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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72253	Three sermons vpon some portions of the former lessons appointed for certaine Sabbaths The first containing, a displaying of the wilfull deuises of wicked and vaine vvorldlings. Preached at Tanridge in Surrey the first of February 1597. The two latter describing the dangers of discontentment and disobedience. Preached the one at Tanridge and the other at Crowhurst in Iuly then next following. By Simon Harwarde.	Harward, Simon, fl. 1572-1614.	1599 (1599)	STC 12923.5; ESTC S124981	53,720	158

practises and subtill deceipts vsed as nettes one to insnare another do draw vpon the wicked two fearefull curses the one is the stinge of a corrupt conscience when they are here depriued of hope and confidence as Iob affirmeth like the howse of the spider that hath no foundation The breade of deceipt saith the wiseman may for a time bee sweet in the mouth but in the ende the mouth is filled with grauell The other is that those things which they take in hand shal neither prosper in themselues but they shall bee as the chaffe which the winde doth scatter away neither shall they benefit their posteritie but as Zachary sheweth the curse of God shall enter in and destroy euen the stones and timber of their cruell habitations The Prophet Haggei telleth vs that in the bags of the wicked there is a hole or breach by which hole hee meaneth the curse of GOD when that which is euill gotten is euill also wasted and consumed that as it neuer came from God so doth it runne all to the Diuell The very heathen Poet could giue this warninge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne malalucreris mala lucra aegualia dāni● Seeke not wrongfull gaines bad gaine● and losse are all one The third Allegory here vsed by the Prophet is drawne from the viper called here Ephgue of whose nature Aristotle writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among serpents the viper bringeth forth not egs as the rest do but liuing creatures though bad and her egs are first bred hatched within herself And therefore the viper may very fitly signifie point out them which do cherish nourish bad purposes in their hearts and with a premeditate hatching of their deuises do worke mischiefe against their neighbours The Prophet Esay in this place would haue vs to mortifie these first beginnings of sinne wherwith if y e heart be but once sprinckled it will bee as if a viper did presently burst out The beginnings of sinne do seame at the first small but they are dangerous and harmefull they are like those lesser wedges which open the entrance to y e greater like little theeues entering in at some hole or windowe to open y e doores to the greater like a small droppe of poyson or a slender venomous stinge whereof the one doth infect a whole vessell and the other destroy the whole bodie If we would be free from iniurious dealings we must first not let the sunne goe downe vpon wrath if wee would abstaine from bloody oppressions we must first let our cōuersation be without couetousnesse If we would be as we ought to be obedient and deutifull subiects we must first cast away all malcontented affections and all enuying y e blessings of God bestowed vpon our brethren The viper who by the bearing of his owne fruites is burst a sunder doth very well represent all sin for y e sting of death is sin and y e reward of sinne is death but especially it doth most liuely paint out y e malicious enuie of y e heart as Augustine doth shewe ficut aerugoferrum ita inuidia illam ipsam animam in qua est interimit consumit sicut aiunt viperas dilacerato dirupto illo ipso materno vtero in quo conceptae erāt nasci ita inuidiae natura illam ipsam animam a qua concepta est consumit perdit As the rust which doth grow of the Iron doth consume the Iron so enuie which breadeth in the heart doth consume the heart and as they say that Vipers do come out breaking the bellies of their dammes in which they were conceiued so the nature of enuie is to destroy that soule in which it is fostered In which respect Chrisostome doth compaire enuie to the wood worm which though it doe breede in the tymber yet it doth consume waste the tymber as enuie springing of the heart doth putrifie and vtterly eat vp the heart As Salomon saith well A sound heart is the life of the bodie but enuie is a rottennesse to the bones The prophaine Poet could say Inuidia Siculi non inuenêre tyranni Tormentum maius And another Iustius inuidia nihil est quae portinus ipsum Auctorem rodens extruciat miserè The biting of this viperous Enuie as they are dangerous vnto others which Isaac felt when the Philistians enuying his riches did stop vp all his wels which his fathers seruants had digged in his father Abrahams time and Dauid when Saul enuying the songs of the women that Saul had killed one thousand and Dauid ten thousand did therefore seeke the death of him who by all meanes sought his good And Daniel when by the enuie of the malicious Iudges he was throwne into the denne of Lions and all the saints of God haue and doe still from time to time to their sundrie losses verie often feele suffer So especially the wounds therof are most deadly to the enuious persons themselues when their hearts are therby made altogether carnall and altogether vnfit for any spirituall exercise If there be enuying amongst you saith Paul are ye not carnall and Saint Iames saith where there is in men bitter enuying their wisedom is not from aboue but is earthly diuelish and sensuall They cannot withstand and subdue the enemies in the field that is the outward temptations of sinne and wickednes when they harbour within the wals the malicious traitour of an enuious heart They cannot receiue any helpe or comfort by the plaster or medicine of prayer so long as the arrow head remaineth within the wound so long as the cankered Iron of enuie doth fester and empoyson their affections They cannot be true and liuely members of the misticall bodie of Christ when they doe not with thankfull hearts reioyce at the weldoing and benefit of others as he Apostle doth teach vs that If one member be had in honour all the rest should reioyce with it Reioyce with them that reioyce and weep with them that weepe Finally they can neuer in this life feele any perfect solace and comfort when as the heathen Poet could see say Liuor tabificum malis venenum Intactis vorat ossibus medullas Close consumptiō enuie brings to badmē Not touching any bone it eats the marow Neither can they receiue any hope to be deliuered from the eternall tyranny of Sathan when they find in themselues that sinne which is equal or rather worse THE DANGER OF Discontentment Intreated of in a Sermon preached at Crowhurst in Surrey the ninth of Iuly 1598. By Simon Harward Imprinted at London by William White 1599. TO THE RIGHT VVorshipfull M. Edmunde Bowyer Esquire and M. Iohn Bowyer his brother mercie and peace be multiplyed in Christ Iesus FOr as much as some yeeres since Right Worshipfull it pleased you so courteously to accept that Sermon which at your request I then published as

vnto the children of Israel A● in the ninth of Nehemias where there mention made of the former mercies 〈◊〉 God during the time of the Iudges i● added that God of his mercie gaue 〈◊〉 people Sauiours who saued them out the handes of their aduersaries Some adde hereunto that the Iudges more t● any other were the most euident types 〈◊〉 figures of that deliuerance which we h● by Christ from the tyranie of sinne de● and Sathan A. fourth kinde of gouernement v● which the people afterwarde liued is me●tioned by Iosephus in the .xx. chapter of Antiquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the death of these to wit Herod Archelaus their gouernment was Ar●cratie wherin the chiefe authority of the ●on was committed to the High-priestes Of that gouernment he maketh mention ●efore when he declareth how Gabinius ●ad diuided the Kingdome into fiue parts ●d ordeyned fiue Counsayles called ●ynedri● he sheweth what ensued of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They altering the gouernment lyued in Aristocratie They had then and long be●ore three seuerall orders of their coun●yles one was an authoritie geuen to ●ree chosen Men who should decide all ●auses in money matters The second was 〈◊〉 councell of twentie three Iudges they ●ere to heare the causes of lyfe and death The thirde was a councell of seauentie ●e their office was to determine of most ●aightie matters of the high Priesthood ●r of a whole Tribe or of a false Prophet Concerning the excellencie of euery one of ●ese foure gouernmentes and which of ●em ought to haue the preheminence to be most to be desired amongst Christians I ●olde with Caluin Valdè otiosum est quis ●tissimus sit politiae status a priuatis hominibus ●isputari quibus de constituenda aliqua re●ublica deliberare non licet It is a very idle thing that about the best estate of gouernment a disputation should be had among priuate men who haue no authority to co●sult of y e ordering of any Common-weal● It is a most singular token of the migh● power and prouidence of God that so ●nie seuerall Nations ouer the face of 〈◊〉 whole worlde are vpholden and maynt●ned by so many seuerall sortes of gouernmentes That Quemadmodum non nisi 〈◊〉 aequali temperatura elementa inter se cohaere ita hae regiones sua quadam inaequalitate 〈◊〉 timè continentur As in bodily essences t● foure elementes do cleaue togither by v● equall temperaturs so as it were by ac●taine inequalitie all these seuerall co●tries are holden togither But for eu● particuler Nation he very well require● that Voluntas Domini satisfaciat The w● of God ought to suffice euery man Si●Visum est reges regnis praeficere liberis ciui● tibus senatus aut decuriones quoscunque lo● praefecerit in quibus degimus nostrū est ijs 〈◊〉 morigeros ac obedientes praestare Wheth● it please God to place Kinges ouer kin●domes or to set Senatours Counsailou● and Aldermen ouer free Cities whom 〈◊〉 euer the Lord shall establish in those places wherein we liue we ought to yeelde submission and obedience to them Some do highly aduaunce the gouernment of many because many are not so ●oone corrupted as one may be euen as a great quantitie of water will not so soone ●utrifie as will a small portion But these must on the other side consider that it is a great deale more hard to finde many good ●hen one and it is most likely that such a ●ne will prooue best whom the Nobilitie ●f Royall blood and Princely ensamples of ●redecessours do inuite vnto vertue They ●est much vpon the libertie which ought to ●e in man and whereunto they say man is ●orne But we see that by nature as some●re framed fit to commaund so others are made fit to obey It is an excellent kinde ●f libertie when men being set free from ●he thraldome of their owne lustes do vn●er the rule of superiours obey godly and ●olsome lawes As the Oratour doth well ●escribe a Free-man Qui legibus non prop●r metum paret sed eas sequitur atque colit quia ●d salutare maxime esse iudicat Which doth ●ot obey the Lawes for feare but doth follow them and imbrace them because he doth iudge it a thing holsome and necessarie for the safegarde of man For better it is to dwell where nothing is lawfull then to dwell where all thinges are lawful The Iudges which were approoued in a kinde of Aristocratie are sayd to be raysed vp of God So also the same is sayd in other places of Kinges The wisedome of God doth pronounce it By mee Kinges doe reigne and Princes decree iustice Daniel sayth that the Lord doth change times seasons he taketh away Kings and setteth vp Kinges Nabuchadnezzar in respect of his kingdome is called The Seruant of God and a iudgement i● threatned against all people which will no● submit their necke vnder his yoke The● is no power but of God and whosoeuer doth resist power doth resist the ord●nance of God Of all powers the authoritie of the King who is named by th● Apostle Peter such a chiefe or supream power as for the Lordes sake is to 〈◊〉 obeyed doth seeme first to be most agreeable to nature as S. Ierome doth witnesse● his .4 Epistle In apibus principes sunt gru● vnam sequuntur ordine literato Imperator vnus Iudex vnus prouinciae in naui vnus gubernator in domo vnus dominus in quamuis grandi exercitu vnius signum expectatur Bees haue their chiefe gouernor The Cranes do follow one in exquisite order There is one chiefe commaunder one chiefe Iudge of a Prouince one gouernour of all in the Shippe one Maister in a house In an armie be it neuer so great the ensigne of one is especially regarded and attended on In the body of man though the limmes and partes be many yet they all obey one head Secondly most fit for the cutting off of seditions and rebellions and therefore the Romains in all their extreamest dangers had recourse vnto this Tanquam ad anchoram sacram as to their shoote anchor as to their last best refuge as Liuy witnesseth Trepidi patres ad summum auxilium decurrunt dictatorem dici placet The fearefull Senators did flie to their chiefest succour which was to choose out one to haue supreame aucthoritie whom it pleased them to cal a Dictator And when Hannibal pressed the Romains Ad dictatorem dicendum remedium iamdiu desideratū ciuitas confugit The Citie went to the choosing and pronouncing of the Dictator which was the remedie they long expected Because as in an other place he writeth Dictatoris edictum pro numine semper obseruatum est The commaundement and proclamation of the Dictator was esteemed to be as the voyce of God there was no appealing from him Agedum dictatorem à quo prou●catio non est creemus Come sayd the Consull