Therefore feare you the Lord and serue him in the trueth HIstories as well sacred as profane at large record that good Princes haue euer vigilantly looked into the state of the common wealth which is their charge and perceiuing disorder or foreseeing danger haue speedily caused consultation to be had as well for the reformation as for the preseruation thereof In which consultation three especiall things are commonly offered to consider of The state of religion the state of the Prince and the state of the common wealth Three most necessarie things to be regarded and prouided for If religion be not sound mens soules cannot be safe if the head be not preserued the bodie of necessitie must decay if good gouernment want the common wealth falleth into confusion Our Prophet that good Prince and ruler of the people in the great assemblie of the Israelites remembred vnto them these selfesame things as by the words which I haue chosen to treate of it wil appeare Our Samuel our good and gratious gouernour moued with like affection hath called this honourable and high Court of Parliament for like end Wherein that things wel intended may the better proceede and take best effect let vs in our prayers craue helpe and assistance from aboue Wherein let vs not forget Christs vniuersall Church this particular Church of England and Ireland the Queenes excellent Maiestie our most Soueraigne Ladie and chiefe gouernour that God remembring vs in his mercie may graunt her Maiestie a long happie life with the encrease of all godlie honour and felicitie to the great praise of his name and great good of his Church Let vs also remember in our prayers the honourable priuie Counsel the Clergie the Nobilitie with the whole people of this Realme that God may graunt euerie one grace in his calling syncerely to serue him And especially at this time let vs call vpon God for wisedome and grace from aboue that in this consultation of Parliament all priuate affections and respects to our owne commodities laide aside Gods glorie and the good of his Church and this common wealth onely and syncerely may be sought For these and grace let vs pray vnto God as our Sauiour Christ hath taught vs Our Father c. 2 The better to conueigh my selfe to the matter which I haue in hand I shall craue leaue that I may speake somewhat of this princely Prophet Samuel who descending of noble parentage was by his mother consecrated to the ministerie Of which calling though Christ himselfe thought so highly and honourably that refusing to bee a King he chose the office of a Minister yet so peruerse is the iudgement of the worlde that they thinke no condition more base or vile The minister with his master Christ is contemned this holy office is become odious All men seeke their owne and serue themselues it is accounted slauerie to serue the Lorde 3 Samuel was called of God to be a magistrate wherein he was so faithful and vpright that his aduersaries were forced to iustifie his dooings and to beare him record that he neither was a bribetaker nor an extortioner nor one that had iniuried any man It were wel with our common wealth if all officers could carie away the like testimonie But euill subiects cannot away with good magistrates The prodigall which haue consumed their substance in lewdenesse and vanitie long for a chaunge supposing that their state wil be bettered thereby and perswading them selues that it cannot be made worse All change is perilous and an olde saying is it Seldome comes the better A better this people could hardly haue had yet so vnquiet and discontented they were that the good and peaceable gouernement of Samuel notwithstanding they misliked their present state and desired an other gouernour to be giuen them The worthie magistrate Moses was muttered against The noble king Dauid for a time deposed our faithful Samuel reiected Behold the harde state of good Princes who are for the most part rewarded with great ingratitude Moses deare cousins became his deadly enemies Dauids familiar friends became his most fierce and violent foes Samuel was reiected of such as he most fauoured Crysippus obseruing the course of these things saith that which experience prooueth true Thou shalt bee sure if thou gouerne amisse to purchase Gods if well the peoples anger and displeasure The daunger of this office by reason of the great ingratitude of the people made Moses say to God Send whom thou wilt send it caused Demosthenes rather to wish banishment than place of gouernement and Themistocles to prefer hel it selfe to the iudgement seate When Antigonus should put on a royall diademe he brake foorth into this speeche O cloth of more honourable than happie estate wherewith if a man were so throughly acquainted that he could tell the number of cares and miseries wherewith thou art fraught hee would not stoupe for thee though he might haue thee for the taking vp Wherefore it grieued not Samuel to be eased of so heauie a burthen but God was much grieued to see so great disgrace offered to his annointed They haue not reiected thee but me saith the Lorde To dislike and cast off a good magistrate is to dislike and cast off God because all power is of God God in his wrath for godly Samuel gaue them wicked Saul I pray God in his iustice serue all such alike as seeke after such change as cannot submit themselues with louing and obedient hearts to the good gouernement of woorthie Samuel their natural Prince their good and faithful Magistrate whom for conscience sake they ought to honour and obey 4 Samuel was both a Prophet and a Prince a Minister and a Magistrate So was Melchisedech Moses Dauid Christ. Hee had neede to be a rare man that should wel aunswere sundrie offices When Redde rationem giue account commeth then one office such as the least of these will be thought a burthen heauie ynough for any one besides these to haue borne But the matching of these two offices doth teache what agreement loue and liking should be betweene these two officers They are Gods two hands to build vp withall the decayed wals of Ierusalem If the one hand set forward and the other put backeward Gods worke will be ill wrought The wisedome of God matched Moses and Aaron two brethren the one the minister the other the magistrate that knit together in brotherly loue they might labour together with both handes for the furtherance of Gods building When the word and the sword doe ioine then is the people wel ruled and then is God well serued So long as king Ioas and the good priest Iehoida liued together God was serued according to his word the priest rightly counselled the king gladly followed 5 Samuel zealous for the glorie of God and carefull for the commonwealth preacheth to the Parliament assembled after this sort Be this sinne
may more easily eate vs vp He setteth the generals together by the eares The captaines they enuie one another The souldiers take parties and are diuided The generals captaines souldiers and all contemne the watcheman and will not giue eare or regarde the sound of the trumpe The kingdome the citie the house thus diuided can it thinke you stand long The diuell plaieth his part and plieth it busilie but we like cowards yeeld and doe not resist are at variance amongst our selues and thereby at agreement with that aduersarie whom who so hateth his brother serueth Our second enemie is the world the world which is altogether set on al wickednesse The third our flesh our flesh which rebelleth and lusteth contrarie to the spirite Fleshly lusts fight against the soule And thus we haue enemies on euerie side yea and that which is most dangerous of all within vs which daily giue vs fore assaults For loue of the victorie and shame of this cowardlinesse and feare of that dreadfull and eternall captiuitie let vs put on our armour the girdle of trueth the brest plate of righteousnesse the helmet of saluation and the buckler of faith a sure defence against all the fierie darts of Satan and let vs take in our hand the sword of the spirite the woord of God the dint whereof he dare not abide Resist the diuell and he will flee from you Resist him in faith in prayer and in the word Be crucified vnto the world euen as strangers which are not of the world For we haue here no abiding Citie Chastise the bodie with watchings with labour with fastings It is a great victorie to ouercome the diuell a greater to ouercome the worlde and the greatest of al to ouercome thy selfe euen thine own flesh To him that ouercommeth shal be giuen a crowne But he that is ouercome shall be the continuall bondman of Satan our vile and cruell enemie Let vs so striue that we may ouercome He onely that striueth lawfully shall be crowned 13 This warre at length will haue an end a change Man is mutable subiect to change and desirous of change No man is long contented with his owne estate be it neuer so excellent The Angel would change to be like vnto God Adam would change to be as wise as hee that made him Absolon would change and sit in his Fathers seate Salomon would haue chaunge of wiues The Israelites woulde chaunge Moses and Aaron both magistrate and minister They would needes chaunge their Iudge for a King their Samuel for Saul The Sichemites would change their religion The Israelites would change Manna the foode of Angels for the flesh pots of Egypt The wauering Iewes changed Christ for Barrabas their Sauiour for a murtherer We are like affected to them in liking and louing change change of meate change of apparell change of maners Wee change simple dealing into craftie vndermining faithfulnesse into trecherie truth into falshood liberalitie into couetousnesse humilitie into pride chastitie into lewdenesse mercie into malice light into darkenesse day into night all vertue into all vice And that which is more monstrous sheepe are chaunged into goates sheepeheardes into wolues and as Bernard saith Prelates into Pilates Nurces of the Church into robbers of the Church The hearts and tongues of men are changed and of single both made double Our times breede men of the nature of the fish Polypus which can chaunge it selfe into all colours to deceiue And as he saith in the Comedie There is a change of all things 14 But while wee are thus occupied about these choppings and changings we seeme neuer to remember that great change whereof Iob here speaketh which hee daily looked and longed for And that is the change of this mortall life looking for that great and glorious resurrection Death is here termed a change This change is certaine all fleshe must die The time till this change doth come not long the daies of man are short and miserable The time when this change will come vncertaine 15 We all must die God gaue a Lawe to our father Adam forbidding him to eate of the fruite adding the penaltie of death if he did Adam transgressed the penaltie was inflicted The sentence of death was this Dust thou art and into dust thou shalt In our fathers fall wee fell and of his punishment his children are partakers This is a statute made by the three states It is appointed to all men once to die Thou hast appointed man his bonds which he cannot passe This is the waie of all flesh what man is he that liueth and shal not see death Neither king nor kesar could euer be dispensed withall from this statute The good king Ezechias sought and sued vnto God for a dispensation but it would not be graunted only he obteined the prolonging of his daies for a fewe yeres This Lawe standeth fast this debt is due vnto all flesh And the time that wee haue before the daie of paiment is not long 16 The daies of man are short the number of his moneths is knowen onely to the Lord. All creatures now waxe olde with the aged world This is euen the last houre the worlde cannot continue long Mathusela liued 969. yeres If in our age wee reache to 80. it is with sorowe and labour Thou hast made my daies as it were a spanne long saith Dauid All flesh is grasse saieth the Prophet and all the glorie thereof as the flower of the fielde both the grasse and the flower quickely fade and fall away and the flower sooner than the grasse 17 The people are the grasse and wil abide the withering The flower is the Nobilitie set aloft in great beautie yet euerie frost causeth the flowre to fade and euerie blast of winde ruffleth the leaues and euen shaketh them off This all times doe teache and the action we haue in hand doth presently put vs in mind therof This mightie king this great Prince CHARLES THE FRENCH KING whose funerall we now celebrate in his young yeeres in his flourishing age in the perfect strength of his bodie when he minded weightie matters and great attempts euen then was hee stopped in the midst of his race and the line of his life cut off This glorious flower is faded and falne away How soone how sodainely It falleth out in experience true which is written by Ecclesiasticus The life of Potentates endureth not long Some though fewe are consumed with the cares of the common wealth The good king Dauid complaineth that his bones were euen dried vp with the cares he tooke for his countrie Some are wasted away by wantonnesse as Commodus Claudius Nero Alexander the great Some are shortened by ambition they wil neuer leaue climing till they catche a fall That cut off the daies of Absolon that brought Haman to the tree Some God
against the Lord farre from me c. Wherein first he putteth the ministers in minde of their dutie secondly he telleth the prince and people of their office lastly hee sheweth if they doe it not what punishment wil followe 6 Samuel reiected put from the office of a magistrate by this froward rebellious people yet was not so froward himselfe as to forsake the office of a minister Neither minded he to reuēge this wrong offered him but with a milde minde he was content not onely to pray for them but to teache them faithfully and louingly to admonish them A patterne for all princes to bee milde in their owne matters yet earnest and zealous in the quarel of God He prayed for the people his enemies the cause was his owne he tooke the sword in his hand and cut King Agag in peeces the cause was Gods Moses in his owne cause was a man most milde he quietly suffered wonderful wrongs but when he perceiued Idolatrie committed Gods glorie comming into question hee with his partakers for worshipping of that calfe put to the sword three thousand men Christ our Sauiour and Master suffered though vndeseruedly yet meekely all reproofe yea reproch yea death it selfe but when his fathers cause came in hande that the house of God was made a denne of theeues hee bestirred him with his whip coursed those symoniacall choppers and chaungers buyers and sellers out of the Temple and made hauocke of whatsoeuer they had 7 This milde and zealous Samuel zealous in Gods cause and milde in his owne first by his owne example putteth the ministers in minde of their duetie in whom hee requireth two things as principall points concerning them To pray and To teache God forbid that I should sinne against the Lorde and cease praying for you I will shewe you the good and right waie 8 Christ that good pastor was earnest in praier for the people Holie father keepe them yea for his enemies Father forgiue them Paul the good Apostle prayed without intermission Iames the good Bishop of Hierusalem made his knees as hard as the hoose of a camell with continuall praying Our good Prophet Samuell thinketh it a great sinne not to pray for the people Absit a me hoc peccatum Be this sinne farre from mee Christ Peter Paul Ieremie praied with many teares God is delighted with an heartie prayer both in the minister in the Prince and in the people Christ was so feruent herein that he swet water and bloud King Dauid in his earnest prayer nightly watered his bed with teares The Israelites in Babylon in powring out their heartie prayers powred out also teares aboundantly Moses was so earnest with God in his prayers that God saide vnto him Why doest thou holde me Anna was so eager that shee powred out her verie heart before God in prayer The verie Ethnickes would not dallie with their false gods in prayer Plato reporteth that when they met in the house of their Idols to pray one openly pronounced Hoc agite Doe this Talke not trifle not let not your mindes wander Doe that ye come for For prayer is the lifting vp of the minde to God And Christ complaineth of this lippe labour This people honour me with their lippes God seeth thy heart and he requireth it 9 The persons for whom Samuel did praie are specified in the latter ende of his speeche For to whom hee saith if yee doe wickedly ye shall perish both you and your king for them that they might not doe wickedly he prayed Wee must pray first for kings and all that are placed in authoritie that God may giue them vnderstanding hearts rightly to rule faithfull counsellers from whom they may receiue wise and graue aduise carefull mindes to put good counsels in execution Euil counsel giuen and followed hath wrought much woe to many princes and vtter ruine to sundrie common wealths King Hanan hearkened to euill counsell and executed it but it turned to the confusion of him and his people Absolon likewise followed Achitophels wicked counsel and destruction likewise followed them both Solomon he gaue eare to foolish women and followed their idolatrous deuises whereby he procured to himselfe the wrath of God Roboam reiected the counsel of the graue and wise and followed the light and lustie deuises of young braines but it spoiled him of the most part of his kingdome Zedechias would not heare the good counsel of Ieremie but gaue eare to the euill aduise of his bad counsellers which in the ende turned to his confusion Happie is that Prince that hath wise and godly counsellers and thrise happie that wil followe them Then may the people liue a quiet and a peaceable life in all godlinesse and honestie Samuel praied for the Prince and the people This is one principall part of the ministers office 10 The other is to teache If I teache not woe woorth me saith S. Paul But what is it that the minister should teache The Pope to be head of the vniuersal Church No that Christ claymeth as his owne right To abstaine from mariage and meate as not lawful to be vsed That S. Paul termeth the doctrine of deuils Shal we teache Purgatorie and prayer to the dead or for the dead But S. Iohn teacheth that we are purged by the bloud of Christ. And God commaundeth vs to call vpon him in our prayer Other commaundement haue we none To be short shal we teache the doctrine of men Then all our worshipping of God shall be in vaine Samuel therefore telleth vs what we shal teach namely the good and right waie Esay speaking of Gods word saith This is the waie walke in it The prophet Ieremie hath the like Stand vpon the waies and see and inquire of the olde waie which is the good waie and walke in it We ought to walke in the olde path of Gods auncient woord For that is the good and the right waie Yee shall not doe that which seemeth right vnto you but what I commaund that onely doe neither adde nor detract any thing Christ taught not his owne waies but the waies of his Father The wordes which I haue spoken are not mine but his that sent me the fathers S. Paul durst not teache any other thing than what he had receiued of the Lorde Yea he curseth the verie Angels of heauen if they teache any other way than that which hee had alreadie deliuered as right and good It is the office therefore of the minister to teache the woorde He that speaketh let him speake as the words of God The good Emperour Constantinus was so carefull of this that hee required of the Synode ouer which he was set to decide matters of religion that they should order all things by the booke of God which booke hee placed for the same purpose in
remembring vs when wee litle hoped and lesse deserued deliuered vs from the state of miserable seruitude and gaue vs our gratious Soueraigne his owne elect Elizabeth by his grace our prince and gouernour the restorer of our religion and libertie Lorde shewe vs the light of thy fauourable countenance multiplie these good daies graunt vs many of these happie yeres O Lord I praie thee saue nowe O Lord I pray thee now giue prosperitie Lord preserue whō thou hast giuen giue her O Lord good successe and prosperitie Eusebius the Bishop of Cesarea thought himselfe much honoured that he was appointed to celebrate with a Sermon the Inauguration of Constantinus the Emperour Euen so I take it for my great good happe that it falleth to my lot at this present to put you in remembraunce of the great happinesse which hath befallen vs as on this day that we may reioice and be thankefull for it 3 And for the better performance hereof as the publike minister of the Church I bring vnto you the voice of the Church a part of the most excellent song of Solomon Which at the first sight although it may seeme a strange peece of scripture and skantly fit for this time yet when it shall be throughly considered of it wil appeare very pertinent to our time and purpose For herein is contained a doctrine touching the mercies of God towards vs the malitious frowardnesse of his and our enemies and our duetie towards him concerning them Our vineyard hath flourished behold the meere grace and fauour of God towardes his Church Litle foxes deuoure it behold the ingratitude of the people resisting the grace of God and abusing his mercie Take vs these litle foxes behold the commaundement of God and the duetie of his seruaunts Of these three things in order as they lie my purpose is by Gods assistance to speake 4 The Church of God by a metaphor is many times in the scriptures termed a vineyard neither can there bee a better resemblance in any thing and that in diuerse respects But because it were more curious than profitable particularly to follow the comparison I wil onely remember vnto you the chiefe parts The vineyard that shall fructifie must fall into the hands of a skilful and laboursome husbandman who first must weede it stone it and prepare it then he must in season and with cunning plant a good vine that will beare a pleasaunt grape in it water vnderprop and prune it and lastly compasse it about with a ditche a strong wall or a sure hedge for defence Such a vineyard must needes bring foorth good fruite God of his goodnesse hath prouided for this vineyard his church of England all these helpes aboundantly he hath beautified it and furnished it most plentifully with rare and woonderfull blessings 5 He hath giuen it a skilfull ouerseer one indued with al gifts and qualities fit for gouernement An vnwise King destroyeth his people but where they that be in authoritie are men of vnderstanding there the Citie prospereth Be wise therefore O ye Kings be learned ye Iudges of the earth saith the Prophet It pleased the Lord greatlie that Solomon asked rather wisedome than riches knowledge than honour Giue vnto thy seruaunt O Lord an vnderstanding heart to iudge thy people that I may discerne betweene good and bad If learning and wisedome be so necessarily required in a gouernor how great is the goodnesse of almightie God to vs ward which hath so plentifully bestowed this gift of knowledge and wisdome vpon our Soueraigne not farre inferior to Mithridates for diuersitie of languages but farre surmounting al former English princes in learning knowledge and vnderstanding which rare and excellent gift dwelleth not in her royall brest alone but is beautified and accompanyed with sundrie other most singuler graces She is the verie patronesse of true religion rightly termed The defender of the Faith one that before all other things seeketh the kingdome of God If the threatenings of men could haue terrified her or their allurements entised her or any craftie perswasions haue preuailed she had reuolted long ere this so fiercely by great Potentates her constancie hath beene assaulted But God hath strengthened his royall handmaide the feare of God hath put to flight the feare of men her religious heart is accepted of the Lord and glorious it is also in the eyes of the worlde A Prince so zealous for Gods house so firmely setled in his trueth that she hath constantly determined and oftentimes vowed rather to suffer all torments than one iot to relent in matter of religion She is not fraudulent and treacherous but dealeth iustly and truely in woord and deede with all men promiseth and performeth Herein her Maiestie passeth all princes and therefore in credite she is farre before others And her great desire is that all men placed in authoritie vnder her should deale truely iudge rightly and giue to euery man his owne according to iustice matching alwaies with iustice mercie which two are so linked and coupled together that they may not be seuered Iustice without mercie is too sharpe and rigorous and mercie without iustice is not mercie but follie That no Prince of this Realme inclining so much to mercie did euer lesse hinder the course of Iustice than her Highnesse hath doone such as are placed in Iudiciall roumes must needes confesse So truely it may be saide The scepter of thy kingdome is a righteous scepter thou louest iustice and hatest sinne Of nature a prince most mercifull in iudgement vpright and iust A prince voide of all corruption an hater of bribes free in bestowing in taking close handed one that hath learned and doeth practise our Sauiours lesson It is a more blessed thing to giue than to receiue A right Samuel that cannot bee charged with indirect dealing A prince milde as Moses iust as Samuel peacefull as Solomon zealous as Dauid Neither speake I this in flatterie which thing be farre from me but in an vpright conscience not of gesse but of knowledge not seeking my selfe but the glorie of God that being put in minde of your happinesse yee may praise God for his mercie and glorifie him in his gratious gifts Thus hath God blessed this vineyard his Church with a learned wise religious iust vncorrupt milde mercifull peacefull and zealous Prince to gouerne it A great blessing the Lord continue it and make vs thankefull for it 6 This skilfull manurer of the vineyard must first ridde the ground purge the Church The barnefloore must be cleansed before the haruest be brought in Ieremie commaundeth the thornes first to be rooted out and then the seede to bee cast into the ground Moses gaue charge to cast out all leauen before the people might celebrate the passeouer Iosua willed the Cananites to be expelled ere he would establish his common wealth of Israel Iacob would not sacrifice vnto God till he had purged his house of Idols The like
that harlot inseparablie henceforward which to doe they must take a solemne oath and in token thereof weare some marke of the beast as a Crosse an Agnus Dei a medall or some such badge of recognisance These popish proctors haue poisoned many and the obseruing of this most wicked oth hath made many sillie soules especially women breake their faith to Christ their loyaltie to their Prince and their promised obedience to their husbands A wicked promise is best vnmade but being made is better broken than performed It had beene a lesse offence for Herod to breake his oath than to behead an Innocent Wee may neither make nor keepe any promise oath or vowe against the Lorde As for reconciliation Be reconciled vnto God He it is which alone remitteth sinne and they onely which are reconciled to him shalbe saued 25 But these destroiers and subuerters of the Lords vineyard cease not thus Some credite they thinke to winne to their owne cause if they can worke the discredit of such as are maintainers of the contrarie To this end they raise vp slanderous reports against our magistrates ministers that the people first misliking them may afterwards be brought with more ease to mislike of that religion wherof they are This is an old practise of the anciēt enemie Daniel was charged to contemne the decree of Nabuchadnetzar Micheas to be a lier Ieremie to be an enemie to the common wealth Elias to be a disturber of the state Christ to be an enemie vnto Cesar Paul to be factious seditious the Christians in the daies of Traian the Emperor to haue their women cōmon in their night assemblies to worship an Asses head in stead of God with many such like shamelesse reports How these foxes haue falsely slaundered both magistrates and ministers of God in these our daies it shalbe needelesse here to recite Their bookes are extant as full of lies as lines Thus you see howe they labour by all meanes to hinder the passage of the Gospel and vtterly to subuert true religion We see also how the Lorde of hostes fighteth for vs how the almightie is our defence how he that keepeth vs slumbereth not how strangely and miraculously hee preserueth his annointed Dauid both from the bloudy hands of Saul abroad and Absolon at home in the midst of so many conspiracies treacheries snares and traps which these foxes haue deuised and laid We see how God preserueth his vineyard how hee maintaineth his church so many waies assaulted maugre all his and all our enemies It is his onely worke maruellous in our eyes it is the Lord let vs praise his name 26 But although God hitherto hath preserued his vineyard from the spoile of these foxes yet his wil and commaundement is that we should not liue in securitie but beware of them watch them and catch them if we can Take vs the litle foxes This last and most necessarie part for order sake may be thus diuided First we learne that foxes are to be taken secondly to whom thirdly by whom and lastly how they are to be taken 27 These foxes are to be taken For so the spouse of Christ or rather Christ himselfe commandeth And why Because they are hurtfull to his vineyard God commaundeth false prophets not onely to be taken but also to die the death Let the false Prophet die Paul wisheth that the disturbers of the peace of the church were cut off He laide an heauie hand vpon Elymas the sorcerer when he stroke him starke blinde Moses at the commaundement of God made a speedie dispatch of Idolaters The Apostle would that dogges euil workemen sectmakers should be shunned that all heretikes not recalling themselues by admonition should be auoided The scabbed sheepe must be remooued out of the flock the leper should be seuered the adulterer cast out the leauen put away foxes taken and tyed short This is the wil of God the request of the spouse the commaundement of Christ. The Lawe of nature God and man crieth Take these foxes 28 But vnto whom Nobis Catche them vnto vs saith the spouse of Christ. Christ came into the world to saue sinners he willeth not the death of a sinner but rather that he should cōuert and liue He came to recall the lost sheepe of the house of Israel his wil is that stonie hearts be turned into fleshie that foxes be chaunged into sheepe that enemies bee reconciled and made friends that strangers be made citizens with his Saints that all come vnto him that all may find rest for their soules He created man for himselfe for himselfe he redeemed him his will is that foxes be taken and brought to him that he himselfe may be glorified in them 29 But who should take them The friendes of the spouse the seruaunts and officers of the bridegroome Christ. There be two especiall seruaunts whom the Lord hath appointed to hunt for these cubbes the magistrate and the minister These are to ioyne their force together to be as brethren Moses and Aaron knit in loue and liking to giue all diligence and mutual endeuour for the apprehension of these foxes For why the vineyard of the Lord is set ouer to their ouersight and gouernement Kings and Queenes should bee as Nurces to tender and cherishe the church of Christ to keepe euerie noysome and hurtfull thing from it Ministers are they whom God hath set to sweate and labour in the vineyard to gouerne and feede the flocke which he hath purchased with his owne bloud These are the Lords two hands to both these he speaketh when hee saith Take the foxes But all the craft is in the catching Wee must therefore learne how they are to be taken 30 The minister hath his nets to take withall the magistrate hath his traps The first is the net of Gods word to cast into the sea for fishes or to set vpon the land for foxes Preach the word be instant in season and out of season The Lawe of the Lord conuerteth soules With this net Iohn Baptist caught at one time a great number of foxes Scribes Pharisies Publicanes souldiers and sinners they came confessing their sinnes and asking What shall we doe Peter cast out this net and in one Sermon brought three thousand vnto Christ. With this net at Cesarea hee tooke Cornelius the captaine with a great multitude Paul by spreading this net gate huge numbers in Asia in Africa in Europe in all parts and quarters of the world Christ himselfe with this nette tooke so many that they saide Behold the whole worlde goeth after him Philip tooke the Eunuche in this net in the same net Lidya Dionysius Paulus Sergius was caught Ambrose set this net for Augustine tooke him in it Verily if this net were diligently set it would catche these cubbes apace For they erre because they knowe not the scriptures and they cannot knowe because they are not taught Woe therefore
and their prayer tooke away the force of the fire The scriptures are full of examples of all sorts Kings Prophets Apostles faithfull Christians haue called vpon the Lord in the time of their troubles hee hath heard them graunted their requests and deliuered them from their distresses Wherefore before all things the Apostle heere exhorteth vs vnto praier 10 But for whom First generally for all men then specially for kings and them that are placed in authoritie It seemeth some were of opinion that praiers should be made onely for the faithfull for the brethren for Christians and not for Infidels Paul to meete with this vncharitable error saith Let supplications be made for all men S Iohn in his Canonicall Epistle seemeth to make exception against this generall doctrine There is a sinne vnto death I say not that thou shouldest praie for it This is that sinne which Christ calleth sinne against the holy Ghost which neuer shall be remitted and therefore is not to be praied for But because it is hard for vs to discerne who sinne vnto eternall death Christian charitie wil that we hope wel of all and obserue the generall rule to praie for all There were secrets reuealed to the Apostles of Christ which are hidden from vs they had the gift of prophecying and discerning of spirits to foresee and knowe which gifts these times haue not Paul rapt into the third heauen learned secrets not to be reuealed hee knewe that Himenaeus and Alexander were reprobates We may not so iudge of others Who art thou that iudgest an other mans seruaunt In outward shewe after the iudgement of man Paul being a violent persecuter of Christ sinned vnto death yet was hee the elect vessell and glorious instrument of God Christ is the propitiation for the sinnes of the whole world he wil haue all men to be saued and to come to the knowledge of the trueth We must therefore haue a charitable meaning towards all and pray for all as he hath died for all Praie euen for your enemies for them that persecute and slander you Blesse them that curse you Wish well to them that doe ill to you For God suffereth his raine to fall and his light to shine both vpon good and bad Abraham praied for Abimeleck Moses for Idolaters Samuel for Saul Stephen for them that stoned him and Christ for them that cruelly put him to shamefull death Let vs imitate these holie paternes 11 As we should praie for all men so chiefely for kings and such as are in authoritie because they chiefly neede it In Pauls time the kings and rulers of the people were Ethnickes tyrants enemies to Christ and cruel persecuters of the Gospel wherevpon some thought it not conuenient for the Church to pray for them who sought to destroie it S. Paul abateth this opinion teaching them that they should chiefly praie for such as for men in greatest daunger and most needing the helpe of their praier Praie for him that praieth not for himselfe The prophet Ieremie requireth the Israelites to praie for the cruel persecutor of Gods people Nabuchadnetzar For God in his mercie giueth good princes and in his ire he giueth wantons as Esay saith and hypocrites as Iob writeth Both euill and good are the ordinaunce of God We must praie for ill princes because the kings heart is in Gods hand that he may turne their mindes and staie their persecutions of euil make them good and of strangers from the common wealth of his Saints make them pillers and staies vnto the Church For good princes we ought heartily to praise the Lord for them especially to pray as the prophet did for Salomon Giue thy iudgements to the King O God and thy righteousnesse to the Kings Sonne For it is the singular gift of God not onely to set vp rightfull gouernement in the world but also to cherishe and preserue the same Euen they whom he hath furnished with the spirite of righteousnesse and of iudgement are vnable furtherfoorth to execute their charge than they be specially directed by the hande of God and assisted from heauen with all helpes necessary for their calling If the Christians did praie for the wealth and prosperitie of those princes which bent all their force and power against the kingdome of Christ surely for such as are defenders of the faith and zealous patrones of Gods people wee ought daily and hourely to powre out supplications that God would grant them a long life a safe gouernementt a sure dwelling valiant souldiers faithfull counsellers a good people a quiet world and whatsoeuer the hearts of men or kings doe desire And let all such as wil not say Amen to those praiers assure themselues that they are neither duetifull Christians nor faithfull subiects but disloyall contemners of Gods ordinance and rebellious despisers of his commaundement who spake by the mouth of his Apostle saying Praie for Kings and all such as be in authoritie 12 If any Church any people any nation in the world haue cause to praise the Lord for their prince this Lande hath more than any in respect of the wonderfull blessings wherewith God by the ministerie of his handmaide hath enriched vs far beyond all that we are possibly able to conceiue Israell was well apaide with the good gouernement of Debora Iudith and Hester But they thought themselues twise happie when God gaue them Moses Samuel Dauid Salomon Iehosaphat Ezechias Iosias to gouerne them England liked well and tooke it for no small blessing of God when Henrie the first H. the second Edward the first Edward the third Edward the fourth H. the fift H. the sixt H. the seuenth H. the eight Edward the sixt bare rule ouer it But did God euer blesse the throne of any man as hee hath doone the royall seate of his annointed at this day Hath the like euer beene heard of in any nation to that which in ours is seene Our Debora hath mightily repressed the rebel Iaben our Iudith hath beheaded Holophernes the sworne enemie of Christianitie our Hester hath hanged vp that Haman which sought to bring both vs and our children into miserable seruitude And if we may compare with the ancients of Israel Moses was not more milde nor Samuel more iust nor Dauid more faithful nor Salomon more peacefull nor Iehosaphat more readie to assist his neighbours nor Ezechias more carefull for Gods cause nor Iozias more zealous to restore syncere religion If yee make the comparison betweene her owne predecessors neither was Henrie the first better learned nor Henrie the second more easie to forgiue and put vp iniuries nor Ed. the first more chast nor Ed. the third more loath to accept of forrein dominion being offred nor Ed. the fourth more iust in yeelding all men their owne nor H. the fift more happie nor H. the sixt more holie nor H. the seuenth more prudent nor H. the eight more valiant in quelling the Pope nor
Ed. the sixt more syncerely affected towardes the Gospel of Christ. Looke vpon other princes at this day some are drunken with the poisoned cup of that harlot whose venome her Highnesse doeth abhorre some haue imbrued themselues in bloud wherewith her Maiestie did neuer yet staine the tip of her finger when they tumble in warre shee sitteth in peace when they breake othes and couenaunts she keepeth promise therefore God hath blessed the worke of her handes shee found this Realme in warre she hath established it in peace she found it in debt which she hath discharged she hath chaunged drosse into siluer and golde she hath by liuing within compasse and sparing wastfull expences without pressing the people or seeking more than ordinarie and vsuall tribute furnished this Lande with so great a Nauie with such store of armour and warlike munition both for defence and offence as Englande neuer had in former times This I speake not of flatterie it was neuer my fault but rather in synceritie testifying the trueth that seeing your happinesse you may be thankefull and considering the wonderful mercies of God ye may fall into that meditation of the Prophet What shall I render vnto the Lord All his benefites are vpon me I will receiue the cup of saluation and call vpon the name of the Lord. I will pay my vowes vnto the Lord euen now in the presence of all his people God hath loden vs with all his benefites Farre be it from vs that our vnthankefulnesse should bereaue vs of this felicitie That we heare the sound of bels and not the thundering of gunnes that our goods are not spoiled our houses rased our landes extended our bodies imprisoned our wiues and children murthered before our eies that mercie and trueth are met together that righteousnesse and peace haue kissed eche other that in libertie of bodie and freedome of conscience we may assemble thus together in the house of God to make our praiers to heare his word to receiue these holie and heauenlie mysteries doe we thinke it a small or a light or a common benefite How should we requite the Lord We haue nothing in vs woorthie the name of recompence All that we can render or repaie for that which we haue receiued is before we craue more to be mindefull and thankeful of that we haue obteined alreadie to take vp the cuppe of saluation call vpon the name of the Lord in the presence of all the people let supplications praiers intercessions and giuing of thankes bee made for Kings this one paiment doeth aboundantly satisfie God for all graces benefites and blessings which by the meanes of good Kings haue beene powred vpon vs. 13 Neither let vs praie for our prince only but also for al such as God hath placed in authoritie vnder her For euerie power is of God whether it be Ecclesiastical or Ciuil power We must praie for all those that be in authoritie be they good or bad for the continuance of the one and the amendement of the other Our praier for Ecclesiasticall powers must bee that GOD would place ouer his people good guides louing and wise sheepheards such as may carefully gouerne the flocke ouer which the holie Ghost doeth make them ouerseers such as Peter that will feede as much as in them lyeth such as Paul that will preache in season and out of season that wil soundly instruct sharpely improoue seuerely correct and diligently guide such as Iohn that feare not to reprooue kings to their faces as Elias which wil not spare to punish transgressors that the Church may bee deliuered from such as Iudas and Magus buyers and sellers from false prophets from sacrificing Balamites from deuouring wolues wilie foxes insatiable dogges dumme curres deceitfull workemen makers of diuision Idol pastors vnsauourie salt such as make their bellie their God their preferrement their religion lewdely and worldly minded men Our praier for them in whose handes Ciuil gouernement lyeth must be that for as much as one is vnable to beare the burthen of a commonwealth alone such according to the counsel of Iethro may be chosen as be Salomons not Nabals men of wisedome and not dotterels men of experience that can and of courage that wil both wisely and boldly discharge their duetie men like to Gedeon and not to Pilate such as wil not feare the face of Caesar when they should doe right men able mightily to put downe sinne men that feare God syncerely being louers of the trueth not secret fosterers of superstition men that hate couetousnesse and are not takers of bribes to peruert iudgement men like to Samuel not the sonnes of Samuel Woe be to that people which is led with blinde guides and woe be to that common wealth which is ruled with base bad and euil gouernours 14 Let vs therefore blesse God if we haue good rulers and praie that we may reape the good fruite of them that is to say that we may leade a peaceable and quiet life vnder them with all godlinesse and honestie Herein we haue two things to be considered the duetie of rulers and the duetie of them which liue vnder rulers Kings and such as are in authoritie must seeke the peace pietie and honestie of the people the people thus gouerned must leade a peaceable a godlie and honest life vnder them It was saide to the Iewes which liued in captiuitie but may serue as a profitable lesson for all that haue soueraigntie ouer others Seeke the prosperitie of the Citie In the peace thereof you shall haue peace Salomon hath this commendation especially giuen him in scripture as a notable effect of his wonderfull wisedome He had peace on all sides Iuda and Israel dwelt without feare euerie man sate quiet vnder his vine and vnder his figgetree all the daies of Salomon Our Sauiour Christ is called the Prince of Peace hee brought peace into the world at his Natiuitie the Angels sung Peace on earth at what time he was borne there was peace amongst all people Ezechias likewise sought the peace of his Countrie by earnest and heartie praier Let there be peace and trueth in my daies 15 The long and honourable peace which wee haue enioied and doe enioie is in the eies of all that doe beholde it woonderful the more because the procurer of our peace hath beene carefull therewithal to haue pietie and true religion planted and continued amongest vs. Doubtlesse they that so watche ouer the people committed vnto their charge shewe that they are neither coldly affected towards God nor vncharitably towards their people Dauid Salomon Iehosaphat Asa Ezechias Iosias are commended of God for good rulers because they were religious feared God These louing the Lawe of the Lord themselues laboured by all meanes to make the people partakers also of the like loue These were in deede the Nurces of the Church hauing the same affection and kindehearted inclination which the blessed Apostle had towardes them of
deede meere daliances deuised by Satan to no other end but onely to noozle the deceiued in their blindenesse But true humilitie is the lowlinesse of a pensiue and contrite heart This humilitie was in the Publicane which thought so basely of himselfe that he durst not lift vp his eyes towards heauen this humilitie was in Paul when hee confessed himselfe the least amongst the Apostles and the chiefest amongst sinners A man of this disposition which thinkes so basely of himselfe will easily esteeme others better than himselfe But what Should a king then in dignitie place and authoritie prefer a meane artificer or a daylabourer before himselfe or should a wise man esteeme a naturall foole wiser than himselfe No. Saint Paul is no author of confusion neither will hee in any wise haue Gods good gifts debased He descendeth not to these extremities but onely perswadeth vs not to thinke so arrogantly of our selues as in respect of our selues to condemne others Euery man hath the minde of a king in himselfe Goliah thought bigly of himselfe but of Dauid how basely This selfeliking hath infected and possessed allâ—flesh 14 The way to redresse it is to looke vpon our selues and vpon others but not vpon both with the same eyes vpon our selues with the eyes of straite iudgement vpon our neighbours with a fauourable and a charitable eye Whosoeuer therefore thou art that despisest another consider in thy selfe these two things First whatsoeuer thou hast that good is it is of God the author of al goodnes as al that thou hast is from him so to him thou dost stand accountable for it Thou art but a steward of his goods which will call thee to a strict a hard reckoning for euery mite If thou consider this thou shalt find small cause to boast and glorie of thy selfe but shalt giue all glorie to the king of glorie But open thine other eye and looke downe to thy sinnes there shalt thou see an ouglie sight thou shalt be forced to leaue off glorying and to crie with the Prophet Dauid Mine iniquities are gone ouer my head and as a waightie burthen they are too heauie for me Yea if thou rightly looke vpon thy sinnes thou shalt see in that glasse Gods face turned away from thee his eares shut vp against thy praiers Your iniquities saith God haue made a diuision betweene you me If thou truely enter into thy selfe and consider of thy sinne thou shalt say with the prodigall childe Lord I am not woorthie to be called thy sonne and with Peter Depart from me for I am a sinner and with Dauid It is I that haue sinned as for these sheepe what haue they doone Thou wilt thinke of others as Saul did say of Dauid Thou art more righteous than I. But the prince of darkenesse hath dimmed or rather put out both these eyes we can neither see our gifts that be good to be of God nor our sinne as we should to be of ourselues and therefore we esteeme most highly of our selues most vilely of others Which we would not doe if we did louingly and charitably beholde with reuerence the graces gifts of God which are in them For who is there in whom some commendable thing doeth not appeare Lazarus seemed a contemptible thing in the eyes of that riche glutton yet was his patience to bee preferred before the others riches The Publicane seemed ougly and odious to the Pharisee yet his humblenesse was much more worthie praise than the others supposed puritie and holinesse of life There is no man so base but a charitable eye may finde out in him some good and pretious thing And no man may be despised in whom there is any appearance at all of that which is good At the least this we may see in all men that they shewe the workemanship of him which made them they carie the image of him by whom they were created and in them which are our brethren how high soeuer we beare our heads yet thus much wee may consider more that they are as dearely bought as wee the pretious bloud of the sonne of God was shed for them as well as for vs we haue not a foot more than they in that eternal inheritance which God hath prouided for his humble-minded children If these considerations doe not make vs to esteeme others better than our selues yet somewhat they will abate and take downe that proude humor which causeth vs to lift vp our selues so much aboue others And as in looking vpon our brethren we must haue one eye open to behold the graces of God which are in them so the other must be shut and closed vp that those things wherein they are weake may bee hidden For Charitie doeth couer sinnes There can be no charitie in that mans heart whose eies are fedde with beholding the infirmities of his brethren Sem and Iaphet turned away their faces when they went to couer their fathers nakednesse for which charitable deede they receiued a blessing but Cham for looking vpon his fathers fall brought a curse vpon himselfe and his posteritie To teache vs that hee which looketh vpon other mens faults with pleasure and delight doeth well deserue that other men should looke vpon his plagues without compassion S. Paul therefore would haue vs to bee fauourable censurers of our brethren readie to pardon scapes Considering saith he thy selfe least thou also be tempted And it is a good meditation which Augustine prescribeth in these cases Such wee were or may be Wherefore as Christ doth not onely couer our manifold sinnes but also forgiue as it were and quite forget them So let vs like good and pitifull Surgions hide the sores of our wounded brethren from the winde This the Lawe of charitie and loue requireth and this neither taketh away the sword from the magistrate nor yet the rod from the minister but that eche of them seuerally according to the order of his vocation may punish sinne as he must pitie sinners 15 The other preseruatiue of vnitie is Not to looke vpon our owne things onely but euerie man vpon the things of others These words doe suffer a double exposition They may bee referred to the words before by way of preoccupation as if he should say You thinke it hard to preferre others before your selues but you may make it easie Looke not vpon your owne things such as minister occasion of ouerweening but looke vpon the vertues qualities and graces that bee in others Another exposition is to make this a proper meane to keepe and conserue vnitie rather than a waie onely to diminish loftinesse and pride so that the words are to this effect Without vnitie there can be no Christianitie and a chiefe meane to liue in vnitie is that men bee not euerie one for himselfe but eche carefull to doe good to other that wee seeke not greedily our owne commoditie and neglect the commoditie of our
Lord while he may be founde call vpon him while he is neere 7 Let the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord and he wil haue mercie vpon him and to our God for he is verie readie to forgiue HERE we learne by the Prophet that saluation is not sold but freely giuen of God to as many as hunger and thirst after it that they which seeke the Lorde shall finde him so that they seeke him in due and seasonable time and that the time of seeking the Lord is nowe Seeke the Lord c. In this exhortation of the Prophet let vs first consider why secondly how God is to be sought and thirdly what gaine doth growe to the seeker If I should particularly prosecute this distribution and followe it at large as euerie part shall minister occasion of speeche I should bee too long for this place But I minde breuitie because I knowe before whom I speake Fewe woords will be sufficient for the wise and to a minde well instructed alreadie a short putting in minde will serue If I chaunce to say what other men haue saide before me for what can bee saide which hath not beene saide before I must beseeche you to remember the words of the blessed Apostle S. Paul which was not ashamed to tell euen his owne tale twise To write vnto you the same things to me it is not tedious and to you it is necessarie 2 God preferreth obedience before sacrifice He accounteth it better to obey than to offer For as all vice is contaiued in the name of disobedience because that onely is naught which God misliketh and that which he misliketh hee hath forbidden So I may be bold to say with S. Augustine that There is no vertue but obedience onely If therefore the Centurions souldiers obediently went came and did what he commaunded if the Israelites were so duetiful vnto Iosua that they saide All things which thou hast commaunded vs we will doe he that shall not obey let him die the death if mortall men for conscience sake must be obeyed shall we despise the voice of him that saith from heauen Seeke ye the Lord When God doth bid vs goe we may not stand still And that which his Prophets in his name commaund vs hee commaundeth himselfe 3 But least that the maiestie of him which commaundeth should rather astonish men than set them forwarde to seeke the Lord with rough commandements he ioineth oftentimes sweete allurements Come vnto me Come and ye shall finde rest for your soules Not entising men with faire and sweete words only but powring his benefites also plentifully vpon them So he dealt with his old and auncient people whom by his Prophet Micheas hee putteth in remembraunce of three especiall blessings whereby they were prouoked to serue the Lord Surely I haue brought thee vp out of the Land of Egypt and redeemed thee out of the house of bondage and I haue sent before thee Moses Aaron and Myriam O my people remember nowe what Balak king of Moab had deuised and what Balam the sonne of Peor aunswered him from Shittim vnto Gilgal that ye may knowe the righteousnesse of the Lord. 4 The chiefest benefite which the Lorde powred vpon his people and the first whereby hee allured them to seeke him was this With an outstretched arme hee brought them foorth from the Land of Egypt the house of bondage where their dwelling place was a prison and a long life long miserie No doubt a mightie and a mercifull worke of God to deliuer his people out of such thraldome and to set them at such libertie as they afterwards enioyed Bondage is an heauie yoke an exceeding plague freedome and libertie a great benefite a sweete blessing The like benefite in as great a measure of loue fauour and power we haue receiued at the hands of our mercifull God Hee hath doone that for vs a reiected nation which hee did for his owne inheritaunce Hee hath deliuered vs from the tyrannie and thraldome of that great Pharao from Satan sinne hell death and condemnation by the mightie hand of our Moses our graund captaine Christ Iesus who on the crosse gate the victorie spoiled our enemie cancelled the writing of our bondage and seruitude brought vs through the red sea and by his bloudshed wrought our perfect and full deliuerance Againe when we groaned vnder the heauy burthens of a second the childe of the former Pharao when the tyrannie of Antichrist lay grieuous vpon our soules constraining vs by force vnto those things in comparison whereof the gathering of stubble or making of bricke the sustaining of burthens farre heauier than the Egyptian laid any vpon Israel would haue seemed tollerable light and easie in the midst of these insufferable griefes euen then when these Egyptians were most fiercely and eagerly bent when they thought their kingdome most strongly established and vs past looking for any deliuerance and what else could the reason of man suppose euen then our mightie and mercifull God to whose workes mans thoughts aspire not by the hand of his milde and faithfull seruaunt deliuered his people out of that thraldome of bond made vs free discharged vs from the intollerable tyrannie of Antichrist deliuered vs from the vsurped power of poperie from the Romish yoke of seruile superstition that we might serue no longer that man of sinne but our God not with a slauish minde but in perfect freedome of conscience according to his most holie woorde and not mans blasphemous doctrine If wee did not passe ouer this blessing of God with blinde or closed eyes surely the consideration thereof would mooue vs it would force vs to breake into woordes of wonderment and to crie out with the Prophet How great is thy goodnesse It would stirre vp in vs an earnest desire to seeke our gratious Lord and when hee is found for euer to cleaue fast vnto him 5 God further prouoking his people Israel to seeke him putteth them in mind of a second benefite of sending Moses Aaron and Marie before them Moses to be their Magistrate and Aaron to be their Priest the one to iudge and the other to teache the one to punish sinners the other to praie and to offer for them These two were brethren that the bond of nature might vnite their mindes in gouernement and that their vnitie might more aduaunce Gods glorie and procure the tranquillitie and safetie of their countrie So Ioas the king and Iehoiada the Bishop ioining hands and drawing in one line mans policie giuing place to the word of God the onely fountaine of true honourable policie Israel had a prosperous and happie state 6 Moses was a woorthie magistrate And his greatest commendation is that he was no lesse sharp and seuere in Gods cause than milde and gentle in his owne His mildenesse caused him many times to put vp other priuate iniuries it neuer caused him
of Christ but also to view and see in what state the Church of God committed to my ouersight and gouernement standeth And as Christ began with the most magnificent temple of Ierusalem which hee found prophaned and polluted through the practise of the priests so thought I it conuenient and meete first to visite this most auncient and famous church the head and example to all the rest wel hoping to finde it in better order 2 That we may learne by the doctrine and example of Christ howe we ought to vse our selues in the house of God as well for the establishing of true religion of the syncere seruing of God as also for the expelling of that which is vaine corrupt and counterfeit there are in this action of Christ two thinges especially to be considered of first he commeth to Ierusalem entreth into the temple findeth it full of corruption and doeth purge it secondly he teacheth the true vse of it and sheweth them their fault who did abuse it 3 Christ comming towards Ierusalem was at the first highly magnified and receiued with applause of the people crying Hosanna Blessed is he that commeth king in the name of the Lorde peace in heauen and glorie on high But this faire wether did not long continue So soone as hee entred into the citie and taught the chiefe priests the Scribes the Princes of the people sought to destroy him yea the people which before gaue so great applause crying Hosanna soone after cried with a lowde voice Crucifige The gospell in prosperitie hath many pretensed friends and fauourers but when it is persecuted by the wise and mightie men of the worlde then these counterfeits shewe themselues in their owne colours the hollownesse of their hearts is then descried Let the minister therefore which mindeth indeede the glorie of God beware that he neuer depend vpon men whose mindes are changeable and alwaies wauering but let him rest vpon GOD and relie himselfe wholly vpon his prouidence Let vs all faithfully and painefully trauell in our function making our selues readie for the crosse patiently to suffer with Christ Iesus 4 Being come to the citie hee streight way entered into the temple either as Gregorie noteth to declare quòd ex culpa Sacerdotum ruina populi that the fault of the priestes is the ruine of the people and therefore his principall care was to correct and reforme them or else to giue all men an example of diligence in repairing to the house of God 5 Hauing entred the temple he findeth there in steade of pastors teaching the woord of God drouers and brokers making sale in stead of pues for praier tables for exchange in steade of righteous men brute beasts theeues in steade of a sanctified congregation Thus hee found the Church of Ierusalem disfigured and forlorne this was the state of that Synagogue at what time he came to visite it 6 Howe to proceede in reforming a Church so greatly disordered our Sauiour hath taught vs by his owne practise amongst the Iewes He entred into the temple threwe out the men that bought and solde whipped out the beasts powred out the changers monie turned their tables vpside downe ouerthrewe the seates of them that sold doues and withall told them Scriptum est It is written 7 In that wee reade howe Christ did all these things wee are thereby giuen to vnderstand at whose hands wee must expect reformation of things amisse in the Church of God Christ had authoritie to cast out of the temple whatsoeuer displeased him because he was supreme Lord ouer it The persons therefore to whom this worke of reformation belongeth are not al men indifferently but they onely to whom hee hath graunted the seate of speciall authoritie in his Church If they whom he hath set ouer his house as principall seruaunts guides and stewardes either ciuilly or spiritually as Moses or as Aaron to rule and gouerne it vntill his comming shal in such maner as agreeth with their seueral places and callings performe his dutie in the church of Christ whosoeuer in such proceedings withstandeth them the same vndoubtedly rebelleth against God Yea I say further when GOD hath giuen his people kings which are as nurcing fathers and Queenes which are as nurcing mothers to his church when princes are not enemies but professors of the faith and protectors of the faithfull their hands ought to be chiefe in this worke neither is it lawfull for subiects of what degree and order soeuer by themselues to attempt alteration and chaunge in the church of God though it be from woorse to better In the daies of Iosias Helchiah although he were the Lords high priest knew things to be very much out of order did not thereupon according to the custome of the turbulent and seditious by woord or writing alienate and estrange the mindes of the people from the present kind of gouernment either of the Church or publike weale but peaceably and orderly hee sent Shaphan the Chauncelor to the king who perceiuing the things which were amisse went immediatly vp to the house of the Lord with all the men of Iuda and the inhabitants of Ierusalem with him and the priests and prophets al the people where the faults and abuses being cleerely set down that euerie one might see them he gaue commandement to Helchiah the high priest and the priests of the second order and the keepers of the doore to bring out of the temple of the Lorde all the vessels that were made for Baal Thus the prince did his duetie and the priests theirs he by iniunction and they by execution they instructing him and he strengthening them in the worke of the Lord. Seeing therefore we haue on the one side the name of the Lord be blessed for it the highest power zealous for the glorie of God as theirs was let not vs whom this care ought especially to touche shewe our selues lesse readie than they were to bring out of the temple of the Lord all such filthie corruptions as are crept into it by the wicked dealings of those vngodlie men which care not howe shamefully they pollute and defile it let not vs whom the Lord hath made the ouerseers of his house be slothfull in proceeding to sweepe cleanse and purge it according as Lawes and statutes haue wisely prouided in this behalfe let vs consider that we are the Lords labourers that the worke we haue in hand is his husbandrie that our duetie is as well to destroie as to build to roote out as to plant 8 But what is that which we must labour to destroie what weedes be those which we must indeuour to root out We reade here that our Sauiour did cast buyers and sellers out of the temple terming them Theeues For although to buy and sell be actions in themselues lawfull and honest yet the time and place with other circumstances may so change their qualitie that he which buieth
yet he followed the example of Daniel of the three young men of the blessed Apostles who did boldly preach and professe Christ when they were charged not to doe it We may not be ashamed of our religion we may not halt on both sides With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation Whosoeuer shalbe ashamed of me and my woords of him shall the sonne of man be ashamed when he shal come in his glorie and in the glorie of the father and of the Angels Moreouer Cornelius instructed his familie and brought them vp in the feare of God A rare example in an Ethnike captaine nay a rare example in such as be christians and professe most pietie and by calling should be most religious yea and are placed as examples not onely to families but to cities to countries to nations He remembred well that he that hath a charge must aunswere for his charge He could not forget Redde rationem giue an account of thy stewardship Hee was afraide of the saying of the wise man An hard iudgement shall they haue that beare rule The sinnes of the subiects of the people of the familie will bee punished in the magistrates in the masters in the housholders For to euery one of these saith the Lord I will require the bloud of them that perish if through thy negligence euill example or want of correction any of them shall fall from God Not onely they saith Paul who commit such things are worthie of death but also they who consent to such as doe them And he consenteth doubtlesse which by office should correct sinne and by negligence or corrupt affection suffereth sinne The scripture chargeth Elie the priest with the sinnes of his vnruly sonnes at the which he winked and he was punished for it The sinne that the people of Israel committed in woorshipping idols is laide to the charge of the kings of Israel which either instituted them defended them or did not pull them downe The Queene of Saba commendeth Salomon greatly for the good ordering of his house Happie are thy men happie are these thy seruaunts which stand euer before thee and heare thy wisedome King Dauid was so careful that he would not suffer as much as a lyer to remaine within his court Abraham is commended of God for the good nurturing and godly bringing vp of his sonnes and his houshold That magistrate that feareth God will not suffer sinne in the citie vnpunished the swoord is giuen him to cut it off and beate it downe That pastor that feareth GOD will vse all meanes to bring his sheepe to the sheepefold if they goe astray That housholder that feareth God will by good order and due correction keepe it in the feare of God And so shall both the magistrate the pastor and the housholder deliuer their owne soules 11 Againe as Cornelius declared the fruites of his faith towards his familie so was he louing friendly towards his neighbours He gaue much almes to the people This is that sacrifice which God doth require chiefly of a christian I will haue mercie mercie and not sacrifice This is a sacrifice of a sweete smelling sauour a sacrifice acceptable to God and well pleasing him He that releeueth not his needie brother beeing of abilitie to releeue him doeth neither feare nor loue God Giue almes of thy substance and turne not away thy face from any poore man least the Lord turne away his face from thee Giue and it shall be giuen vnto you saith the sonne of God Hee that sheweth mercie shall finde mercie and iudgement without mercie to the mercilesse No treasure so wel bestowed as that which is giuen to the poore That is laide vp in heauen God doth binde himselfe to recompense that which is giuen to the poore for it is giuen to himselfe The mercifull shall receiue euerlasting life the mercilesse euerlasting death God gaue a Lawe to Israel Let there bee no begger among you This Lawe the Iewes keepe inuiolate to this day A great reproche and slander it is to vs christians that the Lord of Iewes and Gentiles the sonne of God our sauiour Christ who became poore to make vs riche at whose mercifull hands of his free gift we haue receiued whatsoeuer we haue to vs a great shame and confusion it is that we should fall so farre from all hūmanitie so vtterly forget our christianitie to shewe our selues so hard and stonie hearted so vnthankefull and without all naturall affection to suffer our God our Sauiour our Christ whom wee professe not onely to goe on begging but to lie hungrie colde naked sicke diseased pining and perishing in the streetes and at our doores This mercilesse minde this great ingratitude wil no doubt be requited with Ite Goe your waies ye cursed into euerlasting fier If it bee not reformed in time God no doubt will come downe and reuenge it Cornelius gaue liberal almes vnto them which were strangers to him God is careful for strangers He putteth the Israelites in minde not to afflict but to comfort the strangers that dwell among them Foryee your selues were strangers too By the prophet Zacharias he biddeth vs beware least we grieue them Oppresse not the widowe nor the fatherlesse the stranger nor the poore God ioineth the widowes the fatherlesse and strangers most commonly euer together as persons most destitute and such as haue most neede of helpe Egypt was blessed for the straungers that dwelt there but when the king of Egypt Pharao oppressed them they groned and called vpon God hee deliuered them and powred his manifolde plagues vpon Egypt The sinnefull citie of Sodome was of long time spared for Lot and his familie strangers there Such as are strangers for the gospels sake for the cause which we professe and maintaine are ioyfully to be receiued cheerefully and liberally to be releeued For in receiuing them wee doe not onely receiue Angels as Abraham and Lot did but we receiue releeue Christ Iesus whom they professe and whose members they are And whatsoeuer we giue to them we giue it him and he will reward it But whosoeuer shall vexe wrong or offend any of them better it were that a milstone were tied about his necke and hee hurled into the bottome of the sea I speake of godlie strangers that are strangers for the truths sake not of such as are of no religion of no church godlesse and faithlesse people some Papists some Anabaptists some Arrians some Libertines these are to bee expelled and cast out of the countrie least for their wickednes God plague the whole Realme God is woont euer to blesse the countrie for reteining and releeuing godlie religious strangers so is he woont to powre his plagues on them that nourish Cananites among them And thus much touching Cornelius the Italian by parentage by vocation a souldier placed in Cesarea who was deuoute
to be honoured of what qualitie soeuer they be in them selues The foode which they gaue to the people did miraculouslie growe by diminishing and by consuming increase So it was with the meale and oyle of that poore widow of Sarephta It was in sight too little to suffice one in vse it proued more than sufficient for manie So it is with all the graces giftes of God they grow in the handes of him that spendeth and in the cofers of him that saueth they wast Thus I haue brieflie gone ouer such thinges as I thought most conuenient for this time The Lord blesse the seede of his word sowne amongest vs and giue it a plentifull and a large in crease to his owne glorie and our comfort through the merite of Iesus Christ by the gracious operation of the holie Ghost to whom c. The eighteenth Sermon A Sermon preached at Pauls Crosse. LVKE 21. 25 Then there shall be signes in the Sunne and in the Moone and in the Starres c. GOD bethinking him selfe and as it were musing vppon the benefites and blessinges which he had in great abūdaunce of mercie bestowed from time to time vppon the people of Israell breaketh out by his prophet into these wordes What might I doe for my vine which I haue not done The graces wherewith he enriched them were infinite their prerogatiues aboue all other people of the worlde were manifolde and for the preciousnesse and rarenesse of them most wonderful to them the adoption the glorie the couenaunte the Lawe the seruice of God the promises were impropriated of them were the fathers and of them as concerning the fleshe Christ came who is God ouer all blessed for euer They had the Arke the Temple and the Oracles with a promise that God woulde be their God and they shoulde be his euen Gods owne elected and beloued people if they walked in his wayes and wrought his will for euer But this vngracious and vnthankfull nation was vnworthy of such worthynesse they worshipped God with lippes and not with heart outwardly in shew but not inwardly in harty sincere truth according to the letter but not according to the spirit after their own conceipts but not agreeablie to his blessed will reuealed in his holie word Their crie was still The Temple of the Lord the Temple of the Lorde but through their prophanation they made the temple of the Lord a den of theeues They cried Lord Lord but they did not his wil on whom they cryed for sweete grapes they yelded soure for hartie and sincere seruice hypocriticall and painted shewes of religion their glorie was in the externall beautie of their materiall temple they wondred at the stones and goodlie buildinges at the gorgeous furniture and precious guiftes wherewith it was both outwardly and inwardly adorned and enriched 2 Wherupon our Sauiour to take away the cause of this vaine hope and foolish ioy tooke occasion thus to prophecie of that glorious temple Are these the thinges that you looke vpon The dayes will come wherein there shall not be left a stone vpon a stone which shall not be destroyed This prophesie was as euidently accomplished as it was made For thirtie eight yeares after that they had crucified Christ their promised Messias the Lorde of glorie God raysed vppe the seruauntes of his wrath Vespasian and Titus Emperours of Rome who beseeged conquered and rased their Ierusalem made hauocke of the people as of dogges murdered eleuen hundred thousande man woman and childe of that cursed nation Then was fulfilled the crie of those crucifiers His bloud be vppon our heades and vppon our children It hath bene and shall be for euer Yea the violence of the Romaines proceeded farther and pulled downe the Temple and layde flat with the grounde their onely glorie insomuch that according to the expresse wordes of our Sauiours prophecie they left not one stone vpon another The Iewes sundrie times hauing licence thereunto attempted to builde it vp againe but it woulde not be for what their hande builded in the day the hande of the Lord most miraculouslie hurled downe by night Most true it is that Christ sayth there is not one worde that commeth out of Gods mouth not one title or iot written in his word which shall not in his due and appointed time be accomplished 3 Hence we may take this instruction that God is not delighted in outward shewes in gorgeous pompes in beautifull buildinges in painted sepulchers It is the inward beautie of the kinges daughter and not the outwarde brauery of the harlot of Babylon wherewith God is pleased It is the contrite heart of the postrate Publican and not the proude ostentation of the Pharasie wherein he doth take delight God aloweth as well of Peter in his mantell as of Aaron in his miter All these external shewes are but as the beautie of a paynted wall not onely not acceptable but euen lothsome vnto God when the soule the minde the inward parte is polluted 4 The causes why this house this costlie building and temple of God was so miserablie destroyed Christ himselfe declareth saying Because thou hast not knowne the time of thy visitation There is a double visitation the one in mercie the other in iustice Our mercifull God first visited this people in great often mercy He deliuered them out of the handes of Pharao He gaue them good guides He deliuered vnto them his law written in tables of stone He caused heauen to giue them bread the hard rocke to yeelde thē drink He made them triumphe ouer their enimies possesse strang cities He brought them to a land that flowed with milk honie caused them to reape that which their fooes had sowne He gaue them Priests Prophets builded them both an Arke by Moses and a temple by the handes of Solomon wherein he woulde be worshipped All which notwithstanding this stif-necked people was obdurate and vnthankefull no benefittes coulde euer winne them They prouoked their gratious Lord vnto most fierce and most iust wrath After their deliueraunce they lusted to returne to the place from whence they were deliuered they muttered against Moses and despysed holy Aaron They loathed and misliked the verie foode of heauen euen the meate of Angels the written lawe of God they mightely transgressed his messages they contemned the Prophetes and Messengers they derided euill entreated murdered lastly to adde a crowne to all their former wickednesse their promised Messias their king Christ Iesus the Sonne of the liuing God they most spitefully cruelly and villanouslie crucified 5 This great vnthankfulnesse of theirs did greatly prouoke the iust Lord to displeasure as it were enforce him to visit them in iustice sharpely and with the rod of more then vsual correctiō Wherefore he plagued them with mortalitie in the wildernesse onely two entred the land of promise of all the number that came out of Aegypt he gaue them ouer
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
of greater calling or else as heedlesse men they soone vanish and come to nothing But if potent and mighty persons attempt the ouerthrow of a state except they be discouered and cut of at the first they ouerwhelme all like a maine sea God therefore commaunded Moses especially to punish the princes of the people as the chiefe authours of all euill Take all the heades of the people hāg them vp before the Lord. It is not safe to thinke of mercie when the mighty haue determined to cast downe them whom God hath set vp to displace whom he hath setled to bring into ignominie whom he hath aduanced to the seate of honour 6 The continuance of these wicked ones in their traiterous purpose sheweth both their cankred and incorrigible malice and also the patience and long suffring of that good king Wherefore he saith O ye sonnes of man How long Such malice they conceiued such desire they had to aduance themselues so greedie they were of gouernment and to beare the whole swinge that they ceased not they gaue not ouer Men easily staie themselues from proceeding in good thinges but hardly are drawne from performing euill This propertie the Lorde did note in them which sought to make them selues famous by building a tower as high as heauen Behold saith the Lorde this they begin to doe neither can they nowe bee stopped from whatsoeuer they haue imagined to bring to passe But God defeated that purpose by deuiding their language Such as loue to clime aloft to build in the skies to make their dwelling place amongst the stars will neuer staie till God cast them downe 7 Ye sonnes of man How long This rebellion rose not vpon a sodaine rage it was with much consultation first contriued and so continewed from time to time After Absolon had imbrued his handes in bloud after he had cowardly slaine his brother after his heart was inured with so great and grieuous sinnes he staid at nothing but went on adding bloud vnto bloud If moderate seuerity could haue bettered him he was driuen out frō his fathers presence if vnspeakeable clemencie could haue caused him to relent his murder was pardoned he called home receiued into fauour But his cākred hart could neuer be scoured It is true which the wise man saith There is no trusting of a new reconciled enemy Being now in fauour in the court hee sought all meanes to wreake his wrath by conspiracie to compasse the kingdom First he laboured to win the fauor of the people he was gentle hūble to euery one so curteous that he kissed thē he lamented that they were not wel entreated that their causes were not indifferently heard that they were oppressed with grauntes from the king wherein priuate mens gaine was sought and the common wealth much hindered hee wished the publique benefit were better considered of By these meanes he stole awaie the hartes of the people he became popular was thought a great good cōmonwealthesman if anie thing fel out wel he was reputed the onlie author occasioner of it Touching religion because it was generally wel liked therefore hee neglected no occasion wherin he might make any plausible shewe of a minde most religeouslie enclined He asked leaue of his father to goe to Hebron there to paie his vow and to sacrifice vnto God This holie hipocrite would hide his treason vnder the cloake of religion While he pretended the seruing of God according to the law he minded a lawlesse rebellion against God and his anointed most vnnaturallie conspiring against his deare father Manie of the nobles suspecting no treason liked well of him honoured him as chiefe next to kinge Dauid and accompanied him to Hebron the chiefe citie In the meane while hee sent closely abroade his secret messengers his sworne men whom hee trusted best in euerie coast at one certaine daie and houre to proclaime him king and the same day by the subtile aduise of craftie Achitophell who was grandfather to Bersabe and therefore hated Dauid hee was proclaimed in Hebron Beholde this holie traitour who chose rather to worship the rising then the setting sun Achitophel giueth shrewd coūsel forthwith to apprehend the king to surprise the city with all y e treasure artillery other munitiōs of war that were therin This coūsel was dāgerous to king Dauid howbeit he being but fainte harted that purpose was altered Hee looked for greater strēgth both forrē at home in the mean time his coūsel was disclosed the king by the prouidēce of God deliuered Achitopell for sorrow wēt home died he hāged himself Treason wil not be cured till traitors be extinguished this hydra hath many heades if you cut of one moe will start vp vnlesse the neck be seared The Pharises and Scribes with the Herodians neuer ceased till they brought our Sauiour vnto his crosse The Pope with that serpentine generation wil neuer be pacified but still practise against the Lord and against his annointed The froward rebellious Israelites coulde not rest till Samuell was taken from them It is the nature of the wicked the longer they continew in sinne the lesse to be werie of it they haue no soner brought one thing to passe but immediatly they deuise another there is no ende of their malice and therefore the people asketh how long 8 The wonderfull patience of the good king in bearing with these rebels whose former faultes he had often winked at and sundrie times pardoned did thē no good his lenitie was abused neither were such men so to be delt with it is not the way to seeke by benefits to reclaime men so grounded and setled in euill The obdurate heart of Pharao will neuer be mollified Tygres will not be tamed it is almost impossible that one which hath drunke of the cup of that harlot shoulde retaine in his heart any droppe of loyall bloud or any part of a sound and faithfull meaning towards such as are not of their owne marke what courtesie or kindenesse soeuer be shewed them 9 But the Prophet goeth on condemning their madnesse for as much as the thing which they deuised was but vanitie They might sooth thēselues in their purpose for a time but he sheweth that in the ende it should deceiue them as a man is deceiued that putteth his trust in a lie How long will you turne my glory into shame louing vanitie and seeking lies They pleased them selues in their subtile inuentions deuises and counsels not considering that there is no deuise no counsell that can preuaile against the Lord. The Prophet knewe that hee which dwelleth in heauen did laugh and had them in derision that he woulde make Achitophell to snare him selfe in his owne deuises that he would take them in the pit which they had digged for others This he knewe and this he willeth them also to know that whom the Lord hath set vp he will maintaine and defende Be ye sure that the