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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14585	A fruitfull and godly sermon preached at Paules crosse before the Honourable audience and assemblie there, this present yeare 1592. Vpon the 5. chapter of the prophesie of Zacharie, 1, 2, 3, 4 verses. By A.W.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 24899; ESTC S119640	29,840	80

the inconstant waters whereof the wise man speaketh Prou. 27 19. Or as one that forsaketh the fountaine of liuing waters and diggeth the broken pits of humane inuention which can hold no water Ierem. 2 13. Moses receiued of God this especiall grace and fauour that whereas the Lord spake to other prophets by vision and dreame he would be knowne to Moses face to face mouth to mouth Numb 12 7 8. He then that refuseth the word and runneth to vnknowne traditions and vncertaine and deceiueable doctrines might as well say I will not haue God to speake to me mouth to mouth for so doth he in his word but I desire to bee taught by visions and dreames Let vs heare what our sauiour sayth scrutamini scripturas search the scriptures Ioh. 5 39 And S. Paule saith they are able to make the man of God perfect to euerye good worke 2. Timo. 3 17. If then the worde of God doo bring perfection with it what neede we any other helpes or furtherances perfection being by the word already attained It followeth nowe that we speake of the booke and the description thereof which commeth to be considered in the first part We do read of three sundrye bookes besides the written word which the Lord in the scriptures is saide for to haue The first is the booke of his secrets as that which was shewed to Ezechiel 2 10. and that which Iohn saw Reuel 5 1 None was found worthy to open it but the lambe The seconde is the Lordes register booke or his booke of recorde and remembrances wherin al things doone in the worlde either good or euill are as it were registred Malachy 3 16. A copy or counterpane of this booke euerie man hath in his conscience which is called the booke of our conscience Reuelations 20 12. The thirde is called the booke of life which is nothing else but the lords stedfast decree concerning those that shall be saued Reuel 20 12. and another booke was opened c. This booke which the prophet heere saw is as the firste the decree of Gods iudgements which he had determined to bring vpon the wicked This booke first is a swifte booke which betokeneth the swiftnesse spee dinesse of the iudgementes of God For howsoeuer vnto the wicked if the Lord spare them but a little to prouoke them to repentance his iudgmentes seame to be slow yet shall they come in the end and suddainly when they are vnlooked for The Lord is not slack as some men count slacknes saith S. Peter for a thousand yeeres with the Lord are but as one day and one day as a thousand yeeres 2. Pet. 3 8. What and if the wicked escape vnpunished euen vntill his old age yet when Gods iudgmentes ouertake him at the length then hec is constrained to cry out and confes that the iudgments of God are swift indeed and too soone brought vpon him The Lord spared the old world a thousande six hundred yeeres and more yet when the floud came no doubt the wicked which perished in the waters thought their destruction to bee too sudden So was the finall ouerthrow of Amaleck deferred 400. yeares from Moses time vntill Saule yet who wil not say that they soone were brought to vtter ruine Therefore is the destruction of the wicked likened to the putting out of a candle which with one little blaste or puffe of wind is soone extinguished and put out Iob. 18 5. like the house of a spider which is soone dissolued Iob. 8 14. They are set as in slippery places soone ouerturned and cast downe Psal. 73 18. Yea they are as a dream then the which nothing is more vaine Psal. 73 20. But some man will say as Augustine speketh in their person Ego iam senui multos castos inuenes ante me sepeliui multorum castorum funera ad sepulchrum deduxi I am now aged may the olde adulterer saye I haue buried many chast yong men and followed them to the graue O saith he writing vppon those wordes of the Psalme Perdet Deus eorum memoriam de terra god shall cast out their memorye from the earth Est alia terra saith he in qua non erit inpudicus est alia terra in regno caelorum There is another coūtry into the which no vncleane person shall enter another land in the kingdom of heauen Wherefore boast not O thou secure sinner whosoeuer thou art that thou hast continued many yeares and neuer tasted of the cuppe of Gods wrath What if thou passest all thy time in pleasure yet know that Gods iudgements may meete with thee in another worlde Remember the example of the rich glutton in the Gospell who liued on earth in all outwarde happines when his life was ended with all his vaine ioy and his sorrows began thinke you not that euen then the time past semed as nothing no notas one day or one houre to him or that he thought not in himselfe that the iudgementes of God were swift yea swifter then any Eagle Therefore let no sinner flatter him selfe in his vngodlinesse or thinke because the iudgementes of God are deferred that eyther he regardeth not as the wicked and sinfull doe imagine or else that the vngodly shall escape vnpunished It is also a large booke 10. cubites in bredth and in length 20. cubits wherby is signified that none of what place calling soeuer that are or can be exempted from Gods iudgements Neither the rich shall escape bicause of his riches nor the wise man by his wisdom yea rather than any of the vngodly shal be left out of this booke it is written both within and without Isach 2 10. Tropheh saith the prophet is prepared euen for the king Isai. 30 33. saye vnto the king and the queene humble your selues in sackcloth Ier. 13 18. Wherefore fitlye are the iudgements of God compared to a rasour that shall shaue not only the heare of the feet but of the head and the beard also Isai. 7 20. they are as a raging floud that commeth vp not to the loines only and the middle but euen to the chin and the neck Isai. 8 8. And although other fishers doo spred their net for the smaller fish they cannot take the Leuiathan of the sea the Whale or the whirlepoole with an hooke or pierce his iawes with an angle as the Lord saith to Iob. 40 21. Yet the Lorde will come against the great Dragon and Crocodile of the riuers he will take him with an hooke and cause the fish to cleaue to his scales Isai. 29 4. By this then we do learne that there are no such mighty potentates or powers vpon the earth whome the Lord is not able to ouerthrow and to tread as mire of the streat vnder his feet if they rebel against him And therefore the church and people of God neede neither to feare Pope nor Spaniard no if all the kinges of the earth were leagued togither against them though they stande vppe

A Fruitfull and Godly Sermon preached at Paules crosse before the Honourable audience and assemblie there this present yeare 1592. Vpon the 5. chapter of the prophesie of Zacharie 1 2 3 4 verses By A. W. Esaie 58 1. Crie aloud spare not lift vp thy voice like a Trumpet and shew my people their transgressions and to the house of Iacob their sinnes Printed at London by R. B. for Thomas Man dwelling in Paternoster-row at the signe of the Talbot Zachar. chapter 5. verse 1. vnto the 5. IT is thus written right Honourable righte Worshipfull and welbeloued in our Sauiour Christ by the Prophet Zacharie in the fift chapter of his prophesie 1. Then I turned me and lifted vp mine eyes and looked and behold a flieng booke 2. And he said vnto me what seest thou I answered I see a flieng booke the length thereof is twentie cubits and the bredth therof is ten cubits 3 Then he sayd vnto me this is the cursse that goeth forth ouer the whole earth for euery one that stealeth shall be cut off on this side and on that side and euery one that sweareth shall be cut off on this side and on that side 4 I will bring it foorth sayth the Lord of hosts and it shall enter into the house of the theefe and into the house of him that falslye sweareth by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and stones thereof When I first vnderstoode that I was called vnto this place being not ignorant that this great congregation consisteth of diuers degrees conditions and estates of men I then began to thinke with my selfe what matter I might best intreat of in your hearing at this time and accordinglye my desire was so to frame direct my speech that I might bring somewhat fit and profitable for al here present this day This I take it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that right diuiding of the word which S. Paule commendeth to Timothie 1 2 15 for as the Priest in the Law was able to discerne what parte of the sacrafise belonged vnto euery one what part the Lord was to haue what the people and what to bee reserued for the Priest so the Minister of the gospell as a faythfull dispenser and stewarde in the Lords house ought to know how to giue vnto euery one his portion and meat in due season The wise man sayth that the pretious stone turned euery way shineth Prou. 17 8. Much more the word of God vpon what side soeuer it is turned that is applied vnto all sortes and callings of men from thense dooth issue and shine foorth a direction and light for euery mans duetie In this sence by S. Iames 1 23. it is compared to a looking glasse wherein al men both high and low noble and vnnoble are to behold their faces I haue therefore for the same purpose made choyse as you see of this present Text. Wherein the Prophet crieth out against two especiall sinnes of Israell Theft false Swearing vnder these two comprehending many besides By stealing all wrongs and iniuries committed against our bretheren and so the offenses and breaches of the second Table by false swearing al false worship of God and abusing of his holy name here meeting also with many sins against the first table And thus I doubt not but in the opening of these words it shall appeare that there are fewe here present this day that shall not finde the holy speech and admonition of the Prophet in some part to appertain and belong vnto them But before wee doe enter into the matter we must note somewhat concerning the wordes and phrase of speeche here vsed by the Prophet the whole is very well translated as we read in our English translation sauing that in the third verse I doe find that there are diuers readings of those words They shal be cut off on this side and on that Hierome readeth iudicabitur he shall be iudged or cōdemned the Septuagint translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee shall bee punished Arias Montanus Succisuserit as we translate Shall be cut off Tremelius somwhat diuers from the rest doth interpret thus Quia se innocentem agit They shall be cut off because they doe iustifie or make themselues innocent And this diuersitie riseth of the diuers acceptions and takings of the Hebrue word Nachah which is here vsed which signifieth to absolue to euacuat or bring to nothing likewise the other wordes on this side and on that are diuerflye taken Hierome sayth secundum scriptum voluminis On this side and that side of the booke and so readeth Arias Montanus the septuagint vnderstande it of the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex hoc from this time Tremellius sicut illa that is saith hee euen as the whole earth shall bee destroied so shall they The best and safest reading of all these in my iudgement is as in our own translation they shall be cut off on this side and on that side that is on euerye hand according to the writing of the booke Let not nowe any captious papist or any other cauilling spirited man take heerevpon occasion to make exception against our translations as disagreeyng and being contrary one to the other for howesoeuer in wordes and in termes they seeme to bee diuers yet in matter and in sense the difference and ods is not great We see that the Euangelistes in writing the story of the Gospell do vse the same liberty in other circumstance of words to exercise the same thinges As Mat. 3 11. reporteth Iohn the Baptists wordes to bee these I am not worthye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare his shoes after him speaking of Christ Mar. saith 1 7 I am not worthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stooping downe to vnlose the latchet of his shoo here we see there are diuers words but one cheefe sence Augustine sayth vpon this place Non est mendacium cum dicens quisque aliquid aliud quod etiā ille nondixit de quo aliquid narrat si voluntatem tamen eius hanc explicat quam etiam ille qui eius verba commemorat It is no vntruth sayth he if a man vse other words than he did of whom he writeth if he keep the same purpose which he doth that reporteth the very words As be it that Mathew spake the very words of Iohn Marke vseth other yet both he that sayth I am not woorthie to beare his shooes and the other which hath I am not worthy to loose his shooes both doe expresse the selfe same meaning shewing hereby the great humilitie of Iohn howe much he abaseth himselfe in comparison of Christ. Thus much concerning the translation of the wordes Now to the matter The partes of this scripture are these two the Vision it selfe contayned in the two first verses the interpretatiō of the vision in the two latter In the vision wee must speake of the booke

as a huge mountaine againste our Zorobabell yet shall they be made a plain as the prophet saith Zach. 4 7. Againe seeing the iudgementes of God are reuealed againste all vnrighteousnesse in whomsoeuer it is founde Let not riche menne honourable and noble personages thinke muche to haue their faultes touched by the word of God nor storme in their heartes or whet their toongs against the ministers of Gods word which are but the lords mouth to his people Why Wee doo but vnfold the booke the writing is the Lordes Nunquid ego scripsi saith Augustine Nunquid primum ex ore meum exiit that is did we write it or came it first out of our mouthes Wee doo but holde out the looking glasse it is the glas that descrieth the blemishes of your face We are the Lords trumpetters if the trumpet giue an vncertaine sound who would prepare himselfe to the battayle 1. Cor. 14 8. if the trumpet should geue a false alarum and sounde the retraite when the enimyes are at hand should he not betray the campe so if the ministers of God shoulde flatter the people in their sinnes and crie peace peace vnto them when the sword of God is drawn out against them were it not the ready way to destroy them VVe are your physitians Eligo aspera sed salubria medicamenta saith Augustine I sometime make choice of sharpe yet holdsome medicines And againe yee right Honourable and worshipfull maie finde flatterers inough abroad VVhere should you looke for sounde and faithfull counsaile if not in this place and at our hands VVherefore let not men be offended at vs when we rebuke them for their sinnes we are in stead of Physitians and faithfull Counsellers vnto them VVe haue also a charge from GOD to speake O saith one Consideret periculum meum he that is displeased with me let him consider my danger For saith not God to Ieremye that he would destroy him before their face if he held his peace Iere. 1 17. Augustine saith verye well Quid tu succenses mortalis sub iussione Christi mare audit tu surdens es O worme of earth why dost thou storme The sea obeied the voice of Christ and doost thou stop thine eares Mare audit ventus cessat tu sufflas The sea waxed calme the wind was still and thou beginnest to bluster and swell Chrisostome prettilie quippeth and checketh such proude men that coulde not abide to be reproued Quid tibi tantum arrogas homo quia sublimi curra veheris O foolish man whye dooest thou thinke so well of thy selfe because thou ridest and art carried in a Coach Quale est istud nam ligna lapides sic gestantur A goodly matter wee see stones and logges euen so to be drawne along and carted in the streates But if so be that men are so dainty eared that they will not heare a sharpe word let them follow Augustines counsell Emendate vitam ego emendabo uerba Mend you your waies I will mende my words Cessate peruerse ag●re ego quiescam mala improporare leaue ye off to do euil I will cease to threaten and speake euill against you And to be short Qui male audire nolit ne male faciat hee that will not heare euill let him not do euill Thus much concerning the vision it selfe now we come to the meaning and interpretation thereof And first of the sins which the prophet heere denounceth againste then of the iudgement The sinnes are two theft and false swearing By theft is not only vnderstood that kind which the law calleth and adiudgeth to be thefte when by violence or priuie pilfering one spoileth another of that he hath but likewise when anye wrong is offered and doon to our neybour by craft or subtlety by oppression or vsurie by wrong iudgment or extortion or howsoeuer else the spirit of god doth not spare euen to call it theft to account of such as of those that doe rob and steale from their brethren First concerning open and plain theft much I will not say not because I think there are few that offend this way for I am afrayd this sinne doth too too much abound both in citie and countrie but thus I take it that seeing there is straight prouision made by the Lawes of this land for the sinne of theft which accordingly are executed if these poore miserable wretches will not be warned to take heede by those dayly examples of theeues and robbers which are brought foorth before their eies to execution I must not looke that they shoulde bee much mooued by my speech yet I will not altogether hold my peace if perhaps it maye please God euen nowe to touch their harts That theft and priuie pilfering is too commonly practised who seeth it not No rare thing now a-daies for seruants to purloine from their maisters children from their parents one neighbour frō another I find that there are 2 especial causes of this mischiefe two things that make so many theeues Idlenesse and necessitie and want The idle person that hath not beene brought vp vnto laboure hee sayth as it is Prouerb 9 ver 17. Hidden waters are pleasaunt and stollen breade is sweete It is a goodlye matter hee thinketh to liue of other mens sweat when without anye great labour or trauayle he can tell how to satisfie himselfe and mayntaine his familie But whosoeuer thus boasteth in himselfe let him consider the end and heare the counsayle of the wise man in the same place in the next verse hee remembreth not that hee is in the way to Hell and Destruction for firste the shame of the worlde followeth They are ashamed sayeth the Prophet as when a Theefe is taken Ierem. 2 26. But if they care not for the shame of men let that fearefull sayeng of saint Paule mooue them That theeues and couetous persons shall not inherite the kingdome of heauen 1 Cor. 6 9. See then they doe not onelye hazarde their bodilye life but they doe also incurre the eternall daunger of their soule What foolishe naye what madde men then are these that for a morssell of bread for a matter of small value will thus desperatelye cast away their bodies and liues yea their soules too without the great mercye of God But sir wil some say What should I do shall I suffer my selfe and my familie to starue and so perishe Here nowe is the other cause that driueth men to steale their extreame wante and penurye So sayeth the Wise man A man despiseth not a Theefe that stealeth to satisfie his soule for hee is hungrie Prou. 6. 30. In which wordes hee excuseth not the lewdnesse of those that satisfie their hunger by stealth but secretlye hee reprooueth the hardnesse and vnmercifulnesse of riche couetous men by whose meanes the number of theeues is increased for if they woulde stretche foorth their hande to helpe and releeue those that are in neede I am verelie persuaded wee should haue fewer Beggers and not so manye Theeues And