Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE ANGEL OF THYATIRA ENDITED. A Sermon preached at the Crosse, Anno 1614. THE XXXIII. SERMON.

REVEL. 2.18, 19, 20.

And to the Angel of the Church in Thyatira, write, These things, saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brasse:

19. I know thy workes, and charity, and service, and faith, and thy patience, and thy workes, and the last to be more than the first.

20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth her selfe a Prophetesse, to teach and se∣duce my servants to commit fornication, and to eate things sacrificed unto Idols.

Right Honourable, &c.

* 1.1IF the seven golden Candlestickes which Saint John saw, were illustrious types and glorious emblemes of all succeeding Christian Churches, as many learned Commentatours upon this mysterious prophesie con∣ceive, and the seven Letters written to the seven Chur∣ches of Asia immediatly represented by them, as well appertaine to us in the autumne, for whom, as to those prime-roses that appeared in the spring of Christian piety and religion, to whom they were directed: wee may without scruple seize on this indorsed to the Angel of the Church of Thyatira, breake open the seales, and peruse the contents thereof, which seem better to sort with the present state of our Church, than of any that at this day beares the name of Christian.

Wherefore I make bold to unfold it, and altering a word only in the super∣scription, thus I reade and expound it in your eares, and pray God to seale it up in your hearts.

To the Angel that is Guardian, Centinell, or chiefe Watchman of the Church of England, thus writeth the Sonne of God by eternall generation, who hath eyes like a flame of fire to enlighten the darkest corners of the heart, and discover the most hidden thoughts: and his feet like fine brasse, most pure, that can tread upon none but holy ground.

I know thy workes to be many, and thy love to be entire, and thy service to be faithfull, and thy faith to be sound, and thy patience to bee invinci∣ble, and thy workes, and the last to be more than the first. The faire and mag∣nificent Colledges lately founded, and Churches sumptuously repaired, and Libraries rarely furnished, and Schooles richly endowed, and Stu∣dents in the Universities liberally maintained, and the poore in Hospitals charitably relieved, are standing testimonies and living evidences thereof: Notwithstanding I have a few things against thee, that thou sufferest the woman that sitteth upon seven hils, the mother of harlots, and abominations of the earth, Jezabel of Rome, which calleth her selfe a Prophetesse, and Mi∣stresse of all Prophets and Prophetesses, by Priests and Jesuites to teach and deceive my servants, to make them commit spirituall fornication, and freely communicate with Idolaters; and I gave her space to repent, sixty yeers at least, that she might not complain that I began with violent & ex∣treme courses, and launced her wounds whilest they were greene; but all this while she hath not repented of her Superstitions and abominable Idola∣tries: therefore I will lay it heavie upon her, I will send plague after plague, and heape sorrow upon sorrow, and adde affliction to affliction; and if all will not serve, I will poure out the dregges of my red wine on her, and quench the fire of my wrath with her stained bloud. I will kill her children with death, and all the Churches shall know that I am hee that searcheth deep into the wounds of the heart and reines, and discover filthi∣nesse & corruption in the inward parts; and I will give unto every one accor∣ding to his workes; but unto you I say, and to the rest in great Britaine, as many as have not this doctrine of the Romish Jezabel, and which have not knowne the depths of Sathan her mysteries of iniquity, I will put upon you no other burden of Lawes or Canons but that which you have already: Hold fast till I come to judgement.

In this Letter observe we

• 1. The superscription mysterious, Ver. 18.
• 2. The contents various, presenting to our religious thoughts
  • 1. A sweet insinuation, Ver. 19.
  • 2. A sharpe reprehension, Ver. 20, 21.
  • 3. A fearfull commination, Ver. 22, 23.
  • 4. A comfortable conclusion, Ver. 24.

In the superscription wee have an admirable description of the glorified body of our Redeemer, which shineth more brightly than a flame of fire, or the finest metall glowing in the furnace: Secondly, an eminent title attri∣buted to the Bishop or Super-intendent of the Church in Thyatira: The Angel.

To the Angel in Thyatira, saith the Sonne of God, who hath eyes like a flame of fire, toa 1.2 inlighten the godly, and burne up the ungodly: and feet like brasse, to support his Church, and bruise the enemies thereof, I know thy workes, proceeding from thy love, and thy love testified by thy service, and thy service approved by thy faith, and thy faith tryed by thy patience; and that the silver springs of thy bounty have more overflowed at the last, than at the first. Thus farre the sweet insinuation, which afterwards falls into a sharpe reprehension, like as the sweet riverb 1.3 Hypanis into the bitter fountaine Exampeus. Notwithstanding I have an action against thee, that thou sufferest the filthy Strumpet Jezebel to corrupt the bodies and soules of my servants, by permitting corporall fornication to them, and committing spirituall with them, whose judgement sleepeth not, no not in her bed, but even there shall surprise her. For behold, I will cast her into a bed: where she hath cast her selfe in wantonnesse, I will cast her in great weaknesse, and will make her bed of pleasure a racke to torment her: Ubi peccavit punietur, where she swilled in her stolne waters that rellished so sweet in her mouth, shee shall take downe her bitter potion; Ubi oblectamentum ibi tormentum. Of which plagues of Jezebel, when God shall open the vials mouth: at this time I purpose to gather some few observations from the two former bran∣ches of this Scripture; but to insist wholly upon the third: in the explica∣tion whereof, when I have proved by invincible arguments that Jezebel is not to be tolerated; in the application I will demonstrate that the Pseudo-catholike Romane Church, otherwise called the Whore of Babylon, is Jeze∣bel, or worse, if worse may bee: as God shall assist mee with his Spirit, and endue mee with power from above, for which I beseech you all to joyn with mee in prayer.

O most gracious God, &c.

And to the Angel of the Church in Thyatira, write, &c. The Naturalists observe, that the thickest and best hony is that which is squeezed last out of the combe: and usually the daintiest dish is served in at the last course; and Musicians reserve the sweetest straine for their close: and Rhetoricians take speciall care of their peroration. The last speech of a dying friend leaves a deep impression in our hearts; and art, imitating nature, holdeth out the last note of the dying sound in the organ or voice: which considera∣tion should stirre up our religious thoughts and affections to entertain with greatest alacrity and singular respect the admonitions and prophecies deli∣vered in this booke, as being the last words of our Lords last will and testa∣ment,d 1.4 and the last breath as it were of the Spirit of God. If that of the Poet be true, that the beames of thec 1.5 Sunne shine most pleasantly at his setting, how pleasant and deare ought the light of this Propheticall booke be unto us, which is the last irradiation and glissoning of the Sunne of righteousnesse? In it discerne we may

• 1. Counsels, chapt. 2.3.
• 2. Predictions of the state of the Church.
  • 1. Militant, from the 4^th to the 21.
  • 2. Triumphant, from the 21. to the end.

The manner of delivery of both to Saint John, was by speciall revelati∣on; which you will better conceive, if you be pleased to take notice of the meanes, whereby all knowledge divine and humane is conveighed into the soule. As all water ariseth either from Springs below, or falleth from the Clouds above; so all knowledge is either gathered from the creatures by naturall reason, grounded upon experience, or immediately descendeth from the Father of lights, and is attained unto by supernaturall illumination.

Supernaturall illumination is either

• 1. By ordinary inspiration, common to all the Pen-men of the ho∣ly Ghost, who wrote the dictates of the Spirit, and were so as∣sisted by him, that they could not set downe any thing amisse.
• 2. By extraordinary revelation; which may be either
  • 1. Of things past, whereof there remaine no records, mo∣numents, or memorialls to furnish the writer of them: such was the story of Genesis before the Floud, where∣of Moses could bee no otherwise infallibly enformed, than by Gods revealing them unto him.
  • 2. Of things to come, which is properly termed prophe∣cy; and this may be either
    • 1. By instinct, when men or women fore-tell things to come, not knowing the certainty, or being ful∣ly perswaded of the things themselves.
    • 2. Per raptum, or ravishing of Spirit, when they fore-tell such things, whereof they are infallibly assured, either
      • 1. By voice, as Moses was.
      • 2. By dreame, as Daniel.
      • 3. By vision, as Esay, Ezekiel, Zechary, and o∣ther Prophets.

By instinct I am easily induced to beleeve, that many, especially before their death, may fore-tell many things that come to passe shortly after; and I deny not but some also may per raptum, as I am perswaded John Hus did before his martyrdome in those words, which are stampt in the coyne of those dayes yet to be seen: Centum revolutis annis respondebitis Deo & mihi, after a hundred yeeres you shall bee called to an accompt for these things: about which time they were openly challenged for them by Martin

Luther, and other zealous Reformers. Yet are wee not to build our Chri∣stian faith upon any prophesies, save those only which holy men have set downe in Scripture, as they were guided by the holy Ghost. Among which this is to bee ranked, which Saint John received not from man or Angel, but frome 1.6 Jesus Christ; not per instinctum, but per raptum, as himselfe testifi∣eth: I John, which also am your brother and companion in tribulation, and in the kingdome and patience of Jesus Christ, was in the Isle of Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the spirit on the Lords day, and heard behind mee a great voice as of a Trumpet. Note wee herein, that Saint John received this revelation in his exile or banishment, to teach us, that Gods servants may be banished out of their native soyle, and the Court of Princes, but not out of the Catholicke Church, or the presence of God. Secondly, Saint John received this prophesie as he was in the spirit, to intimate unto us, that this booke is of a spirituall interpre∣tation. Thirdly, he received it on the Lords day, to lesson us, that God most blesseth our meditations on this day; and that they must bee at peace with him, and free from worldly cares and businesse, who expect revelati∣ons from him.

For the title of the booke of Apocalypse, or Revelation, it is taken either from the manner whereby it came to Saint John before mentioned, or from the matter herein contained, which is mysticall, hidden, and for the most part of things future, very obscure before the event and issue manifest them, not from Saint Johns manner of expressing them: for that for the most part is very intricate. For, as Plato sometimes spake of an obscure example, Exemplum, O hospes, eget exemplo, You had need to illustrate your example by another example; so of all the bookes in Scripture the booke of Revelation most needs a revelation and cleare exposition: in which, as Saint Jerome hath observed, Quot verba, tot Sacramenta, there are neere as many mysteries and figures, and aenigmaticall expressions, as words: for this is the booke spoken of in this booke,f 1.7 sealed with seven seales, answerable to the seven letters enclosed in it, directed to the seven Churches of Asia, to Ephesus, Smyrna, Sardis, Pergamus, Philadelphia, Laodicea, and Thya∣tira, which names are as it were a small table and short draught of the linea∣ments of these Churches. As Irenaeus his peaceable temper, and Lactan∣tius his milkie veine, and Eusebius his piety, and Chrysostomes golden mouth; and contrariwise Jacobs subtilty, and Edoms cruelty, and Nabals folly, and Seneca his end,* 1.8 and Protesilaus his destiny were written in their names:

g 1.9Protesilae tibi nomen sic fata dedêre, victima quod Troiae prima futurus eras.

so the speciall and most noted vertues and vices in these Churches may bee read by the learned in the Greeke tongue in their names. I dare not affirme, that the holy Ghost either imposed or made choice of these names, to inti∣mate any such thing; especially, because these names were given to these Cities, before they gave their names to Christ. Neither doe we reade, that these names at the first were put upon these Townes by men endued with a Propheticall spirit; but by their Heathen Founders or Governours: yet is

the correspondency between these names, and the condition of these Churches at the time when Saint John, as Christ his amanuensis, wrote these letters to them, very remarkable: and they may serve the learned as places in artificiall memory, to fixe the character of these Churches in them.

1. By the name Ephesus, so termed, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying remis∣sion or slacking, they may bee put in minde of slacking or back-sliding, wherewith the Spirit upbraideth this Church,h 1.10 Thou hast left thy first love: remember whence thou art fallen, and repent.

2. By the name Smyrna, signifying lacrymam myrrhae, the dropping or teares of myrrhe, they may be put in mind of thei 1.11 cup of teares, which this Angel was to drinke: Yee shall have great tribulation for ten dayes.

3. By the name Pergamus, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying be∣yond, or out of the bounds of marriage, they may be put in mind of the Ni∣colaitans abounding in this Church, who were great abusers ofk 1.12 marriage: Thou hast them that hold the doctrine of the Nicolaitans, which thing I hate.

4. By the name Sardis, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying fleshly, they may be put in minde of many in this Church that werel 1.13 fleshly given: for, as we reade, This Angel had but a few names which had not defiled their garments.

5. By the name Philadelphia, signifying brotherly love, they may bee put in minde of this vertue, whose proper worke it is, to cover multitude of sinnes; which because it was eminent in many of this Church, the Spirit covereth all her infirmities, and rebuketh her openly for nothing; but con∣trariwise commendeth her, and promiseth, because shem 1.14 had kept the word of his patience, to keep her from the houre of temptation.

6. By the name Laodicea, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying the righteousnesse or customes of the people, they may bee put in minde of the condition of the common sort in this Church and else-where, who are well conceited of themselves, though (God knowes) for little cause: they imagine that they are very forward in the way that leades to eternall life, that they are rich and encreased with goods, and have need of nothing, when indeed (in their spi∣rituall estate) they are wretched, and miserable, and blind, and naked: Where∣fore the Spiritn 1.15 counselleth them to buy of him gold tryed in the fire, that they may be rich; and white raiment, that they may be clothed, and that the shame of their nakednesse doe not appeare: And, to annoint their eyes witho 1.16 eye-salve, that they may see.

7. Lastly, by the name Thyatira, so called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signify∣ing to runne mad after, and spend ones selfe, they may bee put in minde of those in Thyatira, who ranne awhoring after Jezebel, and spent their e∣states upon her, and committed filthinesse with her:* 1.17 which because the An∣gel winked at, the Spirit sharply reproveth him.

And to the Angel of the Church in Thyatira, write, I know thy workes, &c. Notwithstanding I have a few things against thee, &c. These Verses resem∣ble the branches of thep 1.18 tree of life, which bare twelve maner of fruits.

1. The first I gather from them is the dignity of the Ministers of the Gospel, to whom the Son of God writeth, stiling them Angels. To the An∣gel of Ephesus, of Smyrna, &c.

2. The second, the difference of degrees in the Ministry: for the Son of

God endorseth his letter not to the inferiour Ministers, which were many in each of these Churches, but to the Angel, in the singular number, the Bishop or Super-intendent of the place, to whom the government of the Church, and ordering Ecclesiasticall affaires chiefly, if not onely, apper∣tained.

3. The third is the glorious majesty and divinity of our Saviour, who was before stiled the Sonne of man, but is here called the Sonne of God, and described with eyes like a flame of fire, piercing through the thickest dark∣nesse; and with feet like fine brasse, walking through the midst of all the Churches, and yet no way defiled, according to the words of the Prophet, theq 1.19 waies of the Lord are undefiled.

4. The fourth is mildnesse in just reproofe: the physician of our soules, who hath cured all our wounds with the smart of his, prescribeth the weak Angel of Thyatira but one pill, and that a gentle one; yet see how he rowles it in sugar; I know thy workes, and thy love, &c. Of many faults he mentio∣neth but a few, and of those few insisteth but upon one.

5. The fifth is the condition of good workes, to which foure things are required; faith, love, service, and patience: they must be done in faith, pro∣ceed from the love of God, with a desire to doe him service thereby; and lastly, the performers of them must be constant in them, and resolve pati∣ently to endure all crosses and oppositions from men or Satan, who seek to stay them in their godly proceedings.

6. The sixth is growth in grace, or proficiency in godlinesse: those who were ever good are best at the last; I know thy workes, that they are more as the last than at the first.

7. The seventh is the state and condition of the Church Militant, which at the best is like the Moone at the full, in which wee may discerne some blacke spots. The sweetestr 1.20 Pomegranet hath some rotten graine, the fai∣rest beauty hath a freckle or wrinckle, the most orient Ruby a cloud, and the most reformed Church in the Christian world hath some deformity in her: Ins 1.21 many things we offend all, and many in all: they are but a few against whom the Sonne of God hath but a few things. Notwithstanding I have a few things.

8. The eighth is the duty of a Magistrate, who like a good Gardener is to plucke up noysome weeds by the rootes. It is not sufficient for him to doe no evill; he must not suffer it: the Angel is not here blamed for any sin of commission or omission in himselfe, but for the bare permission of evill in others: I have somewhat against thee, because thou sufferest.

9. The ninth is a caution to looke to the weaker sexe: for often the Di∣vell maketh of them strong instruments, to dispread the poyson of heresie.t 1.22 Simon Magus had his Helena, Marcion his femall fore-runner, Apelles his Philumena, Montanus his Maximilla, Donatus his Lucillia, Elpidius his A∣gape, Priscillian his Galla, Arius the Prince his sister, Nicolaus Antioche∣nus his feminine troupes and quires, and all Arch-heretickes some strumpets or other, to serve them for midwives when they were in travell with mon∣strous and mishapen heresies: Thou sufferest the woman Jezebel. Yet to doe

the sexe right, I willingly acknowledge with Flacius Illyricus, that as the Divell hath used bad women in all times, as Brokers to utter his deceitfull and dangerous wares; so God hath made choice of many good women, to be conduits of saving grace, and great instruments of his glory. Not to goe out of this City of Thyatira for instance, we can produce a Lydia for a Je∣zebel; where the Divell now vented poyson by the impure mouth of Je∣zebel, God poured out before the sweet oyntment of the Gospel by the mouth of Lydia, whoseu 1.23 heart he opened, that shee attended to those things which were spoken of Paul.

10. The tenth is an observation concerning the nature of Heresie, which fretteth like a canker; and if it be not looked to, corrupteth the sound mem∣bers of Christ: Thou sufferest the woman Jezebel to seduce my servants.

11. The eleventh is a consideration of the odious filthinesse of Idolatry, which the Scripture termeth the soules naughtinesse, and spirituall fornica∣tion: To commit fornication.

12. The last is a wholsome doctrine concerning the contagion of Ido∣latry, which not only infecteth our bodies and soules, but our meates and drinkes also, and turneth the food of the body into the poyson of the soule to such as familiarly converse and table with Idolaters, and feed upon the reliques of Idols sacrifices: And to eate things offered unto Idols.

And to the Angel of the Church in Thyatira. Glorious things are spoken of you, O yee Ministers of the Word and Sacraments: Yee are stiled Em∣bassadours of the King of Heaven, Stewards of the houshold of faith, Inter∣preters of the Oracles of God, Dispensers of the mysteries of salvation, Kee∣pers of the Seales of grace: Yee are the Salt of the earth, the Light of the world, the Starres of the skie, nay, the Angels of Heaven: To the Angel. The Ministers of the Gospel resemble Angels in many things:

1. Angels arex 1.24 ministring spirits, and the Preachers of the Gospel are spi∣rituall Ministers.

2. Angels, according to the derivation of their name in Greeke, arey 1.25 messengers of God, and the Ministers of the Gospel arez 1.26 messengers of Christ.

3. The dwelling of Angels is in Heaven, and there is or ought to be thea 1.27 conversation of the Ministers of the Gospel.

4. The life of Angels is a continuallb 1.28 beholding the face of God; and what is the life of a good Minister, but a continuall contemplation of the di∣vine nature, attributes and workes?

5. The Angels gatherc 1.29 the Elect from the foure windes, and the Ministers of the Gospel gather the Church from all corners of the earth.

6. The Angelsd 1.30 poure out the vialls of the wrath of God upon the earth, and the Ministers are appointed to denounce Gods judgements and plagues to the wicked world.

7. The Angelse 1.31 sound Trumpets at the last resurrection, and the Ministers of the Gospel at the first.

8. When Christ was in an agony,f 1.32 there appeared an Angel strengthe∣ning him; and when Gods children are in greatest extremity, God sendeth the Ministers of the Gospel tog 1.33 comfort them.

9. The Angels carry the soules of them that dye in the Lord into Abra∣hams bosome (Luke 16.22.) and the Ministers of the Gospel give them their passe, and furnish them with their last viaticum.

Now, if it bee demanded why God so highly advanceth the dignity of the Ministry; I answer, to advance his glory: He lifteth up the silver Trum∣pets of Sion on high, that the sound of his praise may be heard the further. As the visible Sunne casteth a more radiant and bright beame upon Pearle and Glasse, which reflecteth them againe, than upon grosse and obscure bo∣dies that dead the rayes thereof; even so the Sunne of righteousnesse casteth the fairest lustre upon that calling, which most of all illustrateth his glory. To other vocations God calleth us, but this calleth us unto God: all other lawfull callings are of God, but of this God himselfe was: and if it bee a great honour to the noblest orders of Knighthood on earth, to have Kings and Princes installed into them; how can wee thinke too worthily of that sacred order, into which the Sonne of God was solemnly invested by hish 1.34 Father? I speake nothing to impeach the dignity of any lawfull professi∣on; make much of the Physicians of your body, yet not more than of the Physicians of your soule: yeeld honour and due respect to those that are skilfull in the civill and municipall Lawes; yet under-value them not, who expound unto you the Lawes of God. At least take not pride in disgracing them, who are Gods instruments to conveigh grace into your soules: grieve not them with your accursed speeches, who daily blesse you: load them not with slaunders and calumnies, who by their absolution and ghostly com∣fort ease you of the heavie burden of your sinnes: goe not about to thrust them out of their temporall estate, who labour by their Ministery to pro∣cure you an eternall. It is not desire of popular applause, or a sinister respect to our owne profit, but the zeale of Gods glory, which extorteth from us these and the like complaints against you. For if Religion might bee ad∣vanced by our fall, and the Gospel gaine by our losses, and God get glory by our dis-esteeme, we should desire nothing rather than to be accounted the off-scouring of all things on the earth, that so wee might shine hereafter like precious stones in the foundation of the celestiall Jerusalem. But if the Preachers and the Gospel, the Word and Sacraments, and the Ministers thereof: Religion and Priests, the Church and Church-men are so neere allies, that the dis-reputation of the one, is a great prejudice to the other, and the disgrace of the one, the despising of the other; if the truth wee pro∣fesse, if our Religion, if the Gospel, if Christ, if God suffer in the disgraces that are put upon our calling, and the manifold wrongs that are done to it, we must adjure you for your owne good, and deeply charge you in Gods cause, that as you looke to receive any good from him, so you take nothing sacrilegiously from the Church; as you hope to be saved by the Ministery, preserve the dignity and estimation thereof; be not cursed Chams in disco∣vering the nakednesse of your ghostly fathers. Alexander thought that he could not lay too much cost upon the deske, in which Homers Poems lay; and we daily see how those who take delight in musicke, beautifie and adorn the instrument they play upon with varnish, purfle, gilt painting, and rich lace: in like maner, if you were so affected as you should be at the hearing of the Word, if you were ravished with the sweet straines of the songs of

Sion, ye would make better reckoning of the Instruments and Organs of the holy Spirit, by which God maketh melodie in your hearts: yee would not staine with impure breath the silver trumpets of Sion, blowne not with winde, but with the breath of God himselfe: yee would not trample un∣der foot those Canes that yeeld you such store of Sugar, or rather of Manna.

Yee will be apt enough, upon these and the like texts, to teach us our dutie, that we ought, as Messengers of God, to deliver his message faith∣fully, and as neere as we can in his owne words; as Angels to give our selves to divine contemplation, and endevour to frame our lives to a heavenly con∣versation. Let it not then be offensive to you to heare your dutie, which is as plaine to be read as ours, in the stile here attributed to the Pastour of La∣odicea, the Angell. It is that you entertaine your diligent and faithfull Pa∣stours, as thei 1.35 Galathians did St. Paul, and as Monica did St. Ambrose, tan∣quam Angelos Dei, as the Angels of God; receive them as Abraham and Lot did the Angels sent from God unto them, defend them according to your power from wrong, and make them partakers of the best things where∣with God hath blessed you.

Angelo, to the Angel, in the singular number, chiefe Pastour or Bishop of the Church. All Ministers, as I shewed you before, may challenge the title of Angels; but especially Bishops, who watch over other Ministers, as Angels over men; who are to order the affaires of the Church, and go∣verne the Clergie, as the Peripatetickes teach, that Angels direct and go∣verne the motions of the celestiall spheres: therefore Epiphanius, and St. Austine, and most of the later Interpreters also, paraphrase Angelo by E∣piscopo illic constituto: and verily the manner of the superscription, and the contents of the letter, and the forme of governement settled in all Churches at this time, make for this interpretation. For supposing more Ministers in London of equall ranke and dignitie as there are, who would indorse a letter on this manner, To the Pastour of London, unlesse he meant the Bishop or chiefe Pastour? Now it is evident out of the twentieth chapter of the Acts, ver. 17. and all ancient stories, that there were divers Ministers or Presbyters in each of these seven Churches: He therefore, to whom the let∣ter was addressed in particular, to the Angel, could be no other than the Bishop or Superintendent of the place; who is here blamed for suffering Jezebel to teach: which sheweth that he had Episcopall power and autho∣ritie to silence and suspend her, or any other erroneous Teacher within his Diocesse. What should I adde out ofk 1.36 Irenaeus; Polycarpus ab Apostolis in ea quae est Smyrnae Ecclesiâ constitutus est Episcopus, quem nos vidimus in primâ aetate nostrâ; that the Angell of Smyrna was Bishop Polycarpus, or∣dained by the Apostles themselves, whom he himselfe saw in his younger years: Or out ofl 1.37 Jerome, that to prevent schismes among Presbyters and Priests, Episcopall governement was established through the whole world?

And let this suffice to be spoken of the office of this Angell: we will now consider of his charge, or that wherewith the Holy Ghost here bur∣deneth him, the toleration of heresie and idolatrie. I have a few things a∣gainst thee,

That thou sufferest.m 1.38 Diodorus Siculus reporteth that the ancient Kings

of Egypt made a kinde of medley of religion to serve their turne, that the people might thereby be distracted, and so disabled from attempting any thing against the State. And we reade likewise inn 1.39 Socrates, of Themistius, that he laboured to perswade Valens the Emperour, that God was well plea∣sed with varietie of sects, dum it a pluribus modis colitur, because by this tolera∣tion of divers religions God is worshipped after divers manners. And Father Parsons, with whomo 1.40 Bodine the great Statesman of France, and Cardinallp 1.41 Allen, and Williamq 1.42 Bishop, Seminarie Priest, joyne hearts and pens, spen∣ding the strength of their wit, and flower of their learning in this argument of toleration; taking upon them to prove, first, in Thesi, that Religions, differing in substantiall points, and fundamentall grounds, are comportable in the same Kingdome: and in Hypothesi, that it is not only lawfull and expe∣dient, but also honourable for the King of Great Britaine to permit the pub∣licke profession and practice of the Romish Religion within his King∣domes. For the proofe of their Thesis they alledge but one text of Scrip∣ture, and that miserably wrested:r 1.43 Sinite utraque crescere in messem, let both grow untill the harvest.

The great want of Scriptures they strive in some sort to supply by conje∣ctures of reason, and examples of forreine States: but the fairest glosse they set upon their foule assertion, is from such plausible sentences of the ancient Fathers as these:s 1.44 Who is so proud as to forbid me to lift up my eyes to heaven? Who will impose a necessity upon me, either to worship that which I will not, or not to worship what I will? Nothing so much dependeth on the will as Religion, which is not Religion but Hypocrisie if the minde be averse from it.t 1.45 It is a∣gainst Religion to enforce Religion, and constraine men to dissemble with God. Verily the chiefest point of Religion consisteth in the inward sacrifice of the heart, and devotion of the will: and how is it possible to devote ouru 1.46 will against our will? This reason against forcing Religion seemed so forcible to Theodoricus, that he forbad all Inquisitions and Tortures in case of Re∣ligion. For other things (saith he) we may, Religion we cannot command. Neither was he singular in this his opinion: for upon the like grounds to his, Theodosius and Leo, Catholike Emperours, permitted Churches to the Arrian Heretikes; as likewise Constantius and Valentinian, Arrian Here∣tikes, granted Oratories to Catholike Bishops. The Emperours of Ger∣manie tolerate Lutherans and Zuinglians, the French King Hugonots, the Grand-Seignior Christians, the Pope Jewes in Rome; whereunto Bodin ad∣deth the example of the ancientx 1.47 Romans, who permitted the free use of their Religion to all the Nations they conquered: and of the Emperour A∣lexander Severus, who kept in his closet the pictures of Abraham, Orpheus, Hercules and Christ, and privily worshipped them all.

These are the fairest pretences, and plausiblest arguments for toleration. How few in number? how light in weight? how easie and short in the an∣swer?

First, for their text of Scripture (let both grow to the harvest) which Doctor Bishop setteth in the fore-front of his discourse. Can any man of learning and judgement once dreame, that our Lords meaning was thereby to inhibite all proceedings against Heretikes and wicked livers? to enjoyne all Magistrates to suffer vertue and vice, truth and heresie to grow together

in the Church till the harvest, that is, the end of the world? Could Doctor Bishop or any other Papist perswade himselfe that our Saviour commandeth that to be done, for which he here blameth the Angell ofy 1.48 Thyatira, and before the Angell ofz 1.49 Pergamus? Doe not all Papists defend the Inquisiti∣on in Spaine and Italie, and the Pope their Master his proceedings against Protestants, under the name of Heretikes? Certainely if Christ in this pa∣rable absolutely commands a toleration of Heretickes and Schismatikes, under the name of tares, the Popish Inquisition is a transgression of Christs command, by their owne inference from it: which if any Papist maintaine, he will not be long out of the Inquisition: if he trust not to his heeles he shall feele the gag soone in his mouth, and assay thea 1.50 man-bridle.

As for the meaning of the place of Scripture, it is cleere in it selfe, and hath been long agoe by the Ancients declared to be this, that God suffereth hypocrites and dissemblers to mingle themselves with godly Professours in the visible Church, whom because we cannot sufficiently discerne and di∣stinguish, who know not the hearts of men, he forbiddeth us to attempt an universall and utter extirpation of them, in this respect only, ne simul eradice∣mus triticum, lest together with cockle and darnell, or in stead thereof, we pluck up good wheat. What maketh this for the toleration of open Idolatours, and known Heretikes, or scandalous livers, who if they be not weeded out by ex∣ecution of penall Statutes or Ecclesiasticall censures, will hinder the growth of all vertue and Religion? Wherefore the case being so cleere, that this text of Scripture is shamefully wrested by the Adversarie, I leave the Patrons of toleration to be disciplined by the Jesuitb 1.51 Maldonat, who in his Comment upon this text, strikes them smartly with his feruler that abuse this place (as he saith) to prove that Heretikes are not at all to be punished, or not to be pu∣nished with death.

I come to the ancient Fathers, who indeed justly taxe the heathen for fol∣lie and crueltie, in forcing their idolatrous worship upon Christians by the sword, which they were never able, nor so much as once offered to main∣taine by argument. Against all such, who terrifie and teach not, as St. Au∣stine speaketh, or begin with fire and faggot, or have no sharper weapons to defend the truth of their Religion than the edge of the axe, or point of the sword, Lactantius and Tertullians exceptions are just, and their admoniti∣ons seasonable.c 1.52 Let the heathen draw the sword of their wits, and trie it at the point of argument. They dislike not, after gentle remedies have proved uneffectuall, to use severitie against obstinate Heretikes. For though Saint Bernard saith truely, Fides suadenda, non imponenda; faith is to be perswa∣ded, not to be imposed upon a man: yet Tertullian affirmeth as truely in ano∣ther case, Contumacie is to be dealt roughly withall, durities vincenda est, non suadenda, obstinacie is to be compelled, not perswaded.

Yea, but faith is the gift of God, and cannot be forced upon a man a∣gainst his will. Neither can any morall vertue: and yet Drunkards, and In∣continent persons, and Theeves, and Murderers, are justly punished. And why not as well Miscreants, Idolatours, and Heretikes? Faith indeed is the gift of God, yet he neither giveth it, nor preserveth it in us without meanes, whereof one of the chiefe is the strict execution of Ecclesiasticall discipline, and Imperiall lawes, whereby all the Diocesse ofd 1.53 Hippo was reclaimed

from the heresie of the Donatists: Religione 1.54 cannot be enforced. It is a true proposition, if it be rightly understood, but no way maketh for toleration of errour, or against wholsome lawes, for the preservation of the purity of Religion. For the acts of Religion are of two sorts:

1 Inward, as beliefe and affiance in God, hope and charity.

2 Outward, as to goe to Church to heare Sermons, to be present at the administring of the Sacraments, to make open profession of our faith by word of mouth, or writing: to these men may bee compelled by penall Statutes. Health cannot be forced upon a sicke man, yet his mouth may be violently opened with a spoone, and that cordiall water powred downe his throat, which may bee a good meanes under God to recover his health. To this purpose Saint Austine speaketh* 1.55 appositely: Hee that by a smart blow rowseth a man in a Lethargie, or by maine force bindes a mad man, is troublesome to both, yet doth a good office to both.

Yea, but is it not cruelty to trouble men or women for their conscience? to compell people by violent meanes, to communicate with that service which in their heart they abhorre? supposing it to bee the true worship of God to which the State compelleth (though they that are forced to it deem otherwise) to enforce them in this case to it, is no persecution at all, but execution rather of Gods Law: or, if they will needs have it termed a per∣secution, I distinguish with Saintf 1.56 Austine of a double persecution.

1. A just, which the Church of God raiseth against the wicked for their impieties.

2. Unjust, which the wicked, when they are in place, raise against the godly for the truths sake.

The former proceeds from love and zeale, and intends instruction; the later from malice and cruelty, and intends destruction: the one wounds by injustice, the other heales by discipline; that lets out the corrupt, this spills the life bloud. Now for the examples of toleration of divers Religions, they are either in such places where there are divers Regiments and Sove∣raignties; as in Germany, where each Prince maintains that Religion which he is perswaded in his conscience to bee the right: or of Princes which could doe no other, as things then stood with them; as Theodosius, who for a while bare with the Arrians, but as soone as hee had strength enough a∣gainst them, prohibited them all meetings, deprived them of the benefit of making Wills, and forbad all disputing about the equality of the persons in the Trinity, as we may reade in Sozomen and Theodoret: or they are of He∣retickes, Turkes and Infidels, and so no good presidents for Orthodoxe Christians. In briefe, they are all either impertinent or inconsequent, and are over-borne with stronger reasons, and more uncontrollable authorities on the contrary; which before I martiall in their order, I will set downe certaine distinctions and cautions for the clearer manifestation of the truth.

1. First, by divers Religions, we understand Religions differing in main grounds and substantiall points of faith, not in the outward forme of disci∣pline, much lesse in the habit or furniture of Rites and Ceremonies onely. Diversities of Rites and Ceremonies have been alwayes in the Catholike Church without breach of unity. The Spouse of Christ weareth a gar∣ment

wrought about with divers colours: And the Musicians will tell us, that some discords in a lesson, binding wise (as they speake) and falling into a con∣cord, much grace the musicke.

2. Secondly, wee wish that all Magistrates Ecclesiasticall and Civill, would first make proofe of gentler remedies, and seeke rather to winne men by perswasions, than draw them to Church by compulsion; Monendo po∣tiùs quàm minando, & verbis magis quàm verberibus, to use rather commo∣nitions than comminations, words than blowes, discourses than legall cour∣ses, arguments than torments.

3. Thirdly, in making and executing penall Statutes against Heretickes and Idolaters, all Christian Princes and States must wash their hands from bloud, and free themselves from all aspersion of cruelty. For no fish will come into the net which they see all bloudy: and they who are too quick in plucking at those that differ from them in Religion, root up those oft-times for tares, which if they had been permitted longer to grow, might have proved good corne.

4. Fourthly, they must put a great difference between those that are in∣fected with Hereticall opinions, whereof some are ring-leaders, some are followers, some are obstinate, others flexible, some are turbulent, others peaceable; on some they ought to haveg 1.57 compassion, making a difference; and others save with feare, pulling them out of the fire.

5. Lastly, nothing must be done herein by the intemperate zeale of the heady multitude, or any private motion; but after mature advice and deli∣beration be appointed by lawfull authority.

To the particular instances brought from our neighbour Nations that are repugnant to this rule, wee answer with Sainth 1.58 Bernard: Wee approve their zeale, yet wee allow not of their proceedings.

These cautions observed, that religions differing in fundamentall grounds are not to be tolerated in the same Kingdome, we prove

1. First, by the Law ofi 1.59 Moses, which forbiddeth plowing with an Oxe and an Asse together: or, to weare a garment of divers sorts, as of woollen and linnen together. The morall of which Law, according to the interpreta∣tion of the best Expositors, hath a reference to diversities in Religions, and making a kinde of medley of divers worships of God.

2. Secondly, by the grievous punishment of Idolaters appointed by God himself:k 1.60 If thy brother, or son of thy mother, or thine own son, or thy daughter, or the wife that lieth in thy bosome, or thy friend, which is as thine own soule, en∣tice thee secretly, saying, Let us goe and serve other gods, thine eye shall not pity him, neither shalt thou keep him secret, but thine hand shall be upon him, and then the hand of all the people to stone him to death: Solùm pietatis genus est hic esse crudelem, It is piety in this kinde to shew no pity. It is not in the power of Kings and Princes to reverse the decrees of Almighty God, or falsifie his Oracles, who saith, Nol 1.61 man can serve two masters. For what fellow∣ship hath righteousnesse with unrighteousnesse? and whatm 1.62 communion hath light with darknesse? or what concord hath Christ with Belial? and what agree∣ment hath the Temple of God with Idols?

3. Thirdly, if these testimonies of everlasting truth perswade us not, that God, who is truth, must be worshipped in truth, and not with lyes, and

in a false manner; yet Christ his inditing the Angel of Thyatira for suffe∣ring Jezebel, and the Angel of Pergamus for not silencing false Teachers: I have a few things against thee (saith the Spirit) that thou hast there them that maintaine the doctrine of Baalam. The Spirit chargeth not the Angel with allowing or countenancing, but tolerating only false doctrine: There∣fore the toleration of Heresie and Idolatry is a sinne which God will not tolerate in a Magistrate; which I further thus demonstrate:

4. Fourthly, God will not hold any Prince or State guiltlesse, which permitteth a pollution of his name; but the worship of a false god, or the false worship of the true God, is a pollution of his name, as himselfe decla∣reth:n 1.63 Pollute my name no more with your gifts and your Idols. God is a jealous God, and will endure no corrivall; if wee divide our heart between him and any other, hee will cut us off from the land of the living, as hee threatneth: Io 1.64 will cut off the remnant of Baal, and them that worship the host of Heaven upon the house tops, and them that worship and sweare by the Lord, and by Malcham.

5. Fifthly, what shall I adde hereunto save this, that the bare permis∣sion of Idolatry was such a blurre to Solomon, and most of the succeeding Kings of Juda, that it obscured the lustre, and marred the glosse of all their other Princely endowments? For after the description of their vertues, this blot is cast upon their reputation; But the highp 1.65 places were not taken away. But thrice happyq 1.66 Hezekiah, who by demolishing the brasen Serpent which Moses had made (because the children of Israel burned incense to it) erected to himselfe an everlasting monument of praise. And yet more happyr 1.67 Jo∣siah, after whom the Holy Ghost sendeth this testimony: Like unto him there was no King before him, that turned to the Lord with all his heart, and with all his soule, and with all his might, according to all the Law of Moses, neither after him arose there any like unto him. Why? what eminent vertues had Josiah above others? what noble acts did he, which the Spirit values at so high a rate? no other than those which we find recounted in the books of Kings and Chronicles: Hee brake downe the Altars of Baalim, and cut downe the Images that were on high upon them, hee brake also the groves and the carved Images, and the moltens 1.68 Images, and stamped them to powder, and strewed it upon the graves of them that sacrificed to them; and hee burned the bones of the Priests upon the Altar. He defiled Topheth, which is in the valley of the children of Hinnom, that no man might maket 1.69 his sonne or his daughter passe through the fire to Moloch: and he took away the horses that the Kings of Judah had given to the Sun, and the Altars that were on the top of the upper chambers of Ahaz, & the Altars which Manasseh had made in the two Courts of the house of the Lord, and the high places that were before Jerusalem, which Solomon had builded, and so he tooke away all the abominations out of all the countries that pertained to the children of Israel, andu 1.70 compelled all that were found in Israel to serve the Lord their God.

6. Sixthly, farther to teach Magistrates, that they ought sometimes to use violent and compulsive meanes, to bring men to the true service of God; our Saviour delivereth a Parable of a certainex 1.71 man that made a great Supper, and when the guests that were bid came not in, the Master said to his servants,* 1.72 Goe to the high wayes and hedges, to compell them to come in, that my

house may be filled. On which ground St.y 1.73 Austine thus descanteth, What are the hedges here meant, but schismes and heresies, that make partitions and se∣parations in the house of God? from which when the sheepe of Christ are pulled, let them not find fault because they are haled, but looke whither they are haled, into Christs sheepfold. A prudent advice, and seriously to be thought upon by all that murmure and repine at the Church and States proceedings a∣gainst obstinate Recusants, be they Papists or Brownists: they could not mislike that they are compelled, if they entered into a serious consideration whither they are compelled to goe, to wit, to a marriage Supper, to partake of the Manna of the Word and Sacraments.

O happy violence, that puls men out of hell fire, happie bonds that tye us to Christs body, happy fetters that hold our feet in the way of peace, happy scourges and whips that drive us into heaven, happy outward compulsion that workes inward compunction!

7 Seventhly, to these constraining arguments for compulsories against refractarie persons, we may adde infinite examples of zealous Princes, to counterpoize all the presidents brought before for connivencie at schisme or heresie. I spake but even now of Josiah and Hezekiah, after whom may be rankedz 1.74 Asa, who deposed Maacath his mother from her Regencie, because she had made an Idol in a grove, which he brake downe, and stamped to pow∣der. And Nebuchadnezzar made a Decree, That every people, nation and language, which spake any blasphemie against the God of Shadrach, Misach, and Abednego, should be drawne in pieces, and their houses made a jakes, Dan. 3.29. And that I may joyne Ecclesiasticall stories with the inspired, I will relate some constitutions of the best Emperours which swayed the Roman Scepter.a 1.75 Constantine the Great appointed that all the Temples of Heretickes should be pulled downe, and that it should not be lawfull for them to assemble together in publike or private. And that Theodosius and later Em∣perours were as quicke against them, it appeares by the Code of Justinian;b 1.76 Let all heresies, forbidden by the law of God and Imperiall sanctions, keepe silence for ever. And againe,c 1.77 Let all Heretickes understand, that all places of meeting, as well Churches as private houses, are to be taken away from them: let them be debarred from all service day and night, the Lord Deputie to be fined a hundreth pound if he permit any such thing. Will you heare yet sharper lawes? Peruse the chapter of Manicheos.d 1.78 We prosecute the Ma∣nichees with most deserved severitie; and first we determine that this heresie shall be held a publike crime: because that which derogateth from the true worship of God, cannot but be many wayes prejudiciall to the State. These Ma∣nichees therefore we punish with confiscation of goods, we debarre them from buying or selling, bequeathing goods or lands by will or otherwise, from recove∣ring any legacies, or enjoying their fathers inheritance: and let them all be li∣able to the same penalties who keepe and foster such persons in their houses.

8 Eighthly, for the mitigation of which lawes, when the Hereticks ex∣pected that S. Austine should mediate with the Emperor, he falls thus foule upon them: Yes forsooth, what else? I shall gainesay the constitution of the Emperour, and interc••de that you lose not the things which you call yours, and you without feare spoyle Christ of that which is his? A reasonable demand, is it not? that the Roman lawes should permit you to make your last will and testa∣ment,

whilest you with cavelling and sophistry goe about to frustrate Gods last will and Testament? that in buying and selling your contracts may be good, and you the whilest share among you that which Christ bought when he was sold? that you be not banished from the place of your abode, when you, as much as in you lieth, drive Christ from the Kingdome purchased with his blood? Ter∣tullian is as peremptory in this point:e 1.79 We must deale roundly with Here∣tickes, and overcome their obstinacie by more powerfull Rhetorike than per∣swasive speeches. For that course must be thought the best which God himselfe hath taken. St.f 1.80 Cyprian pointeth to those texts of Scripture, wherein God alloweth of, yea, and expressely commandeth severe proceedings against Heretickes and Idolatours: with whom St.g 1.81 Gregorie accords in his note upon those words, Catch the foxes that spoyle the vines. Of the same minde areh 1.82 Hierome, Leo, and the Synod of Burdigala, who all approve of Maxi∣mus his proceedings against the Hereticke Priscillian; and Epiphanius and Cyrill, who, to strike a terrour in the hearts of Heretickes, relate the fleaing of Manes, the father of the Manichees, by the King of Persia. To fill up the ranke:i 1.83 Optatus likeneth Macarius to Phineas and Elias, for making a quicke dispatch with the Heretickes of his time. Dioscorus Alexandrinus cries out in the Synod of Chalcedon, that Heresie is to be purged with fire, Haereticos flammâ dignos. Clemens Alexandrinus wisheth all happinesse to the Scythian King, who hung a Citizen, and after commanded him to be shot through with arrowes, for sacrificing to the mother of the gods, after the man∣ner of the Grecians.k 1.84 Lastly, St. Bernard, after he had made mention of some private persons, who ranne upon blasphemous Heretickes, and tare them in pieces for rending the Church, interposeth his owne judgement in this maner; They should have done better, to have delivered up those blasphemous Heretickes into the hands of the Magistrate, who beareth not the sword of justice in vaine.

9 Ninthly, if these pious resolutions of the ancient Fathers, and noble acts of religious Princes, serve not as matches to kindle the zeale of godly Magistrates against the enemies of our Religion, the heathen shall one day rise up against them; the ancient Romans, who had this law written among the rest,l 1.85 Let no man have a private Religion to himselfe: the Athenians, who banished Protagoras for that atheisticall speech of his, de diis, Sintne, an non sint, nil habeo dicere; I can say nothing concerning the gods, whether there are any, or not; and put Socrates to deathm 1.86 because he made question of the truth of that Religion which the State professed. In a word, all nations of the world shall condemn them, of whomn 1.87 Seneca writeth truly, that for the profaning, violating, or corrupting the worship of God there are divers punishments appoin∣ted in divers places, but in all Countries some or other. And not without cause: for if it be a scandall to a State to suffer theeves & murtherers to go unpuni∣shed, are Hereticks to be set free, who rob men of that pearle of truth which the rich merchant man sold all that he had to buy? who are guilty of spiritu∣all homicide? wherewith St.o 1.88 Austine directly chargeth them; You see what these miscreants doe, and what they suffer; and have they, thinke you, any just cause to complaine of the punishments that are inflicted on them? They kill the soules of men, and smart for it in their bodies: by their damnable doctrine they bring men to eternall death, and yet grudge that they suffer a temporall. Doe

not all wise men account Religion to bee the foundation which beareth up the whole frame and fabricke of State? And is it possible a building should stand upon two foundations? Religion is the soule which animateth the great body of the Common-wealth, and will it not prove a monster if it be informed with divers soules? The Church and Common-wealth have but one centre; any new motion therefore in the one must needs make a com∣motion in the other. In which regard Mecoenas advised Augustus to punish severely all Innovators in matter of Religion,p 1.89 not only out of a regard of pie∣tie, but also for reason of State. What mutinies, what heart-burnings, what jealousies, what bloudy frayes and massacres may there be feared, where Religion setteth an edge upon discontent? And all that dye in these quar∣rels pretend to the Crowne of Martyrdome. I forbeare multiplicity of examples in this kind, our neighbour Countries have bin for many yeeres the stages whereon these tragedies for Religion have been acted, and God alone knowes what the catastrophe will be. There was never so great mis∣chiefe done at Rome by fire, as when it took the Temple of Vesta, and min∣gled it selfe with the sacred flame.

q 1.90 Ardebant sancti sceleratis ignibus ignes, Et mista est flammae flamma prophana piae.

Even so if the wild-fire of contention mixe it selfe with the sacred fire of zeale, and both burne within the bowels of the same Church, it is not a ri∣ver of bloud that is like to quench the direfull flame. Thereforer 1.91 Julian the Apostata, as S. Austine reports, having a desire to set all Christendome in a combustion, cast a fire-ball of contention among them, by proclaiming liberty to all Heretickes and Schismatickes to set abroach their damnable doctrines, hoping thereby utterly to extinguish the name of Christians.

But to come neere to our Adversaries, and turne their owne ordnance upon them: Did Queene Mary in her short reigne exempt the servants of God of any age or sexe from the mercilesse flames of the fire? Doe not Bellarmine, Allan, Parsons, Pammelius, Maldonat, and generally all Jesuits, set their wits upon the rack, and stretch and torture them, to maintaine the rackes and tortures of Popish Inquisition? Of what hard metall then are their foreheads made, who dare supplicate for a toleration in a Prote∣stant state, able to suppresse them? Why should they not be contented with their owne measure, though all the world knoweth the sweet benignity and clemency of our gracious Soveraign abates them more than the halfe? Here me thinkes I heare the soules of the slaine under the Altar cry.

How long Lord, holy & just, dost not thou revenge the bloud of thy servants spilt as water upon the ground by the Whore of Babylon, which to this day out-bra∣veth thy Spouse, having dyed her garments scarlet red in the goare of thy Saints, and Martyrs of thy Son Jesus Christ? Righteous Lord, wee have been made a spectacle of misery to Angels and men, wee have been killed all the day long, and accounted as sheep for the slaughter; wee have been spoiled of all our goods, banished our native soile; we have been hewen asunder, wee have been slaine with a sword, we have been whipt, scour∣ged, cast into dungeons with serpents, burnt at a stake to ashes, some of us

digg'd out of our graves, and martyred after our death: and she that hath thus cruelly butchered thy servants sits as Queene, arrayed in purple, and scarlet, and fine linnen, and carouseth healths to the Kings and Princes of the earth in a cup of gold; and after shee hath made them drunke with the wine of her abominations, she committeth spirituall filthinesse with them in the face of the Sun.

Cupio me patres conscripti clementem, non dissolutum videri (saith the wise Oratour) I wish that mercy, to which all vertues (as Seneca obser∣veth) willingly give the place and yeeld the garland, may be still the prime gemme in our Soveraignes Crowne. I plead for mercy, which must be our best plea at Christs Tribunall: but I desire it to bee well thought upon, whether it be mercy or not rather cruelty to spare those who spare not your sonnes and daughters, but daily entice them, and by their agents conveigh them over beyond the Sea, to sacrifice, not their bo∣dies, but their soules, their faith, their religion to the Moloch of Rome.* 1.92 Pliny writeth of certaine people of the family of Anteus in Arcadia, who having put off their clothes, and swom over a deep standing poole, wander in the wildernesse, runne among Wolves, and are transformed into their shape, and after returne backe and doe great mischiefe in their owne countrey. I beleeve not that there is any such family in Ar∣cadia; but I am sure wee have a sort of men in England, who, put∣ting off the habit of English men and Scholars, crosse the narrow Seas, converse with Romish Wolves, and degenerate into their nature, and after they returne backe into their owne countrey, make havocke of Christs flocke. Here I cannot but cry aloud with zealous Bullenger,t 1.93 What clemency call you this, to suffer the Lords Vineyard to bee spoiled and laid waste by cruell Monsters? What mercy to spare the Wolves, which spare not Christs sheep redeemed with his precious bloud? who plot trea∣son against their naturall Prince, scandalize the State, and staine with impure breath the gold and silver vessels of the Sanctuary, who turne religion into Statisme, or rather into Atheisme. Let it bee accoun∣ted mercy not to execute the rigour of penall Statutes upon silly sedu∣ced sheep; certainly it is cruelty to spare the Wolves which worry them.

If any, pricked at the heart at the consideration of these things, say with the Jewes in the Acts,y 1.94 Quid faciemus? What shall wee doe? Wee have used all diligence to find out these Romish Wolves, and those that come within our reach wee smite, at the rest we set our strongest Mastives, and fray them out of our coasts:

I answer, If this were sincerely done of all hands, if some shepheards were not seen by the Wolves before they spie them, and thereby lost their voi∣ces, according to the Proverb,

Lupi videre priores:

I say if the shepheards and the dogges bestirred themselves as they should, yet the wise man in Livie will tell them, All will be to no great purpose till the woods and thickets be cut down, to which they flie, & there hide themselves:

Nunquam defuturi sunt lupi donec sylvae exscindantur: you shall never be rid of these Romish wolves so long as in all quarters of this Kingdome they have so many places of shelter to lurke in, I had almost sayd Sanctuaries of defence.

I am now come home to the point, I first thought upon when I was som∣moned to speake to this honourable assembly,* 1.95 consisting of so many noble and worthy members of the high Court of Parliament; and therefore here I will land my discourse, after I have given you but one memento out of the Psalmist, Remember the children of Edom in the day of Jerusalem, how they sayd, Downe with it, downe with it, even to the ground; or rather, Up with it, up with it to the trembling ayre. Blow up King, Queene, Prince, Parliament, Clergie, Laitie, Nobilitie, Gentrie, Commons, Lawes, Sta∣tutes, Charters, Records, all in a cloud of fire, that there remaine not so much as any cinders of them upon the earth, lest perhaps the Phoenix might revive out of her owne ashes. But praysed be the God of heaven, who discovered and defeated that plot of hell, our soule is escaped as a bird out of the snare, the snare is broken, and we are delivered. I will close up all with those sweet straines of the hundred forty ninth Psalme.

O sing unto the Lord a new song, let his praise be heard in the great congregation: let Israel rejoyce in him that made him, and let the children of Sion be joy∣full in their King: for the Lord hath pleasure in his people, and will make the meeke glorious by deliverance: let the Saints be joyfull with glory, let them rejoyce in their beds: let the high Acts of the Lord be in their mouthes, and a two-edged sword in their hands, to execute vengeance up∣on the Romish Jezebel, and rebuke her proselites; to bind her Priests in chaines, and her Chemarims with linkes of iron, that they may be avenged of them: as it is written, Such honour have all his Saints.

To whom, &c.

Notes

• * 1.1

  Apoc. 1.12.
• a 1.2

  Bullengerus in hunc locum. Illuminat ali∣os, alios igne sempiterno concremat.
• b 1.3

  Solinus c. 20. Hypanis Scy∣thicorum am∣nium princeps haustu saluber∣rimus, dum in Exampeum fontem infe∣ratur, qui am∣nem suo vitio vertit.
• d 1.4

  Sen. ep. 12. Gratissima sunt poma cùm fugiunt, deditos vino potatio extre∣ma delectu, &c.
• c 1.5

  Esse Phoebi dulcius solet lumen jamjam cadentis.
• e 1.6

  Cap. 1. V. 9, 10.
• f 1.7

  Apoc. 5.1.
• * 1.8

  Se necans.
• g 1.9

  Ovid. ep.
• h 1.10

  Cap. 2. Ver. 4.
• i 1.11

  Ver. 10.
• k 1.12

  Ver. 15.
• l 1.13

  Cap. 3. Ver. 4.
• m 1.14

  Ca. 3. Ver. 10.
• n 1.15

  Ver. 17.
• o 1.16

  Ver. 18.
• * 1.17

  Cap. 2. Ver. 20.
• p 1.18

  Apoc. 22.2.
• q 1.19

  Hos. 14.9.
• r 1.20

  Eras. Adag. Omnibus ma∣lis punicis pu∣tridum gra∣num inest.
• s 1.21

  James 3.1.
• t 1.22

  Hieron. ad Ctes. Simon Magus heresin condidit Hele∣nae meretricis adjutus auxi∣lio; Nicolaus Antiochenus omnium im∣munditiarum repertor, choros duxit foemineos, Marcion Romam praemisit mulierem, quae decipiendos sibi animos praepararet.
• u 1.23

  Acts 16.14.
• x 1.24

  Heb. 1.14.
• y 1.25

  Matth. 11.10. Malac. 3.1.
• z 1.26

  1 John 1.5.
• a 1.27

  Phil. 3.20. Our conversation is in heaven.
• b 1.28

  Matth. 18.10
• c 1.29

  Mat. 24.31.
• d 1.30

  Apoc. 16.1.
• e 1.31

  1 Cor. 15 52.
• f 1.32

  Luke 22.43.
• g 1.33

  Job 33.23. If there bee a messenger with him, an interpreter, one among a thousand, to shew to man his uprightnesse, &c.
• h 1.34

  Psal. 110.4.
• i 1.35

  Gal. 4.14. Ye received me as an Angel of God, even as Christ Jesus.
• k 1.36

  Lib. 3. c. 3.
• l 1.37

  In ep. ad Tit. l. 1. Toto orbe decretum est, ut unus Presby∣terelectus super∣poneretur cae∣teris, ad quem omnis Ecclesiae cura pertineret.
• m 1.38

  Variam & miscellaneam Religionem in∣duxerunt scep∣tro tuendo, ne unquam conspi∣rare interse om∣nes possint.
• n 1.39

  Ecclesiast. hist. l. 4. c. 27.
• o 1.40

  Lib. 3. de rep. c. 7.
• p 1.41

  In Apolog.
• q 1.42

  In his answer to the refor∣med Catholike.
• r 1.43

  Mat. 13.30.
• s 1.44

  Lactan l. 5. divin. institut. c. 14. & 20. Quis tam in∣solens, tam ela∣tus est, qui me vetet oculos in coelum tollere? quis imponat mihi necessita∣tem vel colendi quod nolim, vel non colendi quod velim? Nihil est tam voluntarium quam Religio, in quâ si ani∣mus sacrifican∣tis est aversus, jam sublata est, jam nulla est.
• t 1.45

  Tertul. ad Scapulam c. 2. Nec religionis est religionem cogere.
• u 1.46

  Bernard. in Cant. Fides sua∣denda, non im∣ponend••.
• x 1.47

  Aug. l. 18. de Civit. Dei. Ro∣ma, cum om∣nibus penè gen∣tibus domina∣retur, omnium penè gentium survivit errori∣bus.
• y 1.48

  Mat. 13.30.
• z 1.49

  Ver. 14.
• a 1.50

  See the book of the Spanish Inquisition, and in it the forme of this bridle.
• b 1.51

  Mald. in hunc loc. Abu∣tuntur hoc loco ut probent aut non puniendos aut non occi∣dendos haereti∣cos.
• c 1.52

  Lact. divin. instit. l. 5. c. 20. Verbis potiùs quàm verberi∣bus res agenda est ut sit volun∣tas: distringant aciem ingenio∣rum suorum; si ratio eorum ve∣ra est, afferatur, parati sumus au dire; doceant, tacentibus certè nihil credimus, sicut nec sae vi∣entibus quidem cedimus.
• d 1.53

  Aug. ep. 48. Hippo cum tota esset in parte Donati, ad unitatem ca∣tholicam timo∣re legum im∣perialium con∣versa est.
• e 1.54

  Lactan. loc. sup cit. Non est opus vi & injuria, quia Religio cogi non potest.
• * 1.55

  Epist. 48. Utrisque mo∣lestus est, u∣trosque tamen amat.
• f 1.56

  Aug ep. 50. Est persecutio justa quam fa∣cit impiis Ec∣clesia, & est persecutio in∣justa quam fa∣ciunt impii Ec∣cl••siae: & ep. 48. ••lanè semper & mali persecuti sunt bonos, & boni malos; illi no∣cendo per in∣justitiam, hi consulendo per disciplinam, illi immaniter, isti temperan∣ter, illi perse∣quuntur sani∣tatem, hi pu∣tredinem.
• g 1.57

  Jude 22, 23.
• h 1.58

  Serm. 66. in Cant. Appro∣bamus zelum, factum non laudamus.
• i 1.59

  Deut. 22.10, 11.
• k 1.60

  Deut. 13.6, 8, 9.
• l 1.61

  Matth. 6.24.
• m 1.62

  2 Cor. 6.14, 15, 16.
• n 1.63

  Ezek. 20.39.
• o 1.64

  Zeph. 1.5.
• p 1.65

  1 Kin. 15.14.
• q 1.66

  2 Kin. 18.4.
• r 1.67

  2 Kin. 23.25.
• s 1.68

  2 Chron. 34.4, 5.
• t 1.69

  2 Kin. 23.10, 11, 12, 13.
• u 1.70

  2 Chro. 34.33.
• x 1.71

  Luke 14.16.
• * 1.72

  Ver. 23.
• y 1.73

  In hunc. loc. Non quia co∣gantur repre∣hendant, sed quò cogantur attendant.
• z 1.74

  2 Chr. 15.16. And all the peo∣ple sware unto the Lord with a loud voyce, with shouting, trum∣pets, and cor∣nets, that who∣soever would not seeke the Lord God of Israel should be slaine.
• a 1.75

  Euseb. in vit. Constant.
• b 1.76

  Lib. 1. tit. 5. Omnes vetitae legibus divinis, & imperialibus constitutionib{us} haereses perpe∣tuò conticescant
• c 1.77

  Tit. cunc. Cuncti haeretici procul dubiò noverint om∣nia sibi loca a∣dimenda esse.
• d 1.78

  Manicheos meritissimâ severitate per∣sequimur, ac primum volu∣mus publicum esse crimen, quia quod in re∣ligionem divi∣nam committi∣tur, in omnium fertur injuriam: & in eos severi∣tatis nostrae acu∣lei erigantur, qui eos domi∣bus suis dam∣nandá provisi∣one defendunt.
• e 1.79

  Scorpiacum c. 2. Ad offici∣um haereticos compelli, non illici dignum; du••••tia vincen∣da est non sua∣denda: & uti∣que satis opti∣mum prae••udi∣catur quod pro∣babitur a Deo constitutum.
• f 1.80

  Cypr. ep. 6.
• g 1.81

  Greg. com. in Cant.
• h 1.82

  Hier. in Cr••s. Leo. ep. 93.
• i 1.83

  Lib. 3. cont. Parm.
• k 1.84

  Ep. ad Ser. Procul dubio melius esset ut gladio coerce∣rentur illius, qui sine causà gladium non gestat.
• l 1.85

  Leg. 12. tab. Deos privatos nemo habeat.
• m 1.86

  Plato in a∣polog. Socr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.87

  Seneca sent. Violatarum re∣ligionum apud diversas gentes diversa statui∣tur poena, apud omnes aliquo.
• o 1.88

  Tract. 11. in Johan. Videtis qualia faciant, & qu••lia pati∣untur; occi∣dunt animas, affliguntur in corpore, sem∣piternas mortes faciunt, & tem∣porales se per∣peti conque∣runtur.
• p 1.89

  Non solum deorum causâ, sed quia nova quaedam numi∣na hi tales in∣ducentes, mul∣tos impellunt ad rerum mu∣tationem.
• q 1.90

  Ovi. fast. l. 6.
• r 1.91

  Ep. 166. Julia∣nus reddidit Basilicas haere∣ticis quando templa Demo∣nus, eo modo putans Chri∣stianum no∣men posse pe∣tire de te••••••s, si unitati Eccle∣siae, de qua lap∣sus fuerat, invi∣deret, & sacri∣leg••s di••••••nsio∣nes liberas esse p••rmitteret.
• * 1.92

  Plin. nat. hist. l. 8 c. 22. Arca∣des scribunt ex gente Antei cuiusdam in stagnum quod∣dam regionis ejus duci, vesti∣tu{que} in qu••rcu suspenso ……na∣re & abire in desertum, trans∣figuratique in lupos.
• t 1.93

  In Apoc. c. 2. Quae quaeso clementia est crudelissimis lupis blandiri, ut oves inno∣centes Christi sanguine re∣demptas impu∣nè dil••nient? quae haec pati∣entia sinere vi∣neam Domini ab immanissi∣mis monstris devastati?
• y 1.94

  Acts 2.37.
• * 1.95

  This Sermon was preached during the Par∣liament, where∣of many were present.