my beſt, though that which is beſt I haue not done. Shall I bee diſcouraged becauſe I can but doe my beſt, and not ſo much as I ſhould? Surely no. I will ſtill bee doing ſome good, and ſtriuing to doe better; if I mend and doe neuer ſo much; I will ſtriue to doe more; If I preuaile, God ſhall haue glorie, if I preuaile not, yet ſtill I will ſtriue; becauſe there is nothing that I doe or purpoſe, but my God doth ſee it, writes it in his booke, doth remember it, and will reward it.

Thus hee that doth good hath had his encouragement. The next is hee that endureth afflictions: If I may beg your attention till I haue reached him but a morſell of comfort, I will preſently proceede to that which followes. Giue mee a man hath not liued ſo many minutes of time, as hee hath reade and peruſed whole decads and volumes of woe; or a man that hath not eaten ſo many morſels of bread, as hee hath digeſted whole loades and burthens of griefe, or a man that neuer taſted ſo many droppes of drinke, as hee hath ſhedde ſtreames and riuers of teares; or a man that hath no follower but paine, no retainer but diſcontent, no companion but griefe of heart; that pennes no ſongs but ſad complaints, and mournefull Elegies; that endites no deſcants but ſighes and groanes, that ſings no tunes but Lachrimae; giue mee ſuch a man as this, and you ſhall ſee, that this little ſprigge of balme, which I pluckt from my Text, will make him whole and ſonnd againe: And this is it. The Lord ſees thee. An encouragement to endure affliction. Thou doſt not ſhed a teare for his ſake, but hee puts it into his bottle, Pſal. 56. ver. 8. The enemy hath not made a ſcarre or a ſcratch in thy face, but hee accounts it done vnto himſelfe; Thou haſt not ſweat one droppe of water for his ſake, but hee that ſweat droppes of bloud for thee, hee doth regard it. There is not one furrow in thy backe, but hee both ſearcheth the wound, and prouideth balme and oyle to ſupple it.

This was it that comforted Elias in the Wilderneſſe, and Daniel in the Caue; and Iob on the dunghill, and Ieremie in the dungeon; and this is it that muſt cheere and comfort thee; euerie ſigh that thou fetcheſt, euerie teare thou ſheddeſt, euery drop thou ſweateſt, euery wound thou feeleſt, euery ſtroke thou beareſt, euerie threat thou endureſt, is both ſeene and noted, and recorded, in Gods Writing-booke, and when that Booke ſhall be opened, then ſhall all teares be wiped from thine eyes, then ſhall thy wounds bee waſhed with oyle, then ſhall thy ſores bee healed with balme, Et haec olim meminiſſe iuuabit, Thou ſhalt remember with ioy the dayes and nights which thou haſt paſſed in heauineſſe, then no more ſowing in teares, but reaping in ioy: Then no more mournefull Elegies, but this, or ſome higher ſtrayne of heauenly eloquence: I was wont to bee brewing and ſpending of teares, but now am I ſwimming and bathing in pleaſure: For euerie teare doe I finde riuers of Comfort, for euerie moment of griefe, a world of contentment, I had once no Songs, but ſighs and ſobbes, no tunes, but groanes: But now my ſighes are turned, and my grones are changed into Halleluiahs, my dittie is Halleluiah, my ſtraines Halleluiah, Halleluiah. Glorie, and praiſe, and honour be aſcribed, &c.

Thus this one poynt, that God deſcrieth our workes, and purpoſes, ingeminates & proclaimes a woe and terror to the hypocrite, and the Adulterer, but encouragement to the good, and to the afflicted ſtore of comfort, I cloſe it thus. God ſees thee Hypocrite, heereafter diſſmble not. God ſees thee Adulterer, heereafter commit it not agayne. God ſeeth thee good Chriſtian, goe on and feare not, God ſeeth thee afflicted ſoule, goe on and deſpaire not. Hypocrite God ſees thee, then be as good as thou wouldeſt bee accounted, Adulterer, God ſeeth thee, then doe not that on the night, which on the day light thou dareſt not. Good Chriſtian, GOD ſeeth the, continue in doing well, hee will ſhortly crovvne thee. Afflicted man, God ſees thee, ſtand and ſweate, and endure, hee is now comming to releaſe thee. And ſo I proceed from Gods excellent prerogatiue: I know thy wayes, To the crime obiected againſt Laodicea; Thou art neyther hote nor cold.

Not to trouble you vvith ſuch a varietie of expoſitions, as Pererius out of Haimo, out of Gregorie in the third of his Paſtoralles, as alſo out of Liranus, and Bernard, and Rupertus, haue noted readie to my hand. Out of the verie beſt of them, I thinke I may thus reſolue. By Hote, I meane a man zealous of Gods honour, and worſhippe, whoſe zeale is built and founded on knowledge, whoſe heart is not infected, nor taynted with pride. By Colde, I meane ſuch chill and frozen caitiffes, as doe wedde and eſpouſe themſelues vnto the world, and make no conſcience of religion.who are to be meant by hote, & cold, and lukewarm. By Lukewarm, I meane ſuch as do diuide their loue betweene GOD and the world, and their ſeruice betweene God and Baal, and their allegeance betweene God and Mammon, that loue God in word, but the world in heart, that profeſſe Religion onely ſo farre, as religion makes for their commodity. The ſecond ſort of profeſſors, which are colde Chriſtians, the Lord will refuſe. The Third ſort, which are Luke-warme Goſpellers, the Lord wil ſpue out of his mouth, onelie the firſt who haue giuen the world and Baal their bills of Diuorce, and ſent them away, and not onelie abiured them, but are zealous for the glorie and worſhip of the GOD of Heauen, theſe onely are heere commended, their ſeruice onelie is accepted. So that my doctrine cometh off with eaſe, and thus offers it ſelfe to meete me in the way.

The profeſsion of religion without zeale and forwardneſſe is odious and loathſome vnto God. Profeſsion without zeale is odious. For euidence, I appeale to the ſiluer Trumpets of Heauen, and the Watchmen of Iſrael, reade vnto me, what might be the cauſe why Moſes, in the 32. chapter of Exodus ſhould wiſh to be razed out of the Booke of Life; why Paul, in Romanes the 9. chapter, the third, ſhould deſire a ſeparation from the protection and loue of Chriſt? was it not the fire of their zeale, and the feruencie of their Spirit, that made them thus impatient of the leaſt impeachment, that could bee offered to the glory of their Soueraigne and maieſtie of their God?

Paul and Moſes the Seedemen of Religion, their profeſſion the prop and ſtay whereon the Church of God doth leane, their liues like to that Starre in the ſecond chapter of Saint Mathew, to bring vs to CHRIST; and yet all their preaching, had it wanted zeale, and their profeſſion, had it wanted heate, and their ſeruice, had it wanted this earneſt longing, and ardencie of affection, to credite and honour their Lord and Maiſter, all their Religion had beene but vayne, all their profeſſion but formall, all their ſeruice but ſmoothe diſſembling in the ſight of God. If Ioſiah had onelie refuſed to bow and kneele to Baal, or had hee onelie profeſſed the ſeruice of the true God, and gone no farther, he had endured as ſharp a cenſure as Azariah the King of Iudah. Hee did vprightly in the ſight of God, but the high places were not taken avvaie, and therefore the Lord ſmote him, the ſecond Booke of the Kings, and 15. chapter. And the Scriptures would not haue ſo much commended him, but becauſe he was zealous for the glorie of GOD, becauſe hee was forvvard to deſtroy their Groues, and zealous to breake downe their Chemarims, and forward to throw downe their Altars, & ſacrifice their prieſts, this was it that God liked, and this was it that the Scriptures commended: and this was it that wonne him high title and immortall honour from all the Kitgs that were eyther before or after him: the ſecond Booke of Kings the 23. chapter and the 25. verſe. It is not to be queſtioned but that this Laodicea a Church ſo famous, did make profeſſion of religion, did worſhip the true and immortall deitie, did giue eare and attention to the preaching of Iohn, was throughly acquaynted with all the grounds and principles of the Chriſtian faith. We reade of no hereſie that ſhee maintained, of no ſuperſtitious worſhip that ſhe harboured, and yet he will ſpue her out of his mouth. The abhomination of deſolation muſt bee ſet vp in her high places. She muſt fall as though ſhee had neuer beene planted, and wither as though the ſeede of the Word had neuer beene rooted, her Churches muſt be ſackt, her ancient glorie muſt end in ſhame; In ſtead of the ſacred Bible, ſhe muſt roue at the way to Heauen in an vnhallowed and blaſphemous Alcoran, and in ſtead of skilfull Pilots, and Chriſtian guides, ſhe ſhall bee vtterly miſ-led by an Ignis fatuus, I meane Turkes and Infidels: reade now vnto me what might be the cauſe of this. Laodicea was much of Ephraims temper, in the ſeuenth of Hoſea, like a cake vpon the hearth but halfe baked, Laodicea was like the people of Meroz in the fifth of the Iudges, nothing forward. Laodicea was like thoſe ſhrinkers in the ninth of Ieremy, that had no courage for the truth, ſhee wanted heate in her profeſſion, ſhee wanted life and ſpirite in Chriſts cauſe, ſhe moſt of all wanted that which hee moſt of all required, and that was zeale, nullum enim Deo gratius ſacrificium, quam zelus animarum, ſaith Saint Gregorie in the twelfth homily vpon Ezechtel.

Which poynt will one day naile the heart, and cut deep into the conſcience of all thoſe that haue ſo much to doe in the Lords cauſe, but doe either little or nothing for it. And ſhall I without offence make bolde to tell you that which I haue receiued from the Lord, and doe the meſſage for vvhich I came hither: Then let me firſt begin with the faireſt; It is you (right Honourable) into whoſe hands the Lord hath put his Sword, for no other purpoſe, but to ſtrike at the roote, and to draw at the face, and to ayme at the heart and ſtrength of ſinne; if you ſuffer your Sword to ruſt in your ſheathe, and your Arrowes to rot in your quiuer; if you haue a faire profeſſion, and yet we finde no good you haue done; if you carry a Sword, and yet we heare tell of no ſinne you haue wounded; be a ſouldier of Chriſt to quarrell vvith ſinne, and yet wee remember no field you haue pitched; if God haue honoured you, and you not honoured him, by baiting and hazling of ſinne, by cooling the heate, and breaking the heart, & taunching the violent iſſue of vngodlineſſe, Where then is your zeale? If God be diſhonored, and you not reuenge it, if vertue diſcouraged, and you not defend it; if religion be outfaced, and our land endangered by the inroades and incurſions of ſinne, and you ſhall not help it; where then is your zeale? If Sabboths bee broken, and you haue authoritie, and yet not ſuppreſſe it; If ſwearing and drunkenneſſe be accounted but complement, and you haue authoritie, and ſhall not oppoſe it. If ſinne may ſit in your ſhope and feed at your boordes, and jette in your Markets; and you haue a Sword and yet will not ſtrike it; If God ſay, ſtrike, or elſe thou diſhonoreſt mee; ſtrike or elſe I will take the ſword from thee; ſtrike, or elſe thou fighte againſt me; ſtrike, or elſe I will ſtrike at thee, & yet no puniſhment, but you will reprieue it where then is your zeale? Let me not offend, I condemne you not, Qui monet vt facias quod iam facis, ipſe monendo laudat. I am only your remembrancer to put you in minde of whetting your ſword, for a ſword without an edge may fright, but woundeth not: to put you in minde of heating and warming your profeſſion. For profeſſion without zeale, is but like the ſnuffe of a candle, that ſmoketh and ſtinketh, but neyther warmeth nor lighteth the houſe, to put you in minde of that courage which you ſhould beare, and of that conſcience which you ſhould make of the curbing of ſinne, of the honouring of God, of aduauncing Religion, leſt the ſword which you beare, prooue a naile vnto your heart, and the honor which you beare a diſhonour to your Maker; to put you in minde, that a Chriſtian profeſſion, that a high and honourable calling ſhould ſtill bee beautified and graced with zeale, and attended with chriſtian reſolution. If then you be willing to fight for your Maſter, if willing to honour and credit your maker; if you would haue Religion thanke you, and the world to thinke well of you, good men to praiſe GOD for you, Gods people to pray for you, the heauens to bleſſe you, and all mouthes to commend you, all hearts to loue you; then muſt you adde zeale to your profeſsion, then ſtring vp your bowe, make your arrowes ſwift and keene, your ſword ſharpe and gliſtering, and I beſeech God to ſtrengthen both your heart and hand, to ſharpen both your Arrowes and Sword, to bleſſe you and your good endeuorus, that you may bring much honorto his dreadful name, many bleſsings to this famous Cittie, much peace and comfort to your ſoules.

And ſeeing I am thus farre proceeded, let me haue leaue to adde a word or two, to the wiſe and reuerend Iudges of the Land; you are they whoſe profeſsion it is to free the weake & impotent, from the yoke and ſeruitude of greater perſonages, who would ſwallow them vp, to loppe and prune the corrupt and rotten branches, that infect and peſter the Land, to cut off the trayterous heads of Prieſts and Ieſuites, that hinder the peace, to whip and cenſure our beſotted Recuſants, that repine at the growth of the Goſpell, yet if this godly profeſſion want zeale in performing, if our laws be ſoueraigne but want execution, if you be good mē but want reſolution, if the poor client ſollicite that his cauſe may be ended, if the country beſeech that offenders may bee puniſhed, if the Preachers entreate and beſeech you, for the glory of God, for the honour of our Land, for the peace of our Church, for the ſafetie of his Maieſties royall perſon, that you would weaken the forces, and abate the pride, and fruſtrate the counſell, and eyther baniſh or binde to allegiance our hollow-hearted and popiſh fondlings, and you ſhall not heare the ſuites, nor ſatisfie the hopes of our Church and State that crie and call for the ſweeping and purging of our land of all noyſome and infeſtious weedes, which the enuious man of Rome hath ſowen and planted; then you doe more diſhonour God by want of zeale, then euer you can honour him by your profeſſion: If therefore you deſire to make your profeſſion glorious, your graces eminent; if you deſire to make Religion beholding to you, good men to bleſſe God for you, our Land to thanke and reward you, the Church to pray for you, all hearts to loue you, all mouthes to commend you, and Gods bleſſing vpon you, then muſt you adde zeale to profeſſion. Bee zealous like Iehu, for the glory of God, 2. Kings 10. Bee zealous to breake the threed of contentions without demurres and delaies: Bee zealous to eaſe the Church of thoſe that contend and wraſtle in her wombe, to eaſe the Land from Dan to Beerſheba, from the one end to the other, of all ſuch ſpitefull miſcreants as deſire and long to ſee the Scepter remoued from Iuda: that ſpeake of vs as Scipio in Polibius did of Rome, Polibius apu Curionem lib. 3. at the burning of Carthage, Illadies veniet, cum flamma hac templa peribunt; who haue hope that they ſhall one day ſee our Churches burned, our Cities ſackt, our courage daunted, our State ſubuerted, our Religion altered, our Soueraigne buried, the Goſpell ſilenced, and our light remoued: But ô thou wiſe and immortall God, that ſitteſt vpon the circle of the heauen, and ſeeſt what theſe bloud-ſucking and deplored wights are deuiſing againſt Thee, and thine annointed Seruant; againſt thy poore Church and true Religion, againſt our State & againſt our Kingdome; fill the hearts of our Magiſtrates with zeale, ſtrengthen their hands with reſolution and courage to cut them off: infatuate the counſell of theſe Achitophels, but grant ioyand peace vnto thy Church, long life and happineſſe to our gratious Soueraigne, puritie and continuance of true Religion, growth and paſſage to the Goſpell, glory and immortall happineſſe to this State and Kingdome. Lord ſay Amen to our requeſts, and let euery one that loues this Nation, that cares for Syon, that fauours Religion, that wiſheth well to our Soueraigne, helpe mee with their prayers, hold vp their hands, and lift vp their voyces to heauen and ſay, Amen, Amen.