bee burned wee are likened to a chosen vineyarde which the Lorde hath planted in a verie frurtfull hill which he hath hedged dressed and manured hath watered and cherished with all his blessinges if nowe in stead of sweete grapes of holinesse and good workes wee bring forth fruite vnto our selues euen bitter clusters and grapes of gall of wickednes and vngodly lyfe then is our iudgement most seuearely denounced He will breake downe the wall of our vineyarde and laie it waste so that they that goe by shal plucke of the grapes and the wilde bore out of the wood shall roote it vp and euery tree and euerie braunche that beareth not fruite in him shalbe hewen downe and cast into the fire for the great day of the Lorde approcheth and who is able to abide his wrath Let vs not deceaue our selues in confidence of this life in hope of long continuance and so seeke our death in the errour of our life Let vs not sell the promised lande of rest for the present stubble of Egypt nor our Birthright of heauenlie glorie with foolishe and prophane Esau for the pottage of worldelye wealth and pleasure whiche if it fayle not vs yet shall wee shortelye fall and bee plucked awaye from it Oure lyfe is but a pilgrimage a shaddowe a vapour a buble a blast so short that Dauid saith it is but a spanne long so weake and vncertaine that Homer truely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The kind and generation of man is like leaues of the tree which growing greene and flourishing are euen with a blast of wind throwen downe and withered Wee haue not here an abiding Cittie for euer but must seek one to come we must hence remoue our tents and passe awaie like the grasshopper we are but straungers and soiourners on the earth as all our fathers were wee holde not our selues our bodyes our soules in feesimple muche lesse our landes and goodes euen hee whose tenure is best but Ad voluntatem domini To be displaced at his will our Charter hath an ende and the date therof expireth a pace And though a man liue long and see not the graue yet is there a tyme of departure and a conclusion of al things assigned There is a daie of chaunging a daie of visitation a day of account of iudgement and retribution and that approching Let vs take heede that it come not on vs vnawares for as a theefe shall it come on all them that dwel on the face of the earth Behold sayth the Prophet Malachy the day commeth shortlye that shall burne like an ouen and all the proude and all that doe wickedly shall be as stubble and straw the day that commeth shall burne them vp and leaue them neither roote nor braunch The day of the Lord of Hostes sayth Esai is vppon all the proude and haughtie and vpon all that is exalted and it shall be brought low vpon all the Cedars of Lybanon and vppon all the Okes of Bashan vppon euerye high Tower and vpon euery strong wall and vpon all pleasaunt pictures the haughtinesse of men shall be brought low and the loftinesse of men shall be abased and the Lord only shall be exalted in that day O consider this all yee that forget God least he plucke you awaye and there bee none to deliuer you God is a righteous iudge strong and yet patient and God is prouoked euery day but if a man will not turne he will whet his sword he hath bent his bowe and made it readie he hath prepared for him the instrumentes of death Hee will wounde the head of his enemies and the hearie scalpe of such a one as goeth on stil in his wickednesse The wicked shall be turned into hell and all the people that forget God Neither siluer nor golde sayth Sophonie shall be able to deliuer them in the day of the Lordes wrath but they shall bee deuoured by the fire of his iealousie And therefore gather your selues sayth he gather you O nation not worthie to be beloued before the decree come forth ye bee as chaffe that passeth in a day and before the fierce wrath of the Lord come vpon you and before the daye of the Lords anger come vpon you which will come sayth S. Peter as a theefe in the night in which the heauens shal passe away with a noyse and the Elementes shall melt with heate and the earth with all the workes that are therein shall bee burnt vp And then seeing al these things must passe and be dissolued and that the day draweth nere what maner persons ought we to bee in godlinesse holy conuersation drawing nere in assured fayth in firme hope and vnfained charitie to the holy place exhorting considering and prouoking one another vnto loue and to al good works so looking for and hasting to that comming of the day of God wherin he will giue euerye man according to his workes to them which by continuaunce in well doing seeke glorie and honour and immortalitie eternall life but vnto them that are contentious and disobay the truth and obey vnrighteousnesse shal be indignation and wrath tribulation and anguish vppon the soule of euerye man that doth euill and there is no respect of persons with God The GOD of peace that brought agayne from the deade our Lorde Iesus Christ the great sheapheard of the sheepe through the blood of the euerlasting Couenaunt make vs perfecte in all good workes to doe his will and write in our hartes euen with an yron penne and an adamant claw a continuall remembrance and carefull meditation of his ordinaunces and lawes to doe them that as hee stoupeth downe and commeth neare in all mercifull goodnesse and moste liberall blessinges vnto vs so maye wee approche and draw neare in all dutifull obedience and obseruatioÌ„ of his righteous precepts vnto him again that we may be pure and without blame vntill the day of Christe filled with the fruites of righteousnesse which are in vs by Iesus Christ vnto the glory and praise of God the Father the Sonne and the holy Ghost three in persons one in substaunce immortall inuisible and only wise To whome be all honour glorie power dominion and praise now and for euer Amen FINIS Deu. 4. Ver. 7.8 Rom. 9.4 1. Pet. 2.9 Ioh. 1.18 Gen. 49.18 Râ—uel 5.9.10.12.13 〈…〉 Esai 28.13 Iosua 9.4.5 1. Reg 14.6 Aug. de Ciuit. dei lâ—b 21 cap. 5. Cap. 29. Pru. lib. 2. Act. 17.18 Prâ—scripe aduers haeret Ad Pom. pei contra Epi. Steph. Rhem. not 2. Tim. 4. ver 8. De Iustif. lib. 10. c. 2. Act. 4.12 Heb. 13.8 Eccl. 1.9 Esai 41.9 Reuel 21.12 Aug. lib. 7. de ciuit dei cap. 1. Lib. 6. de Eccl. Rom autorit Heb. 11.6 Rom. 14.23 Gal. 3 11. Rom. 10.10 2. Cor. 1.24 Rom. 5.2 â— Ioh. 5.4 â—sai 7.9 Marke 9. â—â—3 Math. 15.8 Luk. 7.30 Mat. 8.26 Orat. de Pasch. De verb. Dom. Seâ—â— 28. In cant Ser. 61. Eph. 1.13 Rom. 5.1 â— Tim. 2.9 Jam. 4.8 Jer. 4.14 Pro. 23.26 Pro. 4.23 Luk. 6.45 Ose. 10.2 Cicer. ad Quintum fratrem Ezechi ca. 33. ver 30.31.32 â—am 2.15.16 1. Timo. 1· 18.19 â—aâ—ten 4.7 â—6 Wis. 17.10 Pro. 14.13 Eccl. 11.9 10. Amos. 6.3.4.5.6 Iob. 29.12.13.14.15.16.17 1. Sam. 12.2.3 Esai 33.14.15.16.17 Job 21.14 15. Iob. 18.5.7.9.10.16 Reu. 3.20 1. Cor. 6. â—l 3.1 Jam. 1.6.7 2. Reg. 16.10.11 Rom. 12.3 Ierom. ad Athlet Epi. 29. ad leri 2 Hil. lib. ad 1 Constant. 2. Reg. 6.19.20 Luke 24.18.19 Ge. 28.16 1. Pet. 5.12 Ge. 11.8.9 Serm. 16. de vti ieiu Tom. 4. Epist vlt. Act. 2.44.46 Jud. 20.1 2. Chro. 30.12 1. Cor. 1.12 Rom. 16.17 Eus. de vit Constant. 2 Dan. 9.7.16.18.19 Ose. 14.3 Exo. 12.7.22.23 Phil. 2.1.2.3 Phil. 4.8 1. Tim. 1.5.6.7 Aug. in Psal. 45. 1. Cor. 13 1.4.5.6 1. Cor. 1.10 Jero ad pauli 2. Reg. 1.5.6.7.8 Gal. 5.22.23 Tit. 2.14 1. Ioh. 2.29 Eph. 2.10 Hebr 6.8.8 Esai 5 1.2.4.5 Mal. 4.1 Esai 3.16 Psal. 7.12.13.14 Soph. 1.18 Sop. 2.1.2 2. Pet. 3. Rom. 2. Heb. 12. Phil. 1.
A SERMON preached at Paules Crosse the 〈◊〉 Februarie Anno Dom. 1583. By I. Hudson Maister of Arte of Oxon. Through thy commaundementes I get vnderstanding therefore I hate all vvicked 〈◊〉 Psal. 119. Imprinted at London by Thomas Purfoote and are to be solde at his Shop ouer against Sainte Sepulchres Church 1584 Heb. cap. 10. ver 19. SEeing therefore brethren that by the bloud of Iesus wee maie bee boulde to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ruler ouer the house of God Let vs draw neere with a true hart in assuraunce of faith sprinckled in our hartes from an euil conscience and washed in our bodies with pure water Let vs keepe or let vs hold fast the profession of our hope without wauering for he is faiâ—hfull that promised And let vs consider one an other to prouoke vnto loue and to good workes Not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see that the daie draweth neere WHen Moses would exhort and stir vp the people of Israel to all diligent regard and accomplishment of their duetie described in the lawe after breefe rehersall of the great woonders and manifold benefices wherewith the lord God had both strengthned their wauering faith and susteyned their mortall liues in that their longe and wandring pilgrimage in the desart he speaketh as a most effectuall collection to excite them therevnto putteth downe the coÌ„tinual presence of God still ready to heare defend them with the excellencie and equitie of those there enioyned ordinaunces and lawes which should be their vnderstaÌ„ding their wisedome and glory among al people For what nation saith he is so great vnto whoÌ„ gods come so neere as the Lorde our God is neere vnto vs in al that we call vnto him for And what Nation is so great that hath ordinances and lawes so righteous as is all this lawe which I set before you this daye The same argument and reason inferred then as most forcible to worke obedience in the harts of those olde stubborne people vnder the lawe whiche had but a shadow of good things to come and was onely a Schoolemaister vnto Christ ought much more to be effectuall among vs in these daies and times of grace seeing the Lord commeth nearer vnto vs then he diâ— vnto them seeing we enioy the trueth body substance of those their figuratiue shadowes and haue precepts of doctrine ordinaunces and lawes by so much both more honorable and more profitable and higher then theires as they haue receaued a farre more excellent name and are seales and coÌ„firmations of better promises then they had For to theÌ„ God camâ— neare in fire and lightning in stormes and thunders and most terrrible manner on y e mountaine to declare his wrath against sin But vnto vs in fauor and goodnes in reconciled loue bowels of mercie freely pardoning and remitting our sinnes vnto them he spake by Angels and prophets and appeared by the ministrie of his seruant by whom he gaue a lawe But vnto vs by his dearely beloued and onely begotteÌ„ sonne by whom he hath giueÌ„ grace truth Unto them 〈◊〉 gaue the couenant of boÌ„dage of feare 〈◊〉 for a time Unto vs y e law of libert◠〈◊〉 â—doptioÌ„ eternal life for euer So thaâ—â—he declaration of sin coÌ„minatioÌ„ of pâ—â—â—â—hmeÌ„t to be inflicted by y e law were 〈◊〉 such price reuerence among theÌ„ much more should the promulgation of grace and free remission of sinnes be now acceptable vnto vs And if the ministration of condemnation as S. Paule saith figured in stone were glorious much more shall the ministration of righteousnesse by fayth in Iesus Christ exceede in glory And therfore seeing it is more directly saide and applyed vnto vs Christians now then it was euer to the Iewes that the Lord commeth so neere vnto no people as vnto vs Neither is there any Nation that hath ordinaunces and lawes so righteous so excellent and profitable as are all those wherein our Christian duetie is limited and described vnto vs It is also requisite that we duely consider and regarde the prerogatiue of this our calling vnto whome God in mercie stooping as it were so lowe doth discend and come neere and carefully obserue those his righteous lawes and precepts whereby wee maie approche and draw â—eere in all obedience vnto him againe Both which wee haue heere accordinglâ— set downe vnto vs in the scope of this present Scripture conteining a short abridgement and recapitulation not onely of this present Epistle to the Hebrues but euen of all the whole Gospell it selfe and of all our Christian life and duetie as wherein the effect and summe of all is contriued and knit vp Which although it contain matter more copious and plentifull then can exactly be discussed at one time Yet for our better and more orderly proceeding in so large a fielde and compasse may well be deuided into two generall partes and braunches First a theoretical position or doctrine of knowledge respecting our beleefe and faith as how neere the Lorde in mercie by the reconciliation of his sonne commeth downe vnto vs And secondly an application of this doctrine or hortatorie illation to the performaunce of all suche dueties as are answerable thereunto and requisite to the direction of our conuersation and life The first againe conteineth chiefely two thinges First the abrogation of the Iewish Priesthoode of their dayly sacrifices and legall obseruations and rights and secondly a confirmation of our finall attonement wrought with God and redemption by the bloud of Iesus once offered for all vpon the Alter of the Crosse wherby he hath made perfect for euer those that shall bee saued Both which bicause by way of allution or collation they are here set downe and deliuered in one I will also so proceede ioyntly to handle them in one and not deuide them in discourse of my speache In the second part again to be performed in our behalf whereby wee shall approche and come neare in obedience vnto God are required specially three thinges faith to enter and conduct vs in the way hope to strengthen and vphold vs to the end and thirdly loue and charitie to the comfort and encouragement both of our selues and other Our faith must not be naked or solitarie but clothed and accompanied with attendaunce of these properties a true harte and a good conscience so as both â—ur bodies and mindes maye be sprinckled and washed from all contagion of sin our hope must not bee wauering and vnconstant fitting and turning like our earthly affections after the variable nature of the obiect wheron they are placed but stedfast and vnmoueable grounded on the faithfull and vnchaungeable promises of almightie God And our loue must not
ouersight in this point also is not vnworthy to be taxed who being so hardly kept and continued in this newe and liuing way that leadeth to the holye place are yet in all itching curiositie so carryed awaye and inclined to newes and newe things and so running and starting out into euerie new deuise that is pleasing to our fences that nothing can content vs except it bee very newe nor the selfe same delight vs long after while when it waxeth olde or common How straunge and vnwontedly new is our apparrell both in matter and forme both in substaunce and fashion so that garments are not stored to the proportion of mens bodies 〈◊〉 â—y the straunge varietie and newnesse of their apparrell they tranceforme themselues like Proteus to appeare in what forme they lift How vnsatiable are our eyes to beholde vanities and gaze after newe deuises New buildings newe manners newe dyet newe sportes newe fashions which are chiefelye sought out and looked for in euerye science and trade and are onely nowe in price and estimation among vs And yet our eares more precise and curious so as scarse anye thing maie content vs but that which we heard not or we knew not either in matter or in forme before It must be new or else it is tedious it must bee hotte from the forge or else it is vnsauery If you bringe not newe and vnwoonted matter which is commonly looked for at least you must dyppe it in a newe dye and deliuer it in a different manner or else mens eares are hedged with thornes it will not enter it is no other then the passage of a ship through the waues or of a birde in the ayre which vanish in their course afterwards are not once remembred or seene But if we so delight in new thinges at least let vs reforme our iudgemeÌ„t herein The thing y t is hath bin saith Salomon and there is no new thing vnder the sun But behold saith Esai speaking of this new way of our redemption by the blood of Iesus Olde thinges are come to passe and newe thinges doe I declare and or euer they come I tell you of them If wee so delight in newe thinges let vs serue God saith Saint Paule in newnesse of the spirite not in the oldenesse of the letter Let vs put of the olde man with al the deceaueable lustes therof and put on the newe man which according to God is shapen in righteousnesse and true holines let vs put on Christ in whom neither circumcision auaileth any thing neither vncircumcision but a new creature And so as those that looke for a new heauen and a new earth let vs walke worthy of y t vocation wherunto we are called in all newnes of life by this new liuing way into y t holy place which is the new Hierusalem heauenly Citie of God This is y â— new liuing way blessed are they y t doe walke in the same this is the waye of righteousnes and truth which hath neither end nor error let vs walke therin with an vpright hart and turne neither to the right hand nor to y t left this is the way of peace which the wicked cannot finde and the straight and narrowe waye wherein the multitude delight not this waie is high for suche as contemne the world and yet both lowe and easie and the humble shall walke therein this is the way of the commaundement wherin it is required that we run now the Lord hath set our harts at libertie And therefore let vs purge clense it from all filthines of the flesh and of the spirite let vs decke and adorne it with flowers of good life and conuersation and with the spoiles and garlands as I may say of our conquered affections and lustes and so holde vp our goeings stedfastly in this path that our footesteps slip not And although there be many causes in our selues to discourage and withhold vs from entraunce thereinto beeing euerye waye so let and pressed downe with the burden of our sinnes although there are and wil be many impediments in y e worlde to staye and hinder vs in our course yet many more are our comforts againe and more forcible are the causes that shoulde embolden and excite vs thereunto seeing we haue not onely the things mencioned before concerning the sacrifice and offering of the blood of Iesus for the expiation of our sinnes and reconcilliation made with God But moreouer according to the figures and former shadowes of the lawe both a temple euen the house and Church of God wherein our prayers shalbe heard our petitions graunted and wee remaine as safe from the rage of the Enemie as was Noe in the arke from drowning in the waters And also an high Priest and mediator euen the man Iesus Christ which ruleth and gouerneth the same And then if hee bee on our side who can be against vs If hee haue iustified vs who shall condemne vs if he haue chosen vs who shall lay any thing to our charge If he be our shepherd how can wee lacke any thing If hee bee our high Priest how shall wee not bee accepted For the sweete smelling sacrifice that hee hath offered vnto God the father for vs And if he haue giuen vs libertie with boldnesse to enter who shall abridge the same to hold vs backe from the grace that is offered Seeing hee is the highe Prieste and ruler ouer the house of God Who for this cause hauing offered vp himself without spot to purge our conscience from dead works to serue the liuing God is set downe at the right hand of Maiestie in heauenly places far aboue al principalities and powers and might and domination and euery name that is named both in this world and in the worlde to come who is appointed ouer all things the head of the Church which is his body and the fulnesse of him that filleth all in all thinges in whome dwelleth all the fulnesse of the godhead bodyly and the hidden treasures of the wisedome and knowledge of God and to whom al power is giuen both in heauen and earth That in all things he might haue the preheminence to bee crowned with maiestie and honor as an eternall high priest for euer hauing sole and supreme authoritie and rule ouer the house and Church of God both in heauen triumphant and militant here in earth Which Church which house which familie and peculier people of God thus purchased with the blood of Christ nourished with his worde and sacraments preserued susteyned directed by hys grace and holy spirite wherin he hath promised to abyde and dwell as in his holy resting place for euer whilst it is here militant whiche concerneth more pertinently our present instruction and whilst we are here wandring and soiourning on the earth is not now to be sought for in the Region or land of Iewry as the Iewes would haue it nor driuen onelye into Affrica as the Donatistes imagined nor
meete for the vse of the Lord. For without faith it is vnpossible to please God And Whatsoeuer is not of fayth is sinne by faith our hartes are purified By faith the iust man liueth by faith in Iesus Christ we are all the sonnes of GOD. By fayth with the hart we beleeue vnto righteousnesse By faith were all those benefits obtained reckoned vp in the 16 chapter of this Epistle This is the strength whereby we stand euen our faith and the feete as it were whereby we walke and are brought in into the holy place This is the eye where with Abraham sawe the daye of Christe and reioyced this is the hande wherewithall we lay hold on eternall life This is that indissoluble bonde that ioyneth vs vnto Christ as the Prophet sayth Desponsabo te mihi fide I will marrie thee vnto me by faith This is the medicine that healeth all the diseased euen faith in his name and this is the victorie that ouercommeth the worlde euē our faith if you beleeue not saith Esai you shall not be established if thou couldest beleeue saith Christ all thinges are possible to him that beleeueth Hee that beleeueth in the sonne hath euerlasting life be it vnto thee according to thy faith goe thy waies thy faith hath made thee safe briefly if we will enter into the holy place prepared by the blood of Iesus wee must hasten and drawe nere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In assurance of faith Uerye copious and fruitfull is the doctrine that riseth from this place and manie also are the practises of the aduersary to impugne and beate downe the same the controuersie of faith is the matter of all hee misliketh moste But that a man should perswade himselfe of saluation and drawe nere in assurance of faith according to the doctrine of this present place The carnall man perceauing not the things that are of God accounteth of all other extreame presumption the reason may appeare for that being vtterly voide of true faith himselfe with al the fruite and comfort therof and making his dore and entrance into life by the merite of his own workes which he seeth in his guiltie conscience to be spotted and vnperfect and such as cannot stande vpright in iudgement to deliuer him from wrath hee gathereth a certaine conclusion of this his owne vncertaintie that no man can bee certaine whether he be iustified freely by the mercie of God in Christ or no onely wee may comfort our selues with this colde and generall beleefe that some shal be saued but whether wee our selues be of that number or no we can haue no assurance And so that which our Sauiour Christ reprooueth O ye of little faith in respect that they doubted that they wavered that they were not assured that same doe they allow for good and wholesome doctrine and that which made Peter to sinke and crye for helpe because he did not come vnto Christ in assurance of faith but doubted by the worlde they swimme safely and beare them selues vp from drowning But the spirite of GOD in contrary sorte hath taught vs that whosoeuer will enter into the holye place must drawe neare in assurance of faith Nowe hee that doubteth and is vncertaine of his saluation hath no assuraunce of faith and therefore hee that doubteth and is vncertaine cannot enter into the holy place So then the true and iustifying fayth whereby we draw neare to the Kingdome of Heauen is not tossed as S. Iames sayeth with the winde and carried like a waue of the Sea is not a watrishe or slipperie matter as sayeth Gregorie Nazianzene is not a wauering graunt or general opinion acknowledging the new and liuing way to life to be prepared for some through the blood of Iesus which we see to haue bene in the Diuels beleeuing trembling and confessing the same but a stedfast assuraunce and confidence application thereof vnto our selues that it is prepared euen for vs and that we are of those that are here exorted to drawe neare in assuraunce of faith whereby we may boldly saye euery one of vs with the Apostle Thomas vnto Christ My Lorde and my God and with Dauid The Lorde is my sheapheard therefore shall I lacke nothing The Lorde is my light and saluation whom then should I feare And with Iob Though he should kill me yet woulde I put my trust in him This is no presumption or pride as maister Stapleton calleth it but a right godly boldnesse to assure our selues of that which was purchased with so great a raunsome for vs Praesumere de gracia Christi sayth S. Augustine non est Arrogantia sed Fides To presume of the mercie and grace of Christ is not pride but faith Ego quod ex me mihi deest sayth Barnard fidenter vsurpo ex visceribus domini quoniā misericordia affluunt nec desunt foramina per quae ef fluunt That whiche is wanting in my selfe I doe boldly vsurpe of the bowels of the Lorde because they abound in mercie neyther wante they issues whereby they distill and flowe oute vnto me This is our sure foundation that is layde vpon a Rocke that standing like Mounte Sion shall neuer bee remooued and the Gates of Hell shall not preuayle agaynst it GOD is one and the same with him is no variablenesse neither shadowe of chaunge he is faithfull that hath promised his giftes are without repentance whom he loueth he loueth to y e end touching our selues He that beleueth in the sonne saith S. Iohn hath the witnesse in himselfe when you beleeued saith S. Paule you were sealed with the holy spirite of promise which is the earnest of our inheritance being iustified by faith wee haue peace saith he with God and therefore hauing boldnes and entraunce with confidence which is by faith in him let vs not doubt but drawe nere in assurance of faith What then doe we therfore giue men libertie to sinne because of this assurance of faith doe we therby open a windowe to securitie and losenesse of life Doe we destroy the doctrine of godly conuersation and good works as they falsly accuse vs No in no case but wee much more establish and confirme the same not indeede to merit therby saluatiō or to enter into the holy place of worthinesse as doe they from which they are farthest off when they so thinke to approche and draw nere but to shewe by our obedience the vertues of him that called vs out of darknesse into his meruelous light and to testifie vnto men the soundnesse of this our faith which like a tree that is planted by the water side will bring foorth fruite in due season The sure foundation of God saith S. Paule standeth fast hauing this seale the Lord knoweth who are his and for a testimony vnto vs that wee may also knowe and be assured thereof he addeth Lette euerye one that calleth on the name of Christ depart from iniquity In which
and remorse of conscience for a time not at all to the quenching but increasing of their flames Yet euen their laughing as saith Salomon is mingled with sorrow their mirth doth end in heauines Be glad saith he oh thou yong man in thy youth and let thy hart be merrie in thy yong daies follow thou the waies of thine owne hart and the lust of thine owne eyes but be thou sure that god will bring thee into iudgement for al these thinges although the bread of deceate be sweete for a white and thou wax fâ—tte and shining as saith Ieremy with the fruites of oppression and wrong Yet euen this night when they haue taken awaie thy soule thy mouth shalbe filled with grauel thou shalt carrie nothing with thee neyther shall thy pompe followe thee thou shalt vomite vp againe as Iob saith the riches that thou hast deuoured and God shall drawe them out of thy bellie Although the strong man for a season seeme to keepe all thinges in rest and quiet yet shall the goodman of the house come at an houre when thou thinkest not and giue thee thy portion if thou watch not with hipocrits And although as saith the Prophet Amos discribing y e maners of the careles wordlings they put away the euil day far from them and approch without feare to the seate of iniquitie though they lye vppon beddes of Iuerie and eate the lambes out of the flocke and the calues out of the stall though they sing to the sounde of the violl and inuent instruments of musicke like Dauid though they drinke wine in bottles and annoint themselues with the sweetest oyntementes though their excellencie as Iob saithe mounte vppe to the heauens and their heades reache vnto the cloudes though all the sheaues of the fielde must bowe vnto them and the Sunne and the Moone stoope downe at their presence yet shall they flye awaie as a dreame and passe as a vision of the night yet shall they bee as dunge for euer and the sinne of their youth shall lye downe with them in the dust yet shall they flye from the yron weapon and the bowe of steele shall strike them through the Heauens shall declare their wrekednes and the earth shall take parte against them Loe this is the portion that the wicked manne maye looke for and the heritage that hee shalt haue at the handes of GOD. Heere is then a looking glasse and mirrour for vs all to knowe and discerne our selues euen the testimonye of our conscience to trye whether wee bee in the fayth and so in the righte waye to the holye place or noe Here is a measure that reacheth euen vnto you and to you all of what degree condition or calling soeuer you bee there is no immunity there is no exemption and it is not lyke Lesbiae regula to bee made longe or shorte to bee wrested or applyed according to the quantitye or quallitye of the person but euerye thing vprightly to be squared by the leuel and due proportion theroff Aboue all you Magistrates and iudges you men of higher place of authority and myght vpon whose direction y e gouernment the rest of the inferior sort dependeth looke not way not measure not your liues and happie estate by this outward pompe and glory of the worlde which is but a flying shaddow and shall not follow you to helpe in the day of wrath But looke into your selues and into your own consciences enter into your chamber common with your harts without flatterie and knowe for câ—rtaintie that who so runneth on the race of sinne without remorse of conscience shall bee seuerely punished without compassion and there is no respect of persons with God his eyes behold the poore and his eyelids trieth the children of men he hath made the small as wâ—l the great and careth for both a like hee standeth in the congregation of Princes he is a iudge among Gods and a God among Iudges He hath saith Iustine Martir both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A iust eye and reuenging eye It is truely saide of Seneca Quicquid a vobis minor expauescit maior hoc vobis dominus minatur whatsoeuer the inferior doth feare at your handes a greater Lord doth threaten the same to you againe and therefore it is good and wholesome counsell giuen by Agatho a Ruler a Prince a Maiestrate must remember three thinges first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee ruleth and gouerneth men of the same nature and condition with himselfe secondly that hee â—ule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to equity â—o iustice and lawe euen with a good conâ—ience and thirdlie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that â—ee shall not alwaies beare rule and goâ—erne but in the end giue account of his â—â—ewardship and stande or fall vp the witâ—esse of his owne conscience A notable â—xample of whiche good conscience reâ—uired in a magistrate we haue described â—n the person of Iob. I deliuered saith hee â—â—e poore that cryed and the fatherlesse â—nd him that had no helper the blessing â—f him that was readie to perrish came vpon me and I caused the widdowes harte 〈◊〉 reioyce I put on iustice and it coueâ—ed 〈◊〉 my iudgement was as a roabe and a â—owne I was the eies to the blinde and â—â—ete to the lame I was a father to the â—â—ore and when I knew not the cause I â—â—ught it out diligentlie I brake also the 〈◊〉 of the vnrighteous man and plucke 〈◊〉 praye out of his teeth The lyke 〈◊〉 wee haue sette downe in the person of Samuell I haue walked saith hee before you from my childehoode vnto thiâ— daie beholde here I am heare record oâ— me before the Lord and before his annointed whose oxe haue I taken or whosâ— Asse haue I taken whom haue I hurte tâ— whom haue I done wrong or of whosâ— hande haue I receaued any bribe to blinâ— mine eyes therewith God graunt thaâ— they that sit in Samuels place may in theiâ— liues keepe the like good conscience anâ— at their death make the lyke confessioâ— with this of Samuell and theâ— as Esai saith Who shal dwel with the deuourinâ— fire who among vs shall dwell with the â—uerlasting burninges that is with thâ— glorious Maiestie of GOD Hee thaâ— walketh in iustice and speaketh righteoâ—â— thinges refusing gaine of oppressioâ— shaking his handes from taking of gifte stopping his eares from hearing of blooâ— and shutting his eies from seeing euill anâ— so drawing nere with a true hartes princâ— led from an euill conscience Hee saiâ— the Prophet shall dwell an high his dâ—fence shalbe the munition of rockes breaâ— shall be giuen him his waters shalbe 〈◊〉 and his eies shall behoide the King in 〈◊〉 glory And therefore saith Dauid keepe innocencie and doe the thing that is right for that shall bring a man peace at the last Here I might make in iust and necessary complaint for the decay of vpright dealing and corruption of mens consciences in euerie
S. Paule forewarneth vs. I beseech you brethren marke them diligentlie which cause diuision and offences among you contrarie to the doctrine which ye haue receaued and auoide them And Dionisius Bishop of Alexandria tolde Nouatus That it was more grieuous to breake y e vnity of the Church then to commit idolatry for this saith he was punished but with the sworde but the other with the opening gulph of the earth swallowing vp the Authours and confederates thereof Et non dubitatur sceleratius esse commissum quod grauius erat vindicatum And there is no doubt but that was more heinosly committed which was more sharply and seuerely punished Before the wall fell downe commonlye some riftes appeared and some of the stones fall out before Hierusalem was destroyed the intestine and ciuill contentions of the seditious more grieuously afflicted them within then the rage of the Enemy assaulting them without before the Turkes gat the East the Empire was diuided into twaine and so gaue entrance to y e enemies of Christ by diuision which florished in streÌ„gth glory wheÌ„ it was but one And before this our natiue land couÌ„try was at any time subdued ouerruÌ„ by forreÌ„ enimies ther were first secret mutinies practises grudgings mislikings iarrs diuisioÌ„s garboils among the domesticals here at home God turne his face from our sinnes and blot out our offences in the blood of his sonne make vs not a rebuke vnto the foolish and such as go about with lies that these rifts and deuisions these scismes and breaches of established peace and order while euery one wil like or mislike wil censure controll whatsoeuer is not aunswerable to y e leuell of his owne conceite while euerye one hath a song hath a vision hath a fancie hath a reuelation hath an interpretation by himselfe forsaking the fellowship we should haue among our selues be not causes of stormes be not bitter in the end be not sharpely punished bee not eyther sad presages of imminente further mischiefes or speedie meanes to hasten gods wrath and heauie hande agaynste vs. It was the earnest and vnfained prayer of Daniell in the like case and it shall be our parts and dueties so to poure out our feruent prayers euery one with Daniell O Lorde God to thee belongeth righteousnesse to vs open shame and confusion I beseeche thee O Lord let thine anger bee turned away from thy Citie Hierusalem thine holy mountaine we doe not present our selues before thee trusting in our own righteousnesse but in thy great and tender mercies O Lord heare O Lord forgiue O Lord consider and doe it not for our sakes but for thine owne sake O Lord my God It shall be I say both our wisedome and our safetie y t our duetie and the discharge of a good conscience thus to pray thus to prepare and build an Arke with Noe befoâ—e the flood come vpon vs to return and repent in time with Niniuie To offer vp the Calues and Bullockes of our lippes With Ose To sprinckle the postes of our harts with the blood of the pashal lambe and not to goe out of our dores least the distroying Angell find vs without and so smite vs with the Egâ—ptians to keepe our selues in the foulde for feare of the woolfe and not forsake the fellowship that wee haue among our selues as the manner of some is It is the manner of some to turne with the spiders breath the sweete ioice of flowers into poison to seek knots in rushes where all things are plaine and smooth to stumble at euerie strawe that stoppeth the course of their eger spirite to breake the bondes of peace and so to single and seuer themselues by themselues wel we are here tolde it is no new or strange thing it is the manner of some it hath beene it will be and therefore we are not greatly to be moued therewith it is the manner of some and therfore being thus armed and forewarned thereof we may the better auoide and withstand the like proceedings But howsoeuer it be y e maner ouersight of some yet according to that earnest obtestation of S. Pauâ—â— to the Philippians and to vs all in them If there be anie consolation in Christ if anie comfort of loue if anie fellowship of the spirite if anie compassion and mercie let vs be like minded hauing the same loue being of one accord and of one iudgemeÌ„t that nothing be done through contention or vaine glorie but that in meekenes of minde euerie one esteme another better then himselfe And whatsoeuer things are honest whatsoeuer aâ—e iust and pure whatsoeuer things are of good report whatsoeuer things pertain to loue if there be anie vertue or if there be any praise let vs thinke on these things and so consider one another to prouoke vnto loue and vnto all good workes For the end of the commandemeÌ„t is no other but loue that commeth of a pure hart of a good conscience and of faith vnfained from which while some haue erred they haue turned to vaine iangling they woulde bee doctors of the law and yet vnderstand not what they speake nor whereof they affirme S. Augustine said of the Donatists and Cirumcellions In omnibus sacramentis mecum sola charitate non mecum In all the doctrine of the sacraments they agree with me onely in loue and charitie they are not with me Sed in his paucis in quibus non mecum non prosunt eis multum in quibus mecum But in those fewe thinges in which they are not with mee those manie things doe not profite them wherein they are with mee Wherefore aboue all thinges saith Sainte Peeter Haue feruent loue among your selues for loue shall couer the multitude of sinnes Dearelye beloued sayth Sainte Iohn Let vs loue one another for loue commeth of GOD This is my commaundement sayth our Sauiour that yee loue together euen as I haue loued you for loue doth not euill therefore is loue the fulfilling of the Law But on the contrary though I speake with the tongues of men and of Angels and yet haue not loue I am euen as sounding brasse or as a tinckling Cimball Loue suffereth long and is curteous loue enuieth not is not puffed vp boasteth not her selfe disdaineth not other is not prouoked to wrath thincketh no euill reioyceth not in iniquitie but reioyceth in the truth And if loue and charitie did remaine in vs these good effects and quallities which may wel be sought and wished for but are rarely to be found would also abounde among vs. I might here saie much but I hasten to the ende the matter is verye large but the time I see is passed Let vs searche and peruse the whole volume of Gods booke Howe many examples howe many preceptes how manie threatnings how many parables contraries similitudes figuratiue and plaine speches howe many prouocations and motiues in all places and euery where are set downe to induce