TO speake briefly of some, and pretermit other cir­cumstāces: The Pen-man of this prophecy through­out the whole booke of the Reuelation is Iohn, that diuine Eagle, Eagle of diuinenesse, one of [Page]the Lambes twelue Apostles, The time when, on the Lords day, Apoc. 1.10. called the first day of the weeke. 1. Cor. 6.2.

The obseruation of this seuenth day is of diuine institution, & so hath bin from the beginning. Acts 20.7. It is naturall, morall and perpetuall. God blessed the seuenth day, and hallowed it. The place, in the Ile of Pathmos, lying in the Aegean sea, whither Iohn was exiled by Domitian, the Romane Emperour, about the yere of our Lord 96. for the Words sake, and for the testimony of Iesus Christ, Apoc. 1.9. The Persons to whom, are all the seruants of God, Apoc. 1.1. Although but seuen Churches are men­tioned, yet vnder them, all others are con­tayned.

The true end and vse of this booke, is to publish to the world all things heerein cōtained, as they must be orderly fulfilled, euen to the end of the world, Cap. 1.1.

This Booke of the Reuelation may fitly be deuided into three visions, as it were into three generall parts. The first vision, contained in the three first Chapters. The [Page]second, in the next eyght Chapters, from the fourth to the twelfth. And the last vision, contayned in all the consequent Chapters, from the twelfth, to the end.

This Chapter then is part of the first vision, & containeth seuen Epistles written to the seuen Churches of Asia, wherein the present estate of the Churches of Asia, is most liuely described, and in them the estate of all the Churches then militant on the face of the earth.

Foure things are contained in euery one of these Epistles.

First, an Exordium or entrance into the matter. Secondly, a generall proposition. Thirdly, a narratiō. Fourthly, a conclusion.

The Exordium contayneth two things in euery Epistle. First, the person to whom. Secondly, the person from whom this E­pistle is written.

The proposition and conclusion, is in euery Epistle one and the same.

The narration put between them both, consisteth of praise and disprayse, admo­nitions, reprehensions, threates and pro­mises.

This text then consisteth of three parts of this Epistle, written to the Laodiceans, the last of the seuen Churches. First, of Th'exordiū, noting vnto whom it is writ­ten, in these words, And vnto the Angell of the Church of the Laodiceans write. Second­ly, of the person from whom it is sent, which is here described by three Maiesti­call titles. First, he is called Amen, ob­serued in these words, These things sayth Amen. Secondly, The faithfull and true witnesse. Thirdly, The beginning of the crea­tures of God.

The proposition is the same as in the o­ther Epistles, I know thy works.

This Narration contayneth, First, a re­prehension for a crime, which is, to be ney­ther cold, nor hote. Secondly, A demon­stration of the cause of the crime, which is, worldly riches, and spirituall pouerty, in these words, For thou sayest, I am rich, &c. Thirdly, The threatning, which is, of pu­nishment, Therefore because &c. it will come to passe, that I shall spue thee out of my mouth.

Of the generall proposition, I know thy [Page]works: I haue lately, At Lam beth before many right reuerend and learned, already intreated, as also of the first part of this Exordium, to whom this Epistle was written.

Now resteth (Right Honourable, right Reuerend, Worshipfull, and beloued, that I speake of the rest of these parts, ta­king the words in order as they lye. And first, of the Maiesticall titles here giuen to our Sauiour Christ: Thus sayth Amen.

THE Lord Iesus, hauing before premised the description of his dreadfull Maiesty, but especi­ally of his infallible knowledge which cannot be deceiued; of his immuta­ble truth, which cannot be changed; of his inuiolable faythfulnes, which cannot be corrupted: Hauing thus (I say) premitted (as a thunderbolt) the excellency of his nature, he proceedeth to note downe the faultinesse of their behauiour, giuing them to conceyue thereby, that it is in vayne to make false semblance with God: For by reason of his infalliblenesse, he will not be deceyued by them; & because of his faith­fulnes, [Page]he will not deceiue them. But as by vertue of his knowledge, hee seeth what they are: so for his inuiolablenes, hee will vse them as they are: assured they may be, whatsoeuer he promiseth, because hee is true, hee assuredly performeth, because he is faythfull.

The Laodicians being thus assured to find reward according to their desert, he com­meth to declare; both what they haue de­serued, and how they shall be rewarded. Wherein the Lord setteth downe to them, First, the cryme. Secondly, the cause of the cryme. Thirdly, the punishment.

First, the crime is, to be neither hote nor cold. Secondly, the cause, worldly riche; and spirituall pouerty. Thirdly, the pu­nishment, to be vomited out of the Lords mouth.

The grieuousnes of this crime we shall the more euidently perceiue, when wee marke throughly, first, who they are that are hote. Secondly, who they are that are cold. Thirdly, and consequently, a third sort, Neuters, that are neyther hote nor colde.

They are hote in Religiō, whom Christ baptizeth cum Spiritu sancto & igni: for so were the Apostles, Acts 2. when the holy Ghost sate in fiery clouen toungs on euery one of them.

First, in fiery tongues, to make them lucent and ardent. Secondly, in tongues, to make them prudent & cloquent. Thirdly, these tongues were clouen, to shew, that as euery tongue was made many by clea­uing: so should they haue diuersity of gifts and multiplicity of languages, Rom. 12.6. And as one sayth, Omnium gentium linguas loquitur Ecclesia. For as in fire there are many notable qualities perceptable to the sences, as clearenes, beauty, burning, heat, drynesse, and many singular effects answe­rable therevnto, as to make pure, adorne, manifest, separate and consume: So this alluding of the holy Ghost vnto fire, put­teth vs in mind, that Gods spirit worketh like fire, in the Saints, an illustrious bright­nes; yet not of the eyes, but of the vnder­standing; clearenesse, not of colour, but of conscience; heat, not of fire, but of zeale; [Page]and a thirst & drynes, not vnto moysture, but vnto goodnes, making men to shine in the darknes of this world, Phil. 2.5. to be adorned with the beauty of holinesse, as the world with the beauty of heauen, and to be made pure in heart through fayth, Acts 15. as fire doth purify gold; to bee zealous and feruent in spirit, as the fire makes men feruent in heat, Ro. 12. to con­sume our corrupt affections as drosse with flame, Ro. 8. to fill vs as full with the fruits of righteousnes, as fruit trees are filled with the fruit of the Sunne, Phil. 1.11.

So that by means of this sacred fire, the Saints are made with zeale, like S. Ioh. Bap. burning fyrebrands; through loue, like the Apostles, shining lights; through faith, like the wise virgins, shining lamps; through grace, like the righteous in heauens king­dome, euer-shining starres. And no maruel; for these haue not only cast off the works of darknes, by mortifying their own flesh, denying their owne selues, subduing their owne wils, forgoing their owne delights, & by contemning the glory of the world, [Page]the flatterings of prosperity, & the despites of aduersity; but are made infatigable a­gainst all labours, intrepidable against all dangers, inuincible against all pleasures, and inexpugnable against all power; and haue moreouer, after a most diuine and heauenly maner, put on the armour of light, Rom. 13.12. and walke in the light, vsing (as Cyprian sayth) Tanta humilitate in conuersatione, stabilitate in fide, veritate in verbis, in factis iustitia: such gouernment in maners, and iustice in workes, as that their whole liues are nothing else, but spec­tacles of piety; their bodies, tabernacles of sanctity; their mouthes, oracles of ve­rity; their hearts, habitacles of charity; and themselues, mirrours & miracles of all in­tegrity. And they that are such, may right­ly be sayd to be hote in Religion.

Behold (beloued) how greatly ought we to be inflamed with the loue of this Excellency, as also confounded with the shame of our indignity, that the more farre wee are off from the worthinesse of the Saints, the more we ought to endeuour to [Page]come neere vnto the same.

Now, by the contrary to those that are hote, wee may easily discerne what these are that are cold: that is, such as haue no sparke of this heauenly fire, no heate, nor comfort of the holy Spirit, being without light in darkenesse; cold without loue, and impure without goodnes; & therfore such as the holy Ghost noteth, 1. Cor. 6.11. as are not washed, as are not sanctified, as are not iusti­fied in the Name of the Lord Iesus, and by the Spirit of our God: such as Ephe. 2.12. are sayd to bee without Christ; such as hee de­nounceth, in the first to the Corinthians, the sixt Chapter, to be Idolaters and adulte­rers, &c.

Whereby we may gather, three sorts of these Psukroi, key-cold in religiō; Atheists, naturall men, and Epicures. The Atheist, the Apostle describeth, to be without God; the naturall man, without Christ; the Epi­cure, without any sparke of the blessed Spirit: because the Atheist wants the light of nature, Ro. 1.20, 21. the naturall man, the light of grace, 1. Cor. 2.14. the Epicure, [Page]the light of the law, Gal. 3. For the Atheist, because his hart is darkned saith the Apost. Ro. 1.21. When they knew God glorified him not as God. The naturall man, 1. Cor. 2.11. be­cause he wanteth the spirit of grace, cannot know the things that are of God: for as no man knoweth the things of man, but the spirit of man that is in him; so the things of God, knoweth no man, but the spirit of God. And the Epicure, because he regar­deth not to know God, according to the law of God, God giueth him vp to a repro­bate mind, to do the things that are not cō ­uenient. Whereby it comes to passe, that the Atheist becomes irreligious without hope; the naturall man, erronious without truth; and the Epicure, impious without conscience. The Atheist, in middest of light, remayneth still in darknes: the natu­rall man, in time of trueth, in errour; and the Epicure, in time of grace, liueth still in sinne. The Atheist, in stead of God, hono­reth his owne will; the naturall man, the Idols of his owne heart; the Epicure, his paunch, and his owne pleasure.

And thus the Atheist, because he is with­out light, and without hope, is cold in Re­ligion: the naturall man, because hee is without Christ, without grace, without truth: the Epicure, because he is carelesse without feare, shameles without honesty, and senceles without conscience: which are men (to vse the words of Peter & Iude) for all inanity of goodnes, as wels without water; for instability & lightnes, as winds without rayne; for defilings and filthinesse, spots without clensing; for fruitles barren­nes, trees without fruite; Starres without light, for darknes; flesh without spirit, for sensualnesse; beastes without reason, for brutishnes; and men without God, for prophanenesse.

Then woe be to vs, if wee be without Religion, & liue as miscreants in the midst of Saints, and to the corruption of nature, doe adde the contempt of grace.

But now to come to our Neuters (the thing we seeke after) we may easily gather by the negation of these two, that are in such wise hote, and in such wise cold, as be­forespoken, [Page]what he is, that in religiō is nei­ther hote nor cold, and partly, how by parta­king of both, he is neyther of both: for he that neither hath the comfort of the holy Ghost, in such degree as a Saint, nor is so chill with the coldnesse of iniquity, as an Infidell, is Neuter, that is, neither Saint, nor Infidell: but as betwixt a Horse and an Asse, is procreated a Mule; betwixt a Lion and a Woolfe, an Hyena: so betwixt this heat, and that coldnes, is ingendred a Nulli­fidian of prophanesse, which is neither hote nor cold: not cold, because hee doth pro­fesse to know God: not hote, because hee doth in workes deny God, Tit. 1.16. not cold, because hee doth appeare righteous before men: not hote, because he is full of iniquity before God, Mat. 23.13. not cold, because hee doth worship God with his lips: not hote, because he is farre from him with his heart, Mat. 15.8. not cold, because he loueth in word & in tongue: not hote, because hee doth not loue in deed and in truth, 1. Ioh. 3.18. so that he is holy in pro­fession, but hollow in conuersation; of a [Page]good opinion touching truth, but of an ill exāple touching life: such a one indeed, as doth hold Religion, but yet without zeale; as will say, he is of the true Religion, but is not truly religious; as hath knowledge, but without loue; as professeth the fayth, but without workes, Iam. 2.14. This is the crue of that surlike company, that pretend cōscience, but without feeling, 1. Tim. 4.2. they are come to that poynt of insensibili­ty of sinne, that they shame not to sin with delight; such as haue a desire, but without all performing. And as by the negation, the luke-warme Christian is a Neuter; so is he by participation an Ambodexter. These mē haue their coats made of Linsy wolsey: these are they that plowe with an Oxe & an Asse: these doe sow their land with diuers kind of seeds: these are like the Griffin in the war between the birds, & the beasts: to the birds, he shewed his wings; to the beasts, his feet, professing ayd to both, yet shew'd him­selfe Neuter to both: hauing, by reason of this partaking of both natures, a naturall facility to playe with both hands, being [Page]ready both to worship Baal, with Achab, and the Lord with Iehu, 1. Kin. 16. & 29. both to build vp the Temple with Zerub­babel, and pull it down with the Aramites, Ezr. 4. to blesse for Israel, and curse for Balak, Num. 24. to cry Hosanna to day, and Crucifige to morrow, Mat. 20. & 27. Partim seruiunt Deo, partim Diabolo, sayth Aug. where God being angry the deuill should haue any part, doth leaue his part, and let the deuill take all: for by reason he hath his heauenly heat delayed with worldly cold­nes, he is not feruent in any religion, a man indifferent for all religions, ready to par­take any religion, but indeed, a louer of no religion: for that he is alwayes for his two­fold mixtures, mungrell-minded; for want of heate, cold affected; through warme­nes, busy-headed; by negation, hollow­hearted; with partaking, double-handed; by delaying, halfe addicted; in euery muta­tiō, soonest changed: so that as luke-warme water will be soonest yce; so luke-warme men wil be soonest wicked: & as yce wil ra­ther dissolue, then admit warmnes, so they [Page]as easily dye, as returne to goodnesse. For which cause, Christ auoucheth in this place, not onely the misbeleeuing Infidell, but the prophane Atheist to be better, or not so bad, as the luke-warme Neuter; be­cause the Atheist professeth to be as he is, openly wicked; the Neuter, by ill dissimu­lation, to be good, whereby that ill doeth more annoy vnder colour of goodnesse. The Atheist thinks not there is a God, be­cause he thinketh he is not. The Neuter thinketh there is a God, but regardeth him not (An erring by darknes of nature, often­times being inlightned, doth hunger after grace) The Neuter inlightned already with the good gifts of grace, through satiety, ofttimes returneth to the vomit of nature: so, whereas the one sort is a committer of wickednes, the other is besides an abuser of godlinesse; the one offending through boldnes of ignorance, the other through peruersnes of will; those, through frailty of nature; these, through contēpt of grace.

Whereby it is euidēt, that all luke-warme Christians, are for al prophane behauiour, [Page] [...] [Page] [...] [Page]most notable hypocrites, most dissembling Ambo-dexters; in dealing with men, Neu­ters; in partaking with neither, Nulli-fidians; in relapsing from both, counterfets of holi­nes, to profane vertue, Apostataes from God, full of all wickednes, for all kind of vice, monsters in nature, Atheists in errour, Epicures in pleasure, Saints in ho­nour, and deuils in demeanour.

What wonder then, if the Lord will haue no coldnesse in thē that professe him, when as in onely warmnes there doe mus­ter such an army, and lyeth hid so dange­rous an Ambuscado of wickednes?

The more shameful that any fault is, the more carefull should we be to shun it. And what can bee more haynous, then such a crime? and yet what more common, then such behauiour? It is an olde saying, Non omnes Sancti, qui calcant limina Templi. All that gloweth, is not gold, nor all that seem, are not Saints. We professe the Kingdom of the Gospell: but for the most part, wee imbrace the kingdome of the world; wee beleeue like Christians, & liue like Pagans; [Page]looke like the Lambe, and speake like the Dragon; the Name of God is in our toūg, but the feare of God is not in our hearts: we can serue all turnes, change our selues into all formes, and with a trice become openly Protestāts, secretly Papists; inward­ly neyther, outwardly both; Saints in face, serpents in heart; Angels in shew, Diuels in deed; Gods word swimming in our lips, but detestable Satan digging in our soules.

There was neuer better teaching, nor worse following; more talking, and lesse practizing: not like Pambo, who, when he had heard one lessō, would learne no more, before he would practise that▪ for we will heare any thing, but frame our selues to follow nothing; finde great fault with our former sinnes, and obiect, our forefathers liued in ignorance, (and in trueth, they knew very little, but did very much; they were spare in speach, & noble in acts:) but we, as though degenerate, or none of their children, nay rather, none of Gods chil­dren, the more good wee knowe, the lesse good we doe; we haue filed tongues, but defiled hearts.

Now, if all the world would set to their hands, to defend vs from ruine, yet howe can God suffer that Common-wealth to stand, that shrowdeth such a multitude of wickednes, vnder the sacred holines of his most blessed Name? Wherefore (deare Citizens) let vs repent with Niniue, that we be not cast away with Laodicea. And thus much touching the crime.

NOw to speake of the cause.

The Lord, in this place, assigneth two causes, why the loue of Religion is quay­led in the Laodiceans; and they may be as­signed as causes this day, why it also quay­leth in vs.

First, worldly riches. Secondly, spiritu­all pouerty: the one oftentimes ensuing the other: for men vnmeasureably rich, are commonly immoderately bent vpon the world; so incumbred with the toyle of worldly cares, that they can scarsly respite themselues one breath or gaspe of an hea­uenly thought; or else, after the maner of these Loadiceans, hauing their wealth in­creased, begin to conceyue so well of thē ­selues, [Page]that they thinke all to be well, what­soeuer they doe; and because they haue goods inow, thinke themselues to be good inough, censuring after the iudgement of the world, that God doeth fauour, whom the world doeth prosper: and therefore, because they are well, touching the worlds prosperity, they deeme themselues well also, touching Gods fauour. For pros­perity is often proud, wealth wanton, and many times, not onely wilful, but also wit­lesse too. The rich man is wise in his own con­ceyt (sayth Salomon.) As who would say, he were in deed but a foole.

Lo, how riches can inchaunt the mind, to cause a man to think himselfe wise, whē he is but foolish; strong, when hee is but weake; fenced, when he is naked; godly, when he is wicked; and to leaue the Lord, the Tower and strength of his defence, to trust in the weak & rotten wals of wealth. For the nature of man being composed of two contraries, of a mortall body, the earth, Gen. 2. and an eternall soule, which is from heauen, Eccl. 12. & are as contrary, [Page]as heauen and earth: whilest either of these parties are naturally moued to conserue the good estate of his owne nature, it com­meth to passe, that both this base & earthly part drawes a man vehemently to be attent vpō earthly things; & contrary, that diuine & heauenly part doth couet to carry men vp into heauen, frō whence he is descen­ded: By meanes of which repugnancy in mans nature, it is brought to passe, that man is wonderfully drawne into contrary & repugnant desires, endeuoring to ioyne things together, which of their owne na­ture are seuered most farthest asunder, wea­rying himselfe with infinite toyle, how to ioyne God and the world together; to be partaker of corporall pleasures, and spiri­tuall ioyes; and possesse both all prosperity of the earth, and all felicity in heauen. And this is the cause of all Neutrality at this day: for we would all the sort of vs fayne be Christians and worldlings too; worship God and Mammon too; taste the sweetnes of heauē and of the earth too: & so would be Neuters, that is, hote and cold too. In [Page]which conflict of contrary and impossible desires, if that grosse & carnall part get the vpper hand (as without the assistance of Gods diuine power, it must needs do) both because of the corruptnes of our nature, as also that the Iewell of the soule lyeth wrapped vp in the body, as a folded ve­sture, vnknowne to the outward man, that draweth away the heart from God, as the Adamant yron, to the veneration of the world, pulling him, as a bird tyed by the legge, when he would fly vp into heauen, downe againe to the earth, and so to fixe his affiance in the confidence of creatures, which is the cause, why couetous men are called Idolaters, Eph. 5.5. and Colossians 3.15.

He calleth the couetous man an Idola­trous person, because hee ascribeth to his treasure the diuine power, which apper­tayneth to the diuine nature, and as a reue­rend Father sayth, colit Idola, quae finxit: For whereas the eternall Maiesty is onely most mighty, wise, bountiful, rich, blessed, and full of all goodnes: euen so, sayth the [Page]miser, is my money, that can doe all things, therefore the most mighty; prouide all things, therefore most wise; giue vs all things, therefore most bountiful; purchase all things, therefore most rich, cause a man to liue in all plenty and abundance, there­fore most blessed.

Loe, so greatly doth his treasure change his heart, as that it maketh him to chāge his God, drawing him from the God of hea­uen, downe right to the deuill of hell: for he it is (the deuill I meane) whome all anti­quity hath accoūted to be the god of trea­sure, whome for the same cause the Greeks called Ploutos, the Latines Dis, our Sauiour Mammon, which wee call riches, whom this rich man doeth acknowledge for his god, & all the world besides acknowledge for a deuill; not onely because that gold & siluer, which is the riches of the world, is found deepe in the earth, as it were, in the pit of hell, but because mony is as mighty vnto mischiefe, as the deuill himselfe. It can make miracles, and worke wonders, condemne Innocents, vanquish armies, o­uercome [Page]kingdomes; nay, the nature of ri­ches can alter nature, chāge the heart, per­uert the will, & turne the reasonable mind into brutish affections, as Chrysostome saith, Diuitiarum sequela, est luxuria, ira intempe­rans, furor iniustus, arogantia superba, and all brutish affections. No maruaile then, if an other reuerend Father sayth, Nullū est pie­tatis in illo corde vestigium, in quo sibi auaritia fecit habitaculum. Whereby wee may see, that euen as the Sonne of God came into the world in pouerty, as S. Iohn saith, to de­stroy the workes of the deuill; so doeth the deuill come into the world, to destroy the workes of God by riches, turning liuing creatures into Idoles, men into beasts, de­uils into gods, light into darknes, and hea­uen into hel. Rightly therfore saith Christ, Ye cannot serue God and Mammon, seeing it is as impossible, as to serue God & the de­uill. Well then may that be allowed, that riches is the same as Pluto is, if those men that say, I am rich, and boast of the rich deuill, become to bee neyther cold nor hote to poore Christ.

And this commeth not to passe through any iniquity that is in treasure, but onely through the prauity of our owne nature, which doeth peruert these excellent crea­tures on to that euill, which were created for our good: for otherwise, riches are the blessings of God, Pro. 10. crowne of the wise, Pro. 14. fountaynes of liberality and bounty, Deut. 15.

What incredible improbity is it then of our nature, which doeth through his insection, abuse these great treasures of the world, which God hath ordayned to be blessings to the rich, cōforts to the poore, fortifications against iniuries, munition for defence of equity, fountaynes of libe­rality, Almenors of charity, Diadems of wisdome, furnishments of bounty, or­naments of vertue, & adiuments of life, as to make them bayts of perdition, aliments of pleasure, ensignes of pride, weapons of reuenge, armour vnto strife, and finally, the seruants vnto all seruile vses, & soueraignes of all seruile minds?

Wherefore (my beloued Brethren) [Page]seeing the vse of riches is so dangerous, our nature so pernicious, the abuse so impious, alas, why should we with such vnmeasure­able greedinesse gape after riches, which not onely, as Bernard sayth, possessa onerant, amata inquinant, amissa cruciant: are bur­thens to them that possesse them, defilings to them that loue them, and torments to them that lose them: but chiefly, because they inchaunt & bewitch vs to the world, extinguish and quench our zeale in Religi­on, and mightily hale vs and driue vs away from God, to eternall perdition?

NOw, there is an other sort of riches, which our Sauiour affirmeth to be in deed & truth, pouerty, a counterfet kind of wealth, paynted fire, and yet is in shew so good, as nothing can be better; but in proofe so ill, as nothing can be worse: it is taken for the inestimable price of heauen, but is not worth a despicable mite of the earth: that is, Humane merites, and Iusticiaries workes, which seeme to be golden vertues, but are in deed shining sinnes.

These merit-mongers, our Sauiour [Page]elegantly deciphers vnder the name of ri­ches, because, euen as worldlings boast of their wealth, so hypocrits of works; as they say, I am rich, so these say, I am righteous; as they put confidence in money, so these in merits; as they thinke to make friends of their Mammon of iniquity, so these to win fauour by their holinesse and sanctity; the one thinks to haue all, that is to be had in earth; and the other, to want nothing that may bee purchased in heauen. By reason whereof, in these merits, our Sauiour de­scribeth three properties.

First, that in the world they goe for cur­rant goods. Secondly, that they are most pernicious ills. Thirdly, that in seeming good, they are the more euill, because the seeming deceyueth, while it annoyeth.

Now, that in the world they goe for cur­rant goods, hee proueth by the mouth of the very owner, who knoweth best to set his owne price vpon his owne wares, and he himselfe saith, I am rich, & want nothing, that might seeme to purchase heauē it selfe. I haue kept the Lawe of God: I haue not [Page]murdered, stolen, committed adultery, &c. and if I had offended, yet I haue workes inow to satisfy for sinne: for satisfaction, as Saint Tho. in Quaest. desatisf. possib. 13. est, cum paena culpae aequatur: and iustice, sayth hee, or a iust mends, is but contra passum, that is, whereas on the one side, I haue taken pleasure in offending, I should on the other side contra pati, suffer as much griefe in repēting. And I say, the Iusticiaries haue alwaies done this; for I neuer took so much pleasure in sinne, but I haue taken as great sorrow in penance; I haue fasted twice a weeke, &c. yea, I fast when others feast; this body of mine hath bin chastised with whips, when others are pampered with cates; I haue giuen my goods to the poore, and my lands to build Abbeyes: and, if he be rich, non qui plus habet, sed qui minus cupit, then I, not onely, because I haue a great treasure of good works, but also am satisfi­ed in desire, may be iustly counted to bee rich indeed. And thus you see how hu­mane merits goe for currant goods.

But whilest they aduaunce their merits [Page]to so high a rate, they make the price of heanen indeed to be but little worth: for as Rom. 10. they that go about to establish their owne righteousnes, doe not submit themselues to the righteousnes of God: for while they are pure in their own eyes, they haue no care at all to be washed from their filthinesse, Pro. 30.12. so that they are with­out the foūtain of purity, which is opened to the house of Dauid, Zach. 13.1. & with­out the white robes of righteousnes, wa­shed in the bloud of the Lambe, Reu. 8. & without the cleare cristall riuers of grace, that flow frō the sanctuary of God, Ezech. 47. so that albeit they be adorned neuer so royally with the beauty of good works, yet are they without that wedding garmēt of fayth, and true holinesse, wherewith the newe Ierusalem was trimmed, as a Bride that came down out of heauen from God, Mat. 22. Reu. 21. and finally, without all the true treasure, which is the inestimable riches of Christ, Eph. 3.8. and therefore indeed are extremely poore.

Whereby appeareth, what a pernicious [Page]euill merits are, that whereas it is the natu­rall worke of God to iustify sinners, and to saue the miserable and damned, and hath therefore ordayned the Law, as a glasse, to shew men the corruption of themselues, by the purenesse of the Law, that knowing their owne sinfull nature, they may bee schooled to seeke to Christ for grace, these men will not suffer God to performe his owne naturall worke, because they wil not suffer themselues to become sinners, nor acknowledge their owne miserable estate: whereby it cōmeth to passe, that by seeking through merits to fulfill the law, they grie­uously transgresse against the Law, and in stead of obedience, shew rebellion: for the law going about to proue thē sinners, Ro. 3.23. they do thereby contrary to the law, proue themselues to be Saints; it bringeth them to the knowledge of sinne, Rom. 7.7. thei gather out the righteousnes of works; it humbleth them to Gods mercy, Gal. 3.23. they pranke themselues in their own iustice: by meanes whereof, in stead of humility, they gather pride; in stead of [Page]grace, merits; in stead of mercy, wrath; and so consequently, for truth, errour; for life, death; for heauen, hel. And thus, according to that notable prediction of the Prophet, Psal. 69. Their owne table is made their owne snare, that is, the law, which is the table of al their wisdome & vnderstanding, Deut. 4.6. whilest they looke to that they falsly haue, rather then to that they truly want, it is made a snare to intangle them in all igno­rance and errour.

Can there be a more greater ill deuised, then merits are, which doe not onely that which is exceeding euil, that is, draw men into perdition, but also doe it by that that is most exceeding good, namely, vnder en­deuouring to serue the law & will of God? So that it can hardly be defined, whether it bee more egregious for the ill it com­mitteth, or for the good it peruerteth. Wherein it abuseth both the good & the ill, with such exquisite skill, as that it per­formeth notably the duty of both, that is, it doeth grieue, hurt and destroy, which is proper vnto euill, and yet winneth it [Page]selfe neuerthelesse to be beloued, desired, and imbraced, which is proper vnto good­nesse.

Loe, this is a strange kind of ill indeed, that can both grieue a man, and make him loue his griefe; hurt a man, and cause him desire his hurt, and bring him to imbrace all kind of misery, and euen then to thinke himselfe in the middest of all kind of feli­city; to make him blinde in trueth, and yet beleeue that he doth see; poore in workes, and yet beleeue that hee is rich; naked of grace, and yet conceiue that he is clothed; wretched in state, and yet bee perswaded that he is blessed: finally, damned, and yet beleeue that he is saued.

Wherein is declared the feareful iudge­ment of God, as our Sauiour witnesseth, Iohn 6. That he is come vnto iudgement, that these that do see the truth, & will not, shall be made blind, that they cannot: and those that cannot see the truth, and yet would, might bee made able, that they should: For it is a iust punishment of sin, that euery one should lose that gift, that hee would [Page]not vse well when he had it, as Aug. saith, lib. 3. de libero arbitrio, Vt cum rectum facere, cum possit, non vult, amittat posse cum velit. And euen this iudgement of God is the reason, that the recusant Iusticiaries of our time, do so stifly persist in the obstinacy of their owne wils, as they both refuse to heare the word preached, lest it should in­struct them, as also all indifferent writers, lest they should conuince them. What way may a man deuise then to perswade them, seeing they will heare no message out of heauē, but euen rake vp their great grand father Pelagius, to tell them this tale out of hell? Ye madde men, what? do you meane to make your selues mates with Christ? to match mans merits, with Gods mercy? to couple humane works, with di­uine grace? & your deseruing, with Christs redeeming? In thus dealing with your selues, you doe but damne your selues, as ye may behold by me, what desert is due to you; most extreme wrath, for contemning of grace. Ye may not patch an olde gar­ment with new cloth, nor powre new wine [Page]into old bottles, but must be either al new, or all old; all hote, or all cold; all Moses, or all Christ; all works, or all grace: for in the act of saluation, there can by no meanes be any botching of new and olde; merits and grace; workes and fayth; heauen and earth; God and man both together. Alas, sayth Gregory, Humana iusticia, diuinae iusti­ciae comparata, iniusticia est: quia vt lucerna in tenebris lucere cernitur, &c. For euen as a candle in the dark night doth shine with brightnes, but in the bright sunne, is sha­dowed in darknes: so humane righteous­nes may shine before men, in darknes, but cannot but bee darkened by the shining righteousnes of God.

Let vs therefore take heed, lest by erro­nious opinions, we preferre the peruersnes of our owne wils, before the Law of God, which is the pleasure of his will, lest hee make the law (I say, his reuealed will) to be a trayne to the frowardnes of our owne will, to bring vs by the consent of our froward will, vnto destruction, according to the iust purpose of his vvill.

And thus haue ye heard both the foule­nesse of the cause, and of the crime.

NOw followeth to bee expressed, The greatnesse of the payne, which is no lesse, then to be vomited out of the Lords mouth.

Whereby if this were only meant, that all Neuters, for their hypocrisy and dissi­mulation, should be cast out of fauor with the Sonne of God, it were a most wofull and importable chastisement, if we consi­der of his diuine nature rightly, what the Sonne of God is, that is the same God, that is vnto vs the cause of all our being, the fountayne of all life, the founder of all ioy, & the mirrour of all goodnes: for he is the Word eternall, that is, God almighty; by whom all things are made, in whō is life, and of whose fulnesse we receyue what­soeuer good we haue.

Whereby it must of necessity follovv, that vvithout the fauour of this vniuersall cause, vvhich is all in all, vvee must needs be annihilated to nothing; and being no­thing, yet remayne such a thing notvvith­stāding, as is vvithout him; in death, vvith­out [Page]life; subsisting, without being; desis­ting, vvithout dying; in life, neuer ioying; in death, euer dying.

But now, by this vomiting, is meant more then a bare eiecting out of fauour: for herein is expressed a fearefull and violent casting out in anger: For in this Simile, the Church is compared to the stomacke; the luke-warme Neuter, to the luke-warm water; and their grieuous disturbance, to noysome vomitings.

The Church is cōpared to the stomacke, because, as the stomacke by altering and concocting the nourishment receyued, feedeth & preserueth the parts of the body: so the Church, by concocting & disgesting the food of life, doth nourish and preserue the body of Christ, euen in such sort, as frō out of food in the stomack, the liuer draw­eth bloud; the hart, spirit; the brayn, sence; the sinewes, strength; the veynes, nourish­mēt; the body, life: so out of the food of im­mortality, which is the word of God, that is in the Church, to euery mēber of Christ, doth the hart draw faith; the wil, obediēce; [Page]the vnderstanding, knowledge; the consci­ence, comfort; the body, immortality; and the soule, all felicity: and that also, after so rare and stupendious an order, that euen as the stomake, so doeth it quicken, by killing; reuiue, by destroying; grow wise, by foo­lishnes; obey, by rebelling against its owne flesh; obtayne life, through death; felicity, through misery; and eternity out of mor­tality.

The Neuters are compared vnto luke­warme water, which to a tasting stomack, being receiued, is hurtfull; whiles it remai­neth, is grief-ful; & being eiected, is shame­full: because all Neuters are euen such in the Church of God, not only by hindring the worke of Gods Spirit in the Church, but also by the vnquieting and disturbing of the same.

Their great and grieuous disturbings are compared to noysome vomitings; be­cause as that which breedeth vomiting, is cast out with hatred, for that it is enemy to nature; with violence, because it oppres­seth the stomacke; with shamefulnesse, be­cause [Page]the defilings thereof are laid open to the eye; and finally, so eiected, as neuer a­gayne to be receyued. So all incorrigible Neuters, shall by the LORD himselfe be throwne out of the Church, as filthy vo­mitings out of the stomacke, & that, with hatred, because they are enemies vnto Christ; and with violence, because they hurt and oppresse the Church; and vvith shame, because their hypocrisy shalbe made knowne; & finally, cast out of the Church, neuer againe to be receyued; because that while they were in the Church, they could neuer bee amended: where the hatred of eiection doeth shew the detestation of the crime; the violence, the mightinesse of the payne; the shame, the horror of confusion; and the neuer receyuing, the eternity of destruction.

Then, if it be such a wofull thing, as it hath bene declared, for Neuters to be cast out of fauour with the Sonne of God, what is it (I pray you) thus to endure the fiercenesse of his anger? If it be so mise­rable, to be depriued of the comfort of his [Page]goodnesse, how importable, to beare the heauy wrath of his greatnes? who is to the wicked, in terrour, the God of venge­ance; in nature, consuming fire; in wrath, burning ielousie; his face, lightning; his voyce, thunder; his displeasure, death; his breath, a riuer of brimstone; his lippes, a floud of indignation; his tongue, a deuou­ring flame; as the Lord doeth witnesse of himselfe, Deut. 4. & 32. Es. 30. where the mighty terrour of Gods eternall Maiesty is described, to make it knowne, that as the peruersnes of sinners is incorrigible, so his wrath towards them is implacable; and as Neuters faults are intolerable, so their pu­nishments are vnmeasureable, that so there may be a proportion of iustice betweene their crime, and his doome; that euen as in this world they would neuer want sin, so in the world to come, they should neuer want payne.

Wherefore to conclude, seeing that the wrath of God, is in this fearefull maner reueyled from heauen, against all vngodli­nes and vnrighteousnes of men, how care­fully [Page]are we here to consider of our selues, how neere this reprehēsion may touch vs.

All men, by the censure of Christ, are either hote in Religiō, or of necessity cold, or else only luke-warm; & so, either Saints in piety, miscreants in iniquity, or Neu­ters for hypocrisy. What may herein iustly be deemed of vs? are we Saints? (I would to God we all were, as no doubt, but the Lord hath his.) Let euery man iudge him­selfe: if wee be Saints, where is then our workes? if miscreants, where is then our comfort? if Neuters, where is then our conscience, when the Sonne of God shall come in flaming fire, rendring recompēce vnto them that doe not know God, and which obey not the Gospell of our Lord Iesus Christ? Are wee baptized with the spirit and with fire? are we feruent in spirit? lucent in life? ardent in zeale? shining in works? burning in loue? or in the middest of light, remayning in darknes? in the time of truth, abiding in errour? in these dayes of grace, liue still in sinne? nay, are we not cold rather, which euery where preferre [Page]pleasure before piety, that we will take no payne, no, not to purchase ioy? which esteeme of gayne so much aboue godli­nes, that we wil take no losse, no, not to win heauen, in whō all affections grow so cold, in respect of Lady Money, that for her loue, men are brought euen vniuersally to be vniust to their owne neighbours; vn­faithfull to their owne friends; vnkinde to their owne kinne; vnnaturall to their owne parents; vntrusty to their owne Country; vntrue to their owne Prince; impious to their owne God; mercilesse to all others; & most miserable to their own selues. And yet, we are not onely thus too cold; but contrarywise, as much too hote: too cold, because wee want zeale; too hote, because wee want patience; too colde, because wee want charity; too hote, be­cause wee want modesty; too cold, be­cause wee want fidelity; too hote, be­cause wee want our willes.

If this bee true (beloued) whereof should I first complayne? Of our vn­gratefulnesse? or our vngodlinesse? Our [Page]vngratefulnesse, that whereas God hath made our Countrey, especially this Ci­ty, a City of visions, a Sanctuary of Nations, a Crowne and Ioy of all Lands, that after so many graces and kindnesses towards vs, wee should bee towards him, neither new nor old in profession, hote nor cold in affection, fish nor flesh in Religion, light nor darknes in conuersation: Our vn­godlinesse, to make the Church of God, and house of Saints, by our defilings, an habitation for Dragons, Reu. 19.

If this be not true, then what argue these daily contentions amongst vs; this mani­fold cunning and couzenage in all sorts; this generall deceyt in all trades; this com­mon lying in all contracts; this priuy re­ceyuing of all hands; this shouldering and countenancing against all right; this extor­ting & oppressing on all parts; this immode­rate licenciousnes to all lust; & this defiling of our selues with all vice? Hath the Lord therefore giuen vs the diuinenesse of his truth, goodnes of peace, greatnes of plen­ty, sweetnes of health, brightnes of honor, [Page]that we liuing in tranquility, in safety, in security, should misspend our liues in all licenciousnes and voluptuousnes of plea­sure; after so long preaching of the Gospel, to be a great part counterfets of holinesse, serpents of wilinesse, Satans of wickednes, monsters of vglinesse, & dung-hils of fil­thinesse?

Oh, how often hath the Lord admoni­shed vs of these monstrous and prodigi­ous behauiours, by monsters and prodi­gies of the land? How often hath hee threatned by Commets & signes from hea­uen? And yet we still remayne more dead & sencelesse then the earth: nay the dead and sencelesse earth hath generally qua­ked, yet we haue neuer bene abashed; the great & mighty waters haue started backe, and changed the course of the streames, yet haue not wee changed the course of our liues. The enemies sword hath beene ready to cut our throats, yet are not wee ready to cut off our sinnes. The meat hath bin plucked, for our vnworthinesse, frō out of our iawes, yet haue not wee repented [Page]our disobedience. The Plague of Pesti­lence hath gone ouer our land; and now the poyson rageth in this the head City of the same; yet are not we cured of the bot­ches, wounds and sores of our impoyso­ned corruptions.

How hath the Land beene shaken by deepe and secret Treasons, whilest wee haue remayned lesse moueable then the rockes!

Why? if the Lord can neyther winne vs by his bounty, nor allure vs by his mer­cies, nor perswade vs by his trueth, nor make vs heedfull by his warning, nor feare­full by threatning, what shall become of vs? Are wee better then the Laodiceans? or will God spare vs, that hath so grie­uously punished them? Nay rather, as God hath for their Neutrality cast out them, so will hee likewise, for our hypo­crisy, vomit out vs.

All these Churches of Asia there men­tioned, the many and mighty kingdomes of Greece, with the late noble Realmes of Hungary and Liuonia, may at this day [Page]be spectacles of calamity, to forewarne vs, if wee bee wise; who, because they trode vnder foot the eternall verity of the Saints of God, by their filthy life, are now trodden themselues vnder foot, by the filthy Turke, & euery man of them by so much the more abused, as he is the more enriched with the ornaments of grace.

In like maner assure your selues, if we liue profanely vnder the protection of Gods holy Name, he will take away the Gospell of the Kingdome from vs, and giue it to a Nation, that shall bring forth the fruites of it. And the more that his loue hath beene towards vs, the more will his wrath bee, to recompence the greatnesse of benefits, with the greatnes of punishments, if by our coldnes we pro­uoke him thereunto.

Which plagues, that GOD may turne away from vs, let vs humbly pray him, to turne our hearts towards him, that we may withall our hearts serue him, and hee with all his goodnesse blesse vs; that wee passing the tyme of this our [Page]pilgrimage in his feare, may passe the rest of the time in his ioy, to the prayse of the glory and rich grace, which hee hath towards vs in IESVS CHRIST. To whome, with the Father, and the holy Spirit, three Persons and one God, bee ascribed all honour and glory, prayse and thanksgiuing, for euer and euer. Amen.