cannot be where the other is not Walke honestly because the daies are euil denie impietie and worldely lustes liue soberly iustly godlily in this present world looking for that blessed hope and appearing of the glorie of the mightie God our Sauiour Iesus Christ. If we wil be Christs Disciples let vs treade in his footsteps If we follow him here in peace pietie and honestie we shall receiue in his kingdome that crowne of eternal glorie which God the father for his sonnes sake grant vs to whom with the holie Ghost three persons and one God be all honour and glorie now and for euer Amen The fifth Sermoni A Sermon preached before the Queene PHILIPPIANS 2. 2 Be like minded hauing the same loue being of one accord and of one iudgement 3 That nothing be doone through contention or vaine glorie but that in meekenesse of minde euerie man esteeme other better than himselfe 4 Looke not euerie man on his owne things but euerie man also on the things of other men 5 Let the same minde be in you that was in Christ Iesus THE Apostle of our Lorde and Sauiour Iesus Christ with a most vehement spirit and most earnest obtestation doeth here exhort the Philippians if there were any consolation in Christ any comfort of charitie any communion of the spirite any bowels of tender affections or any compassion in them they would to the fulfilling of his ioie followe peace vnitie loue and brotherly concord remoouing withall the lets thereof and shewing the meanes how vnitie loue and concord may be continued and preserued And that his exhortation might be of greater authoritie and so take better effect he setteth downe our Sauiour Christ as an example who is the God of vnitie and peace the Lorde of loue and the liueliest patterne of all pietie and sweetenesse of maners requiring of vs as we professe Christ in name and worde so in minde and in deede to be so affected as Iesus Christ himselfe was 2 Be like minded hauing the same c. We haue here an exhortation and an example so linked and tied together the one depending vpon the other that they cannot well be sundred My purpose therefore is iointly to laie them both before you and in explicating the one to propose the other The exhortation is this Bee like minded hauing the same loue being of one accorde and of one iudgement That nothing be doone through contention or vaine glorie but in meekenesse of minde euerie man esteeme other better than him selfe Looke not euerie man on his owne things but euerie man also on the things of other men Vpon this exhortation followeth the example Let the same minde be in you that was in Christ Iesus The exhortation standeth vpon three parts First he mooueth vnto vnitie saying Be ye like minded hauing the same loue and this vnitie by way of interpretation he diuideth into two members Be of one accord and of one iudgement Of one iudgement in matters of religion and of one accord in brotherly loue In the second part he remooueth the lets of this vnitie and concord saying Let nothing be doone through contention and vaine glorie These are great hinderances to vnitie and concord Lastly he telleth the meanes whereby agreement and loue may be vpholden maintained saying In meekenesse of minde let euery man esteeme other better than himselfe Looke not euery man to his owne things but euerie man also to the things of other men Here hee setteth downe two preseruatiues and defences of vnitie and loue the one in humblenesse of minde to thinke better of others than of our selues the other not to looke vpon our owne things onely but euerie man also on the things of other men 3 The Apostle requireth of vs a double vnitie in Religion and in brotherly concord Both are so necessarie that the one cannot stand long if the other fall Vnitie in religion is a thing most to be desired What is the woorst thing of all others Dissention What the best Vnitie peace and agreement Thus thought Gregorie And we reade that the Gospel had his beginning in vnitie The multitude of them which beleeued had one heart and one soule Schisme had his beginning of dissention I am of Paul I of Apollos I of Cephas this was that which rent the church of God in peeces The Church is called the kingdome of God the Arke of Noah the bodie of Christ to teache vs that it should be at vnitie in it selfe For a house a ship a bodie diuided cannot continue By themselues they are brought to ruine Wherefore together with the blessed Apostle I beseech you brethrē by the name of our Lord Iesus Christ that ye all speake one thing and that there be no dissentions among you but bee yee knit together in one minde and in one iudgement 4 But we must consider which is true vnitie For euerie agreement is not that concord whereunto we are in this place exhorted Lucifer with other Angels consented together Eue and Adam and the serpent were all of one minde so were the builders of the tower of Babel so were they of Sodome a puero vsque ad senem from the childe to the man of graie haires so were Dathan and Abiram with their complices so were the woorshippers of the golden calfe so were the sacrificers in Dan and Bethel so were Pilate and Herode so were the Iewes that cried with one voice Let him be crucified and so are they which haue ioined themselues in holie league with no other intent than those wicked confederates had of whom the Prophet saith They assembled themselues together against the Lord and against his Christ. But it is vnitie of the spirit vnitie in the truth vnitie in Christ and in his gospell whereunto our Apostle here exhorteth vs. The name of peace is goodly and the opinion of consent saith Hilarie is a faire and a beautiful thing but who doubteth that the linked peace of the Church and of the Gospell is that peace only which is of Christ which he spake of to his Apostles after his glorious passion which he commended at his departure as the pawne of his euerlasting commaundement All other peace is no peace indeede Nor is he ioined to the Church saith Cyprian who is seuered and sundered from the Gospell S. Paul moouing men to vnitie in religion saith This is all one thing but he addeth further according to Iesus Christ. The citie whereof the Prophet speaketh which is at vnitie within it selfe must be builded vpon the foundation of the Apostles and of the Prophets For what a concord is that which is at strife with Christ Vnitie must be in veritie Thy word is veritie in this we must agree Let vs not heare This I say This thou saiest but This saith the Lorde For vnitie in religion not grounded vpon Christ and his Gospel is not concord but conspiracie 5 And here
compassion vpon the poore Let vs seeke vp Christ and prouide for him He sought vs and found vs when we were robbed spoiled and deadly wounded let not vs turne away our faces from him seeking crauing so small help at our hands He became poore to make vs riche let vs out of the aboundance of our riches spare somewhat nowe to the reliefe of his pouertie He will well requite it It is not lost which is bestowed vpon him in his poore afflicted members that which wee put in the handes of the poore we lay it vp in the Lords bosome where neither dice nor cards hawkes nor hounds horses nor harlots can consume it rust and canker can not eate it theeues can not robbe and bereaue vs of it Vnwoorthie we are to be called Christians if wee suffer our head Christ Iesus to be naked and cloath him not if we see him hungrie and giue him no bread Woorse wee are than Iewes if we suffer this ignominie to bee doone vnto Christ this ingratitude to be shewed to so gratious a God O let vs be mercifull that as children we may resemble our heauenly father for he is mercifull Vnto this mercifull God the Father the Sonne and the holie Ghost be honour glorie and praise nowe and euer Amen The ninth Sermon A Sermon made in Pauls at the solemnization of CHARLES the 9. the French Kings funerall IOB 14. 14 All the daies of this my warrefare doe I waite till my changing come THE custome of funerals as it is auncient so is it commendable Abraham the father of our faith purchased a peece of ground to burie his dead in And in that place he himselfe Sara Isaak Iacob and Ioseph were buried with great solemnitie much mourning Tobias is commended for burying the dead So is Marie Magdalene for preparing of ointment for the burying of our Sauiour So is Ioseph and also Nicodemus for the care that they had about Christs funerall 2 Causes of funerals S. Augustine giueth three First it is the office of humanitie the duetie of charitie decently to commit the dead corps to the earth out of which they came This charitable dutie is commended in Toby and others whose names I mentioned before and was of the verie Heathen religiously obserued Secondly it is a thing verie seemely and conuenient with reuerence to laie the corps in graue because our bodies are the temples of the holie Ghost wherein by which as by liuely instruments both God hath beene glorified and his people haue receiued good Knowe yee not that your bodie is the temple of the holie Ghost which is in you That which hath beene so notable an instrument would not be vnreuerently entreated though dead Thirdly our faith is hereby confirmed touching the article of our resurrection For we laie downe the bodie in the earth vnder hope that This mortall must put on immortalitie as confessing with Iob I beleeue that my redeemer liueth and that I shall see God in my fleshe mine eyes shall behold him and none other But the Christian Church doeth not neither ought to vse funerals thereby to relieue or benefite the dead All these things saith S. Augustine furniture of funerals order of burying and the pompe of exequies are rather comforts to the liuing than helps to the dead The glutton of whom S. Luke speaketh in the Gospell was buried no doubt with pompe ynough yet his wicked soule was plunged into hell There commeth therefore no part of blessednesse to the dead by funerals but Blessed are the dead that die in the Lord. Lazarus wanted as it is to be thought his funerall but the want thereof bereaued him not of his happie estate he died in the Lord and so was blessed 3 Sith therefore death bringeth with it our particular iudgement sith he that beleeueth on the sonne hath euerlasting life but he that beleeueth not on the sonne shall not see life but the wrath of God abideth on him Let vs liue as we will die and die as they that hope to rise againe and liue with Christ hereafter As euerie man departeth hence so shall he be iudged at the last daie And Euerie man shall sleepe with his owne cause and with his owne cause rise againe At our particular death is our particular iudgement at the glorious comming of Christ shall bee the generall reuelation of the iudgement of the whole world After this life there is no helpe remaining to the dead to the liuing there is mercie offered to the deade there remaineth onely iudgement He that is not purged heere shall be iudged as filthie there 4 Vaine therefore and dangerous is the opinion of Purgatorie Vaine because it hath no foundation at all in Gods woord Moses prescribing all kindes of sacrifices in the old Lawe maketh no mention either of sacrificing or praying for the dead Paul instructing the Thessalonians what they ought to doe in funerals neither doeth remember vnto them sacrifice nor praier Iust Simeon neuer dreamed of Purgatorie when as he saide Lorde now lettest thou thy seruant depart in peace according to thy word Small peace is there in Purgatorie as Papists report It neuer came into Saint Pauls minde when he said I desire to depart hence and to be with Christ. It was not reuealed to the Angell when he said Blessed are the dead which die in the Lord they rest from their labours There is no rest but intollerable paine imagined in Purgatorie euen to them which die in the Lord. Neither Lazarus not the rich man were acquainted with it the one was immediately caried into heauen the other cast into hel He which said to theefe This day thou shalt be with me in Paradise knewe onely two waies the straite way to heauen the broade way to hell hee who knewe all things was ignorant of this third way For there is no such waie to knowe This opinion is perilous The hope of helpe in Purgatorie hath sent many deceiued soules into hell This opinion is iniurious to the bloud of Christ. For if any sinne remaine to bee purged by these after paines then The bloud of Christ doth not cleanse vs from all sinne and then â—e make God a lyer It destroieth repentance without which there is no remission of sinnes here and with which satisfaction for sins afterward cannot stand For faith and repentance cease with this life He that hath not his pardon heere deceiueth himselfe if he hope to haue it hereafter elsewhere Euery man after life shal beare his owne burthen as euerie man hath wrought in his bodie There commeth nothing to the spirits of them that bee dead but that which they wrought while they were aliue Worke thou righteousnesse before thy death for in the graue it is too late And thus it doth appeare that although the vse of funerals be auncient and that for good causes they are
whence the best and most of you doe flow are as a fountaine from whence should spring all true religion all pietie vertue and godlie conuersation If this spring bee corrupted the riuers that flowe from it must needes bee polluted If blasphemous poperie full of idolatrie and superstition if vaine and puffed vp pride if wicked auarice and intollerable vsurie the great canker of the common wealth if bellie cheere and filthie whoredome if subtile and false dealing if counterfaite and fained friendship if flatterie and dissimulation bee the water of this your well doubt you not but that all England wil drink thereof and they being poisoned by your ill example their bloud shall be required at your hands 24 Walke therefore and walke on goe forward For if yee be in the way of life not to goe forward is to goe backward If ye be entrâ—d into this happie path steppe not aside giue not backe A dogge returning to his vomit is a fowle and an ougly thing to behold Take heede I say of backesliding It is a dreadfull thing to forsake Christ and to be ashamed of the gospell Hee that tasteth of this sweete gift of God the gospell of Christ and falleth backe from it he is a tormenter as much as in him lieth and a crucifier of the Lord of glorie Walke therefore goe on from strength to strength from vertue to vertue Ye haue beene heretofore often mooued but what effect hath it taken God graunt that there bee not a retyring from strength to weakenesse from vertue to sinnefulnesse It is to be feared that many mens woonted zeale is transformed into colde securitie their liberalitie into greedinesse and biting vsurie charitie into enuie sobrietie into wantonnesse humilitie into pride and hawtinesse This is the common walking of men for whom it were farre better if they stoode still The Apostle could not mention them but with teares There are many which walke saith he of whom I haue tolde you often and now tell you weeping they are enemies of the crosse of Christ their bellie is their God their glorie is in their shame their end is damnation 25 Walke not as these doe in darkenesse but in light God is light walke therefore with God And then ye doe that which hee requireth at your hands Walke with him for howsoeuer wee walke we are sure to walke before him We cannot shun his eie if we flie vp into heauen he is there if wee goe downe into hell there he is also Hee seeth things doone in light and beholdeth that which is couered with darkenesse hee is priuie vnto mens thoughts he knewe the spitefull and malitious purposes of the Scribes and Pharisees hee espied Adam biting the forbidden fruite he looked vpon Cain shedding his brothers bloud hee perceiued the secrete sinnes of Sodome he vnderstood the corruption of Giezi and made it manifest he sawe the double heart of Iudas who kissed his master and betraied him he beheld Siba when hee falsly and traiterously accused Mephiboseth vnto Dauid The cloaked adulterie and murther which Dauid had couered with cloudes of policie could not be hidden from his eie The lie of Ananias was written in capitall letters before him plaine to be red The sleights and conueiances of the vsurer cannot be couered with figgetree leaues from the sight of the almightie there is neither bribe giuen nor taken but God looketh vpon it there is no trecherie nor treason that can be hid from him Dominus videt is a short but a good lesson I beseeche you learne it and remember it that it may teache you to walke alwaies as in the sight of the Lord who will be a swift witnesse and a fierce iudge against euill doers who walke with Satan Which thing rightly and duly considered and weied would bridle these vntamed affections of ours and terrifie men from these heinous and wilfull sinnes Our Lorde graunt this good effect for his great mercies sake Thus haue you heard the occasion explication and application of these the prophets woords what way we may please God and pacifie his wrath what wee owe to our neighbours namely to deale iustly and mercifully with them not rashly to iudge of them easily to forgiue them and liberally to giue vnto them what wee owe likewise to our gratious GOD to wit to humble our selues lowlie before his maiestie and carefully zealously and continually to walke in his presence To this God euen our good and mercifull father with his sonne our sauiour the holy ghost our sanctifier three persons and one God bee all honour and glorie world without end Amen The thirteenth Sermon A Sermon made in Yorke at a visitation MATTH 21. 12 And Iesus went into the temple of God and cast out all them that sold and bought in the temple and ouerthrewe the tables of the monie changers and the seates of them that sold Doues 13 And said to them It is written Mine house shall be called the house of praier but ye haue made it a denne of theeues THE Church and spouse of God hath beene euer most deare to the children of God Godly Princes haue alwaies carefully trauelled for the good preseruation and gouernement thereof Dauid that princely prophet Salomon that wise and mightie king Iehosaphat Ezechias Iosias Zorobabel with others most religious and woorthie men which bare excellent rule in their dominions haue painfully trauelled not onely to builde to amplifie and to inlarge the kingdome of God by setting forwarde true religion but also to purge and reforme his temple by taking away such defilementes and corruptions as grewe by meanes of carelesse gouernement The Apostles of Christ both among the Iewes and Gentiles did first plant Churches by the diligent preaching of the gospel and afterward with like care and diligence visite them to see in what state they stood that if any thing were gone to decaie it might in time be repaired This is recorded vnto vs in the historie of their acts and deedes and namely in the fifteenth chapter Christ the annointed king and priest the great sheepeheard of the sheepe the perfect example giuen vs to followe did not onely goe about through all Galilee and the costs of Iurie preaching the glad tidings of the gospell and confirming his heauenly doctrine with woonderfull miracles but as it is in this present historie declared perceiuing that through the subtiltie of Satan and couetousnesse of the priests the temple of God was prophaned in his pastorall care he visited it and in the zeale of God voided them out which did defile it Howe the fathers of the Church and chiefe pastors haue with great care and diligence euerie where at all times in al ages doone the like I neede not declare vnto you the histories are plaine and plentifull And thus considering my calling and the charge committed vnto me I thought my selfe by these former examples in dutie forced and in conscience bound not onely as much as in me lieth to feede the flocke
instrument to receiue it withall is faith He that beleeueth is made partaker of it and not of it onely but of eternall life also For he that beleeueth in me hath life eternall saith our Sauiour Christ. But this faith this iustifying faith doth worke through loue and sheweth it selfe by workes The good tree will be fruitfull The beleeuing iustified childe of God will feare God and worke righteousnesse 46 This doctrine of iustification by faith in the death and resurrection of Christ Iesu is witnessed by all the Prophets It is no newe doctrine but olde not onely proceeding from the Apostles but also from the Prophets For Moses and all the Prophets beare witnesse of him And as they so the Apostles after them Whose steppes we must followe and acknowledge that no doctrine is to be established but that which is testified by the Apostles and Prophets The true Church of Christ doth builde her faith on their foundation God will be worshipped and serued according to his prescript woord and not according to the braine of man The Prophets and Apostles with all such as be ministers of the woord are heere and elsewhere called witnesses Yea Christ himselfe termeth himselfe a witnesse of the truth For this cause am I borne and for this cause came into the worlde that I should beare witnesse to the truth And Christ saith to his Apostles Ye shall be witnesses vnto me both in Ierusalem and in Samaria euen to the vttermost endes of the earth 47 The truth is to bee testified by publike preaching Paul commendeth the Thessalonians for beleeuing his testimonie His testimonie was the Gospel which he did preache and testifie vnto them According to the voice that did speake vnto him when he was cast off his horse I haue appeared to thee for this purpose to appoint thee a minister and witnesse both of things which thou hast seene and of the things in which I will appeare vnto thee The truth is also testified by writing By the writings of the Prophets Apostles and Euangelists the truth of God Iesus Christ was most plainely testified As Iohn to name one of them among many This is that Disciple which testifieth of these things The truth is also witnessed when as it is testified in bloud for a martyr is a witnes Christ told Peter that when he was young hee girded himselfe and walked whither he lusted but when he waxed old other should gird him and carie him whither hee would not Nowe this saith Iohn he spake signifying by what death he should glorifie God Many Martyrs haue thus testified the truth with suffering for it But they ouercame by the bloud of the Lambe and by the woord of their testimonie not louing their life no not to the death That minister which will neither testifie it by publike preaching nor by writing will hardly testifie it by suffering but will rather say with Peter I knowe not the man But I must here make an end for the time hath ouertaken me and without repetition as you knowe the maner is To God the father God the son God the holie Ghost three persons one almightie almerciful God be rendred all thanks all glorie giuen for euer and for euer Amen The fifteenth Sermon A Sermon preached at Strausborough in the time of Q. Maries reigne 2. COR. 6. 2 Wee therefore as helpers beseeche you that ye receiue not the grace of God in vaine 3 For he saith I haue heard thee in a time accepted in the day of saluation haue I succoured thee behold now the accepted time beholde now the day of saluation THE Prophet to abate the hawtie conceit which naturally wee haue of our selues in such sort as euery man were his owne God and had no other whom to praise for the graces and gifts wherewith he is beautified and set forth as a mirror for al other creatures to beholde and woonder at indeuoureth to turn away our eyes frō too much gazing vpon our owne excellencie by pointing as it were his finger at him who is author of euerie good perfect gift saying Hee made vs and not we our selues For what end and purpose Zacharie teacheth namely that we might serue him in holinesse and righteonsnesse before him all the daies of our life For we are his workemanship created in Christ Iesus vnto good works which God hath ordeined that we should walke in them Ye are not saith S. Paul to the Corinthians your owne Why so For you are bought with a price Glorifie therefore God in your bodie and in your spirite for they are Gods Forsomuch then as we are all of the houshold of God all one in Christ all members of one and the same spirituall bodie woorshipping one Lord receiuing one baptisme professing one faith expecting one glorie to be reuealed vpon vs in that great day it is our duetie in token of our neere coniunction in the spirite with one heart one minde and as it were with one mouth to present our selues before his mercie seate to praise him to heare his word to receiue the seales of his merciful couenaunt in the Gospel and to offer him our needeful supplications together that in all things it may appeare that we are one as hee and the father are one euen one God to be blessed for euer 2 With what zeale desire Gods people of old were woont to do this we may gesse by that which we reade of y ◠Prophet Dauid who being persecuted of his wicked vnnatural son driuen from y e presence of that glorious tabernacle which with great triumph ioye himselfe had placed in the Citie of Dauid where he was woont with the rest of the people to call vpon the name of the Lord to heare the Lawe and to offer sacrifice vpon those beautiful altars conceiued such a deepe impression of griefe by the sorowfull meditation of those sweete and heauenly comforts whereof his soule had tasted in former times that forgetting quite the losse of all other royalties whatsoeuer he maketh mone for nothing but onely this that he might not nowe be partaker of those inestimable benefites and the comforts of minde and conscience which he was woont to receiue at the hand of God at such time as with the rest of the Israelites he resorted to the tabernacle where God promised to be present and fauourably to heare the petitions there made vnto him Of this his great miferie he complaineth him lamentably in diuerse of his Psalmes but especially in the 84 where he breaketh out into these woords of great zeale O Lord of hosts howe amiable are thy Tabernacles My soule longeth yea and fainteth for the courts of the Lorde mine heart and my flesh reioice in the liuing God He goeth on and magnifieth the blessed estates of those sillie birds which might haue their nests and lay their young euen
and make him their watchman if whē he seeth the sword come vpon the lande he blow the trumpet and warne the people then he that heareth the sounde of the trumpet and wil not be warned if the sword come and take him awaie his bloud shalbe vpon his owne heade For he hearde the sounde of the trumpet woulde not be admonished therefore his bloud shall be vpon him as contrariwise he that receiueth warning shal saue his life But if the watchman see the sworde come blowe not the trumpet and the people be not warned if the sword come and take any man from amongest them he is taken away for his iniquitie but his bloud will I require at the watchmans hande Wherefore there coulde not a greater plague happen to the people of God then that whereof the Prophet Esaie maketh mentiō Their watchmen are all blinde they lie asleepe and delight in sleeping Whilest the husbandmen slept the euill man sowed his darnell and went his waie and was not seene Sleepie folke are the cause why the fielde of the Lord is ouergrowen with weedes his church infected with sinne and errour When the Pastour sleepeth the wolfe deuoureth sinne entereth and maketh hauock 21 But sith he that keepeth Israell will neither slumber nor sleepe it may be marueiled how that thing which he keepeth can be subiect to so many stormes tempestes which might be preuented if hee did not suffer him selfe or vs or them whom he hath set as watchmen ouer vs to fall asleepe Whereunto I aunswere by the same distinction which the spouse hir selfe doth make in the song of Salomon I sleepe but my heart waketh God suffreth vs that is to saie our outwarde man to be molested troubled vexed vpon our flesh he seemeth many times to shut his eyes although in truth the eyes of his fatherly prouidence bee alwayes open euen vpon that not permitting vs therein to bee tried and tempted aboue our strength But ouer our heartes wee knowe by manyfest experience and are sure to finde that he still keepeth a continuall watch The Lorde will keepe thee saith the Prophet from all euill he will keepe thy soule And although it be grieuous yet is it meete expedient yea good profitable for vs that our heartes our soules our spirits being so surely and safely kept God shoulde somtimes winke at the troubles of our flesh as if he saw them not 22 The disciples in their great feare and daunger went vnto Christ and wakened him with their cries Helpe we perish Doest thou see vs cast away and not consider it Of the like complaints of the people of God in the middest of their distresses we reade in sundry places especially of the Psalmes Vp why sleepest thou O Lord Awake be not farre of for euer Wherefore hidest thou thy face and forgettest our miserie and our affliction Our soule is beaten downe vnto the dust our bellie cleaueth vnto the grounde rise vp for our succour redeeme vs for thy mercies sake These grones and cries be not powred out in vaine Christ rebuketh the windes and seas his seruauntes haue their wish their requests are no sooner vttered then graunted If wee as good disciples of these disciples doe in our troubles flie vnto Christ for aide in his mercie he shall heare vs and deliuer vs by the strength of his mighty power He cannot suffer vs to be tryed aboue that which wee are able to beare Be our sute neuer so desperate he can helpe it For nothing is impossible with God Would you see some fit examples The Israelites groned vnto him in Aegypt he hearde them and deliuered them from the tyrannie of Pharao The yong men in the furnace called vpon him were preserued The crie of Daniell stopped the mouthes of Lions Paul and Sylas being in bondes praied and their chaines fell loose from them the doores opened and gaue them passage Although wee bee plunged neuer so low although the floudes run cleane ouer vs in so much that wee seeme to our selues as it were past helpe and recouerie yet wee are not past helpe so long as we are not past desire to be holpē The greatnes of our perill can bee no stop to our deliueraunce because the power of our deliuerer is infinite In deed we see that men are altogether amazed and in a manner bereft of wit and vnderstanding when they feele them selues daungerouslie tossed to and fro But do we not also see that when they cry vnto the Lord in their trouble hee bringeth them out of distresse hee turneth the storme to calme so that the waues thereof are still do we not see how they passe throught tribulations to the kingdom of heauen through stormie tempestes are brought to the hauen where they woulde be This the Lord doth that we might confesse his louing kindnes before him and his wonderfull workes before the sonnes of men To him therefore euen God the father God the sonne and God the holie Ghost be all honour and glory for euer and euer Amen A Sermon preached at Pauls Crosse. 1. PETER 4. 7 The end of al things is at hād Be ye therfore sober watching in praier 8 But aboue all thinges haue feruent loue amonge you for loue couereth the multitude of sinnes 9 Be ye harborous one towardes another without grudging 10 Let euerie man as he hath receiued the gift minister the same one to an other as good disposers of the manifolde graces of God THE Apostle S. Peter like a perfitte workman and a skilfull builder first layeth a sure foundation and then frameth and erecteth a good building thereupon The foundation is Christ. Another foundation no man can lay He is the rocke the foundation and wee as liuely stones must be framed thereupon hewed squared with the hammer squyre of Gods word that we may grow to bee a spirituall house an holye Priesthoode to offer vp vnto God through Iesus Christ spirituall and acceptable sacrifices of pietie prayer and thankes giuing Through Christ we are brought from darknes vnto light that from henceforth wee shoulde walke as the children of that light wherin he hath placed vs of a peruerse generation wee are through him made an holy people that we should be holy as he is that hath called vs wee are redeemed not by goulde and siluer but by the innocent bloude of the immaculate lambe to serue him that hath deliuered vs out of the handes of our enemies in holynesse and righteousnesse all the dayes of our life wee are called to bee the children of God citizens of the heauenly Ierusalem and to bee fellowe heyres with Christ of that his eternall kingdome that wee shoulde bee obedience and louing Children trustie and duetiefull citizens that we may bee not onely called but chosen accepted and admitted to inherite with Christ the first begotten of God What building we be whether goulde or stubble what life wee leade
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
sins Secondly it causeth vs to be giuen to hospitalitie Thirdly it will not suffer men to hide those graces which they haue receiued at Gods handes but is a cause of bestowing the same to the vse benefit of their brethrē 17 It is not our charitie that can couer our sins from the sight of God Christ is the propitiation for our sinnes It is I that blot out your iniquities sayth the Lorde But as Gods loue to vs ward couereth our sinnes so our towardes our brethren doeth couer theirs If God loue vs his mercie is as a cloke that hideth all our shame he seeth no blemish or deformity in vs. If we loue our brethren our charity is as a vaile before our eies we behold not their faults Although they be great we do not waie thē although many we recken thē not For charitie couereth euen the multitude of sins The eye of the charitable man is alwaies vewing his owne woundes as for the scarres of other 〈◊〉 he seeth them not His hād is alwaies occupied not in picking out motes frō other mens eyes but in drawing out beames from his owne S. Augustine to shew the great dislike he had of such as vncharitably delighted to vnfold other mens faults wrote these verses ouer his table Quisquis amat dictis absentum rodere vitam Hanc mensam vetitam nouerit esse sibi Who so loueth to gnawe vpon men in their absence Let him knowe that this table doth not like his presence 18 The next fruit of loue is hospitalitie Be harborus one toward another without grudging S. Paul is of the same iudgement For hauing vsed this exhortation Let brotherly loue continue he immediatly addeth Be not forgetfull to lodge strangers Hospitalitie hath respect vnto all men but chiefly to strangers namely such as are of the houshould of faith and are driuen out of their countrie for the profession of Christs Gospel Such are chiefly to be releeued Of such especially it is written and prouided for in the lawe The strāger that dwelleth with you shalbe as one of your selues thou shalt loue him as thy selfe for ye were strangers in the lande of Egypt I am the Lord your God God hath offered vs at this time great occasion to shew foorth our charitie many of Gods good children are straungers in Englande Let vs not omit this good occasion to doe good Abraham and Lot were liberall towardes straungers and when they supposed to haue receiued men they receiued Angelles to their great benefit But we no doubt in receiuing these strangers which wander from place to place beeing cast out of their countries for confessing and professing Christ receiue not Angels but the Lorde of Angelles Hee that receiueth you receiueth me In doing good to straungers we doe good also to our selues for great shall be the benefit when Christ shall say I was a straunger and yee harboured me As great the curse to them to whom it shalbe said I was harbourlesse and ye did not lodge me Saint Peter would haue vs giuen to hospitalitie without murmuring and with kindnesse entertaine straungers For in shewing of beneuolence there are three speciall vertues which if they be wanting our benefits loose their grace and goodnesse The first is willingnesse God doth loue a cheerefull giuer The seconde is bountifulnesse For he that soweth sparinglie shall reape sparingly The thirde is singlenesse of heart for if we giue vainegloriously to be seene of men wee loose our rewarde at Gods handes as by murmuring we deserue no thankes of men 19 There be two graunde enemies of hospitalitie The one is couetousnesse the other profusenesse Nigardlinesse would not suffer Naball that rich carle to bestowe a peece of breade to releeue the necessitie of Dauid a king Shall I take my breade and my water and the flesh of my beastes that I haue killed for my shearers and giue it to men whom I knowe not eyther who or whence they are Others with the prodigall sonne wast that vnthriftilie wherewith they should releeue the poore and comfort straungers Some of them being eaten vp as they say with three H. H. H. Horses Haukes and Harlots Some with vaine apparell casting away as much vpon a garment as would almost ransome a king Some with building some with banquetting some by one meane and some by an other whereby it is come to passe that hospitalitie it selfe is waxen a straunger and needeth harbour we haue shut it quite and cleane out of doores 20 The last fruite of heartie loue is the good bestowing of our graces and giftes to the benefit of others Let euery man as he hath receiued a gift minister the same one to another as good disposers of the manifolde graces of God The giftes that we haue which be good they be of God for euery good gift commeth downe from the Father of lightes And these giftes we receiue to bestowe vpon others as good stewardes of the Lorde S. Peter doeth seeme chiefly as it were to point vnto two sortes of high and principall stewardes at whose handes an especiall reckoning of the graces of God will be required the magistrate and the minister For God leadeth his people like sheepe by the hande of Moses and Aaron whose gifts are the sworde and the woorde whereof the one may not be borne in vaine but drawne to the punishment of euill doers and to the aduauncement of them that doe well the other is to bee preached in season and out of season to the confirmation of the trueth the refutation of errour the exhortation to vertue the disswasion from vice that the man of God may be perfectly inabled to euerie good worke Howbeit as magistrates and ministers are principally ment in this exhortation so are all sexes and sorts of people called vpon For we shall all giue an account of our stewardship we must all make a reckoning of the talentes we haue receiued be they fiue two or one No man is borne nor brought vp to himselfe but to the benefit and behoofe of an other and as stones in one building or members in one bodie so is euerie man interessed and inuested in the possession ech one of an other to the ende no man should seeke his owne thinges but the things that make for the profiting of an other Which one lesson amongest many if once we would heare to learne it and learne to remember it and remember to followe it and followe to continue and perseuer in it we should not onely declare our selues to be good dispensers of the manifolde gifts and graces of God but heare also that blessed voice Euge serue bone fidelis Come my good and faithful seruant I haue set thee ouer a few small things I wil henceforth place thee ouer more and greater come and enter into thy maisters ioy whereunto he bring vs that so dearelie bought it for vs euen Iesus the price of our redemption to whome with the father and