they would learne two short lessons of S. Paul and learne withall to followe them the matter easilie might be amended The one is to loue men not their monie Non quaero quae vestra sunt saith S. Paul I seeke not yours but you This lesson is hard but good and the other is like it I can doe nothing against the trueth but for the trueth saith the Apostle Nothing in a bad cause but in a good cause all things These lessons well learned would quickely cut off many euil pleas and driue back causelesse controuersies 15 You to whom the sword of iustice and iudgement is committed take heede vnto it Let it not spare mightie men for their sinnes are mightie sinnes If such offend their fall draweth down others with them God therefore commaunded Moses to hang vp the princes of the people vpon gibbets that they might be examples of punishment who had beene examples in sinning The good Consul Iunius Brutus spared not his owne sonnes but cut off their conspiring heads And Aulus Fuluius in the like case did the like thing Pilate abused his office when vpon sute hee spared Captaine Barrabas the murtherer and killed Christ our sauiour Spare not traitors murtherers or theeues least you bee partakers of their sinnes Your lenitie towardes them is crueltie towards the common weale the enemies of whose peace they are Serue God in feare loue his trueth promote his Gospell The seate the iudgement the sword is the Lordes defend therefore his cause see to the keeping of his statutes enlarge his kingdome aduaunce his glorie for he hath promised to glorifie them that honour him but they that despise him shall be full base hee shall make them vile and contemptible 16 Doing of iudgement may also generally be taken for iust dealing Iustice is a vertue which giueth euery man his own Render vnto euerie man y ◠which is his Let euerie man performe his office fulfil his dutie let euerie man do right one to another do as you would be done vnto If this Law were obserued the people shold be eased of great expenses iudges iustices of great trauel Christ saith if a man take thy coat frō thee rather than striue giue him also thy cloake There is verily a fault amongst you because ye goe to Lawe one with another why doe you not rather suffer wrong Why doe yee not rather sustaine any kinde of tollerable harme Abraham gaue place to Lot and would not contend his onely reason was wee are brethren But brotherhoode is nowe adaies no argument of agreement our times are so vnlike their times and we so vnlike them There were no better meane in my opinion to bridle these quarelling and contentious mindes of wranglers than to burthen such as faile in their cause with great expenses amerciaments It would make them beware of quarels and vniust contending if they were sure to paie well for it Doe iudgement deale iustly one with another paie vnto al men that which is due that which is not due seeke not to haue at any mans hands 17 The second duetie to our neighbour is mercie Hee hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iudgement and to loue mercie Bee mercifull saith our Sauiour as your father is also mercifull This mercie as Christ there teacheth wil shewe forth it selfe in three properties First it will bridle that vncharitable rashnesse of iudging and condemning others Nolite iudicare Iudge not Mercie will not bee hastie to iudge There be iudgements ciuill and iudgements Ecclesiasticall iudgements publike and priuate iudgements Christ neither forbiddeth the magistrate neither the publike minister to iudge according to the Lawe neither the parent or master to iudge and correct their offending children or seruaunts It is vncharitable priuate iudgement which God forbiddeth when men vnaduisedly take vpon them to giue sentence of others as if God had resigned his owne right into their handes they condemne whom they list and say what they list euen as they fancie so they iudge This man is a Saint and that man a sinner he the seruant of God and hee the childe of death Who art thou that so iudgest anothers seruaunt Is it not to his own master only to whom he stands or fals Who art thou that takest such seueritie vpon thee that dealest so vnmercifully with thy brother He is a sinner so thou either art or hast beene or maist be iudge therfore thy selfe trie and examine thine owne woorkes Iudge I say thy selfe and iudge not him least thou be condemned of the Lord for both not iudging and iudging If a brother be ouertaken with a fault ye that are spirituall shew mercie restore him with the spirit of meekenesse considering thy selfe least thou also be tempted Verily this mercilesse iudging of others is the cause why wee fall into many perils and secret temptations Loue mercie therefore and iudge not Hee that iudgeth with the Pharisee with the Pharisee shall be iudged 18 Another fruite of mercie is forgiuenesse They who are hastie to iudge are for the most part in forgiuing slowe But forgiue and yee shall bee forgiuen Howbeit such as sit in iudgement ought to correct and not to remit because they deale not with iniuries doone to themselues but to the lawes and common wealth or church But in priuate iniuries wee must all remember the words and followe the example of our Sauiour Be mercifull and forgiue Christ forgaue them that put him to death Stephen them that stoned him Ioseph them that solde him the king his vnthriftie seruaunt 1000. talents If wee forgiue not others it is in vaine to praie that which wee dailie praie Forgiue vs. For so doth Ecclesiasticus wel teache vs. He that seeketh vengeance shall finde vengeance of the Lord and he will surely keepe his sinnes Forgiue they neighbour the hurt that he hath doone to thee so shall thy sinnes be forgiuen thee also when thou praiest Should a man beare hatred against man and desire forgiuenesse of the Lord Hee will shewe no mercie to a man that is like himselfe and will he aske forgiuenesse of his owne sinnes If hee that is but flesh nourish hatred and aske pardon of God who will intreate for his sinnes And our Sauiours commaundement is If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offering before the altar and goe thy waie first bee reconciled to thy brother and then come and offer thy gift Whereunto S. Chrysostome alluding saith That God had rather want thy sacrifice due to him than reconciliation should not be made betweene thee and thy brother 19 The next and third fruite of mercie mentioned by our sauiour is Giue and it shall be giuen vnto you He that loueth mercie giueth almes but the couetous man is cruell God is so carefull to haue the
there neither is nor euer was a more learned ministerie in any nation vnder heauen Neuerthelesse I acknowledge It is much to be lamented that the glorious Gospel of Christ nowe shining with so perfect beautie as it doth in the midst of so great light so many should still remaine in darkenesse liuing as men without God in this present world and perishing through the ignorance of his sauing truth In the meane while they which are the chiefe and principal causes hereof think they haue very wel discharged themselues by accusing others as if when they against all both religion and reason haue drawne vnto themselues those possessions which ought to maintaine such as labour in the Gospel a Bishop by striking the earth with one foote might raise vp learned pastors sufficient to furnish a whole prouince But whosoeuer bee the principall cause of this disorder they vndoubtedly cannot wash their hands of it that presume to take vpon them the charge of soules for which they knowe themselues vnfit and altogether vnsufficient In these which destroie because they cannot saue there is onely a defect which although it woorthily deserue punishment doeth neuerthelesse mooue some pitie and compassion if there be a willingnesse to do that which there wanteth abilitie to performe But against such as wittingly and wilfully suffer the sheepe for which Christ died to die for want of instruction the soules of them that perish doe crie as the bloud of Abel against Cain for vengeaunce and wrath Giue attendaunce therefore to reading to exhortation to doctrine exercise these things and giue your selues vnto them that al may see how you profite and howe the Church doth profite by you Ye are fed by the sweate of other mens browes ye receiue things temporall without any corporall labour of your owne But with what conscience doe ye this if they which minister vnto your necessities reape not that at your hands for which they minister You can perhaps alleage many colourable excuses for your selues But wil you alleage the same in that day when a strict account of your stewardship shalbe required by him that cōmeth to iudge both quicke and dead Consider these things and be ye stedfast vnmoueable abounding alwaies in the worke of the Lord knowing that your labour in the Lord is not in vaine Is it not better for you to saue both your selues and others than by not sauing others not to saue your selues 15 They which are saued must bee sanctified in truth they which are of the truth must be consummate and made perfect in one They are no better therefore than soule-murtherers be they neuer so paineful in their teaching that teache such doctrines as doe either poison the Church with heresie or dismember rent it asunder with schisme Of heretikes S. Paul forewarning the Church of Ephesus saith I knowe that after my departure there will rauening woolues enter in among you not sparing the flocke Of Schismatikes hee writeth in most earnest manner as well to the Church of Corinth as of Rome To the one I beseech you brethren by the name of our Lord Iesus Christ that ye all say one thing and that there be no schismes amongst you To the other Marke them diligently which cause diuision These serue not the sauiour they serue the destroier of the world They haue ouer them a king to wit the Angel of the bottomlesse pit whose name in Hebrue is called Abaddon that is to say a destroier Their pestilent properties S. Iohn sheweth by comparing the harme which they doe in the Church to the torments which they suffer that are stung with scorpions 16 Now as these destroie by ill teaching so likewise there are others who teaching well but liuing ill doe more harme by their life in one houre than good by their doctrine in many yeres Sozomene writeth that when barbarous nations saw how the Christian priests which were captiues did by their sober and reuerend behauiour damme vp the mouthes of euil speakers they thought them to be men full of wisedome and vnderstanding and hoped to finde fauour at the hands of God if they should woorship him after the maner of those woorthie and graue sages Could the auncient Prophets the blessed Apostles the holie Fathers in former times haue inlarged the bounds of the Church in so strange wise as they did had they not conuerted moe by the rare integrity of their maners than by the force aud power of their words Not without cause therefore doth the Prophet make request in the Psalme that the priests of the Lord may put on righteousnesse as a garment For if their shame be seene who shall hide the nakednesse of the people Thus we see what should especially be reformed in the principall part of the house of God 17 It remaineth nowe that somewhat be spoken of the maner of reformation Christ in reforming the Church proceeded orderly knowing that disorderly remedies of euils are as dangerous as the euils for which they are sought His orderly proceeding appeareth in this that he first visited and then reformed Visitations if they bee vsed according to the true intent and prupose whereunto they were ordeined are needefull and profitable in the Church For howsoeuer they b◠nowe abused by men of corrupt mindes the cause for which they were first established was the maintenance of truth the rooting out of heresie the confirming of good orders the redressing of things amisse the continuing of religion peace innocencie amongst men If we reape not this fruite and commoditie by them the fault is in our selues in the parties visited when they hide and conceale that which should bee reformed in the visitors when they are carelesse in admonishing and if that doe not serue in punishing offenders detected and lawfully conuicted before them Let the one sort therefore remember the sinne of Achan howe close it was kept and howe God plagued Israel till it was reuealed and let the other consider the example of Christ which proceeded no lesse seuerely in punishing than orderly in searching out the faults and abuses of the Temple 18 The rod in the hande of the pastor is as necessarie as the staffe yea perhaps more because they are moe whom feare doth constraine than whom loue doth allure to become vertuous It is noted that in the daies of Iason a dissolute and carelesse high priest the inferior sort of priests being let alone were no more diligent about the seruice of the altar but despised the temple and regarded not the sacrifices they became frequenters of games heathenish exercises not without great disgrace to their calling When Nehemias returning from captiuitie found that Eliashab the high priest had chambered his kinsman Tobia in the court of the house of God where aforetime the offerings the incense the tithes of corne of wine and of oyle appointed for the Leuites had beene laide by which meanes it came to passe that
feared God and praied to God who brought vp his familie in the feare of God who was pitifull to the poore and liberally gaue almes euen vnto strangers 12 The next point we haue to consider of is vpon what occasion hee did send for Peter In his praier at the ninth houre which is our three of the clocke at afternoone an Angell of God appeared vnto him and tolde him that his praiers and almes were come vp in remembraunce before God and bad him send men to Ioppe and call for Simon Peter who lodged at a tanners house neere the sea and he should tell him what he ought to doe After the Angel was departed he sent two of his seruaunts and a souldier that feared God to Ioppe for Peter Heere is the cause expressed why hee sent for Peter God by his Angel commaunded and he obeied In the Angels Oration I note two things in Cornelius other two The Angell comforteth Cornelius and telleth him what hee shall doe Cornelius is afraide at the message and doeth that which the Angel willeth him 13 Angels are ministring spirites sent foorth to minister for their sakes which shall be heires of saluation God sendeth his good Angels to comfort nourish gouerne guide and defende his elect The euill Angels are sent either to trie the godly or to punish plague and destroie the wicked This Angel was a good Angel of God sent to comfort and instruct Cornelius the deuout and righteous man He doth comfort him declaring vnto him that his praiers and almes are ascended vp in remembraunce before God which is as much to say as that God doth accept and allowe of them 14 The papists abuse much these woords of the Angell striuing thereby to set foorth their owne righteousnesse to the ouerthrow of the merit and righteousnesse which we haue by Christ. For they inferre thereof that our owne woorkes before wee haue faith are preparations to grace Secondly they attribute our iustification to our woorkes Things more absurd than that they neede confutation For what preparation can there be in vs of our selues to grace when S. Paul saith plainely that wee are not able of our selues as of our selues to thinke any good The naturall man perceiueth not the things of the spirit of God And howe can our praiers or almes which are not done in faith please God when without faith it is impossible to please him And if Cornelius had faith as it must needes be graunted he had that also was the gift of God as S. Paul teacheth vs. Nowe to attribute iustification to our merits or workes is to make of none effect the merite of Christ to make grace no grace For remission of sins is iustification as the scripture sheweth saying Blessed are they whose sinnes are forgiuen But we obteine remission of sinnes not by our workes but through faith in Christ wee are iustified freely by the grace of God through the redemption that is in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of the sinnes passed And our woorkes are such euen the workes of the best men that when we haue doone all we are vnprofitable seruants Enter not into iudgement with thy seruaunts O Lord for in thy sight shall no man liuing bee iustified The Angel therefore meant not that Cornelius was either prepared to grace or iustified by his workes but that God considered his pietie praiers and almes and would encrease his good gifts in him For God both accepteth good woorkes and will reward them He accepteth them for the mans sake in that the man is faithfull and therefore accepted In which sort the sacrifice of Abel was accepted through the faith of Abel Hee rewardeth our workes not for their woorthinesse but for his owne sake for his loue and promise And he promiseth reward to prouoke vs to worke for to that end are wee created and redeemed euen to serue him in holinesse and righteousnesse all the daies of our life So doth the Angel comfort Cornelius in mentioning his workes and Gods remembrance of them 15 As for that he willeth him to sende for Simon Peter and learne of him what he should doe this speeche doth import that Cornelius in his praier had desired to knowe howe and by what meanes he should be saued Whereupon the Angel Gods messenger telleth him that he must send for Peter by whom he shal be taught the way of saluation God euer prouideth teachers to such as are desirous to learne and sendeth the woord of truth to such as loue the truth He sent Philip to instruct the Eunuch the Queene of the Ethiopians chiefe gouernour as hee was reading the prophet Esaias touching Christ. Hee prouided Ananias for Paul and Peter for Cornelius The Angel setteth ouer Cornelius to Peter to instruct him To commend the ministerie God will haue his Gospel preached by men and not by Angels Hee will not haue vs looke for reuelations from heauen but to giue eare and credit to the voice of his messengers to whom hee hath committed the word of reconciliation whom he would haue esteemed for their office sake to contemne such is to contemne him that hath sent them He that despiseth you despiseth me saith Christ. 16 At his message Cornelius was afraide The presence of the Angel and the strangenesse of the message abashed him Now if he heard the voice of the Angel with trembling and feare with what awe reuerence should we giue eare to the voice of the son of God Christ Iesus Whensoeuer the gospel is preached Christ is present Christ speaketh to vs. The godly tremble at his word as we reade in Esay To whom wil I looke To him saith the Lord to him that is poore and of contrite spirit and trembleth at my words They who despise or disobey the word of God doe not feare him For hee that feareth God doth reuerence his woord 17 And he that doth reuerence the word of God truly wil no doubt obey it Example whereof we haue in Cornelius Hee obeyed the Angel and straight way sent two of his seruants and a godlie souldier that waited vpon him to Ioppe for Peter Euen so likewise must we giue eare when God speaketh as it is written I will hearken what the Lord God will say Neither may we consult with flesh and bloud when God commaundeth but we must obey we must not deliberate in his causes Reason and experience would haue told Cornelius howe dangerons it was publikely to professe a strange and hated religion it might not only tend to the losse of his office but of his life too He might haue disputed also with himselfe What is Peter Some odde sectarie fled from Ierusalem who for feare least he with his errors should be condemned hideth himselfe in a tanners house What learning what pietie can
these thinges should be accomplished but shewing signes that should goe before as well the destruction of Ierusalem as also his seconde comming It is not for you to knowe the times and seasons sayth he which the father hath put in his owne power No not the sonne of man as man knewe them 10 This knowledge is kept from men for two causes as Saint Augustine well noteth The one least it should hinder and withdrawe vs from perfourming our necessarie duties least it should terrifie and amase vs and make vs carelesse to prouide for our selues and others An other reason why the time both of our owne particular ende and of the generall consummation of all thinges is left vncertaine is that we might at all times make readie and prepare for it seeing it might happen at any time euen at any instant Watch and pray because ye know not what hower God hath therefore kept the time it selfe secrete but hath reuealed certaine tokens and signes going before it that when we see the messengers and forerunners of him which commeth swyftly to iudge quicke and dead wee may lift vp our heades knowing that our redeemer and redemption is neere at hande Christ foresheweth as I saide the signes that should happen as well before the ruine of Ierusalem as also before his second comming in the ende of the worlde The Euangelistes haue mixed and folded them one within another so that which do serue for the one and which for the other it cannot precisely be discerned S. Chrysostome thinketh that all the signes simply and literally vnderstoode haue relation to the destruction of Ierusalem but mystically or spiritually considered of they may be applyed to the end of the worlde Others whom in this I do rather followe referre the former signes as false prophets warre sedition earthquakes famine pestilence persecution hatred of the Disciples of Christ and beseeging to the destruction of Ierusalem And these latter signes in the sunne moone starres c. to the latter comming of Christ to iudgement 11 In this comming of Christ to iudge the quicke and the dead we may for our better instruction consider these thinges First that there shall be a Iudgement and who shalbe that iudge Secondly the time when this iudgmēt shalbe Thirdly the signes which shall goe before it Fourthly the manner of it Lastly how we ought to be in perpetuall preparation and readines therunto 12 A day the Lorde hath set in the which he will iudge the worlde in righteousnesse by that man whom he hath appointed whereof he hath giuen an assuraunce to all men in that he hath raysed him from the deade Heere we see plainely that there is a day appointed for righteous iudgement of the whole worlde that there is a man appointed to giue sentence in that day that there is an assuraunce alreadie giuen to all men of all thinges that are written concerning both the day the iudgement and the iudge With God sayeth the Apostle speaking to the faithfull which suffred tribulation for the name of Christ with God it is a righteous thing to recompence tribulation to them that trouble you to thē which are troubled rest This righteous thing with God is not perfourmed heere as yet For this worlde is as an hel vnto the godly an heauen vnto them which despise righteousnesse Therfore it cannot be but that God hath appointed a day heereafter to iudge the worlde with that iustice which shall giue vnto euerie man according to that he hath done be it good or euil which shall render vengaunce vnto them that know not God but rest vnto such as now are trobled for his sake Our Lord knoweth to deliuer the godlie from temptation but to reserue the vniust vnto the day of iudgement to be tormented Wherefore S. Peter threatning false prophetes and lying maisters which bring in sectes of perdition and denie him that bought them euen the Lord sayeth that their iudgement long agoe was not farre off and their perdition sleepeth not The day of their eternall condemnation is appointed the man that shall condemne them is alreadie assigned and well knowne We must all appeare before the iudgment seate of Christ. The father hath giuen all iudgement to the sonne He is constituted iudge of quicke and deade 13 This iudge hath three properties First he is more priuie to our thoughtes wordes and deedes then we our selues are he seeth in darkenesse as well as in light at midnight as at noone day no secrete is hidde from him neyther can any man conuey himselfe out of his eyesight He sawe Adam when he ate of the fruite which was forbidden him he looked vpon Cain when he slewe his onely brother he behelde Cham when he discouered his fathers nakednesse he tooke a viewe of Sara when she laught behinde the doore of the sonnes of Iacob when they solde their brother Ioseph into Egypt His eye was open vppon Dauids filthie and bloudie actes vpon Absolons treason vpon Achitophels wicked counsell The oppression of Achab the crueltie of Iesabell the pride of Haman the couetous heart of Balaam and of Geze the pride and hypocrisie of the Pharisee could not be kept from him Hee seeth all sleightes in merchaundise all shiftes in vsurie all malitious mindes all flattering tongues all lying lippes He looketh downe from heauen and beholdeth all the children of men from the habitation of his dwelling place he beholdeth all them that dwell on the earth he fashioneth their heartes euerie one and vnderstandeth all their workes Hee shall be both a iudge and a witnesse in that day of all the wicked deedes which the vngodly haue committed and of all the cruell speakinges which wicked sinners haue vttered against him and his who as nowe they cannot auoyde his sight so neither shall they then be able any way to escape his hande O consider this you that forgette God He that made the eye shall not he see Can your deedes be concealed from him that seeth all the children of men and can call them euerie one by his name 14 Another propertie of this heauenly iudge is the infinite greatnesse of his power He doth what pleaseth him all thinges are subiect vnto his will vnto him euerie knee boweth of thinges in heauen and thinges in earth and thinges vnder the earth He hath power to saue and to kill to lift into heauen and to cast into hell heauen is his seate earth is his footestoole What he willeth is as sure as it were alreadie done We should feare therefore this mightie iudge who hath such power to doe his will and who will doe that only which is iust 15 For his third propertie is his iustice Hee taketh no rewards his scepter is streight his iudgement righteous his eye simple he will not be intreated of the wicked neither shew them any mercie In that day euerie one of them shall receiue iustice
the holie ghost a trinitie in vnitie be rendered all thankes and all glorie giuen from this time forth and for euer more Amen The one and twentieth Sermon A Sermon preached at Pauls Crosse at what time a maine treason was discouered PSALM 4. 5. Offer the sacrifices of righteousnesse THE occasion why the Princely prophet wrote this Psalme is the great distresse whereunto he was brought by the monstrous vnnaturall rebellion which his ambitious sonne Absalon raised against him This forced him to flie vnto God for aide and by earnest prayer to seeke help from heauen The summe and substance of the Psalme consisteth in these pointes First he crieth vnto God for deliueraunce from this wicked conspirasie Heare me when I call O God of my righteousnesse thou hast set me at libertie when I was in distresse haue mercie vpon me and hearken vnto my prayer Secondly he reprooueth the wicked enterprise of his foes and therewithall moueth them to repentance O ye sonnes of men howe long will ye turne my glorie into shame louing vanitie and seeking lies For be yee sure that the Lorde hath chosen to himselfe a godly man the Lorde will heare when I call vnto him tremble and sinne not examine your owne heart vpon your bed and be still offer the sacrifice of righteousnesse and trust in the Lorde Thirdlie as one assured of present helpe he turneth his talke againe vnto God and reioyceth in the sweete and comfortable feeling of his grace saying Many say who will shewe vs any good but Lorde lift vp the light of thy countenaunce vpon vs thou hast giuen me more ioy of heart than they haue had when their wheate and their wine did abounde I will lay me downe and also sleepe in peace for thou Lorde only makest me dwell in safetie 2 The prophet in calling vpon the name of God maketh mention of his owne innocencie Heare me when I call O God of my righteousnes Not that he thought himselfe so iust righteous that God could not charge him with any sin for so no mā can trie his cause and stand in iudgement with God which thing he also confesseth saying in an other place Enter not into iudgement with thy seruant for in thy sight shall no fleshe liuing be iustified For one dutie scarce performed he is able to charge vs with a thousande omitted nay we cannot alleage him one for a thousande why then doth the prophet speake of innocencie Why doth he vse this phrase of speach Heare me O God of my righteousnesse Surelie he knewe that God is a mercifull defender of them whome the world doth vndeseruedlie hate and persecute And in respect of his enemies for anie cause which they had so to conspire and rebell against him he might iustlie and trulie euen in the sight of God protest him selfe to be innocent He was a mercifull and a iust prince neuer offering wrong to anie his rebellious sonne he had sundrie times spared but neuer offended he neuer greeued his wicked counseller Achitophel neither yeat the raging people which vnnaturallie opposed them selues against him In respect hereof he alleageth his righteousnesse and innocencie his hart being a witnesse vnto him that towardes them he had euer shewed him selfe milde and mercifull 3 The Prophet hauing thus professed his vprightnesse vrgeth and prouoketh God to take the defence of his cause now as at all times he had heretofore protected him Thou hast set me at libertie when I was in distresse Dauid passed through manie trobles but God deliuered him out of all He strenthened him against that huge and monstrous Philistine farre beyond the reason or expectation of man For if ye compare a younling with one of perfect age a simple shephard with a souldier exercised in feates of armes one of smale stature with a vast giant a naked manne with one most stronglie armed the combat could not choose but seeme in all pointes verie vnequall in so much that the Philistine plainlie contemned him But God fought for him gaue him the victorie Besides this he deliued him also from the fraud trechery of wicked Doeg from the treason of the men of Caila and Ziph which laboured to giue him into his enemies handes God deliuered him frō Achis king of Geth where he was in great danger How often by what miraculous meanes he saued him out of the hands of Saul y e histories do manifestly plainly shew Therfore he putteth God in remēbrāce of this his wonted mercy God is well pleased when his benefits are well remembred Vpon this experience of Gods former mercies he cōceiueth great confidence and sure hope that his protector woulde not leaue him now in the bryers that the God of whose mercie hee had so often tasted seeing that his cause was iust woulde not nowe leaue him as a praie to his enemies neither suffer them to trample ouer him 4 Thus wee see that the security of princes doth not rest vpon their power be they neuer so strongly garded but vpon their innocencie wee see from whence they ought in their troubles to looke for succour we see by what meanes they may assure themselues of helpe from heauen In the seconde parte of the Psalme the Prophet reporteth the rebellion of his foes and withall moueth them to repentaunce He reproueth them especially for two causes first for that they laboured to displace the prince whom God had set ouer them wherein the ignominie which they did vnto him was not so great as the iniurie which they offred vnto God 5 The contriuers thereof were not men of meene calling but of high place and great authoritie and therefore they are not called the sonnes of Adam but the sonnes of man filii viri noble personages Conspiracies are not wont to bee bred in the heades of the meenest sort which thing the Prophet noteth in the seconde Psalme The princes are assembled together in counsell against the Lorde and against his Christ. Marie the verie sister of Moses a woman of place and countenaunce deuised a plot to displace hir brother Moses spared hir because shee was his sister but God plagued hir because shee was a rebell and cast vppon hir a most foule disease Core Dathan and Abiram which conspired also against Moses were not the meenest men in their tribe Ieroboam a man of great might conspired against Salomon and openly rebelled against Roboam The kinges sonne Absolon the great wise counseller Achitophel rose vp against their lawfull Soueraigne armed the people against him If I shoulde enter into prophane histories and receite vnto you the authors and contriuers of ciuel seditions from time to time it woulde appeare that they were for the most part filij viri It is sometime otherwise For wee reade that simple men that men whose names are not spoken of without some speciall note of extreeme basenesse haue notwithstanding stirred vp daungerous tumultes But such are either set on by other
the Church if not then from the Church They must be taken by the friends of the bridegroome ministers and magistrates The minister taketh them by doctrine Luke 3. Acts 2. Acts 10. Iohn 12. By example of life 1. Pet. 5. 1. Cor. 13. Gen. 34. 1. Pet 3. By Ecclesiasticall discipline 1. Cor. 5. Aug. de cor ca. 8. 2. Cor. 10. Luke 14. The magistrate taketh foxes by ciuil punishments 1. Esd. 8. By death 2. Par. 15. By exile Ezra 4. 2. Sam. 14. By confiscation 1. Sam. 13. By incarceration 2. Par. 33. The cause of the assemblie the matters which this scripture offereth to be spoken of Exod. 13. Psal. 117. An exhortation vnto praier What praier is and what parts it hath Psal. 49. Iohn 16. Matth. 6. Petitions or requests Supplications Intercessions Thankesgiuings Iacob 1. When where and how to praie 1. Thess. 5. 1. Tim. 2. Praier before all things Exod 3. Exod. 32. Ios. 6. Ios. 10. Dan. 3. For whom we must pray and for whom not 1. Iohn 5. 2. Cor. 12. 1. Tim. 1. Rom. 14. Praier to be made especially for kings such as are in authoritie Ier. 29. Esay 3. Iob. 34. Psal. 72. Tertul in apologet No nation more occasioned than the English to praise the Lord for their prince Psal. 117. All that are in authoritie vnder the prince must also be praied for be they good or bad be their authoritie Ecclesiasticall or Ciuill The reason why we pray for al men and for princes putteth both princes and al other men in mind of their duties Princes that they should studie to make the people liue in peace Ier. 29. 1. Reg 4. Esay 9. Luke 2. Esay 39. In pietie 1. Thess. 2. In honestie Gen. 38. 1. Sam. 15. The duetie of the people vnder their Princes is to leade a peaceable a godly and an honest life Rom. 5. 1. Iohn 1. 1. Pet. 3. What it is to liue peaceably Rom 12. Heb. 12. Matth. 4. Aug. de consen Euang. lib. 1. cap 18. The principall publike duties of godlinesse are praier hearing of the word and receiuing of the sacraments Two sacraments Baptisme and the supper of the Lord. Hom. 80. supâ—â— Matth. Of the outward signes in y â— Eucharist and how the inward grace therof is reaped not by carnall and grosse deuouring but by spirituall and heauenly feeding vpon the bodie and bloud of Christ Iesus Iohn 6. The visible elements of bread wine are neither chaunged in substance by vertue of consecration and they should in administration be giuen both vnto all not one without the other vnto priest or people Bert. l. 4. de corp sang chr Of preparation required to the worthy receiuing of this blessed Sacrament 1. Cor. 11. 2. Cor. 13. Honest life conuersation amongst men The Apostles vehemencie in exhorting to brotherly concord Three things performed in the words of S. Paul he moueth vnto vnitie taketh away lets which hinder vnitie sheweth y â— meanes whereby vnitie is maintained The Apostle requireth vnitie both in religion and affection Greg. Nazian Actâ— 4. 1. Cor. 1. 1. Cor. 1. Euerie agreement is not that vnitie whereunto we are exhorted Gen 3. Gen. 11. Gen. 19. Num. 16. Exod. 32. Psal. 2. Hilar contra Auxent Rom. 15. Iohn 17. Augustine The vnitie which is in y e Church of England at this day touching religioÌ„ the disagreement about some smaller things outwardly apperteining to religion Prou. 29. 1. Cor. 9. 1. Tim. 5. Gal. 6. 1. Tim. 5. 1. Thess. 5. Of vnitie in religion commeth that vnitie which linketh mens minds in mutuall affâ—ction eche towards other Gen. 4. Matth. 2. Sozom. l. 1. ca. 6. Prou. 6. Iohn 13. Matth. 8. The loue and vnitie which should be in the mysticall bodie of Christ which is the companie of men professing the ChristiaÌ„ faith shewed by comparison of that vnitie which is seene in the parts members of a natural body 1. Cor. 14. Heb. 13. Iosua 1. 2. Sam. 18. Rom. 9. 1. Thess. 2. Gal. 4. The first hinderance of vnitie is contention Heb. 12. Gen. 13. Gal. 5. Another hinderance is vaineglorie the mother and breeder of contention There is nothing in vs whereof wee may boast 1. Cor. 4. Esay 64. Prou. 8. Sap. 6. Num. 22. Matth. 26. Esay 40. Ier. 9. Hest. 5. Vainglorie hardly bridled Acts 12. 2. Cor. 12. The first meane to preserue vnitie is humblenes of minde Ephes. 4. Diuers kindes of humilitie Psal. 147. Eccle. 19. Col 2. Luke 18. 1. Tim. 1. The way to redresse that ouerweening which we haue of our selues Psal. 38. Esay 59. Luc. 15. Luc. 5. 2. Sam. 24. 1. Sam. 24. 1. Pet. 4. Gal 6. Augustine The second meane to maintaine concord is care not onely for our selues but for others also Gen. 34. 1. Sam. 25. Many seeme to haue a care of others whose care in deede is for themselues 2. Chron. 28. Gen. 3â— Matth. 15. Our care for others must be heartie syncere as Christs is for vs. This care of caring for others doeth principally concerne Princes Exod. 2. Gen. 14. Sozom. lib. 2. cap. 15. Euseb. lib. 10. cap. vlt. Theod. l. 2. ca 9. Socr. l. 2. c. 22. 2. Reg. 8. 2. Reg. 9. 2. Reg. 11. 2. Reg. 9. It concerneth also counsellers ministers and generally all men 2. Sam. 17. A petition to be taught the way of God and a promise to walke in his trueth In praying to be taught hee confesseth his ignorance 1. Cor. 13. 1. Cor. 10. 1. Reg. 3. The meanes whereby God doth leade men to knowledge Ios. 1. Psal. 119. Iohn 10. The contempt of the meanes wherby knowledge is attained Luke 11. Luke 11. 2. Tim. 3. Vnto knowledge praier is as needefull as meditatioÌ„ No man learneth wisdome except God be his teacher Apoc. 5. Luc. 24. Acts 16. Iohn 6. Iohn 16. Dangerous to looke for instruction by reuelations 1. Iohn 4. Luc. 16. Acts 8. Acts 10. Acts 9. The thing which the prophet desireth to learne is the way of the Lord. The woord WAIE taken diuersly in scripture Matth. 22. Acts 24. Esay 8. Iob. 34. Esay 55. 1. Cor. 2. The promise of the prophet to walke Ephâ—s 2. 1. Cor. 6. Matth. 20. 1. Cor. 7. 2. Thess. 3. â— Cor. 7. Our walking must be in trueth 1 Reg. 3. Walking in heresie Phil. 3. Walking after the flesh Gal. 5. Walking after couetousnesse Ezech. 33. Psal. 119. Walking in obstinacie Ierem. 13. Walking in the counsel of the wicked Psal. 1. Walking with the tongue 2. Thess. 3. Psal 73. Walking in trecherie Ier. 6. 2. Sam. 16. 2. Sam. 3. Gen. 34. 1. Thess. 4. The preferment of euill men y e cause why euill walkers doe abound in the Clergie Psal. 12. 1. Tim. 5. 2. Mac. 4. In the temporaltie the reason why wicked men abound is because wicked men beare rule Church-robbers vnder the name of Church-visiters Exod. 36. It is not sufficient to talke of trueth we must walke in it Esay 48. This dutie belongeth vnto all but principally to