August de Civ Dei l. 5. cap. 12 to set Honors temple close on the backside of Vertues temple and not wittingly to suffer any to come into the Temple of Honour which haue not first done their devotion in the Temple of Vertue not to make his Iudges and chiefe Magistrates like f Ieroboams Priests of the basest e 1 Kin. 12.31 lowest of tâ—e people but such as g Eood 18.21 Moses at Iethro's perswasion made Iudges over Israel men of courage fearing God men dealing truly and hating covetousnesse 14 And such R. H. you haue by good demonstrations evidently proued your selues to bee So that to make any large discourse before you of your particular duties may pervadventure seeme vnto some as needlesse a peece of work as it was for h Tull. de orat lib. â—â— Phâ—rmio to make a military discourse before Annibal or for Plotin to read a lecture in Philosophie in the presence of Origen Yet because it comes within the limits of my text I beseech you that you wil with patieÌ„ce heare me while I shall say somewhat of that dutie which God requires at your hands in that hee hath seated you in those high roomes Many will tell you of the greatnesse of your places but not so many will truly acquaint you with that which God requires for the discharging of those places For my part me thinkes I may say vnto you as i Liv. dec 1. lib. 10. Lucius Posthumius sometimes said vnto the Senatours of Rome Non sum Patres-conscripti adeò vestrae dignitatis memor vt obliviscar me esse CoÌ„sulem I am not so mindfull of the greatnesse of your places that I should in the meane time forget mine owne how that God hath made me his Ambassadour commanded mee to acquaint you with some part of his will 15 It is our parts duties to giue you that reverence and honour which is due vnto men of your place But yet as the people said vnto the Asse that caried the image of Isis when the beast seemed to be proud because the people bowed as it went along the streets as if the honour had beene giuen vnto it and not vnto the image religioni noÌ„ tibi said they it is not thee but the goddesse whom wee worship So it is not to you as yee are men but as you are in Gods place do beare and resemble his person that we exhibit this reverence You are Gods but yee are Gods on earth and Gods of earth as wee shall heare anon Mathematitians tell vs that the whole earth is but a point in respect of the highest moueable it is no more in respect of that heaven which is Gods throne then k Aelian Var. hist l. 3. Alcibiades his lands were in that mappe of Greece that Socrates shewed vnto him The greatest Iudge in the world if his circuit should extende over the whole globe of the earth is but a God of Gods footstoole Your circuit is farre lesse you are but Gods of an outcorner nay a little portion of an out-corner of Gods footstoole Let mee then speake vnto you in the words of the Tragoedian Vos quibus rector maris l Seneca in Thyeste atque terrae Ius dedit magnum necis atque vitae Ponite inslatos tumidosque vultus you whom the God of heaven and earth hath so highly extolled as to make Iudges of life and death bee not proud of your autorities but thinke with your selues that Quicquid à vobis minor extimescit Maior hoc vobis Dominus minatur What hurt soever your inferiours shall sustaine by your meanes there is a greater God that threatneth the same nay a worse vnto you m Psal 2. Be wise now therefore O yee Gods be learned yee that are Iudges of the earth serue the Lord with feare and reioice before him with trembling kisse the sonne least he be angry Let his word be a law to direct your sentences his will the line to measure your actions With what conscience can those hands subscribe to an vntruth which should be Gods instruments to confirme a right with what faces can those mouthes pronounce an vniust senteÌ„ce which should be the organes of God to confirme a right When you do amisse you are not only iniurious vnto man whom yee wrong but contumelious vnto God whose sacred iudgments yee pollute Giue mee leaue then to say vnto you with good king n 2. Chr. 19 6 7.10 Iehosophat take heed what yee doe for yee execute not the iudgements of man but of the Lord he will be with you in the cause and iudgement Wherefore now let the feare of God be vpon you take heed and doe it for there is no iniquitie in the Lord our God neither respect of persons nor receauing of reward Therefore in every cause that shall come vnto you between blood and blood between law and precept statute and â—udgement yee shall iudge the people according vnto right and admonish them that they trespasse not against the Lord. Let me say with o Deut. 1.16 17. Moses Iudge righteously betweene every man and his brother and the stranger that is with him yee shall haue no respect of persons in iudgement but shall heare the small as well as the great With p Ier. 22.3 Ieremiah vnto the king of Iudah Execute iudgement and righteousnesse deliver the oppressed from the handes of the oppressour vexe not the stranger the fatherlesse nor the widow doe no violence nor shed innocent blood in this place And finally with my Prophet in this Psalme Defend the poore and fatherlesse see that such as be in need necessity haue right deliver the outcast and poore saue them from the hands of the vngodly 16 I speake not this as if I would haue you to exceed the limits of iustice for coÌ„miserating the cause of the poore I know the poore may offend as well as the rich as the poore is to be pitied so the rich is not to be wronged And he that hath given this law vnto the Magistrate that he should not respect the persoÌ„ of the mightie hath giuen this also q Lev. 19.15 that he should not favour the person of the poore It is not the miserie of the one nor the felicitie of the other that the Iudge is to respect For the matters in question sound them to the bottome anatomize them to the least particle and sift them to the branneâ— but for the parties whom they doe concerne further then this that yee are to iudge betweene a man and a man yee ought not to enquire The r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawe in the Greeke tongue comes from a verbe that signifieth to divide because it divideth to every man that which is his own You then which are dispensers of the lawe should giue to every one poore or rich that which is his right Herevpon it is that Å¿ Arist Eth.
TWO SERMONS PREACHED AT the Assises holden at CARLILE touching sundry corruptions of these times By L. D. sometimes fellow of Queenes Coll. in Oxford ISAIAH 62.1 For Sions sake will I not hold my peace AT OXFORD Printed by Ioseph Barnes 1614. TO THE RIGHT REVEREND FATHER IN God the Lord Bishop of CARLIL RIGHT REVEREND WHen I preached at Carlil at the last Assises I made no other account but that my sermon should like Aristotles a Arist de hist animal lib. 5. cap. 19 Ephemeron haue died the same day that it tooke breath Since which time I haue beene intreated by diverse to make it common to whom I would not yeeld the least assent as doubting that their desires proceeded rather from affection towards the speaker thē from a sound iudgement of the things spoken But when I perceived how distastfull it was to some that beare Romish hearts in English breasts I resolved as David did whē Micol mocked him for dancing before the arke to be yet more vile by publishing that vnto their eies which before was delivered to their eares hoping that the more it displeaseth them the better acceptance it shall finde with the true Israelite Which now at length I haue effected So that as before they heard it or at least heard of it so now they may read it And if I haue evill spoken let thē beare witnesse of the evil but if I haue said wel why do they smite me It seems to thē a meere calumniation to say that there is no probability that a Papist shall liue peaceably with vs performe true and sincere obedience towardes our Prince To whom I might returne the short answere of the Lacones to their adversary Si if it were so my speech was not to no purpose because not only rebels to the king but much more to God and his true worship and service are to be rooted out of a Christian commonwealth And if those bee worthy a sharpe censure which agreeing vvith vs in the fundamentall points of Divinity cannot away with the carved worke of our temple but cut it downe as it were with axes hammers how much more those Sanballats and Tobiahs that strike at the foundation thereof and say of it as did the children of Edom in the day of Ierusalem down with it downe with it even to the ground But I rather say O si I wish it were so that there were no feare of danger by their meanes and devises But this I doubt cannot be effected vnlesse there be I will not say with the Oratour a wal but a sea betweene them and vs. Till then there is as great probability of peace betweene vs as there was of old betweene the Catholikes and the Donatists the Orthodoxall and the Arians the Hebrewes and the Egyptians the Iewes and the Samaritans Immortale odium nunquam sanabile vulnus And for true loialty and faithful obedience there is as great probability as that the two poles shall meete The King and the Pope are two contrary masters none can truely serue them both Either he must hate the one and loue the other or he must leane to the one and despise the other The obedience which either of thē requires is so repugnant that they cannot lodge within one brest This loialty which our adversaries do outwardly pretende is but equivocall no more true loialty thē a dead hand is a hand it wants the very forme and soule if I may so speake of true dutifulnesse which is to performe obedience voluntarily and with a free heart for Gods cause as to Christs immediate Vicar over all persons within his dominions It is with some secret reservation till their primus motor the man of sin vpon whom their obedience depends shall sway them an other way or rebus sic stantibus the state standing as it doth donec publica bullae executio fieri possit vntill they may haue power and strength to resist So that I may vse the same words vnto thē which Austin doth to the Rogatists Aug. ep 48. Saevire vos nolle dicitis ego non posse arbitror ita enim estis numero exigui vt movere vos contra adversarias vobis multitudines non audeatis etsi cupiatis I speak chiefly of such as are grounded in the principles of Popish divinity take for current whatsoever is stamped in Romes mint As for their ignorāt followers I only giue them that censure which S. Paul giues the Iews They haue the zeale of God but not according to knowledge for they being ignorant of the righteousnesse of God going about to stablish their owne righteousnes haue not submitted themselues to the righteousnesse of God I haue adventured to ioine with this an other Sermon preached before vpon a like occasion so farre as I could gather it out of a few scattered papers flying abroad like Sybilla's leaues rapidis ludibria ventis Which I haue the rather done because my experiēce these few years in the coūtry hath taught me how commō those sins are which I haue herein endeavoured to reproue If these my labours shall not bee distastfull I shall bee willing to goe forward in a greater subiect Howsoever they shall be taken I submit them to the censure of your Lordship and of everie indifferent Reader not counting what carping Momus can say against thē in the words of iudicious Vives Lud. Vives in August de de Civit Dei li. vlt. c. vlt Si quid dixi quod placeat habeat lector gratiam Deo propter me si quid quod nō placeat ignoscat mihi propter Deum malè dictis det veniam propter benè dicta and of holy Austin in the conclusion of his long discourse de Trinitate Domine Deus vnus trinitas quaecunque dixi de tuo agnoscant tui si qua de meo tu ignosce tui Your Lordships in Christ to be commaunded LANCELOT DAWES MATH 26.15 What will yee giue me and I will deliver him vnto you I haue elsewhere in a great and populous auditory discoursed of our Saviours mildnes humility of the deceit and hypocrisie of the Iudasses of these times from these words of our Saviour Iudas betrayest thou the son of man with a kisse Luk. 22.48 Being commanded to supply this place I thought it not vnfit for this present occasion to looke backe into the storie of our Saviours passion to seeke out the cause of Iudas his cruell and more then hellish fact in betraying his Master which I finde wrapped in the wordes already delivered vnto you These two questions what wil yee giue me and what shal I giue you be two evils at this day much reigning amongst men which though they may stand somewhat vpon their antiquity yet they haue little reason to bragge of their petigree For the one may be fathered vpon Simō Magus who offered to buy the gifts of the holy Ghost for mony Act.
written with his own finger a paraphrase vpon it which we call the morall law and added a large commentarie of iudiciall lawes by the hand of Moses Which benefit though not the same numero he hath not onely granted vnto ChristiaÌ„ Commonwealths but even to the heathen also amongst whom in all ages he hath stirred vp men of excellent spirit to make lawes for the better government of their several states The best of which did acknowledge that they had them from God Howbeit after the custome of nations which held a pluralitie of Gods they did not all agree in one name h Diodorus Siculus Lycurgus affirming that hee receaued his lawes from Apollo Minoâ— from Iupiter Solon and Draco from Minerva Numa from the Nymph Egeria Anacharsis from Zamolxis the Scythian God 3 But all this will not confine man within his boundes for it is true of him which was spoken of the Athenians that they knewe what was to bee done yet did it not And which was obiected by the Cynicke against the old Philosophers of Greece that they gaue good rules but put none in practise i Ovid. Met video meliora proboque Deteriora sequor said Medea wheÌ„ she was overcome with passion It is true of most men though they know the law how that they which commit sin are worthy of death k Rom. 1.31 yet they do not only the same themselues but also favour them that doe it The law of it selfe is but a dead letter It is like a sword in the warres without a souldier to draw it Many make no more account of transgressing it then l Liv. lib. 1. dec 1. Remus did of going over the furrow which Romulus had caused to be drawne Or the frogs in the fable of skipping over the Lion when he was fast a sleepe Therefore God hath added the Magistrate as the life and soule of the lawe as a Captaine to manage this sworde Him hee hath made if I may so speake the summum genus of the coÌ„monwealth by two genericall differences of poena and praemium to coarct and keepe his inferiours in their severall ranks that as Iehu and Iehonadab went hand in haÌ„d togither for the rooting out of Ahabs posterity destruction of Baals Priests so the magistrate being as m EthicoruÌ„ lib. 5. cap. 4. Aristotle cals him a living law and the law being a mute dead Magistrate should ioine hand in hand and proceed valorously to the rooting out of sin the suppression of Idolatry the protection of iustice and maintenance of true religion 4 Now that they haue this autority only from God it is a point which I hope in this place I shall not need long to insist vpon n Iam 1.17 For if every good and perfect gift be frome aboue even from the father of lights much more this excellent and superemineÌ„t gift of governing Gods people must proceed froÌ„ this fountaine And to think otherwise is but with the Epicures to be of opinion that though God made the world yet the government thereof hee leaveth to fortunes discretion to be directed by her One of the stiles wherewith God is invested is this that o 1. Cor. 14 he is the author of order and not of confusion if of order then of Civill government seeing that an Anarchie is the cause of all disorder confusion in the state Insomuch that the reason of al the sinnes that were committed in Israel is often in the booke of Iudges ascribed vnto this that they wanted a Magistrate There was at that time no king in Israel Iudg. 17. 6. 18. 1. 19. 1. 21. 25. It is a miserable life to liue vnder a Tyrant where nothing is lawfull but farre worse to liue in an Anarchie where nothing is vnlawfull But I shall not need to trouble my selfe or to tire out your atteÌ„tion by heaping vp multituds of reasons for proving of this point seeing it is a coÌ„clusion so plainely averred by the holy Ghost p Prov. 8.15 16. by me kings reigne saith the wisdome of God by the mouth of Solomon princes decree iustice by me princes rule and the nobles and all iudges of the earth As if he had said it is not by the wit and policie of man that the government of states is committed vnto kings other inferiour Magistrats it is effected by the wisdome and providence of God With which the q Rom. 13.1 Apostle agreeth when hee tels vs that there is no power but of God the powers that be are ordeined of God It was sometime said of r Dan. 5.19 Nabuchadnezzar that great king of Babylon that whom hee would he pulled downe and whom he would he set vp But it is alwaies true of the king of heaven who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king of kings and Lord of Lords he pulâ—eth down one setteth vp an other he disposeth of their roomes at his pleasure For if Å¿ Pro. 21.1 the harts of kings much more their kingdomes are at his dispositioÌ„ This is a truth to which the very heathen theÌ„selues haue subscribed It was t 2. Chr 9.8 God alone that did exalt Solomon vnto the throne of his father David so the Queene of the South affirmed that did exalt Cyrus to the kingdomes of the earth so u 2. Chr. 36 23. he himselfe confessed Agreeing with that of the prophet a Ps 71.7.8 David Promotion comes not from the East nor from the West no nor yet from the South And why God is the iudge he putteth downe one and setteth vp another Vse 5 And is this true Here then first the Anabaptists come to be censured which withdraw their neckes from the yoke of civill governement and condemne it as not beseeming the liberty of a Christian man A lesson which they never learned from the prophet Esay who foretolde that in the time of the gospell an assertioÌ„ which they caÌ„not away with for though they graunt that the Iewes at Gods appointment had their Magistrats yet they thinke it not sit for a Christian to be subiect to such slavery in the time I say of the gospell he will appoint kings to bee patrons propugnators of his Church b Is 49.23 Kings shall bee thy nursing fathers and Queenes shall be thy nurces Nor from our Saviour Christ who though he told his disciples c Luk. 22.25 when they stroue for superiority amongst themselues that one of theÌ„ shoulde not domineere over another as did the kings of the nations yet it was never his meaning to withdraw them from obedience to superiour governours but that d Mat. 22.21 Caesar should haue that which did belong to Caesar Nor from e 1 Pet. 2.17 Peter who coÌ„mandes vs to honour the king Nor from f 1. Tim. 2. â— Paul who commaundes vs to pray for kings and all that are in autority and that to this end that we may lead a quiet and peaceable
to provide theÌ„selues for their end because c Eccl. 11.3 as the tree fals so it lies that is as the day of death shall leaue them so the day of iudgement shall finde them Remember this yee that are to be witnesses Application 1. to witnessses c. for giving testimony vnto the truth and iurers for giving a verdict according to the truth And as you loue revereÌ„ce the truth it selfe as ye desire the benefit of your ChristiaÌ„ brethren which yee should loue as your selues as ye wish the glory of God which ye should tender more then your selues let it be a forcible motiue vnto you to deale vprightly in every cause with every man without declining to the right hand or to the left then shall yee sanctifie the name of God by whom yee do sweare to speake truely to deale truely ye shall giue occasion to good men to praise God for you and yee shall not neede to bee ashamed to meete God in the face when he shall cal you to a reckoning for your doings But on the other side if rewards shall blind you or feare enforce you or pitty moue you or partiality sway you or any respect whatsoever draw you to smoother the truth and favour an evill cause yee pearce your selues through with many darts For first you are false witnesses against your neighbour secondly ye are theeues yee rob him of his right thirdly yee are murtherers yee kill him in his body or in his name or in his maintenance fourthly which is worst of all ye take the name of your God in vaine yea as much as in you lyeth yee take his godhead from him make him who is the trueth from everlasting to be all one with the devill who is a lyar from the beginning If yee must be countable vnto God when he shall call you hence for every idle worde that goes out of your mouthes and if the least vngodly thought of your harts in the rigour of Gods iustice deserue eternall death how shal ye be able to stand in iudgement vnder this poÌ„derous Chaos of so many crying sinnes I cannot prosecute this point only for conclusion I say with d Deut. 30.19 20. Moses behold this day haue I set before you life death blessing and cursing choose life ye shall liue If not I pronounce vnto you this daie ye shall surely perish The mouth of the Lord hath spoken it 26 You 2. To lawyers Atturnies c. whose profession is to opeÌ„ the causes in controversie by your knowledge in the laws to distinguish between right and wrong truth and falshood remember that ye must die And therefore I beseech you in the feare of God to study to make the cause of your clients sure as that yee do not in the meane time forget S. e 2. Pet. 1.10 Peters counsell to make your owne election sure I vrge this the rather because absit reverentia vero I will speake the truth in despite of all scoffes I hope such as are ingenuous wil beare with my plainenes if as f Plut. Apot. Philip said of the Macedonians I call a boat a boat and a spade a spade because it seemeth to bee much neglected by many of your profession who with Martha trouble themselues about many businesses but vnum necessarium to meet Christ and talke with him they scarce remember it I remember the saying of Demades touching the Athenians wheÌ„ they refused to make Alexander one of their Gods Cassander who was his successour threatned that vnlesse they woulde doe it hee woulde presently overthrowe their city the Athenians said Demades haue reason to looke to themselues least while they are too curious about heaven they loose the earth But these men haue need to looke to themselues least while they trouble themselues too much about the earth they loose heaven by whose meanes especially it is effected that our courts do too much resemble the Lyons den which howsoever other beasts in simplicity went flocking on heapes vnto yet the foxe that found by experience how others sped durst not come neere it Quia me vestigia teâ—râ—â—t said shee Omnia te adversum spectantia nulla retrorsum All comes to them little from them they haue as attractiue a force soâ— silver as the loadstone hath for yron g Hom. Iliad lib. 6. Glaucus made no good market with Diomedes wheÌ„ he changed his golden armour for armour of brasse but many clients coÌ„plaine that they meet with worser merchants who for a purse ful of angels giue theÌ„ nothing but a blacke boxe full of papers Procrastinations vnnecessary delaies for filling of the lawyers coffers and pilling of the poore clients is a fault which I haue glanced at heretofore and might a thousand times hereafter yer ever it be reformed For never was it more spokeÌ„ against then now never was it so much practised as now Well fare the old Athenian lawes which as Anacharsis once said were like vnto spider-webs that catched the little flies and let the waspe â—â—d the Bee and the Beetle burst through them in respect of them that hold wâ—â—p Bâ—â— and Beetle and al and scarce any caÌ„â—urst through them But what do I now Condemne I the law I do wrong Is the law sinne saith h Rom 7.6 7.12 14. Paul he speaks of the moral law Nay the law is holy and iust and good but I am carnall sold vnder sinne So say I is our law sin Nay our law is iust good Here is the breaknecke of all too many of our solliciters atturnies learned scribes are merely carnal sold vnder sin vsing it not to that end for which it is ordeined the glory of God and the peace of the commonwealth but as the fowler doth his not for catching of plovers to inrich themselues withal making that which shoulde bee for the common good a monopolie for themselues a profession of mockerie and a meere shop of most horrible detestable covetousnes But it is the worst thriving in the world to rise with an other mans fall It was a short but a sharpe quip which a captiue gaue vnto Pompey the great Nostrâ miseriâ es Magnus It is our misery that gaue thee thy surname It is so in this case Nostrâ misera es magnus may the clieÌ„t say to his couÌ„sellor As the swelling of the splene argueth the consumption of other parts so the inriching of the lawyer the impoverishing of the client If theÌ„ his cause be good alas why is it never ended If it be nought why is it still defended If the cause be nought the defence is worse theÌ„ nought VnderstaÌ„d me rightly it may be a CouÌ„sellours hap to be a speaker in an ill cause and yet he not worthie any blame The party may misinforme him in the truth of the cause Iudgements in the like case may be different or some other circumstance may deceiue him But where it
plainely appeares to be nought indeed by nimblenesse of wit and volubility of tongue to smooth it over with colourable probabilities thereby as far as thou canst to giue the truth an overthrow this is but to guild over a rotten post to call good evill and evill good to let loose Barabbas and destroy Iesus to make the devill who is a feend of darknes to appeare in the likenes of an angell of light and therefore worse then nought Better with Papinian to haue thy head parted from thy shoulders then to be a commoÌ„ Advocate in such causes There is a kind of men in the worlde who though they know before they begin their suits or at least before they haue waded far in them as well as they know their owne names the number of their fingers that the matter which they prosecute by extremitie of law is manifest wrong yet either out of a malitious humour to giue their adversaries an overthrow or because their abilitie is such that it will hold them out or because others doe ioine with them and make it a common quarrell or because they loue Salamander-like to bee broyling in the fire of contention can by no meanes bee disswaded from their wicked enterprise This matter so wickedly mischievously begun one counsellour or other that loues with the eele-catchers in the olde comedie to bee fishing in muddie waters and desires alife to bath himselfe in any poole that an Angell shall trouble must manage He must finde some probable title in the lawe for it hee must as long as the lawe will afford him any kinde of weft weaue it out in length and when it failes hee must spider-like spinne it out of his owne bowels Hee must prolong iudgment and deferre the matter froÌ„ one day to an other from one tearme to an other from one yeare to an other from one court to an other till at length hee who hath both God and the law and a good conscience on his side for very wearinesse be enforced to giue it over or be brought to extreame beggary that hee can follow his suit no longer or till Atropos haue cut in sunder the threed of his daies so made an â—nd of the quarrell Well were it for the coÌ„monwealth if such seditious quarrellers and make-bates were by some severe punishment taught not to delude iustice and oppresse the truth that others by their example might be terrified from such wicked attempts and that honest godly men might liue in more peace and t aÌ„quillity If my words do sound harshly in the eares of some of my hearers I must say of them as i Hieromâ— Hierom saith of some in his epistle to Rusticus dum mihi irascuÌ„tur suam indicant conscientiam multoque peiùs de se quà m de me iudicant If they be offended with me they bewray their own guilty consciences and haue a farre worse opinion of themselues then they haue of me I name none I know none I speake in generall against sinne and k 1. Ioh. 3.20 if any mans conscience condemne him God is greater then his conscience and knoweth all things and therefore l Ioh. 5.14 let him goe his way and sinne no more least a worse thing happen vnto him My hope is that all of you are of a better disposition But I knowe yee are all men and therefore subiect to the like passions infirmities that others are Let mee therefore once againe to returne to that froÌ„ which I haue a little digressed beseech you in all your pleadings legall proceedings to remember that account that yee must make vnto God when yee shall bee called hence Remember that there is a woe denounced against them m Is 5.20 that call good evill and evill good Remember the end of your profession it is not to sowe dissention to fill your own coffers to make a mart to vtter your owne wares to shewe your ready wits and voluble tongues in speaking probably of every subiect good or bad but to helpe every man to his right to cut away strife and contention and to restore peace and vnitie in the coÌ„mon-wealth that all the members of the body politicke may be of one heart and one soule n Eph. 4.4 5 6. Even as there is one hope of our vocatioÌ„ one Lord one faith one baptisme one God and father of all which is aboue all and through all and in vs all Remember that our God is called the o 2. Cor 13 11. God of peace his Gospell the p Eph 6.15 Gospell of peace his ministers the q Is 52 7. Ambassadours of peace his naturall sonne the r Coloss 1. author of peace his adopted sonnes the children of peace if then yee will bee the sonnes of the most highest your endeavour must be this Å¿ Eph. 4.3 to preserue the vnitie of the spirit in the bond of peace t 2. Tim. 2.7 Consider what I say the Lord giue you wisdome and vnderstanding in all things Finally to speake vnto all and so to make an end of all seeing that we are all tenants at will 3. To all and must be thrust out of the doores of these earthly tabernacles whensoever it shal please our great landlord to call vs hence let vs haue our loines girt and our lampes continually burning that whensoever the Lord shall call vs hence in the evening or in the morning at noone-day or at mid-night hee may find vs ready Happy is that man whom his master when he comes shall find watching Let vs every day summe vp our accounts with God u Hierom. Ita aedificemus quasi semper victuri ita vivamus quasi cras morituri let vs build as if wee would ever liue but let vs liue as if we were ever ready to dy Then may every one of vs in the integritie of heart and synceritie of conscience when the time of his departing is at hand say with the blessed Apostle I haue fought a good fight and haue finished my course 2 Tim. 4 7.8 I haue kept the faith FroÌ„ hence forth is laid vp for me a crowne of righteousnesse which God the righteous Iudge shall giue mee at that day Vnto this God one eternal omnipotent and vnchangeable Iehovah in essence three persons in manner of subsistence the Father the Son and the Holy Spirit be ascribed all honour glory power might and maiestie both now forevermore Amen FINIS The Principall points handled in the first Sermon The wicked abstaine from sin when a fit opportunitie is wanting Sect. 1. 2. 3. 4. The danger of covetousnesse Sect. 5. 6. 7. 8. Hypocrites are alwaies mingled with godly professours Sect. 11. 12. Foure Iudasses in these times Sect. 14. The first the simonical Patron Sect. 15. 16. 17. The second the oppressour Sect. 18. 19. The third the briber Sect. 20. The fourth the deceitfull lawyer Sect. 21. The Magistrats dutie Sect. 22. The principall points handled in the second Sermon Magistrats haue their authoritie from God Sect. 4. Which makes against the Anabaptists Sect. 5. The Popes vsurped power over secular Princes Sect. 6. 7. Magistrats be Gods deputies Sect. 8. Therefore subiects must honour them whether they be good or bad Sect. 9. 10. 11. Magistrats doe often abuse their authoritie Sect. 12. How carefull they should bee of discharging their duties Especially in maintaining true religion Sect. 14. 15. 16. 17. Papists are not to bee suffered both because of their differences from vs in matters of religion Sect. 18. 19. And because there is no probability that they will bee true subiects Sect. 20. 21. 22. Iudges must remember that they must die then be iudged Sect. 23. The great abuse of the lawes Sect. 26.