Two Sermons: THE ONE A HEAVENLY VOICE, CALLING ALICE GOD'S people out of Romish BABYLON. The Other AN EVERLASTING Record of the utter ruin of Romish AMALEK.  
By THOMAS TAYLOR, Preacher of the Word at REDDING in Berkshire.  
LONDON, Printed by J. H. for john Bartlet, and are to be sold at the Golden Cup in the Goldsmith's row in Cheapside. 1624.   

TO THE RIGHT HONOURABLE, RIGHT WORSHIPFUL, AND worthy Knights and Burgesses of the Lower-House of PARLIAMENT.  
IN most humble sense of mine own unworthiness, which holdeth no comparison with the height of your authority, place, judgement, and learning; I have emboldened myself to present unto your wisdoms, this voice from Heaven, calling all the people of God out of Babylon. For what voice can be more worthy of audience, than a voice from Heaven? What voice more seasonable than this, amongst the grave consultations of the most important affairs, and weightiest causes of God, of his Majesty, and of this flourishing Kingdom? Or who more fit to hear this voice directed to God's people, than you, the representation of all the people of God in this Kingdom? You, I say, who sit in the places of your worthy Predecessors, by whose consent and assent, with that Higher and Honourable House, the whole Kingdom was formerly set out of Babylon, so far as (by the blessing of God) now it is. God will without me (saith joseph) speak for the life of Pharaoh; and without me effect all his good purposes for the prosperity of his Majesty and his people: and you, without me, well know the managing of the weighty businesses which you have in hand: neither can my candle add any light unto your Sun; only having begun to speak, let me find grace in your eyes, and pardon to encourage you in the doing of what you do. Your wisdoms know, that what were the two studs of the house in which Samson played, that is, Religion, and justice in the Commonwealth, if they be pulled down or shaken, the Church and Commonwealth fall together, and all under the fall must needs perish: of the two, Religion claimeth our first and chief care, as intending God's glory more immediately, and man's good, not temporary chiefly, but eternal. And therefore, whereas heathen Governors could provide for the observation of the second Table, Christian Governors, as the gates of the world, lift up their heads, that Christ the King of glory may enter in among them. And all godly Parliaments (whereof we have not a few examples in Scripture) first settled the causes of God and Religion, and then the causes of the King, and of Civil justice, as all the companies gathered for the Lords battles, must say on every side of the Host, For the Lord and for Gideon. Now of all the great and important causes of God, 
judg. 7.18.  which can be offered to your tractation, none is more weighty than the subject of this little Treatise, none more nearly concerning yourselves, to whom the care of your brethren is now committed, as Benjamin was by his father to judah; and on whom (next to his Majesty, the breath of our nostrils, and that Higher and honourable house) the care of all our safety is now laid. And as all the voices of the land have made you the eyes of the land, so are all the eyes of the land held upon you, to help us against these Babylonians, who have been and are so busy to bring us back into our former Babylonish Captivity; and to oppose yourselves stoutly, with our Darius, against these adversaries of jerusalem, 
Esr. 6.6.  who like the Midianites, have too long troubled us with their wiles. And because the planting of Christ's Kingdom is the only means to supplant the Kingdom of Babylon, and the breath of Christ can only blast the hopes of Antichrist, a readier way cannot be devised to effect this voice from Heaven, than to provide that the knowledge of the Son of God may be propagated thorough the land, and that the blowing of the rams horns of the Gospel may lay down the walls of this Romish jerico even with the ground. If your wisdoms should send men over the Kingdom, as Moses did the spies, to search the land of Canaan, they would bring you back a true report, that a great part of this Kingdom still lieth as a barren wilderness, destitute of the blessed means of grace, and that many great parishes are as the mountains of Gilboa, 
2 Sam. 1.21.  on which the sweetshowers and reins of the Gospel fall not, or very seldom; neither do the happy dews of holy doctrine fall on them in their night, nor the beams of the Sun of grace dart upon them in the day. These faithful messengers would inform you, that all this waste and untilled ground is left for the Babylonians, for Seminaries, Priests, and Jesuits to inhabit: That these parishes are the very thickets, in which these snakes and vermins hide themselves, who bear nothing about them but poison, treason, and seduction. That these places of such black and reigning ignorance, lie open to spoil and hazard, to be drawn easily away, by the poisoned breath of the most sottish Priest, not to Popery only, but even to rebellions and treasons, which for most part arise out of ignorant and blind zeal. And now who knoweth whether the supply of this want, and the remedy of so great an evil, be reserved for the crown of his Majesty's age, and the eternal renown of this Honourable Parliament? So noble a work requireth no less noble an Agent: such a glorious and famous act well suiteth with him, who, for wisdom and understanding, is the glory and fame of the whole earth. And now, noble and worthy Gentlemen, God forbid that you should not take to heart the miseries of your brethren wanting food, who behold our Lord jesus Christ more grieved in spirit, to see his Countrymen want Preachers, than when he saw them in bondage under the Romans. God forbid that you should sin against God, and not bestir you by planting the true knowledge of God, to pull down the strongest pillar of Popery, that you should not move every stone, for the beautifying of Bethel, for the setting open of the gate of heaven here upon earth, for the establishing of God's pure worship, and for the removal of every scandal, and advantage of Babylon. Go on therefore (worthy men) in the Lord's strength, open your mouths for the dumb and silent, and be faithful mediators for the Kingdom of Christ, as you desire him to be a faithful Mediator for you in the Kingdom of his Father. And from hence would arise another happy fruit, wherein the glory of God and his Gospel would shine out in great brightness, to the infinite disappointment of these Babylonians; namely, a more religious and conscionable observation of God's holy Sabbaths; whose honour is woefully violated, not without the great scandal of our religion, by ordinary travels, both by land and by water. Oh that your wisdoms would earnestly move our highest terrene Majesty upon earth, for the Sabbaths of the high God, that God's house might be frequented, and that the ways of Zion may be beaten on the Lord's day, and not the high ways thorough the Kingdom. What an advantage were it towards happiness, if men careless of their own salvation, were straight bound to the means of knowledge? What an advantage towards your present errant and business? for as the fourth Commandment, concerning the Sabbath, is set in the middle, as the heart of the Laws of God, sending life and vital blood into them all: so it is the sinews of all the Laws of men, without observation of which, all other good Laws will be but as the seven green cords upon Sampsons' arms: headstrong and impudent sinners break thorough them, as easily as sire thorough flax, because the sword of the Lord and of Gideon go not together. What need I here add more to so intelligent persons, but my prayers, that you would plead this cause of his in earth, who pleadeth yours in Heaven, and who will requite it seven fold into your bosoms?  
And whereas the Babylonians have mightily increased of late in their hopes, numbers, and strength, not only those foreign frogs and Locusts, the Priests and Jesuits, have in great armies invaded our Country, but our home-adversaries have greatly multiplied, and Recusants risen up every where with great hopes of raising up the ruinous walls of jerico again: We (fearing left these sons of Zerviah may grow too strong for us) do trust and pray, that your wisdoms (seeing the matter of religion grows somewhat more doubtful than formerly, not by increase of Papists only, but by swarms of Atheists, ready to take the strongest side) will set a jealous eye over those ancient enemies and disturbers of the peace of the Gospel, and provide that these Frogs may be taken away from us and our people, and confined to their own sea, and rivers; for the heaps of them stink in the land: that their merchandise be vendible no more, that their base coins be no more currant amongst us; nor such strange children (brats of Babylon) nourished any more amongst us, unless they will do as the Kenites who joined to the jews, 
judge 〈…〉  and dwelled among them, only to learn the laws, worship, and institution of the jews more skilfully.  
Look back, worthy Gentlemen, upon the zeal and former love of your famous predecessors, who pulled down the nests of these Antichristian birds: and hating neutrality, and thoughts of reconciling two such contrary religions (which as iron and clay can never be tempered together;) awaken your zeal, to make the hopes of Babylonians utterly to perish, of ever recovering their kingdom again in this kingdom. 'Cause the unclean birds that flutter again about us, with some hopes to roost and nestle among us, (if that only would serve their turns) to know the prudence and circumspection of so grave, wise, and godly a Senate, who are skilful not only to devise, but also to revise and revive the good and wholesome laws enacted, and now strengthened, for the preservation of his Majesty's person, for the prosperity of the Gospel, the flourishing of this kingdom, and the utter subversion of Babylonish confusion in the same. In this great work against Antichrist, show your love to jesus Christ. If ever you will do him an honourable service, this is the time; It may be the whole course of many of your lives cannot do him so much pleasure: seeing none of you know whether you shall ever attain such an opportunity. Many other excellent services you may perform to the honour of God, and good of your countries, as you are godly men: but now you are to serve his providence, 
In hoc serviunt domino magistratus in quantum sunt magistratus, cum ea faciunt ad serviendum illi, quae non possunt facere nisi magistratus.  and set up his glory in those high offices which only Parliament men can perform. God who sitteth in the midst of Gods, sit with you all in this high consultation; that of both your houses may be said, I●hovah Shammah, God is there. That this convention may be remembered from one future Generation to another; that your Noble acts in it, may be like the acts of God, which are most perfect and happy at the last: and that thence you may reap an happy harvest of glory from him, and with him whose glory you have aimed at, and to your powers upheld and promoted: In whom I rest,  
In all humble duty and service, THO. TAYLOR.   

Errata.  
PAg. 6. l. 11. read Ethnic Rome. pag. 6. l. 18. read and became Christian. pag. 17. l. 18. read sent. pag. 19 l. last, read to the third sort. pag. 25. l. 3. leave out here Asa. margin, 2 King. 25. pa. 27. l. 11. read 2. Branch. pag. 5. mar. for Alcusan, read Alcazar.   
REVEL. 18.4. 
Come out of her, my people, that ye be not partaker of her sins, and that ye receive not of her plagues.  
WHen Eastern Babylon was to be destroyed for her cruelty and oppression of God's people the Jews, the Lord graciously warneth the godly in Babylon to get out from her, 
jer. 51.45.  lest they also should be wrapped up in her destruction: And when Western Babylon is to be destroyed for her cruelty and oppression of God's people among the Gentiles, the same Lord, looking back to the same prophecy, upon the same occasion, repeateth the same admonition; and urgeth the same reasons, to the same persons, for the same end; that they might be safe in the destruction of the same city Babylon in a mystery, as appeareth by comparing the second verse of this chapter with this fourth verse.  
The parts of the verse are two: 

1. A Commandment, Come out of her my people.  
2. The reason's twofold. 

1. Lest ye partake in her sins,  
2. and receive of her plagues.      
Every word calls for Attention.  
1. If we had a voice from heaven (will the worst say) we would hear and obey: now here is a voice from heaven.  
2. A commanding voice of God, requiring simple and speedy obedience; Come out of her.  
3. A voice directed to God's people, among whom it may presume itself welcome.  
4. God's people obey for love of virtue, and may not partake in Babylon's sins.  
5. Even their dulness of flesh must be quickened by fear of punishment, and take heed they receive not of her plagues.  
If you shall as God's people, welcome this heavenly voice, and shall please to lend me your Christian attention, I will so succinctly, as I may not be obscure, open the parts, first the Commandment, and then the reasons, which will furnish us with such variety of matter, as we may remit tedious both disputes and discourses, to other auditories.  
1. In the Commandment are, 

1. The persons to whom it is directed: My people.  
2. Whence they must depart, from her.  
3. how they must depart, come out.    
My people.  
1. Note, Babylon is not a city of God, yet in Babylon is a people of God, for the Church is Catholic, and though Babylon cannot be the Catholic Church, no more than a finger can be an hand, or an hand the whole body; yet in Babylon are some members of the Catholic Church. Babylon a wicked place, destinated to destruction, yet God hath some of his people hid in Babylon, for whose sake Babylon holds the word of God, though obscurely, and Baptism in substance, though very corrupt. They ask us, Where was your Church before Luther? we say, Even in Babylon among themselves. Why do they hout at our answer as insufficient, and not first contest against this voice from heaven, or blot this text out of the book?  
1. Babylon is cast off unto destruction; but the Lord is not unmindful of his people in the common perdition of Babylon. far be it from him to do this thing, to slay the righteous with the wicked (saith Abraham) shall not the judge of all the world do right? 
Gen. 18.25.  such is his faithfulness and care over his people, who are in covenant with him, as they shall see him find out a time, which shall put a difference between him that sweareth, and him that feareth an oath; between him that feareth God, and him that feareth him not.  
3. Babylon is hastening to destruction, but shall not be destroyed, before God's people in Babylon be called out for their safety. He warneth Lot to get out of Sodom, 
Gen. 19.15, 16.  that he may not perish with the Sodomites.  
He warneth the congregation to get away from the Tents of Corah, 
Numb. that they might not be swallowed up with them. 16.26.  He warned his elect by a voice in jerusalem, saying, Migremus hinc, so as they fled into little Pella, before the destruction of the city; for though his justice be never so fierce, yet he remembreth mercy in justice, and will rather by voice from heaven (as here) warn his children, than their safety shall not be provided for.  
4. God's people called out of Babylon, hear and answer the call, and therefore they are not God's people that stay in Babylon: they only stay in Babylon after the call, whose names are not written in the book of life, and of the Lamb, and who are to be rolled up in the common-destruction of Babylon.  
Secondly, whence must God's people depart? from her, that is, Babylon.  
As the Church of Christ is described by a woman, Rev. 12.1. so is the Synagogue of Antichrist, Revel. 17.1. Again, as Christ, the head of his Church, hath a city for his seat and throne, which is called jerusalem, which was a type of the Church of God; so hath the head of this Antichristian apostasy, his seat and throne, which is called Babylon, that great city.  
Now because it is granted on all hands, that Babylon is the seat of Antichrist, it is worth inquiry what this Babylon is.  
The Papists would have us to seek for Antichrist every where but where he is, and have sought to lead us aside to many conjectures.  
Some of them tell us that by Babylon is meant the wicked world; but that cannot be, for then when Babylon falleth, the world shall fall, which it doth not; for how could the Merchants bewail her fall, unless they will say they must moan her in hell?  
2. Neither is the wicked world the seat of Antichrist, for he must sit in the Temple of God, which is not the whole world.  
3. Neither are the people of God called out of the world, but in a spiritual sense, whereas here is also a local egress out of Babylon commanded.  
Some of them say, that the Eastern Babylon in Chaldea is meant, but as truly as the former.  
For 1. that was fallen a thousand years before, and how could Gods people be called thence in S. john's time, where they had not been of a thousand years?  
2. This Babylon had rule over the Kings of the earth in S. john's time, 
Revel. 17.8.  and therefore must needs be that State and Monarchy which then stood at Rome, and not that which was fallen in the Chaldean Babylon.  
3. This Babylon was not that in the letter, or Babylon indeed, but Babylon in a mystery, that is, 
Revel. 17.5.  a State or City which resembled Babylon.  
Some of them confess the truth, 
Bellarm. Ribera, Alcusan. Ba●on. Viegas, Lessi●s, Malvenda, etc.  that by Babylon here is meant Rome the Western Babylon, convinced partly by that plain description of the woman sitting on seven mountains, having seven heads, which were seven Kings, or seven kinds of governments; partly by the moments and weight of Reason, 
Augustin. Orosius, Eus●b. Hieron. Tertull. Beda, Victorinus, Oecumenius.  and partly by the confession of so many Fathers, who all speak as plain as we, that Rome is Babylon.  
But though the Jesuits at this day seem to speak with more judgement, yet with as little ingenuity; for to defend their Pope and City, they would shift it to Ethnic Rome, which is without all colour of truth.  
For 1. this Babylon is the seat of Antichrist, which I think Rome was not. For if Ethnic Rome were the seat of Antichrist, then could not Antichrist sit in the Temple of God; and then were Antichrist already come long since, which they deny, and all their fable of Antichrist quite spoiled.  
2. The Fathers acknowledged Babylon to be Rome in their time, many years after it had ceased to be Heathen, and Christian.  
3. Neither can it be proved that the Christians by virtue of this commandment departed from old Ethnic Rome, but continued constantly enduring all those bloody persecutions raised by those Heathen Emperors.  
We conclude therefore, that by Babylon is meant here not Rome Pagan, but Rome Papal.  
Q. But why is Rome called Babylon, and not Rome in plain terms?  
A. Besides many Reasons which might be given both from the mysteries of prophecies, and from the purpose of God, who would by leaving some things obscure, exercise the minds and diligence of his people:  
Here Rome is called Babylon, for the similitude and resemblance with it, so as one egg is not liker another than Rome and Babylon. For  
1. They are like in pride and power. 
Similis superbia.  Eastern Babylon was the seat and head of the Monarchy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so the Western Babylon ruled over the Kings and Kingdoms of the world. Both sat as Queens over the world; both dwelled upon many waters; both swelled in magnitude and greatness beyond all measure; both alike potent, saith Orosius.  
2. They are like in perfidiousness and treachery. 
Similis perfidia.  Babylon was a City estranged from the Covenant of God: so is Rome, once in covenant, and married unto Christ, 
Ecclesia similis est foeminae quae ex antiqua soelicitate excidit, ac signa tantum habet: ornament●rum en●m suorum th●cas & arculas habet, op●bus autem sp●●●ata est. Isidor. P●lusio●. lib. 3. epist.  but after breaking her faith by her horrible whoredom and Idolatries, she can call Christ no more Ishi, nor Christ can call her Ammi: and though she can show Baptism, and rehearse the Creed and Ten Commandments, (as an Harlot can show the Marriage Ring) yet is she a wife no longer. Christ hath given her a bill of divorce, and who so marrieth her that is divorced for adultery is an adulterer.  
Hence is this Papal Babylon called the great whore, the whore of Babel, the whore that sits on seven hills, and no other whore else in the world doth so, for many just Reasons.  
1. As an whore is an apostate from her conjugal faith, 
Why Rome Papal is called the great Whore.  and playeth false with him whom she professeth her husband; so this whore of Babel, once married unto Christ, is now joined to another husband the Pope, who claimeth to be Christ's Vicar, the husband of the Church: as if an husband must needs have a Vicar; or as if he can be honest that is Vicar to an husband; or she chaste that admitteth a Vicar to her husband.  
2. As an whore inveigleth all she can by meretricious Arts, 
Prov. 7.13.  she draweth in the young man by her flatteries and subtleties, but most of all she allureth great persons to folly for great rewards: Even so this whore of Babel seduceth by craft, and in a mystery, all whose names are not written in the Book of Life; but especially she hath inveigled the Kings and Princes of the earth to commit fornication with her.  
3. As the harlot loveth the dark, and seeketh the twilight; so this whore of Babylon flieth the light of the Scriptures, and loveth the dark night of ignorance. What else is the mother and nurse of their devotion but ignorance? Where doth Roman religion domineer, but over ignorant countries and persons? Where do Priests and jesuits' sculke and lurk but in dens and thickets of ignorance? When do these Owls and Bats flutter abroad but in the twilight? Egypt covered with darkness, was covered with Locusts and Frogs, but Goshen having light, was rid of Locusts and such vermins.  
4. An whore exhausts a man's substance, and brings him to a morsel of bread: so the whore of Rome hath by cunning, and for things not worth thanks, exhausted the chief treasures of Kings and Kingdoms. Her Peter-pences gathered by tyranny and hypocrisy, have equalled the King's tribute; an unsuspected witness of her unsatiable gathering, is that Orbis in urbe, that world of wealth, which that great City hath robbed the great world of; and yet as was said of Paulus 3. Eius avaritiae totus non sufficit Orbis.  
5. An whore enervates and weakeneth the strength, and seeketh the precious life of a man: She consumeth the flesh and the body, saith Solomon. 
Prov. 5.11.  So this Whore of Babylon hath weakened all the power of Princes in their own kingdoms, claiming all their Authority, Crowns, Laws, and making them but her vassals to execute her designs: which if any of them think unreasonable, then by all false arts, positions and practices, she hunteth the precious lives of such Princes, sometimes by her own Emissaries, and sometimes by their own subjects; armed with fraud and force, with dags and daggers, with poisons or powder-plots. And what difference, saith Mariana, 
Marian. de reg. lib. 1. cap. 7.  whether thou killest him with poison or stab; there be many examples (saith he) both ancient and modern, of enemies killed this way.  
3. They are like in state and condition. 
Similis s●atus.  Babylon signifieth Confusion; and in both was a Confusion of tongues, that one could not understand another. And in both a confusion of vices, and a Chaos of all filthiness: similia mala, saith Orosius, sins of highest degrees against God and man: for what else can be expected of a people left by God? What else but a chain of sin reaching up unto heaven, in that state the head of which is the man of sin. I may not now rake in this sink, he had need have a vizard on his face, that should speak or hear of Babel's filthiness: the best way to express the filth of ordure, is quickly to cover it: therefore I will imitate the Painter, who to express the deepest sorrow that might be, did cover the party with a veil.  

Similis exitus.  4. They are parallel in their ruin and miserable destruction, which in both is, 

1. Certain.  
2. Totall.  
3. Final.    
1. Of both was said, Babylon is fallen, Babylon is fallen, the present tense for the future: and ingemination or doubling of the prophecy, noteth the certainty of their ruin.  

jer. 51.37.25. Rev. 18.8. & 15.16.  2. Both Babel's must be turned to heaps, both of them must be burnt, mountains turned into ashes: as the Kings did to that Babel, so shall the ten Kings hate this Whore, and leave her naked, and eat her flesh, and burn her with fire.  

jer. 51.63. Rev. 18.21.  3. Both of them shall be finally destroyed, never to be recovered again. Both of them shall be as a millstone cast into the sea by the Angel, never to be lifted up any more. 
jer. 50.40. Rev. 16.21.  Both of them must be destroyed as Sodom and Gomorrah, which were never recovered. In neither of them shall be found bridegroom or bride, the sound of millstone, or light of a candle, or any craftsman; and therefore shall neither of them be inhabited by man any more, but Zim and Limb shall dwell there; and the Ostriches shall dwell therein; but never shall son of man remain there any more, neither shall Babel ever rise from the evil.  
Object. But how unlikely is this, that so strong a staff and beautiful rod should be broken to pieces? And we will be ready to say with Mary, But how shall this be? I answer, As God reigned a shower of fire and brimstone upon Sodom, which was as the Garden of God, and turned her to ashes suddenly; so will he rain a great shower of hail, like talents of lead, upon Babel. And as the fair sunshine morning could not save them; no more shall the fair sunshine of prosperity save these, for God which condemneth her is a strong Lord.  
Having declared who is this Babylon, and why: now we come to the third branch of the Commandment, Come out of her.  
As by Babylon, we mean not only the walls, and plot of ground, on which the City of Rome standeth, but the whole Papal State and Religion; so the heavenly voice enjoins all the people of God, both a spiritual and corporal egress from them.  
In few words take into our view, 

1. The Matter.  
2. The Manner of our departure.    
First for the Matter, All God's people must depart from the Romish Church, both in judgement and Affection.  
1. In respect of spiritual presence we must depart, 

1. Mente. 
1. Mente.   
2. Manu.  
3. Corpore.    
In judgement we must renounce their Doctrine, Faith, Worship, and whole Religion, so far as it differeth from the Scriptures: and the Harmony of Confessions of the Reformed Churches agreeable to the Scriptures.  
We must also in our judgement renounce all Roman power executed by the Pope and his Clergy over the Scripture, over Princes and their subjects, and over any other Churches without their own precincts.  
In our Affections we must give our hearts to the truth of God, and detest and damn to hell their blasphemous doctrines, their hateful Idolatry, gross superstitions, wicked manners, and the detestable courses of that wicked City and State; contrary to many Politicians, who give us their presence, but their hearts are in Babylon: Christ hath the shell, but they reserve the kernel for Antichrist.  

2. Matth.  2. We must depart from needless association and assistance: how can we strike hands, and embrace amity and society with such as have broken off with God? How can iron and clay temper together? What society between light and darkness? What agreement between a member of Christ, and a limb of Antichrist? How can any of God's people say, thy person shall be mine, thy estate shall be mine, thy children shall be mine; but thy God shall not be mine, thy Religion shall not be mine.  
And for assistance we may lend Babylon no hand to uphold her, we are commanded not to seek the prosperity of Babel all our days, because the Lord hath divoted her to destruction, but especially those, whose hands and swords God hath sanctified to this purpose: whensoever God shall put it into their hearts, they want neither charge nor calling to reward her as she hath rewarded them: as she hath levied forces against the Princes of the earth, so must they levy forces against her; and the cup of death and wrath which she hath filled to them, they must fill her the double.  
3. We must depart corporally from them, 
3. Corpore.  even in respect of place and habitation. If an house be ready to fall, it must oppress all that are under the roof. If a City be summoned to war by the sound of a trumpet, careful men will desire to leave that City. Or if a City be infected with a raging pestilence, we need not persuade men to fly forth of that danger. Here is a ruinous state ready to be made an heap. Shall the little mice, by natural sagacity, presage the ruin of the house and fly; and shall we stay till we be oppressed under the ruin? The Lord hath proclaimed open war against this rebellious city, and shall we stay the mounting of the Canon? No where can a man bestow himself in Popish countries, but he shall meet with that poisoned air, a thousand times more infectious than ever was any city with most hot pestilence, and can any man be safe, casting himself upon such adventures?  
Secondly, for the manner of our departure from Babel, we must come our, 

1. Cito.  
2. Long.  
3. Totaliter.  
4. Finaliter.    
1. We must depart hastily. 
1. Cito.  Lot was commanded to hasten out of Sodom, and prolong no time, because the danger was near; delay which is in all things dangerous, may here prove desperate, and therefore we are commanded to fly out of Babel: 
jer. 51.6.  which is a swift motion beseeming God's people in their obedience; and because of the nearness of the danger unto them.  

Long.  2. We must depart far from Babel, even as far as may be. Many are afraid to offend the Babylonians by departing too far from them. But as Moses' calling the congregation from Corah and his complices, said, I pray you depart from the tents of these men, and touch nothing of theirs, lest ye perish in their sins; so we must pray, to have no society or comporting with Romish Babylon, in her heresies, Idolatry, or superstitions, for this were not to depart far enough from them.  

Totaliter.  3. We must depart wholly, thyself and all thine. When Lot was called out of Sodom, he is willed to call and carry out with him all and every one of his kindred, his wife, his children, his sons in law, and all whom he loved. And Moses calleth not only the head of families from Corah, but their wives, sons, and little children: we may not think ourselves departed from Babylon, unless our wives and children be departed with us. He is but half departed whose other half is a Recusant, neither can a man of reason think him departed, that sends his pawns, his sons and daughters, for education in Popish countries.  

Finaliter.  4. This heavenly voice would have us depart finally, never to return more. Lot must not depart out of Sodom to look back again: nor out of Egypt with the Israelites, to turn back after the leeks and onions; nor with Spalleto, run back to Babel when we have filled our purses, nor for rumour of danger turn away from the truth received: for suppose God should kindle a fire of persecution in his Church, this were but a fire of trial and castigation, whereout the Lords golden vessels should come out only brighter and better. But if we return to Babylon, there is nothing but a fire of destruction and final ruin, to burn up such husks and chaff, as wanting substance of grace, are blown away with every wind of doctrine, every blast of change, and every shadow of turning.  
I had now come to the second part of my text, if there stood not three sorts of men in my way, to whom I must in few words apply myself and this part; and being men of no good qualities, I will make what haste from them I may: The first sort of these are Romanists, the second Separatists, the third Apostates. The Romanists cudgel us for departing from Rome; The Separatists lay load upon us for not departing from Babylon: can both their blows fall right? The Papists tell us with great audaciousness, that we are Schismatics, and Heretics, because we have departed from the Catholic Church; and keep out of the lap of our mother Church, yea out of the Ark, out of which is no salvation. 
Nos exivimus ab illis corpore, ill● a nobis animo: nos ab illis loco, illi a nobis fide: nos apud illos reliquimus fundamenta parietum, ill● apud nos fundamenta scripturarum: nos egressi sumus ab ill●s secundum aspectum hominum, illi a nobis secundum iudicium Dei. Chrysost. de haereticis in oper. imperfect. in Matt. cap. 23. h●m. 46.  But our text hath taught us that we are not departed from the Church of Christ, but from Babylon. Neither can they prove us Schismatics for departing from them, whom we can easily prove to have departed from Christ by a general Apostasy, contrary to the whole Kingdom of Christ, only fit for Antichrist the Catholic Heretic. Neither are we departed from our Mother, but from the mother of whoredom, and we may not mingle with Harlots.  
3. Neither of our own head, but by this voice from heaven.  
4. Our duty bindeth us to avoid her sins, and our safety to avoid her plagues. Let them bring us a Text or voice from heaven to bring us back again, and we will return; but Texts of Scriptures and heavenly voices cannot be contrary to themselves.  
2. The Separatists say we are in the midst of Babylon, our assemblies are Antichristian, ourselves no people of God, because we leap not over the pale, and fly out with them. But first, they have not, nor can prove the Church of England to be Babylon, unless Babylon be in covenant with the Lord, and hath both the Deeds and Seals of that Covenant, to show in all the substantial parts of them rightly administered according to the Institution, and now standeth to the determination of the Scriptures in all things; for thus doth the Church of England, but not so Babel: and therefore we are not scared with the windy terms of false worship, false ministry, bowing down to traditions, or denying the power of Christ in ruling his Church, which is both preached and defended happily amongst us.  
2. They have not, nor can prove that Christ hath given us a Bill of divorce, as he hath to Babel, or that the reformed Churches have separated from us, as they have from Babylon. As for their discoveries, what hath a schism of private men to do to excommunicate whole Churches? or why get they no Churches to join with them? or if they could get all the Reformed Churches to them, we expect orderly admonition before rash excommunication. For if a private man must be admonished twice or thrice before excommunication, much more may a whole Church expect it.  
3. We are come out of Babylon by God's blessing, in that we have pulled down the Temples of their Idols, in that both in substance of Doctrine and Sacraments, our Ministry agreeth with the Scriptures; the head of Dagon is cut off, his stump cast down, and cast out; and we labour in purging away all the scent and stink of him, so far are we from worshipping the beast, or receiving his Image.  
4. We cannot therefore separate from the Church of England, but we must go out from the true Church of God, and from the Spouse of Christ, who acknowledgeth Christ for her head and foundation: and by believing in his righteousness alone, is made a member of his body.  
No reason will serve these unreasonable men, for than I might now get from them: but their importunity stays me to answer one objection, and so I will leave them.  
Object. But what a number of corruptions have you, an heap of men's Traditions, which Christ never acknowledged, but bred and borne in Babylon; and what a number of God's ordinances do you want, which a true Church of Christ cannot want, and can you be a Church of Christ?  
Answ. 1. Was not Lot got out of Sodom when he saw the smoke of the City? If it were granted then, that a little smoke of the City did trouble our eyes, must it follow that we are still in the midst of Babylon?  
2. They point us to some corruptions and errors, to which I say: 1. Let them show me a soil in the world, where Wheat groweth without some chaff, and I will go with them: But that is not at Amsterdam.  
2. None of the corruptions which they falsely term, are of that high nature as to call for a personal separation, because none of them are fundamental. The least corruption that we can certainly espy, which yet is not in constitution, but in execution, we must separate from, in judgement, in affection, in practice, but to separate personally for any error not fundamental, let them teach it them to whom all errors are alike, but we may not be so dull.  
3. Our Church being joined to the head jesus Christ, and retaining the vital parts of the Word and Sacraments; neither if wanting of something which should be present, nor if remaining something to be cast out, can thrust her from the right and title of the Church of God, but is in essence and being a Spouse of Christ. For example, cut off both a man's arms, both his legs, cut off his ears and nose, now he wanteth many things which a man should have, but yet so long as the head stands alive upon the body, and other vital parts remain, he is indeed a man, although a maimed one. Again, suppose a man had ten fingers on an hand, or three arms, or suppose an hand stood where the foot should stand, or the mouth were set in the forehead, here were a great aberration and confusion against natural symmetry of a man's body; yet he is a man, though a very deformed one; whereas, where there is no head, or no union of members to that head, there were no body, no man: So whatsoever they can say, though falsely, is wanting in our Church; or whatsoever they say is redundant or superfluous, she being founded on Christ her head, and truly dispensing the word and Sacraments, they cannot overthrow her being of a true Church of Christ.  
4. To conclude with them, some things make to the being of a Church, some to the comeliness and well being of it: if their nimble eyes could find never so many abuses not fundamental, all these shall only make to the disgrace and uncomeliness of the Church, but shall never overthrow the being of it. Whatsoever we want, let not God want his praise, nor we thankfulness, that we want not that whereby God's people may enjoy the joy of their salvation. And this may serve for answer to those Separatists, if all the corruptions they charge us with were truly objected against us, as they are not.  
3. To the three sorts who go away from us to Babylon, because they were never of us; would to God they would timely consider.  
1. If the Lord be so earnest that his people which are in Babylon, should fly out of her; it cannot but be too preposterous and desperate for those that are gotten out to run in again.  
2. That if it be a sign of the Lords people, to depart out of Babylon; it must needs be a sign of him or her that is not the Lords, to run into her, and so to continue.  
3. What is the fearful hire of Apostasy and Apostates, of whom the spirit of the Lord speaketh loathsomely as of dogs and swine turning to their vomit and wallowing. What can be the expectation of such, as forsaking the sound profession of the Gospel, fall away from Christ to Antichrist; but the most dreadful doom which is to be awarded against the Lords most cursed enemies?  
4. That they sin without a cause, which aggravates the sin: nay against so clear a light and truth enacted, protected, crowned, and in these days after 70. years of the sunshine of the Gospel, which hath been the best time the Gospel hath had in the world for so long together, this thirteen hundred years; so as for our means we might have been as stable as rocks upon our rock and foundation.  
5. That they sin against a special commandment of God, yea against a voice from heaven in this text; they cannot say in the day of the Lord they were not warned.  
Lastly, because they love to look upon pictures, now leaving them, I will leave with them an Emblem of such graceless Apostates as themselves: When Israel was in the Wilderness, God gave them a daily harvest of Mannah from heaven, but they grew weary of the Lords provision, they remember the garlic, the leeks, and onions of Egypt, and back they will to Egypt in all haste: but all the while they remembered not the oppressions, tyranny, stripes, labours, sighs, burdens, the bricks and fiery furnaces. So do these look after the pomp, pride, wealth, and liberty of Romish Egypt; but remember not the miserable servitude and bondage, and their tyranny upon their consciences; they remember not their traitorous doctrines, their miserable attempts against kings and kingdoms, their furious fires, their perfidious massacres, their bloody inquisition. They remember not what comfortless hopes that doctrine and Religion will afford them in the day of their death (for there's no understanding Papist dare trust unto it) and yet look back they will. But what is the issue and conclusion of all? As all they in the wilderness miserably died, and never entered into the Land of rest; so these Apostates may exchange Mannah with Garlic for the present; but in the day of the Lords visitation, they shall reap according to their sowing; when greatness, nor wealth, when jesuitical subtleties, nor penal satisfactions, neither shall their painted and Poetical Purgatory help or ease them: they would not be stayed by a voice from heaven, but back they would to Babylon; and now must they partake in her eternal plagues, by a sentence from heaven which is irrevocable. That ye partake not of her sins.  
This second part of our text hath three things considerable in it:  
1. That Babylon hath great sins.  
2. That not to depart from her is to partake in her sins.  
3. Who they be that do partake in her sins.  
For the sins of Babylon, they were most transcendent both against God, and against man. I may not tyre your patience with the enumeration. I cannot name a fewer number than two, which the Scriptures usually insist upon in this argument.  

1. Idolatry.  
2. Cruelty.   

1. Idolatry. Isa. 21.9. 2 King. 17.30. jer. 51.36.  1. Babylon was full of Images and false gods; they worshipped Bel for God, and made them Succoth and Benath. The Dragon was worshipped also among them as God; In a word it was a land of graven Images, and they doted on their Idols. Now all the Idolatry of that Eastern Babylon was a type and shadow of the unheard of Idolatries of this Western Babylon, who not only committeth, but commandeth shameful filthiness, neither only defendeth her own whoredoms, but teacheth and forceth the same upon others: Therefore the Scriptures call her a mistress, yea a mother of whoredoms, with a full cup of filthiness and fornications in her hand; which she reacheth and forceth upon all her lovers. That as all men both high and low, small and great, must fall down before the God which Nebuchadnezzer king of Babel hath erected; so must every man worship the breaden, brazen, wooden, and golden gods, which that Nebuchadnezzer of this Eastern Babel hath set up. But I know not by what windlass the jesuits (as nimble as mischief itself) have brought it about, to a demur among Divines; whether these Babylonians be Idolaters or no? which wise men see to be but the raising of a cloud of dust to trouble our eyes, whilst they work their stratagems amongst, and against us.  
1. For, 
That Romanists are formal Idolaters.  Doth the spirit of God call Babylon the mother of whoredoms, and are they not Idolaters?  
2. Do they translate adoration from the Creator to the creatures (which is Nazianzens' description of Idolatry) and are they not Idolaters? 
Orat. in Christ. not 3.   
3. Do they erect and worship Images of the invisible God, and are they not Idolaters?  
4. Do they give all the honour to the Image which is due to the sampler, 
Cost●r. Bellarm.  and are they not Idolaters?  
5. Do they command and compel every man to fall down on his knees and adore their Host in their processions, being an external religious worship, and are they not Idolaters?  
6. They do teach that to Images, as Images, a proper religious worship is due, as do their learned Papists, and are they not Idolaters?  
7. Do they invocate all the Host of heaven, and their Host in earth; and is not this formally to Idolatrize?  

De idol●lat. lib. 2. cap. 7.  8. Are they so puzzled in this argument, as the greatest scholars are forced to say that some Idolatry is lawful, as Gregory de Valentia. If some be lawful, let them give a reason why not all as well; and if all or any be lawful with them, are they not Idolaters?  
Thus while she claimeth to be the mother Church (not without wrong both to Jerusalem and Antioch where the Gentiles were first called Christians) we must in the Scriptures dialect, hold her the mother of whoredoms. And if the jews could not abide to be borne in fornication, 
john 8.  let us that are free borne, scorn to take a notorious whore for our mother, and leave her to the bastardly brood that are borne and bred up to Antichrist: of whom may be verified, Like mother, like daughters.  
The second sin noted in Babylon was cruelty, and tyranny against the Church of God, 
2. Cruelty.  where she was called a destroyer, 
jer. 51.25. & 50.23.  and a destroying mountain, and the hammer of the whole world.  
As was the Eastern Babylon to God's people among the jews; so is the Western to the Christian Church among the Gentiles: the great Abaddon and Apollyon, called the scarlet Whore, drunk first with the wine of her fornication, and then drunk with blood: for in her is found the blood of all the Prophets, 
Rev. 17.2.13.8.  and of all the Saints.  
The tyranny of Eastern Babel had three properties, wherein the Western Babel doth far surpass. 1. That was a Covetous cruelty; 
Rev. 13.19.  for Nebuchadnezzer spoilt the city and the Temple: Here Asa sacked God's house and the king's house, and beside carried away all the wealth of the land. Even so the Romish Nebuchadnezzer robbeth the house of God, carrieth away the Word, 
2 Kings 26.  the Sacraments, the Scriptures, preaching, and the pure worship of God, figured by these golden vessels, instruments and pillars; and beside robbeth and spoileth Kings and Princes of their kingdoms, crowns, treasures, and revenues, so as there is no kingdom in Christendom, which hath not drunk deep of his tyranny.  
2. That was an unnatural and barbarous cruelty; for they raged against Infants the seed of the Church, and dashed their heads against the stones. 
Psal. 137.8, 9  So is this Babylon as fierce and unnatural in her cruelties, hatching up savage monsters, and parricides, by teaching, counselling, acting, triumphing and patronising murders unheard of, unread of in Babylon: as Mastiffs which lie in the shambles, have commonly bloody mouths; so do their mouths run over with Romish Rhetoric, Vre, seca, occide, Burne, kill, poison, stab, blow up, whom? stranger's, friends, old, young, men, women, brethren, fathers, kings, princes, kingdoms, countries, nay your own king, your native country: shed blood, shed innocent blood, make no end of shedding innocent blood, let blood touch blood: oh cruel Tigers to the life of man, to the life of kings and kingdoms, and so to the very life and soul of the world.  
Nebuchadnezzer of Babel, is not content to burn the three children of God, but he must make the fire seven times hotter than ever; to show that he would burn them seven times over apiece, if he could. This Western Nebuchadnezzer hath kindled fires against God's servants, seven times hotter than that furnace, devising torments as near hell fire as any hellish tyrant could invent. The Acts of the Church, and the Acts of justice, record, that not far from this place, the Romanists first murdered Richard Hun, a grave and wealthy citizen, and then hanged him, and then condemned him for an Heretic, and then burned the dead man in Smithfield, because he appeared not, being summoned to recant his supposed heresy.  
3. That Babylonish tyranny was as unsatiable as unnatural. The Church sat weeping in Babylon, which noteth a long captivity: so under this Western Babylon hath the Church endured a long Captivity not of 70. years, but of 7. times 70. almost thrice told, and yet an end is not come. These horseleeches are unsatiable; do not these enemies of mankind desire rivers of blood, to ride their horses to the saddles in the blood of the Lutherans? Domitius Nero caused Rome to be set on fire in twelve places at once, that he might delight himself in seeing a pattern of the burning of Troy. But our late nero's and Babylonians would see a pattern of hell fire before they came there, and to that end would kindle a fire to burn not a City, but three goodly Kingdoms at once. Duke Alb●● boasteth, that in the low Countries he slew in few years six and thirty thousand Protestants, for which service the Pope sent him an hallowed sword. Vigerius one of the Inquisition, affirmeth that it had consumed in less than thirty years, with several kinds of torments, an hundred and fifty thousand Protestants. O unsatiable wolves, whom all the blood of the whole fold of jesus Christ would not satiate!  
Those that come not out of Babylon must needs partake of her sins: For first, hardly can a man touch pitch and not be defiled: it is not every man's case to live chaste in Sodom, as Lot did, and in this case thou canst as hardly be in her and not of her. Secondly, impossible it is for him to free himself from evil, that shuneth not the occasions and provocations of it: and just it is, that he that runneth out to meet the Tempter, should fall by the temptation. Therefore will joseph run out of the house of his tempting Mistress.  
3. Our rule is not to avoid only apparent evils, but also the appearances of evil.  
Ob. But we may live and converse in Babylon, in Rome, and popish Countries with good consciences, keeping our hearts unto God: and hence many go to their Masses, behold their pomp and worship, admire and perhaps bow to their Idols and do as they do, and yet be Christians good enough for all that.  
Sol. Oh vain pretexts of vain men, directly giving the Spirit of God the lie; who here teacheth us, that those that come not out of her, partake of her sin.  
2. Did they see their own disposition and danger, as the Lord by this text would have them to do, how natural a Religion Idolatry is, and how prone an unconverted man is unto it; what an enchanted Cup these Idolaters have prepared, and every way sweetened to the sense and sensual man; Did they consider what a cleaving pitch, a spreading leaven, an infecting leprosy, a fretting gangrene this idolatrous filthiness is; they would listen to those frequent holy counsels, Enter not into the way of the wicked; 
Prov. 4.14.  pass by the doors of the Harlot's house; come not near her threshold; avoid the place of so dangerous temptation.  
3. Did they see the danger in partaking of Babylon's sins, we should hear them change their note: Did they discern how Babylon's plagues are chained to Babylon's sins, and that the first mischief of communication in her sins, is more miserable than the latter to receive of her plagues; they would listen to that which the spirit here persuadeth for their own safety.  
Q. Who be they that partake in Babylon's sins?  
A. Communication in sin is either, 

1. More open, or,  
2. More secret.    
1. Our Romanists apparently communicate and express her sins.  
1. Her Rebellion by refusing the Oath of supremacy: the greatest Rebel in the world is Roman Religion.  
2. Her Egyptian blindness and Recusancy, renouncing the Ministry, the Scriptures and means of knowledge: For in Goshen is light and comfort.  
3. Her filthiness and whoredoms by frequenting Masses, worshipping Images, praying to Saints, and many other ways acting filthy and formal Idolatry.  
4. Her Babylonian oppression of God's servants to their power, by plotting and contriving against them, threatening, railing, boasting, slandering, bewraying by what means they may, how bloody minded they are, only muzzled, and by their doctrine quiet, because as yet, Res commodè fieri non potest.  
2. More secretly, our indifferent and wary Protestants partake of her sins.  
1. By external reverence to, or at Idol worship, as bowing the knee, uncovering the head, condemned in the second commandment as an approbation of the Idol.  
2. By counselling and persuading to Popish Religion, for so Caiphas had an hand in Christ's death, because he counselled it.  
3. By defence of Popish persons, doctrines, and practices: not a few undertake the defence of gross Popery in their table discourse; as freewill, the Real Presence, Merit of Works, showing where their affection is, whilst they go for Protestants good enough.  
4. By silence, and not professing against the Idolatry of Popery in doctrine or practice; when a man hath a calling in public or private, and in not hindering it, so far as a man hath power or place; for qui non prohibet malum cum potest, facit.  
5. By flattery and praising Papists in their courses, consenting to their discourses, countenancing their persons, choosing and affecting their society; sort with them, eat and drink and play with them. When the jews stoned Steven, Paul communicated in the sin by countenance and assistance in keeping the garments: Oh where is now David's spirit when he exclaimed, Woe is me that I am constrained to live in Meshec, and to have any thing to do with such wretched men!  
6. By spreading Popish books, pictures, and such trash, as those Merchants send us over, by bestowing for tokens Popish Crosses, Images, Annulets, or any other Popish trumpery. And now adays me thinks I see the bosoms, arms, breasts, necks, and ears, carrying the Beads, Crosses, and such Popish babbles; Whence Jerome himself once threw them out: which proclaim that many amongst us partake of Babylon's sins, making themselves guilty of her whoredoms, and would be thought the base issue of Antichrist, and children of Fornication, as were the jews, when they departed from the true worship of God. And that ye receive not of her plagues.  
This last part of our text hath two propositions.  
1. That great and wonderful plagues are reserved for Babylon: for she having drunk deep of two cups already, must drink a third cup off to the bottom. She is drunk with the wine of fornication, and drunk with blood; now must she drink a cup of wrath and plagues. If any man will be better confirmed herein, the Angel calleth him to show him the damnation of the great whore, that sitteth upon many waters. 
Revel. 14 8.10.17.2.  That place consulted, showeth that it is not only a temporary desolation of that state and City, with sword, fire, famine, according to the old prophecy; but also an everlasting rejection of that whole state and kingdom of Antichrist from God, into the lake that burneth with fire and brimstone, which is the second death.  
2. That whosoever communicates in the sin of this Western Babel, and will not depart from her, must partake of her plagues: she and they shall drink of the winepress of the wrath of God; Gods heavy indignation shall come upon them and her to the uttermost: for it is just with God, that those who will not be divided in sinful society, shall be undivided in judgement and suffering; Society in sin brings society in suffering. Humane laws condemn and execute the thief and the receiver, the murderer and consenter, the traitor and concealer; and as just it is, that he that will partake in the sins of others, shall partake also in the sorrows of them. What can it be but danger, in not departing from her, who is departed from God, and God from her? For what is all that Religion, in the points wherein it differs from us, but an apostasy and a Catholic departure from the Christian faith; 
2 Thess. 2.  nay that very great Antichristian departure foreprophesied not from the Roman Empire, but of that Empire from the Christian faith, as appeareth, 1. By their departure from the Scripture and divine writings, to humane trash, traditions, and fables.  
2. By their departing from the merits, doctrine, sufferings, and obedience of jesus Christ in effect, to a new Christ, new saviours, new mediators, new intercessors, new merits, new advocates and patrons.  
3. By their departure from the old way, and the ancient faith of the Prophets, Apostles, and of the famous Church of Rome in the Apostles days, to a new faith and Religion, not known to the Scriptures, nor to the Prophets, nor Apostles, nor to their successors, the Fathers and Pastors, for six hundred years at least after them.  
3. What else besides ruin can he expect that stayeth in such a society so addicted to the basest wickedness: every one will say that ruin and mischief must be his end, that runneth and sorteth himself with base villains: Who base than the limbs of Antichrist, who are all vassals to the servant of servants; but a just hire of those that refuse the Lord of life and liberty. What is like to be the end of him that runs after whores and harlots, but utter confusion? and what other can they expect that join themselves to that harlotry Religion, who go an whoring from God, like hateful and unsatiable harlots: What can be his end but ruin, that sorteth himself with mutinous and rebellious persons, plotters and contrivers of mischief against the persons, estates, lives, and kingdoms, of Princes and people? But such are Papists taught to be, by the present doctrine of the Church of Rome.  
And by such positions and principles, were the Gunpowder Traitors thrust on to their ruin, and all other that run upon their own ruin, by rising up against our late and present Sovereign.  
Let all good Christians and good subjects say, as jacob of Simeon and Levi brethren in evil, Into the secrets of these men let not my soul come.  
here are reasons enough for our utter renouncing of Popery. Wouldst thou be without the reach of the plagues that amate her? get out of Babylon: Fearest thou not God, to avoid her sins? Fear thyself, and thine own danger; who hast heard that the Lord is coming with his mighty power to make war upon that damned City and State, for her utter desolation. Wouldst thou share in the salvation of God's people? open thine ears to this voice of God, Fly out of Babel, 
jerem. 51. Acts 2.40.  and every man save his own soul. Save yourselves from this perverse Generation. I say not that no Popish person can be saved, but whosoever will be saved must depart from the fundamental errors of Popery; for which Christ hath given that Synagogue a bill of divorce. I say therefore again to all God's people; Get away from this people of a strange language; Get away from the den of devils and habitation of Idols. Whosoever are now within this voice and call of God, make use of it for thine own safety. Some perhaps hearing the call of God's people out of Babylon, they like Lot's friends scorn and mock out this warning of God: for so do reprobates and men of graceless hearts, spurn and fleer, where they should stoop, and fear, and tremble: but let such know, that as the Sodomites were first struck with blindness, and then with a fiery shower, so are they under the former of these plagues already, and God is hastening the latter upon them, if they hasten not their repentance.  
The Poets have a saying, that when jupiter will strike a man, he first putteth out his eyes: and so indeed doth the just God, first blindeth the eyes of Infidels who are willing to be blinded, and then destroyeth them: he giveth them up to the devil, who as an hangman, first covereth their eyes, and then turneth them off.  
2. That the time is hastening when they shall say they were warned and called out, but now cannot be either pitied or helped. As Lot's cousins though they made but a merriment of Lot's admonition, yet they saw the Lord in earnest, and then too late wished they had departed according to the voice of the Lord; but now God will not, and Lot cannot help them. Neither can they shift themselves out of the fire, when the dreadful shower falleth. Do thou sit out the summons at thy peril; but one of two thou must choose, either thou must go out of Babylon, or go into her destruction.  
FINIS.   

AN EVERLASTING RECORD OF THE UTTER RVINE of Romish AMALECK.  
Delivered in a Sermon at BLACKFRIARS in LONDON.  
LONDON, Printed by J. H. for john Bartlet, and are to be sold at the Golden Cup in the Goldsmith's row in Cheapside. 1624.   

THE UTTER RVINE OF Romish AMALECK.  EXODUS 17.14. 
And the Lord said to Moses, Write this for a remembrance in the book, and rehearse it to josua, for I will utterly put out the remembrance of Amaleck from under Heaven.  
THis Chapter setteth down two great perils, which took the children of Israel presently upon their deliverance from the red sea: (for the way to our Canaan is strewed with crosses) The former was of thirst to the eighth verse. The latter of war: for seeing their thirst made them contend with God, God doth justly raise them up enemies to contend withal.  
In this war are three things.  
1. The circumstance of 

1. Persons, Amaleck rose against Israel.  
2. Place, Rephidem, vers. 8.    
2. The manner of the war, which was partly,  
1. By power and Arms, vers. 9, 10, 11, 12.  
2. By prayer of Moses: If josua be on the valley, Moses must be on the hill; means must be used, but not trusted in, and prayer without use of means, where appointed and afforded, is but a mockery.  
3. The events of this doubtful war, and they be three: 

1. The overthrow of Amaleck by the sword of joshuah, vers. 13.  
2. God's decree of destroying utterly the whole nation of the Amalekites.  
3. The building of an Altar for a trophy, and the perpetual memory of so happy a victory.    
The verse read, containeth the second of these events, namely the severe decree for the utter destruction of the whole nation of Amaleck.  
Where are two general points: 

1. The record or registry of the sentence.  
2. The reason: For I will utterly put out the remembrance, etc.    
The record hath two parts.  

1. The writing of it, write this.  
2. The rehearsing of it, to josua.   
In the writing are four things.  
1. Who must write it? The Lord said to Moses, Write this. Moses a Prophet of God: He must make Canonical Scripture of it. And being so written, it is unalterable and permanent. It is sealed with the King's ring, as were the laws of the Medes and Persians, and is irrevocable.  
2. What must he write? This: that is, the whole narration of Gods dealing for his people against the Amalekites; 1. De rebus gestis; What God had done in the miraculous defeating of them already by the power of Moses his prayer. 2. De rebus gerendis; What God had further to do in the final destruction of this cursed Nation.  
3. Where must Moses write this? In a book.  
Quest. What book is this?  
Answ. Some think it a book now missing, although the Scriptures yet extant be sufficient; but this book was no other than this present history of Exodus, and other his historical Commentaries in his five books, in the which this same story is more fully repeated, as Deut. 25.17.  
4. Why must he write this in a book? for a remembrance: Israel saw the great works of God, at least all Israel could not but hear of this, and yet this is not enough; it must be written to live in their memories, and in the eyes of their posterities and after-generations.  
Ob. But seeing Israel had many great and miraculous deliverances, beside and above all this: why is this so directly appointed to be written in a book above the rest?  
Answ. Israel had received a far greater deliverance a little before from the Egyptians, chase them in the bottom of the sea, and the Lord would not have this deliverance drowned in that, but would have a thankful memory of this also preserved, and would have the glory of it maintained even above other great works, both by a book and an altar, and by a name. God appointed it to be enroled in parchment; and Moses enrolles it in the stones of his Altar.  
2. Other great works were less dependant, and more transient in the present passages of them, but this is dependant and must be registered for future memory and use; for diverse passages of Scripture depend upon it: and not only the present people of God then living, but even the after ages descending of them, must take knowledge of this fearful sentence denounced against Amalek for these ends.  
1. That they might never make league or peace with them all their days, because the whole Nation stood accursed before the Lord.  
2. That they might be ready in aftertimes whensoever God should command their kings, to offer themselves cheerfully to the execution of this sentence in the utter extirpation of this hateful people.  
3. That they should ascribe the honour of truth and justice to the Lord, when in aftertimes they should see King Saul rejected for failing in this execution, and not destroying those sinners the Amalekites as the Lord had commanded him, and the kingdom given to David who was better than he, in that he effected the Lords whole decree, in doing what Saul had omitted, 1 Sam. 30.17.  
2. Rehearse it to joshua.  
Quest. Why to him?  
Ans. Because joshua must be Moses his successor, and served to these two purposes.  
1. That he for his time also should always stand out in hostility against them, not as a revenger of private wrongs and injuries offered them, but to bear in mind, and publicly to execute the judgements of God which were charged upon them.  
2. That it might be an encouragement to him, who was to be the Lords Captain, and to lead out his people in the Lords battles, against all the rest of the Nations; in that he seeing these enemies which made the first attempt and onset upon Israel so mightily revenged by God, might hence assure his faith, that God would go on with him, as he had now begun, until he had given them actual and full possession of that good land which he had promised them so long, and so often.  
Now from this first part of the Text we may note,  
1. That in our way to heavenly Canaan, we must make account of many Amalekites; as Israel cannot set forth towards Canaan but Amalek will meet them. Israel going into Egypt had no enemies; but in their way to Canaan never wanted them. A man may go to hell merrily, and never meet with Amalekites to hinder him; he hath wind and tide with him. But let all the Israel of God resolve in their way to meet with Amalek, to fight with Amalek, to overcome Amalek, else there is no hope of ever seeing Canaan; we must not expect rest till we be thorough the Wilderness.  
2. We hence learn, to write up God's mercies and deliverances in a book of remembrance; and as Israel keeps a Register and Catalogue of God's mercies and favours towards us, our friends, our country, our Prince, our Magistrates and Ministers; yea build up altars in our hearts, to hold the mercies of God before our eyes.  
For, 1. Nothing can more hearten our faith, than the view of the monuments of God's favour and gracious dealing of God with us.  
2. The renewing of them upon ourselves and memory, perpetuateth every gift of God, and makes us as thankful as if we had newly received them.  
3. Nothing doth more bind the Lords hands from doing us good than the oblivion of his mercies: when as every thankful acknowledgement of old favours is but the invitation of a new; so as it is a gainful duty.  
Many have been our deliverances public and private, of the Church and kingdom, of our Prince and people, of our own persons and estates, when many Amalekites have risen against us; But where are our books of remembrances? where are our Altars or our Sacrifices? where is our jehova Nissi, in which we proclaim God to be our banner and covert, as the words import? It was but one of ten of the Lepers that returned to give thanks for his cleansing.  
For I will utterly put out the name of Amalek from under heaven.  
In this second part of the text are two things.  

1. The Author of the revenge.  
2. The severity of it.   
The Author or person executing this revenge, is the Lord, who saith here, I will do it. His arm is strong, and power unresistable; Who can turn him back? Yea although he appointed and raised means to do it, as Saul and David, yet he challengeth the revenge to be his own.  
2. The severity of this revenge, in that the Lord will utterly destroy him with a total and final destruction; and is not satisfied in overthrowing the kingdom and dominion only, unless he put out the name and memory of them from under heaven. All which noteth a great detestation and an utter abolishing of this people.  
Quest. Why? what cause was there of such severity in this execution?  
Answ. The cause was the fierce wrath of Amalek, against God's people the Israelites; if Amalek be fierce against the people of God, God will be fierce against Amalek. Now the fierce wrath of Amalek appeared against Israel, because,  
1. It was unnatural, for Amalek was of the same blood and near kindred with Israel: 
Gen. 20.12.  Amalek was the son of Eliphaz, the son of Esau by Tymnah his Concubine; as Esau and jacob were brethren: so as they forgetting blood and kindred, nourish an unnatural wrath, and raise an unnatural war against the people of God.  
2. It was causeless; we read not of any cause given them by Israel, but such an old canker as was from the beginning in Cain against his brother Abel: such an inbred envy of God's mercy towards his servants, joined with a malicious desire of spoiling them, resteth with wicked men at this day, that some of them will not look on a godly man so much as on a mastive; or if they do, it is with a cain's countenance, cast down on their brethren. Yet can they devise no cause more than Amalek could, only God giveth more testimony to Israel than to Amalek.  
3. As it was without cause, so it was without example: Amalek was the first enemy that set upon Israel, after they came out of Egypt: this began to all the rest, and were first in the unjust vexation of Israel; and therefore God will make them examples to all nations under heaven, according to that prophecy of Balaam, Numb. 24.20. He looked on Amalek and said, Amalek was the first of the Nations, namely, that came out against Israel. But his end shall be destruction.  
4. It was Crafty and Cowardly done: they give Israel no warning, nor offer fair terms of war, but steal upon them, and fall upon the weakest; and when they were weak and weary, and scattered the remnant of Israel, Deuteronomie 25.20. Thus because they join with force, fraud in spoiling Israel, the Lord taketh his people's part, and scattereth them with a terrible revenge.  
Doct. In this dreadful menace of so severe a revenge against Amalek, we note that the destruction of all the enemies of God's people shall be both certain and severe, as might specially be exemplified in Pharaoh, Haman, Zenacherib, Herod, judas, julian, and other noted enemies, whom neither greatness nor power, nor any other means could save from the severest strokes of God's revenge: for,  
1. As Amalek riseth up against the people of God, so do all the rest of the enemies: and this near relation between God and his people, maketh this sin out of measure sinful, and procureth a most severe revenge. How furiously do great Princes use to revenge upon those that deface their Images in their coins? But there is not the meanest of Saints, upon whom this great King of glory hath not stamped and engraven his own Image. With what severity are the laws executed upon Burglaries, that break into men's houses, to rob and spoil? especially upon sacrilegious thiefs that break into, and rob Churches and Oratories? The Church is the house of God, and the Temple of God: if any man destroy the Temple of God, him will God destroy. How fiercely did David revenge upon Hanun and his country, for offering abuse to his servants? and are not the Lords servants as near and dear to him, as David's servants were to their Lord? and yet there is a nearer relation: for the Church is the Lords spouse, his wife, the delight of his eyes. What, saith Ahashuerosh of Haman that proud Amalekite, will he wrong the Queen in my sight? and immediately they covered his face. Much more shall their faces be covered with shame, that wrong the Spouse of jesus Christ before his face.  
2. The malice of the enemy is leveled against God: whatsoever they pretend, the ground of the hatred is God himself, the light, the Image, and grace of God; against whom they reach as high as they can. This is directly noted in Amalek, who yet had other pretences, Deut. 25.18. He feared not God: and he that feareth not to wrong God's people, feareth not God himself: Now because wicked men are fighters against God himself in his people, and touching them, they poare in the apple of his eye; he taketh all the wrong done to them, as done against himself, and bringeth the mischief as an arrow shot upward, upon their own heads with such severity, as is due to the high blasphemous and stout Giants, who challenge the Lord himself into the field.  
3. The justice of God cannot but bring perdition upon his enemies, 2 Thess. 1.6. It is just with God to recompense tribulation to them that trouble you. They are merciless to the Church, and the Lord shutteth up his mercy from them; as they have measured to others he measureth unto them. What law can be more just than the law of retaliation and requital? The Tyrants themselves cannot but acknowledge the justice of it, as Adonibezek, As I have done so God hath rewarded me. Now if it be just in the Lord to bring the cruelty of a wicked man executed upon other as wicked as himself upon his own head (which was the case of Adonibezek) how much more in the fierce revenge of the wickeds malice against the innocent servants of God?  
4. The Lord himself undertaketh to see execution done upon the wicked, as here upon Amalek; and therefore it shall be done to purpose. For, 1. God writeth in a book of remembrance, all the cruelties of wicked enemies against his people, as here in Amalek, both in respect of God to punish, of josuah to revenge, and of Israel to rejoice in the Lords care and partaking with them. 2. God writeth their persons to destruction: partly by his threatening, Gen. 12.3. I will curse them that curse thee. jer. 3.2. Israel is an hallowed thing, all that eat it shall offend, evil shall come on them, saith the Lord. And partly by his oath, for the Lord hath sworn (as against the rich men of Israel that oppressed the poor) by the excellency of jacob, Surely I will never forget any of their works, neither can remember them, but to destroy their names, and blot out their memories from under Heaven.  
Use 1. To terrify the enemies of the Church: seeing their hatred of God's people is a token unto them of perdition, and nothing can save them from the curse of God, and that irrevocable sentence, Ezech. 35.5. Because thou hast a perpetual hatred, and put the children of Israel to flight, as I live, saith the Lord, I will prepare thee unto blood: and blood shall pursue thee. Which was no truer against Mount Seir, than shall be certainly verified of all the enemies of God and his people.  
Now, whereas most men harden themselves against such burdens of the word of the Lord, by sundry delusions and misconceits, it will not be amiss to meet with some of them; that the rubs being removed, and the way cleared, this our exhortation may be the more successful.  
Many sour enemies of the Church suppose themselves out of the reach of this reproof; because they do not by open force waste the Church of God, as Saul did, nor are up in arms against it, as Turks and Papists, and such as stand in open hostility against the truth, they cannot be persuaded that they are enemies. To whom I answer; that there be millions of secret and underhand enemies, besides these who with Amalek raise up forces against the Israel of God, and these enemies I range into three ranks.  
For they are either 

1. Mental.  
2. Verbal.  
3. Actual.    
1. Thou mayest be an enemy in affection and desire, as when out of hatred thou wishest and desirest evil and hurtful things to befall the people of God, in whole or in part. Thus Balaak did but desire and affect to curse God's people, and this is called a war against Israel. Cain showed himself a cursed enemy, as well in casting down his looks upon his brother, as in rising up to slay him.  
2. Thou showest thyself an enemy also▪ when in words thou dost utter and pronounce hurtful speeches against godly men: David saith of his enemies, that they invented words against him. Dost thou belly the Saints, cast names of reproach upon them, raise or revive reports against them; and art thou not an enemy? Was not Haman that proud enemy hanged on his own gallows, for such inventions and suggestions against Israel?  
3. Thou mayest be a cruel enemy, and carry thyself closely in many underhand practices, though thou marchest not so furiously under Satan's standard, as some other professed enemies do: as if thou be'st a scoffer, a derider, and mocker of godly men or their godly practices. 
Gal. 4.29.  Ishmael laughed at Isaak, and this is called a persecution. Christ was flouted and mocked on the cross, and this was not the least part of his passion. If thou canst vex the child of God in his trouble, & persecute him whom God striketh, adding affliction to his bonds, or secretly say to thyself, So, so, thus would we have it, thou mayest easily discern thyself an enemy. 2. If thou dost unfit and disable them from doing good, or settest hand to cast them out of their godly course, thou expressest not the smallest enmity. Nebuchadnezzer showed his hostility, not only in swallowing up the Church as a Dragon, 
jer. 51.34.  but also in making her as an empty vessel, and casting her out. pilate's wife would not have her husband show himself an enemy to Christ, by having an hand against him. Wouldst thou not be an enemy then? have nothing to do against any innocent and godly man. 3. If thou defendest not godly men in godly ways. jerico struck never a stroke against Israel that we read of, but because jerico opened not the gates to Israel, it is said to war against Israel. Meroz was cursed as an enemy, 
judg. 5.  because she came not out to help God's people. He that gathereth not with Christ scattereth, and the threatening is, that not only those that war against the Church shall fall, but those also that stand not out for it. Whosoever then thou art, that according to thy place and means servest not the Church, that art not ready to put both thy hands under the feet of it, to do it all the good which is laid in thy power to do, thou canst expect no other but to be reckoned & ranged among the Church's enemies, for truth hath spoken it, that the Nations and Kingdoms that will not serve the Church shall perish, Esay 60.11.  
2. Others think it good swimming with the stream, and that it is good policy to join with the stronger side: they see the enemies set up aloft, and magnify themselves, because they have power in their hand, and grace of times to bring about all that they desire. On the other hand, they see the poor Church under hatches, without help in herself, or from others, and therefore tread over the hedge where it is lowest, to speed themselves the better in their own projects. But to these enemies I say, 1. That all their combinations with the wicked, be they never so potent, cannot stay them from perdition, unless they be stronger than the Lord; and though they magnify themselves against the Church, and seem to bear all down before them, yet must they fall: for what God hath written he hath written. All their power is but the power of chaff against mighty whirlwinds; all their glory and advancement against the poor members of the Church, is but as the strength and stink of dung unto him, as is said of the Midianites, and jabin, and Sisera, who perished at Endor, 
1 King. 14.10.  and were made as the dung of the earth, Psal. 83.10. Who can now (besides the enemies themselves) believe that they stand on the stronger side, while they stand against that side, with whom the strong Lord standeth? 2. As far are they deceived in their conceit, that think the Church is helpless and friendless, while they see few or no great ones step in to take her part. 
jer. 51.5.  For is Israel a widow? or hath the Lord forsaken her? No, no, her husband leaves her not, nor dieth away from her, as other husbands do; but ever liveth, and ever loveth her, and will suffer no man to do her wrong unrevenged; but will rebuke even Kings for her sake.  
3. Others see no great danger in all these threatenings, they are none of the greatest friends of these strict professors, neither do they see it safe to be so forward, and yet they thrive and prosper well enough: to whom I answer;  
1. That the Lord is not so unmindful of his threatenings as they suppose; Is it to be prosperous to be stricken with blindness of mind, and hardness of heart, and so go on blindfold as Pharaoh to destruction? or is it such happiness for a malefactor, ready for execution, to have his eyes covered by the hangman? 
●sa●. 69.  Holy David could desire no greater revenge against most desperate enemies, than that their eyes might be blinded.  
Besides, when the Lord vexeth them with many secret pulls and pinches in themselves, both inwardly by terror of conscience, and self accusing thoughts; as also outwardly in their estates, or names, or friends and posterity; might they not discern (if they were not wilfully blind) that God's justice sleepeth not, but is in his way, and that one way or other he poureth out present wrath upon the families that eat up jacob, jerem 10.25.  
2. Forbearance we say is no payment, so as if the Lord for the time of his patience, suffer wicked men to go on to fill up the measure of their sins, yet the longer the blow is a fetching, the heavier it will be, the smart whereof is so much the more grievous, as it commonly overtaketh them in their rest, and in their rust, and watcheth to hear them say, Peace, peace, and then suddenly falleth upon them: for God will avenge his elect which cry unto him night and day; yea though he suffer long for them; I tell you (saith Christ) he will avenge them quickly.  
3. Thou that hast present peace in thy pursuit of godly men, little knowest thou what God is brewing and bringing on thee: Pharaoh said a great while, Who is the Lord? but the Lord was preparing to make him know him. Haman in his bitter hatred of the jews may be invited to the Queen's banquet; but little knoweth he how near mischief is unto him. Herod went on a while stretching out his hand against Peter and james, but little knew he that God was preparing lice to eat him up. Shemei cursed David with an horrible curse, and carried it a great while after David's death; but at length he knew that he had spoken it against his own life. And most memorable was that example of the jews, who carried the death of the Son of God forty years, and never bethought themselves; but when they thought all was forgotten, then came the Lord like a lion upon them, and teared, and spoiled, and paid them once for all, and wasted and scattered them with so fearful a curse as never befell any Nation under heaven: the which lieth upon them and all their posterity even till this day. Let this move all men to fear to offer the least reproach or injury to the least of God's Children. Wise men are afraid to incur the King's indignation; and therefore it is said, that in hester's time the fear of the jews fell upon the land; so let the fear of God's children fall upon thee, whosoever hast formerly distasted them: and let it bind thy hands and thoughts, from conceiving or acting the least evil or hard measure against them.  
Use 1. To comfort the Church of God in these threatening times, when Gebal and Ammon and Amalek have gathered and combined their forces against this city of God: For,  
1. If we look towards God, he hath undertaken to revenge the just quarrels of his people; that if themselves would put up the wrongs and oppressions inflicted by the adversaries, yet the Lord will not put them up, or pass by them without revenging them. Add hereunto, that he hath written in a book the ruin of her foes; neither can they prevail in their purposes, so long as the Lord turneth an enemy, and fighteth against them that provoke him. Let the enemies lift up their heads and hands aloft, and speak presumptuously against the mountains of Israel, 
Isa. 41.14.  yet fear not worm jacob, nor faint thou city of God, thou hast the hand of the highest lifted up for thee, and the arm of the Almighty stretched out for thy defence and safety.  
2. If we look to the enemies, they are many and mighty, but Amalekites; we have to do with cruel enemies, but accursed in their persons, in their enterprises, and in all the wicked means of accomplishing the same: and if we look a little into the resemblance, we shall see that as Romish Amalek have notably expressed the like cruelty with these in our text; so shall they meet with the same certain perdition: they being written by God to destruction as truly as the former. For,  

Resemblance of Romanists with Amalek in 7. things.  1. Amalek signifieth a smiting people, and of all Religions, never was any so fierce or smiting as Romish Amalek, their cruelty transcendeth the barbarous cruelty of Turks or Scythians; no degrees of men could avoid their strokes with both their swords: they make no difference of men, but strike at Princes and people, Kings and kingdoms, they smite the living and the dead, and make no bones to blow up three whole kingdoms at once with one terrible blow or stroke. The blows of the old Amalekites were gentle and soft to the blows of this smiting Amalek.  
2. Amalek then came forth against Israel presently upon their deliverance from Pharaoh, presently upon the fruition of Manna from heaven, and waters out of the rock: Amalek cannot endure God's grace to Israel, in those means of their sustentation, nor yet in the pillar of the cloud and fire for their safety and direction. Even so the Romish Amalekites presently encamp themselves against the people of God, so soon as ever they are gotten out of the darkness and bondage of Egypt. Wilful enemies are they against the grace of God, and against the word of his grace, which is the Mannah and Water of life, for our refection thorough this our wilderness.  
3. Amalek was the first enemy that Israel had, after their coming out of Egypt, and waged war against Israel to hinder them from going into Canaan, and not only by force but by fraud, they spoil the people of God; for they come as Grasshoppers in multitude, and destroy the fruit of the earth, and leave no food for Israel, so as Israel was exceedingly wasted. Even so the Romish Amalek and Antichrist, was one of the first enemies of the Church of the new Testament, he began in his forerunners in the Apostles days presently after our redemption wrought by jesus Christ from the hellish Pharaoh, and ever since her rise, hath laid in the way of the Israel of God, to hinder them from the heavenly Canaan, and hath by force and fraud wasted the Church; sending into our kingdoms besides forcible instruments of violence, and infinite bloodshed, innumerable armies of seducing Priests and jesuits, who would have left the people of God no food by the word and Sacraments: and not only robbed them of their spiritual means, but in their temporal state; by crafty conveyances carving to themselves whatsoever fat or sweet the kingdoms of the earth have afforded.  
4. Amalek forgetteth all kindred, and all bonds and respects of Nature; they regard not that they were of the same blood with Israel, which might have been some restraint to their fury. So the Romish Amalekites forget all natural bonds, and most heathenishly lay themselves in the vaults & caves of black darkness, for the destruction of their own natural and loving Prince; with purpose to spare neither root nor branch. Old Amalek would eat up and destroy their enemy's country; these Amalekites like so many Vipers would eat up the bowels of their own mother, and native country. Duke Medina his sword knew no difference between a Protestant and a Papist: no more doth the powder and iron bars, but send up suddenly to heaven as in a fiery chariot, even them of their own Religion: such fiery zeal as carried Alphonsus Diazius out of one kingdom into another, to kill his own brother john Diazius with his own hands, for sureness, only because he was a Protestant. Old Amalek cannot equal these Savages and Monsters, with whom no respect of age or sex, no degree of honour or learning, no plea of Religion nor justice, no instinct of humanity or manhood itself, can prevail for a drop of mercy or pity from them.  
5. Amalek cometh cowardly upon Israel, and smiteth the hindmost, and falleth upon the women and children in their fainting and weariness. The same course do the Romish Amalekites take in their plots for seduction, and destruction. Their seducing Priests fall upon the weaker sex and sort, as the devil did at first, and overcome first the weak and faint ones, such as lag after their colours: as cowardly as the old Amalekites encountered Israel, so also do these. Nay they come in warlike manner after they had declared themselves enemy: but these dig deep and fetch their counsels as low as hell; and under the habit and profession of friendship and loyalty, cowardly lay trains and engines of death, which can no more be perceived, or prevented (but only by the piercing eye of God) than can the issues of the next age.  
6. Amaleks' war was ill grounded and prospered accordingly; for God turned it to the great good of his people; who were 1. Exercised by them. 2. Experienced in the goodness of God, and in his gracious deliverance. 3. Enriched and provided of armour, and other necessaries by the spoil of Amalek. As unprosperous have been the wars of Romish Amalek, and their plots and projects have turned against themselves, and to the advantage of the truth, and the Churches professing the same. God hath strangely discovered the treasons against the Lord's people and his anointed ones, and mightily broken their arms and powers both by sea and land. Such as have risen up against the Lord have fallen before him. And though now of late they advance themselves as if all were to their hearts desire; yet wise men see them no great gainers, and were they greater than they be, whosoever shall patiently wait to see Gods whole work together, shall doubtless rejoice to see no difference between their gains and Amaleks' against Israel, but only that their confusion and overthrow shall be more dreadful and fearful, as their sins have been most Catholic and execrable.  
7. As Amalek after a doubtful war must be overcome by Israel, and written to perpetual destruction; so the Church hath justly deserved to sustain a doubtful conflict by Romish Amalek: but after the trial of the Church Amalek shall be foiled, being long since written to perpetual destruction, for when the child is corrected, the rod shall be cast into the fire.  
3. If we look to our aids and succours, we need not fear the issue of our conflict against Amalek.  
For, 1. We never want a valorous and victorious joshua, to lead us and fight for us against Amalek. That joshua was a Noble General, with whom the Lord was, and none was able to stand before him, so as he set his foot on the necks of five kings at once: but he was but a type and shadow of our joshua a mighty Captain, and an heavenly leader, that great Michael that treadeth upon the necks of all Kings and Tyrants that rise up in arms against him and his people. That joshua was in the valley; but ours is upon the hill of his heavenly glory far exalted above all his enemies.  
2. As Israel had not only joshua fight in the valley, but also Moses praying on the hill; so we have many Mosesses lifting up hands, and prayers, which are powerful and prevalent against Amalek. And whereas we find much unworthiness in our prayers, and our hands grow feeble, we have an Aaron our heavenly Highpriest, strengthening our arms and prayers, which prayers joined with the power of joshua, shall bring down the proudest Amalekites that ever ware triple Crown, and put to rout all forces leveled against the Israel of God. When the Angel came to Gedeon and said, The Lord be with thee, thou valiant man; he replied, 
judges 6.12▪  If the Lord be with us, why is it thus? Why doth Amalek prosper? Why do they prevail so long? Why do they triumph with great hopes to go on, to carry the victory? If Romish Amalek be a people written to destruction, why see we no means of their overthrow?  
Answ. 1. We need not fear the brags of those that use to triumph before victory: The end of a thing is better than the beginning, saith Solomon. The issue of the doubtful war shall undoubtedly join the Churches happy triumph with their final overthrow.  
2. After the Lord had written this sentence against Amalek, he stayed execution four hundred years till Saul's time; but in the end (the time of his patience being expired) he forgot not the accomplishment. So Amalek may prevail awhile for the sins of the Church: and we must not grudge to allow the Lord the time of his patience, which though it may wait many ages, yet at last will he assuredly rise up in most sharp revenge, and utterly destroy the kingdom and memory of Amalek from under heaven.  
3. The Church may thank herself in part that Amalek prevaileth still over her. For,  
1. Whereas the Lord hath commanded us to remember what Amalek hath done to us in our way, 
Deut. 25.17.19.  and repeateth it again, forget it not, we forget the straight injunction: we remember not what they did to us in Queen Mary's days, but have forgotten those furious flames and times. We have forgotten what Amalek did to us in 1588. and remember not that they digged a sulphureous pit in 1605. wide enough to swallow three whole kingdoms. Now while we so easily forget that which we are commanded to remember, what marvel if God rub our memories, by suffering them to be pricks in our sides and eyes still?  
2. Neither do we remember the Lords Oath, to have war with spiritual Amalek. 
Exod. 17.16.   
3. Neither do we remember that it is the duty of all the Israel of God to fight with God in blotting out their remembrance, though the charge be very straight, Deut. 25.19. Thou shalt put out the remembrance of Amalek from under heaven: as God taketh his Church's part against Amalek, so the Church must take God's part in this great work, which the Lord will effect both for them, and by them.  
4. It is likely also we lift not up our hands so fervently and so constantly against Amalek as we ought. If Moses hold up his hands, Israel prevaileth. 
Exod. 17. ●1.   
5. It may be we are wanting in encouraging and strengthening the enfeebled hands of our Mosesses. How could Israel have expected to prevail against Amalek, if in stead of rearing up Moses his hands, they had turned him off the hill with despite and contempt, and taken up some Amalekite into his stead? How can Popish Amalek but prevail, if Popish Priests shall find any where better entertainment than faithful Preachers, who are so many Mosesses, and men of God, who would stand in the gap, and are indeed the horsemen and Chariots of Israel?  
Oh therefore dear brethren let us awaken ourselves, and in this tempest by the loud voice of our prayers, awaken Christ who seemeth to sleep in his ship with us. Let us ply the Lord earnestly, and bind him by his own promise. God's promise and his people's prayers are mighty Canons and battery against the thick walls and towers of Romish Amalek. While the Papists are some at their beads, and some at their swords, let us get us to our fortress of faithful and fervent prayer, and we shall not only see the omnipotence of prayer, but the impotency and flight of Amalek. Did not our hands fall down, and our prayers grow feeble, we should fill our hearts quickly with triumphant joy over them, our hands with their spoils, and our mouths would run over with the praises of God, for our deliverances from the power and plots of such fierce and implacable enemies. Even so let thine enemies, those accursed Amalekites, perish, 
judg. 5.31.  O Lord, but let them that love thy name be as the Sun when he riseth in his might. Amen.  
FINIS.