S. Paule forewarneth vs. I beseech you brethren marke them diligentlie which cause diuision and offences among you contrarie to the doctrine which ye haue receaued and auoide them And Dionisius Bishop of Alexandria tolde Nouatus That it was more grieuous to breake y e vnity of the Church then to commit idolatry for this saith he was punished but with the sworde but the other with the opening gulph of the earth swallowing vp the Authours and confederates thereof Et non dubitatur sceleratius esse commissum quod grauius erat vindicatum And there is no doubt but that was more heinosly committed which was more sharply and seuerely punished Before the wall fell downe commonlye some riftes appeared and some of the stones fall out before Hierusalem was destroyed the intestine and ciuill contentions of the seditious more grieuously afflicted them within then the rage of the Enemy assaulting them without before the Turkes gat the East the Empire was diuided into twaine and so gaue entrance to y e enemies of Christ by diuision which florished in streÌ„gth glory wheÌ„ it was but one And before this our natiue land couÌ„try was at any time subdued ouerruÌ„ by forreÌ„ enimies ther were first secret mutinies practises grudgings mislikings iarrs diuisioÌ„s garboils among the domesticals here at home God turne his face from our sinnes and blot out our offences in the blood of his sonne make vs not a rebuke vnto the foolish and such as go about with lies that these rifts and deuisions these scismes and breaches of established peace and order while euery one wil like or mislike wil censure controll whatsoeuer is not aunswerable to y e leuell of his owne conceite while euerye one hath a song hath a vision hath a fancie hath a reuelation hath an interpretation by himselfe forsaking the fellowship we should haue among our selues be not causes of stormes be not bitter in the end be not sharpely punished bee not eyther sad presages of imminente further mischiefes or speedie meanes to hasten gods wrath and heauie hande agaynste vs. It was the earnest and vnfained prayer of Daniell in the like case and it shall be our parts and dueties so to poure out our feruent prayers euery one with Daniell O Lorde God to thee belongeth righteousnesse to vs open shame and confusion I beseeche thee O Lord let thine anger bee turned away from thy Citie Hierusalem thine holy mountaine we doe not present our selues before thee trusting in our own righteousnesse but in thy great and tender mercies O Lord heare O Lord forgiue O Lord consider and doe it not for our sakes but for thine owne sake O Lord my God It shall be I say both our wisedome and our safetie y t our duetie and the discharge of a good conscience thus to pray thus to prepare and build an Arke with Noe befoâ—e the flood come vpon vs to return and repent in time with Niniuie To offer vp the Calues and Bullockes of our lippes With Ose To sprinckle the postes of our harts with the blood of the pashal lambe and not to goe out of our dores least the distroying Angell find vs without and so smite vs with the Egâ—ptians to keepe our selues in the foulde for feare of the woolfe and not forsake the fellowship that wee haue among our selues as the manner of some is It is the manner of some to turne with the spiders breath the sweete ioice of flowers into poison to seek knots in rushes where all things are plaine and smooth to stumble at euerie strawe that stoppeth the course of their eger spirite to breake the bondes of peace and so to single and seuer themselues by themselues wel we are here tolde it is no new or strange thing it is the manner of some it hath beene it will be and therefore we are not greatly to be moued therewith it is the manner of some and therfore being thus armed and forewarned thereof we may the better auoide and withstand the like proceedings But howsoeuer it be y e maner ouersight of some yet according to that earnest obtestation of S. Pauâ—â— to the Philippians and to vs all in them If there be anie consolation in Christ if anie comfort of loue if anie fellowship of the spirite if anie compassion and mercie let vs be like minded hauing the same loue being of one accord and of one iudgemeÌ„t that nothing be done through contention or vaine glorie but that in meekenes of minde euerie one esteme another better then himselfe And whatsoeuer things are honest whatsoeuer aâ—e iust and pure whatsoeuer things are of good report whatsoeuer things pertain to loue if there be anie vertue or if there be any praise let vs thinke on these things and so consider one another to prouoke vnto loue and vnto all good workes For the end of the commandemeÌ„t is no other but loue that commeth of a pure hart of a good conscience and of faith vnfained from which while some haue erred they haue turned to vaine iangling they woulde bee doctors of the law and yet vnderstand not what they speake nor whereof they affirme S. Augustine said of the Donatists and Cirumcellions In omnibus sacramentis mecum sola charitate non mecum In all the doctrine of the sacraments they agree with me onely in loue and charitie they are not with me Sed in his paucis in quibus non mecum non prosunt eis multum in quibus mecum But in those fewe thinges in which they are not with mee those manie things doe not profite them wherein they are with mee Wherefore aboue all thinges saith Sainte Peeter Haue feruent loue among your selues for loue shall couer the multitude of sinnes Dearelye beloued sayth Sainte Iohn Let vs loue one another for loue commeth of GOD This is my commaundement sayth our Sauiour that yee loue together euen as I haue loued you for loue doth not euill therefore is loue the fulfilling of the Law But on the contrary though I speake with the tongues of men and of Angels and yet haue not loue I am euen as sounding brasse or as a tinckling Cimball Loue suffereth long and is curteous loue enuieth not is not puffed vp boasteth not her selfe disdaineth not other is not prouoked to wrath thincketh no euill reioyceth not in iniquitie but reioyceth in the truth And if loue and charitie did remaine in vs these good effects and quallities which may wel be sought and wished for but are rarely to be found would also abounde among vs. I might here saie much but I hasten to the ende the matter is verye large but the time I see is passed Let vs searche and peruse the whole volume of Gods booke Howe many examples howe many preceptes how manie threatnings how many parables contraries similitudes figuratiue and plaine speches howe many prouocations and motiues in all places and euery where are set downe to induce
A SERMON preached at Paules Crosse the 〈◊〉 Februarie Anno Dom. 1583. By I. Hudson Maister of Arte of Oxon. Through thy commaundementes I get vnderstanding therefore I hate all vvicked 〈◊〉 Psal. 119. Imprinted at London by Thomas Purfoote and are to be solde at his Shop ouer against Sainte Sepulchres Church 1584 Heb. cap. 10. ver 19. SEeing therefore brethren that by the bloud of Iesus wee maie bee boulde to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ruler ouer the house of God Let vs draw neere with a true hart in assuraunce of faith sprinckled in our hartes from an euil conscience and washed in our bodies with pure water Let vs keepe or let vs hold fast the profession of our hope without wauering for he is faiâ—hfull that promised And let vs consider one an other to prouoke vnto loue and to good workes Not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see that the daie draweth neere WHen Moses would exhort and stir vp the people of Israel to all diligent regard and accomplishment of their duetie described in the lawe after breefe rehersall of the great woonders and manifold benefices wherewith the lord God had both strengthned their wauering faith and susteyned their mortall liues in that their longe and wandring pilgrimage in the desart he speaketh as a most effectuall collection to excite them therevnto putteth downe the coÌ„tinual presence of God still ready to heare defend them with the excellencie and equitie of those there enioyned ordinaunces and lawes which should be their vnderstaÌ„ding their wisedome and glory among al people For what nation saith he is so great vnto whoÌ„ gods come so neere as the Lorde our God is neere vnto vs in al that we call vnto him for And what Nation is so great that hath ordinances and lawes so righteous as is all this lawe which I set before you this daye The same argument and reason inferred then as most forcible to worke obedience in the harts of those olde stubborne people vnder the lawe whiche had but a shadow of good things to come and was onely a Schoolemaister vnto Christ ought much more to be effectuall among vs in these daies and times of grace seeing the Lord commeth nearer vnto vs then he diâ— vnto them seeing we enioy the trueth body substance of those their figuratiue shadowes and haue precepts of doctrine ordinaunces and lawes by so much both more honorable and more profitable and higher then theires as they haue receaued a farre more excellent name and are seales and coÌ„firmations of better promises then they had For to theÌ„ God camâ— neare in fire and lightning in stormes and thunders and most terrrible manner on y e mountaine to declare his wrath against sin But vnto vs in fauor and goodnes in reconciled loue bowels of mercie freely pardoning and remitting our sinnes vnto them he spake by Angels and prophets and appeared by the ministrie of his seruant by whom he gaue a lawe But vnto vs by his dearely beloued and onely begotteÌ„ sonne by whom he hath giueÌ„ grace truth Unto them 〈◊〉 gaue the couenant of boÌ„dage of feare 〈◊〉 for a time Unto vs y e law of libert◠〈◊〉 â—doptioÌ„ eternal life for euer So thaâ—â—he declaration of sin coÌ„minatioÌ„ of pâ—â—â—â—hmeÌ„t to be inflicted by y e law were 〈◊〉 such price reuerence among theÌ„ much more should the promulgation of grace and free remission of sinnes be now acceptable vnto vs And if the ministration of condemnation as S. Paule saith figured in stone were glorious much more shall the ministration of righteousnesse by fayth in Iesus Christ exceede in glory And therfore seeing it is more directly saide and applyed vnto vs Christians now then it was euer to the Iewes that the Lord commeth so neere vnto no people as vnto vs Neither is there any Nation that hath ordinaunces and lawes so righteous so excellent and profitable as are all those wherein our Christian duetie is limited and described vnto vs It is also requisite that we duely consider and regarde the prerogatiue of this our calling vnto whome God in mercie stooping as it were so lowe doth discend and come neere and carefully obserue those his righteous lawes and precepts whereby wee maie approche and draw â—eere in all obedience vnto him againe Both which wee haue heere accordinglâ— set downe vnto vs in the scope of this present Scripture conteining a short abridgement and recapitulation not onely of this present Epistle to the Hebrues but euen of all the whole Gospell it selfe and of all our Christian life and duetie as wherein the effect and summe of all is contriued and knit vp Which although it contain matter more copious and plentifull then can exactly be discussed at one time Yet for our better and more orderly proceeding in so large a fielde and compasse may well be deuided into two generall partes and braunches First a theoretical position or doctrine of knowledge respecting our beleefe and faith as how neere the Lorde in mercie by the reconciliation of his sonne commeth downe vnto vs And secondly an application of this doctrine or hortatorie illation to the performaunce of all suche dueties as are answerable thereunto and requisite to the direction of our conuersation and life The first againe conteineth chiefely two thinges First the abrogation of the Iewish Priesthoode of their dayly sacrifices and legall obseruations and rights and secondly a confirmation of our finall attonement wrought with God and redemption by the bloud of Iesus once offered for all vpon the Alter of the Crosse wherby he hath made perfect for euer those that shall bee saued Both which bicause by way of allution or collation they are here set downe and deliuered in one I will also so proceede ioyntly to handle them in one and not deuide them in discourse of my speache In the second part again to be performed in our behalf whereby wee shall approche and come neare in obedience vnto God are required specially three thinges faith to enter and conduct vs in the way hope to strengthen and vphold vs to the end and thirdly loue and charitie to the comfort and encouragement both of our selues and other Our faith must not be naked or solitarie but clothed and accompanied with attendaunce of these properties a true harte and a good conscience so as both â—ur bodies and mindes maye be sprinckled and washed from all contagion of sin our hope must not bee wauering and vnconstant fitting and turning like our earthly affections after the variable nature of the obiect wheron they are placed but stedfast and vnmoueable grounded on the faithfull and vnchaungeable promises of almightie God And our loue must not
sence hee here spreadeth out on eche side two armes or braunches of this fruitefull tree of faith which if it bee quicke and florishing doe necessarilie spring out and shadowe againe the roote from whence they proceede and growe euen a true harte and a good Conscience whose effectes are so to sanctifie and season both our soules and bodies in all exercises and duties answerable to our profession that if they abide in vs they shal make vs neither ydle nor vnfruitefull in the worde of the Lorde But if these doe not direct vs if our hartes be not sound in his light if our hartes be not setled and inwardly affected to walke in his lawes if our hearts be not sprinckled from an euill conscience howsoeuer wee pretende Religion and holines in the sight of men yet are we but sounding brasse and tinckling simbals but cloudes without raine but trees without fruite twise dead and plucked vp by y e rootes we caÌ„not so drawe nere vnto God who searcheth the hartes raines who lighteneth things that are hid in darkenesse who is a spirite and will be worshipped in spirite and truth for the birth is aunswerable to firste conception if the roote be corrupt how canne the fruite be wholesome If the Spring be defiled how can the waters be cleane If the hart whiche is as it were the seate of the soule the fountaine and first instrument of life from whome all our actions and affections doe proceede bee stayned with sinne and wickednesse how can wee thinke our bare pretence of naked idle faith is pleasing vnto God And therfore sayth S. Iames Clense your harts you sinners and purge your hands you wauering minded men O Hierusalem washe thine hart from wickednesse sayth Ieremie that thou mayst be saued My sonne sayth Salomon giue me thy hart let thine eyes delight in my wayes and keepe thine hearte with all safetie for from it proceedeth thy life A good man sayth Christ out of the good treasure of his hart bringeth foorth good thinges but an euill man of the euill treasure of his heart bringeth foorth euill thinges Their hart sayth Ose is deuided therefore shall they be founde faultie I will walke sayeth Dauid in my house not with an outward shew but with a true and perfect hart which is necessarilye required here in him that will draw nere to the holy place Many are the sortes and differences of harts from whence agayne proceedeth that greate diuersitie of manners amongst men there is a wise harte that considereth all thinges soberly with iudgement and there is a foolishe harte whiche knoweth nothing but to commit iniquitie there is a stonie stubborn harte not mooued to repentaunce there is also a softe and fleshly harte soone pearsed and wounded with euery checke for sin there is a lose and faint hart vnstable in all his wayes and there is a firme and constant a true an vpright a faithfull hart commended here vnto vs whose praise is not of men but of God But among all other differences wherof I cannot now particulerlye increate to come neare vnto our selues what shal we say of the contrary hereof of falshood and flatterie of fained double hollowe and dissembling harts both toward God and men whiche doe so swarme amongste vs and haue so possessed and inlarged the inner partes of Christians at these daies that nothing is more common then to dissemble and deceaue and nothing more rare and daintie than a true and faithfull harte whereby both Epicure Atheus and Machiauill as it seemeth haue founde them secrete harbour to worke by fraude and policie where Christ should be interteyned in sinceritie and truth although Dissimulation be nowe spunne of so cunning and fine a threade that it is harde to discerne men asunder yet let vs vse the tried and infallible meane sette downe by our sauiour Christ Looke into mens actions which as a mirroure represent the image of their harts Esteeme the tree by his fruite confer their workes with their speeches and their liues with their profession and it is easilye espied For how doe wee bring foorth thistles in steade of figges and thorns in steed of grapes and the workes of darknesse and yet would be called the children of light and the fruits of lies of falshoode deceit yet will be counted the louers of religion and professors of truth And though we can saye the Lorde liueth yet will wee sweare to deceaue and though we bende our faces and profession to wardes the new and liuing waye of Christ yet will wee looke backe againe with Lots wife to Sodome followe the steps euen the lustes and imaginations of olde Adam and though as the Ephesians boasted of Diana and the Iewes of their Temple crying out the Temple of the Lorde the Temple of the Lorde this is the Temple of the Lord so we likewise can triumphe the Gospell of Christ the preaching of the worde the glad tidings of saluation and wee haue now the light and preaching of the worde of God yet all this notwithstanding so dissonant are the liues and the proceedings in a great many of vs so repugnant to our outwarde wordes and profession that it seemeth we are nothing lesse then those we should be and would so faine be counted and are so farre from drawing nere in a true and vpright hart That we doe but flatter with our lips and dissemble in our double hartes For was there euer more priuie canckred and malitious hatred in harte and yet more cloaking flatterie in tongue then nowe a daies was there euer more close and craftie shifting and shuffling and preueÌ„ting and circumuenting and vndermining one of another was there euer more deceite or fraude in bargaining contracts wherein as euery one exceedeth in subtiltie so he is counted the wise and most sufficient man was there euer more lying swearing forswearing for aduaÌ„tage for gain and lucre or hath there bene at any time more truth and holinesse professed lesse honestie and truth performed wherat the very aduersaries not a litle reioice take occasion of blaspheming the truth or shal we finde among men more hipocrisie and double dealing with two faces vnder one hood such as can blow hote and cold with one breath whiche haue Iacobs slender voice but Esaus rough handes which can hide a woluish hart vnder a simple sheeps clothing as graue and as sage as Cato in their countinaunce but as tirannous as Nero in their deeds and actions as neatly pullished cleansed on the outside as the Pharises pot platter but inwardly most ougly and loathsome to beholde then nowe a dayes It is not euerye where now put in practise which was sometime sayde by one Frâ—ns occuli vultus per sepe mentiuntur oratio vero sepissime The lookes the face and countinaunce of men do often dissemble and deceaue but their wordes and speeches more often Is it not playnlye come to passe that Lactantius citeth out of Seneca
lib. 5. ca. 9.7 Vni se atque eideÌ„ studio omnes dedere arti Verba dare vt caute possint pugnare dolose Blanditia certarè bonum simulare verum sic Insidias facere vt si hostes sint omnibus oÌ„nes Euery one followeth one and the same trade and arte to deceiue by faire wordes that he may closely and secretely supplant and ouerthrowe subtlelye to striue with fawning speeche and flatterie to make resemblaunce and shewe of great integritie and holinesse and thereby to lay snares and trappes as Ieremie saith to catche men as if euery one had professed to be enemie to other And is it not a true complaint amongste vs also that S. Ierome hath to Rusticus Nunc sub cristianae religionis titulo iniusta excercent compendia honor christiani nominis iniuniam magis facit quam patitur quod pudet dicere Nowe vnder the coloure of Christian holinesse and Religion they vse vniust gaines and dealings and the honor of the Christian name doth more offer then suffer iniury which shameth me to speake Sonne of man saith God to the Prophet Ezechiell discribing most liuely the maners of these our times the children of my people talke of thee by the wales and in the dores of their houses and speake one to another come I praie you and here what is the worde that commeth from the Lorde they come vnto thee as the people vseth to come they sit before thee and they heare thy wordes but they will not doe them for with their mouthes they make iestes and their harte goeth after their couetousnes and loe thou arte vnto them as a iesting songe of one that hath a pleasant voice and can sing well for they here thy woordes but they doe them not you men of London and inhabitantes of this Cittie iudge I pray you vprightlie whether this bee truely spoken of your selues or noe they come vnto thee and sit before thee but their harte goeth after their couetousnes they here thy woordes but they doe them not and is this to draw neare with a true harts Simon Magus would haue bought the â—iftes of the holy ghost of Peter for mouie and therefore was accursed and perished with his mony But what shall we thinke of them in contrarie sorte that being sealed by the spirite of God as they pretende vnto the day of redemption yet feare not by lying periurie or any euill practise by corrupt proceedinges by fraudulent deuises and vnlawfull contracts to set to sale themselues their soules and consciences their faith their troth and honestie and all other good graces and vertues of the holy ghost for mony for gaine and lucre where is any hope of aduauntage offered The hipocriâ—e and dissembling Iudas said the oyâ—tment powered vpon Christes heade might well haue bene solde and giuen to the poore and yet he loued nâ—â—ther Christ nor the poore but his bagges and silueâ— plates more then them both and shall you not heare diuers vse like speaches nowe there are many poore and needle people amongest vs it were well 〈◊〉 to succour them they would bee â—â—uided for maâ—â—e things are supersâ—uously bestowed which might be well imployed to their vse and yet like hipocrites will â—hey not bestowe no not of their supâ—rfluity two mitâ—s in respect to relieue and succour the poore and is this to draw nere with a true hart Let Saint Iames tell you If a brother or a sister be destituâ—e of daylie foode or rayment and one of you saie vnto them departe in peace God send you warmth and foode to fill you and giue them not those thinges that are needefull to the bodie what helpeth it pure Religion and vndefiled before God is this To visite the fatherles and widdowes in their aduersitie and to keepe your selues vnspotted of the worlde It is not then an outwarde showe or estimation amongst men It is not a vaine semblance or feyned pretence of holynesse swimming in the lippes and countenaunce not fixed and setled in the harte that shall bee accepted with the Lorde that shall enter into the holye place It is not to call him Lorde Lorde and doe not as hee biddeth but in that a good conscience as Sainte Peter saithe maketh request vnto GOD by the resurrection of Iesus Christ and in that wee purge our conscience from deade workes to serue the liuing God that wee cast from vs the cloakes of hipocrisie and deceipt and waâ—king not like the Gentiles in craftinesse and vanitie of minde but approuing our selues to euery mans conscience in the sight of God and so drawe nere as our Sauiour saith of Nathaniel like right Israelites in whoÌ„ is no guile euen with a true hart sprinckled from an euill conscience For this saith Saint Paule is our reioycing this is our glorie not the credite of the worlde but the testimonie of our owne good conscience which is as Salomon saith Juge convivium a continuall feaste And therefore hee saith to Timothie and to vs all in Timothie Fight a good fight hauing faith and a good conscience which some haue put awaye and as concerning faith haue made shipwracke As if hee had saide their harts are not sprinckeled from an euill conscience and therefore whatsoeuer they pretende they haue loft and made shipwracke of faith also which can no more continue out of a true hart and a good conscience then trees can growe without earth or fishes liue without the water And as y e righteous is thus hollie coÌ„fident as a lyon so y t wicked flieth when no man pursueth him By the accusing or excusing of a 〈◊〉 or â—rubled conscience which neither in life nor death can be auoided for a corrupt conscience is a continuall torment it is the sinne lying at the dore of our harts It is called of the Prophet Esaie a worme that neuer dieth a sea that alwaies rageth without rest Of Saint Paule a fearing with a hotte yron and in this present chapiter a fearefull looking for Iudgement and violent fire and besides daylie experience to bee seene in many was manifest in Caine for the murther of his mother in Antiochuâ— for his wickednes done to Hierusalem in Iudas and like traytors for his treason against his maister and in Nero with many other crying out in the insufferable torments of his euill conscience Turpiter vixi turpius iam perio filthilie haue I liued and now more filthilie doe I die there is no peace to the wicked the Lorde hath saide it But they shall carrie in their brestes from which they shall not flie both feare and terrour and tormenting furies continually citing them before the tribunall feate of Christ All wickednes saith Salomon is full of feare giuing testimonie â—fiâ—lâ—mnation against it selfe So that a troubeled conscience alwaies presumeâ—h cruell thinges And although that some with vaine pastimes of pleasure and delights of this world can lenifie and driue away the sting of sinne the remembrance of Gods iudgements
and remorse of conscience for a time not at all to the quenching but increasing of their flames Yet euen their laughing as saith Salomon is mingled with sorrow their mirth doth end in heauines Be glad saith he oh thou yong man in thy youth and let thy hart be merrie in thy yong daies follow thou the waies of thine owne hart and the lust of thine owne eyes but be thou sure that god will bring thee into iudgement for al these thinges although the bread of deceate be sweete for a white and thou wax fâ—tte and shining as saith Ieremy with the fruites of oppression and wrong Yet euen this night when they haue taken awaie thy soule thy mouth shalbe filled with grauel thou shalt carrie nothing with thee neyther shall thy pompe followe thee thou shalt vomite vp againe as Iob saith the riches that thou hast deuoured and God shall drawe them out of thy bellie Although the strong man for a season seeme to keepe all thinges in rest and quiet yet shall the goodman of the house come at an houre when thou thinkest not and giue thee thy portion if thou watch not with hipocrits And although as saith the Prophet Amos discribing y e maners of the careles wordlings they put away the euil day far from them and approch without feare to the seate of iniquitie though they lye vppon beddes of Iuerie and eate the lambes out of the flocke and the calues out of the stall though they sing to the sounde of the violl and inuent instruments of musicke like Dauid though they drinke wine in bottles and annoint themselues with the sweetest oyntementes though their excellencie as Iob saithe mounte vppe to the heauens and their heades reache vnto the cloudes though all the sheaues of the fielde must bowe vnto them and the Sunne and the Moone stoope downe at their presence yet shall they flye awaie as a dreame and passe as a vision of the night yet shall they bee as dunge for euer and the sinne of their youth shall lye downe with them in the dust yet shall they flye from the yron weapon and the bowe of steele shall strike them through the Heauens shall declare their wrekednes and the earth shall take parte against them Loe this is the portion that the wicked manne maye looke for and the heritage that hee shalt haue at the handes of GOD. Heere is then a looking glasse and mirrour for vs all to knowe and discerne our selues euen the testimonye of our conscience to trye whether wee bee in the fayth and so in the righte waye to the holye place or noe Here is a measure that reacheth euen vnto you and to you all of what degree condition or calling soeuer you bee there is no immunity there is no exemption and it is not lyke Lesbiae regula to bee made longe or shorte to bee wrested or applyed according to the quantitye or quallitye of the person but euerye thing vprightly to be squared by the leuel and due proportion theroff Aboue all you Magistrates and iudges you men of higher place of authority and myght vpon whose direction y e gouernment the rest of the inferior sort dependeth looke not way not measure not your liues and happie estate by this outward pompe and glory of the worlde which is but a flying shaddow and shall not follow you to helpe in the day of wrath But looke into your selues and into your own consciences enter into your chamber common with your harts without flatterie and knowe for câ—rtaintie that who so runneth on the race of sinne without remorse of conscience shall bee seuerely punished without compassion and there is no respect of persons with God his eyes behold the poore and his eyelids trieth the children of men he hath made the small as wâ—l the great and careth for both a like hee standeth in the congregation of Princes he is a iudge among Gods and a God among Iudges He hath saith Iustine Martir both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A iust eye and reuenging eye It is truely saide of Seneca Quicquid a vobis minor expauescit maior hoc vobis dominus minatur whatsoeuer the inferior doth feare at your handes a greater Lord doth threaten the same to you againe and therefore it is good and wholesome counsell giuen by Agatho a Ruler a Prince a Maiestrate must remember three thinges first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee ruleth and gouerneth men of the same nature and condition with himselfe secondly that hee â—ule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to equity â—o iustice and lawe euen with a good conâ—ience and thirdlie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that â—ee shall not alwaies beare rule and goâ—erne but in the end giue account of his â—â—ewardship and stande or fall vp the witâ—esse of his owne conscience A notable â—xample of whiche good conscience reâ—uired in a magistrate we haue described â—n the person of Iob. I deliuered saith hee â—â—e poore that cryed and the fatherlesse â—nd him that had no helper the blessing â—f him that was readie to perrish came vpon me and I caused the widdowes harte 〈◊〉 reioyce I put on iustice and it coueâ—ed 〈◊〉 my iudgement was as a roabe and a â—owne I was the eies to the blinde and â—â—ete to the lame I was a father to the â—â—ore and when I knew not the cause I â—â—ught it out diligentlie I brake also the 〈◊〉 of the vnrighteous man and plucke 〈◊〉 praye out of his teeth The lyke 〈◊〉 wee haue sette downe in the person of Samuell I haue walked saith hee before you from my childehoode vnto thiâ— daie beholde here I am heare record oâ— me before the Lord and before his annointed whose oxe haue I taken or whosâ— Asse haue I taken whom haue I hurte tâ— whom haue I done wrong or of whosâ— hande haue I receaued any bribe to blinâ— mine eyes therewith God graunt thaâ— they that sit in Samuels place may in theiâ— liues keepe the like good conscience anâ— at their death make the lyke confessioâ— with this of Samuell and theâ— as Esai saith Who shal dwel with the deuourinâ— fire who among vs shall dwell with the â—uerlasting burninges that is with thâ— glorious Maiestie of GOD Hee thaâ— walketh in iustice and speaketh righteoâ—â— thinges refusing gaine of oppressioâ— shaking his handes from taking of gifte stopping his eares from hearing of blooâ— and shutting his eies from seeing euill anâ— so drawing nere with a true hartes princâ— led from an euill conscience Hee saiâ— the Prophet shall dwell an high his dâ—fence shalbe the munition of rockes breaâ— shall be giuen him his waters shalbe 〈◊〉 and his eies shall behoide the King in 〈◊〉 glory And therefore saith Dauid keepe innocencie and doe the thing that is right for that shall bring a man peace at the last Here I might make in iust and necessary complaint for the decay of vpright dealing and corruption of mens consciences in euerie
degree and â—rade looke into mens actions turne ouer and sifte their proceedings conâ—â—â—â— what is done in euerie place as you passe in halls in shops in streates in markets in secret coÌ„ferences in open meetings in pleading places in Iudgement seates in townes â—n countrie euen in this Citie what shifâ—ing pollices and deceates what subtle â—euises and euasions to ouerreache good â—awes what briberie and abhominable â—ains and vsurie is vsuall to be seene and â—ou shall find that of all things in price â—stimatioÌ„ amoÌ„g men there is nothing so â—ittle esteemed so carelesly regarded so â—arely to be found as a true hart sprinckâ—ed from an euill conscience You shall see 〈◊〉 verified that S. Ierom saith to Chromaâ—us In mea patria plerisque deus venter est et 〈◊〉 die in diem viuitâ—r et saÌ„ctior ille qui ditior 〈◊〉 in my couÌ„trie to the most meÌ„ their God 〈◊〉 their belly and they liue secure and carelesse from daie to daie and hee is the holiest which is the richest man you shalâ— here many men complaine of their losses and mishaps by sea by lande by death by falshood and deceipt by buying and setting and many other waies but no man almost for the losse of a good conscience and yet if I might speake my conscience there is greater losse and shipwrack dayly made that waye then all the teares of our eyes can sufficiently bewayle or the riches of this world recompence agayne you shall see suche running and posting such care and trauell and trouble nighte and day sustained such earely rising and late lying downe and eating breade of carefulnesse to heape vp riches to pâ—rchase landes to builde fayre houses to procure dignities and offices which were woont so haue a charge of conscience imposed with their reasonable fee but nowe most vnreasonable fees still growing and enhaunâ—ed haue put out and discharged all charge of conscience annexed to the same and euery way shall you see men so to prouide for the pleasure ease and welfare of this body nothing touched or reclaimed with remorse of a guilty consciâ—nce as though you turned away his faceâ—ud would not see it as though there were here an abiding Citie for euer As â—eath were not approching or the burning flames of hel were but an old wiues â—able So that either we say with Medea Video meliora probo deteriora sequor I see better thinges and I allow well of them but I follow according to my sensuall appetite that which is worse or with y e wicked described by Iob Recede a nobis goe from vs we desire not the knowledge of thy waies who is the almightie that wee should serue him or what profite shall we haue to pray vnto him or with Sardanapalus eat drink and be merrie after death there is no pleasure or with the fleshlie Epicure discribed by Gregorie Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Giue me that is preseÌ„t let god alon with that that is to come we vtter thus much I say but how not in our wordes and speaches no our hipocrisy is the greater in our double harts in our corrupt consciences in our wicked liues in our deedes and actions which is a greate deale worse and soundeth like the blood of Abell more loude in the eares of God for vengaunce then can our tongues expresse by words and â—iltables vnto men But let vs not be deceaued God is not mocked whatsoeuer a man soweth that shall he reape if ye sowe in the flesh ye shall reape corruption if ye sowe winde ye shall reape a storme if ye sow but wordes and weedes and chaffe of hipocrisie and dissimulation your haruest wil be therafter of bitternes and worme-wood colours and shadowes and emptie apparitions cannot long continue their blossom is but froth their fruite as rottennes they shall vanish with the wind fal away as the smoke The Lord wil not iudge according to the outward appearaunce he seeth not as a man seeth but he trieth the harts reines all thinges are bare and naked in his sight The hipocrits hope saith Iob shall soone come to naught and the ioy of the wicked continueth but a moment his light shall soone be put out and the sparke of his fire shall not shine the snare is laide for him in the grounde and a pitfall in the waie the grinne shall take him by the heeles and the steppes of his strength shall bee restrained his roote shall be dried vp beneath and aboue shall his braunche bee cutte downe and wither And therfore if we meane to enter into the holy place with boldnesse in assurance of faith we must cost away all hipocrisie and dissimulation 〈◊〉 falshoode and fained muffling of our faces wherby we semble to be that which we are not and dissemble to be that which wee are and so drawe nere with a true and single hart sprinckled from an euill conscience and washed in our bodies with pure water so as no vncleanes of sinne remaine either in body or soule wherby we should offende the maiestie of God We are for the most part very precise and ouercuriously nice in this point of washing purging clensing and adorning our houses our bodies our furniture and apparel and all things belonging to them both that is subiect to our senses And yet is this nothing lesse then to washe them with pure water which is onely the effectâ— of the blood of Christ that washeth and restraineth vs from sinne that doth defile vs yet heereby at least let vs learne thus much that if the purging and clensing of sensible things be so much esteemed of vs which are yet our selues defiled and vncleane how acceptable shall the washing of our bodies and soules wiâ—h pure water of repentaunce and holinesse of life be vnto the 〈◊〉 of gods spirite whiche will behold nâ— vncleane thing nor rest in the soule that is subiect to sinne and if to entertain our friend or superiour we take such care and paines to haue all thinges cleane sweetâ— and pleasant that nothing be offensiue how much more shoulde wee do this in our selues in this Tabernacle this house and temple of our bodies to entertain so noble a guest so deere a friend as the sonne of God is who as S. Iohn sayth standeth at the dore of our hartes and knocketh if any man heare his voyce and open vnto him hee will enter in and suppe with him But I praye God it fall not out with vs as it did sometimes with Diogenes hosse whether he was inuited who being himselfe a verye vnhandsome and vnciuill man yet hauing his house and all ornamentes thereto belonging very fine and curiously adorned Diogenes seeking where to spit and finding alâ— corners so neate and cleane and the maâ— so homely and vnhandsome he spit on thâ— good man himselfe saying that hee was the fowlest and therfore the meetest placâ— in the house to receaue such excrements Let vs not in like sort be
eyther godly antiquitie or lawfull authoritie hath approoued and commended vnto vs for eyther wee will haue our Onyons and Leekes agayne of Egypt or else wee must haue fresh cates straunge fleshe of Quailes we cannot brooke one diet long the heauenly Manna now waxeth loathsome it can no more content vs. But let vs take heede we bee not deceaued specie recti that in steede of wholesome hearbes wee shredde not bitter Coloquintida into the Potte that out of these Rose plantes as sayeth Vinc. Lyr. there spring not Thornes and Thistles and when we haue long serued for fayre Rachell wee bee not deceaued with bleare eyed Lea. It is the counsel of S. Paul I say through grace that it is giuē vnto me to euery man among you that no mā presume to vnderstād aboue that is meet but that he vnderstand according to sobrietie S. Ier. sayth Venena nō dātur nisi melle circūlita vitia non irrepunt nisi sub specie vmbraque virtutū Poison is not giuen in cuppes but annointed about with honie and vices doe not creepe vppon vs but vnder the showe and shadowe of virtues S. Augustiné saith Vni virtuti duo vitia opponi solent quod aperte contrarium est quod specie similitudinis adumbratur One vertue hath to opposite vices both that which is openlie seene to bee contrarie and that which is shadowed with a showe of likenesse And therfore he saith againe of the Cirumcellions Arbitrantur se pro ecclesia dei facere quicquid inquieta temeritate faciunt They thinke they doe it in behoufe of Gods Church whatsoeuer with tumultous rashness they goe about and of the Maniches Conantur authoritatem stabilissimam fundatissimae ecclésiae quasirationis nomine policitatione superare It is a graue and pithy saying of Hillarius complaining of mens vnconstancie in his time God graunt it be not verified in these our daies Postquā scribendae inouandae fidei vsus inoleuit noua potius cepit cōdere quā accepta recolere nec veterata defendit nec innouata firmauit facta est fides temporum potius quam evangeliorum dum secundum annos scribitur secundum confessionem baptismi non tenetur After that vse had preuailed to write and innouate matters of faith it neither defended the olde nor strengthned the newe and faith became rather agreeable to the time then to the Gospel whilst men writ according to the yeares but hold not fast the confession of baptisme euen the profession of their hope without wauering for he saith Periculosum est atque etiam miserabile tot nunc fides existere quot voluntates tot nobis doctrinas esse quot mores tot causas blasphemiarum pullulare quot vitia sunt dum aut fides scribuntur vt volumus aut ita vt volumus intelliguntur It is daungerous and verie miserable that there are so manie faiths as wills and so manie doctrines as manners of men and thereby so manie causes of blasphemie should spring vp as there are priuate faults and vices in men whilst eyther wee set downe and penne our faith as we will or else expound and vnderstand it as we lust and like off What then say some shall we not proceede and goe forward in Christian exercise of Religion shall wee not growe in knowledge and increase from faith to faith from strength to strength from vertue to vertue as the word of God hath taught vs yes truly and that with much more care and diligence then hitherto we haue done for this is the only thing with al our trauell and industrie we seeke to be performed But so as saith Vinc. Lyr. Vt sit profectus fidei non permutatio That it be a growing and increasing of our faith not an alteration or change that we proceed frō fayth to fayth So as the increase be still in the nature of the same fayth not into the acceptāce of another faith euen as a child groweth to be a mā yet is not changed but kepeth stil the same lineamēts parts mēbers of his body w tout adding or dimishing y t he had before We must proceede but not frō the assurance of faith wherein we are groūded to an empty fancie of our own deuising we may speak naue but not noua the principles doctrines of our profession Fas est vt excurentur limētur poliātur sed nefas est vt cōmutentur detrūcentur mutulentur It is lawful to haue thē clensed filed pullished but not to haue thē chāged mangled or maimed When the Aramites enquired for the Prophet Elisha and of Elisha himselfe they knew him not but were lead like blind men into the middest of Samaria before they perceaued where they were become Cleophas reasoning with Christ and of Christ yet neyther saw nor vnderstoode him so sounding in his eares not absent as he thought but present before his eyes vntill he was readie to depart away from him In like sort we hauing in our eares and dayly before our eyes the true religion assured profession of faith god continue it to his glory our cōfort which we ought to hold fast as the Anker of our soule w tout wauering yet cā we not rest satisfied but run about stil seeking somwhat more then truth will not acknowledge Christ to be presēt with vs til eyther he be readie to go frō vs as frō Cleophas or we like blinded Aramites bee lead we know not whether The best and wisest way is to beware betimes euē today if we heare his voyce not to harden our harts not to tēpt god least he come remoue our candlestick thē we be driuē to confesse w t Iacob That God was in this place we were not ware of it And therfore saith the wise mā be firme vnmoueable in the way of the Lorde trust in him abide in thy place Stande to your fayth sayth Sainte Paule and acquire you like men be not reedes be not cloudes be not children be not shaken and carried about with euery blast but as ye haue receiued Christe Iesus the Lorde as yee haue receaued him not as you haue conceaued and framed him to youre selues so walke not turning or tossed to and fro but rooted and built in him and stablished in the faith And seeing that with a true hart and a good conscience euen in assuraunce of faith I maie boldly exhort and testifie with S. Peter That this is the true grace of God wherin we now stand what soeuer pretext or cullor be obiected to the contrary yet let vs hold fast the profession of our hope without wauering And so for the third point Let vs consider one another to prouoke vnto loue and vnto good workes not forsaking the fellowship we haue among our selues as the manner of some is wherein if we shal ioyne to this our fault of wauering inconstancy last spoken of
vs to loue and charitie to vnity and agreement to peace and concorde one with an other And on the other side let vs beholde our owne defects herein the manifold strifes the vaine and friuolous contentions and suites the dispightfull practises the extreame and rigorous dealing the implacable malice enuie hatred and hartburning that raineth among men sometimes smothering inwardly in rancour of hart sometimes foming out into intemperate heate both of raging wordes and vncharitable deedes euerie man in selfe loue and priuate regarde of his owne wealth and welfare liuing looking to himselfe alone no man almost considering another to his benefite and good And wee shall not choose but confesse that howsoeuer we beate our braines and spende our time and trauell about strifes and questions about intricate and hidden misteries about controuersies and complaints yet that there is no point of Christian doctrine more needefull or more profitable to bee vrged and enforced to bee againe and againe reiterated that it might take effect then this That we shoulde be knit together in vnitie of minde and so consider one another to prouoke vnto loue and to all good workes I beseeche you brethren saith S. Paule by the name of our Lorde Iesus Christ That yee all speake one thing that there be no dissention among you but be ye knit so together in one minde and in one iudgement We see howe Turkes howe Iewes howe theeues will conspire and hold together how beastes will agree and euerie one loue his like how Papistes can vaunt of vnitie to our reproche and Diuels settle themselues together seuen Diuels in a man naye a whole legion together in a man and keepe themselues at concorde for preseruing of their kingdome and shall not we that professe one Lorde one faith one baptisme one doctrine and name of Christ the authour and God of peace be ioined together in one and so consider one another to the prouoking winning one another vnto loue and vnto good workes We see againe the great hurt and ruine that discord hath procured to manie flourishing countries and kingdomes and to the Church of God from time to time wee see the carping aduersaries still readie to take occasion to reproche and vpbraide the truth wee see the daies of this our lyfe and pilgrimage to bee shorte and euill the worlde it selfe declining and euen at the vaine the Diuell fearcely raging because his tyme is shorte the ende of all thinges approching the sentence of the Iudge ineuitable and hell fire harde at hande prepared for euill doers and can wee yet sleepe secure and carelesse in our sinnes shall wee not watche and make vs readie for the comming of the Bridegrome with our loynes girt and our Lampes burning that wee maye enter in with him to the wedding shall not the due remembrance of these and such like motiues rouse vs vp from this securitie and sencelesnes of sinne wherein wee seeme to be drownâ—d shall it not represse and quenche in vs all vnnaturall and vnkinde affections which are bent to the hurte of hinderance of our neighbour and stirre vs vp in the bowels of Christian compassion to bee curteous pitifull and louing to be mercifull and good one towardes another so as wee maie consider and exhort and prouoke one another vnto loue the band of perfection and vnto good workes the fruites of our Christian fayth Esse Christianum grande est saith Saint Ierome non videri non vocari To be a Christian and to performe those deedes dueties those good works and actions which Christianity requireth is a waightie matter but not so to seeme not so to be called When the seruantes of King Ahazia beeing sent to enquire at Belsabub for the recouery of his health Returned with message from Elias whom they mette in the waie assuring him that hee shoulde dye and not escape the King demaunded what manner of man he was that tolde them these thinges they aunswered an heyrie man and girte aboute with leather then saide hee straight it is Elias the Thesbit In like sort such should also be our manners and proceedings our wordes our workes and all our actions of life In loue in ioy in peace long suffering gentlenes goodnesse meekenes temperance and all other good works and fruites of the holie Ghost that when reporte of vs or any of vs is made vnto the worlde it may be straight auouched that wee are Christians hauing our fruite in hâ—lines and the ende eternall life For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Iustine Martire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The matter and businesse of our seruing of God Religion standeth not in wordes but in workes It is a rueled case of Christ. A good tree cannot bring foorth badde fruite and the faith of a Christian is most aptlye resembled vnto a tree which beeing rooted in the passion of Christ and watered with his blood spreadeth out on each side his braunches A true harte and a good conscience waxeth strong against all stormes groweth vp and flourisheth in hope and so through the inwarde sappe and norishing iuice of loue sendeth foorth most sweete and seasonable fruites good workes which are though not precedent causes yet necessary effectes and signes of the goodnesse of the tree But as Catterpillers sometimes and blasting doe frette and annoye the braunches that the sappe cannot haue his course and so the fruite faileth which seemed faire to the eye so rancour and displeasure diuision scisme and seperation amonge men beeing no lesse then noysome windes and Catterpillers to our Christian faith eate vp and drye awaye many times the sappe or iuice of loue and charitie whereby the expected fruite of good woorkes is withered in the braunches And therefore it is required that wee consider not euery one himselfe alone but euery one another also to prouoke vnto loue and vnto good woorkes that so wee maye bring foorth fruite in Christ and walke worthie of the Lorde who gaue himselfe to redeeme vs from all inniquitie and to purge vs a pecuculier people vnto himselfe zealous of all good workes For if yee knowe saith S. Iohn that God is righteous knowe yee also that hee that doth righteouslie is borne of him wee are the workemanshippe of God created and ordeined to good woorkes which hee hath prepared for vs to walke in If then we walke on in the stubbornesse of our owne hartes in the lust and concupisence of the flesh howe farre doe wee degenerate from this perfection and ende of our creation Wee are called the Lordes haruest if then wee bring not foorth good corne but tares of sinne and wickednesse what other can bee looked for but to bee gathered by the reapers into bundles and cast into the fire Wee are resembled to the grounde If drinking in the raine and blessinges of GOD that come so ofte vppon vs wee bring not foorth good hearbes but thornes and bryers wee are neare vnto cursing whose ende is to