curious in other things and negligent in our selues let vs not so decke and keepe cleane our houses and apparrell and all thinges belonging to the bodie and abuse the bodie it selfe to all vncleanes and filthines of sinne which not onely to our shame but to our smart and punishment wee shall one daie heare and feele For seeing that God hath created and made and our sauiour Christ hath redeemed not with siluer or golde but with his owne precious bloode not onely our soules but our bodies also and hast vouchsafed to call our partes and members his members and both bodie and soule shall liue for euer and be partakers of his glory and seeing that our bodies are the Temples of the holy ghost which dwelleth in vs so that wee are not now our owne but are dearely bought with price it is requisite that wee also serue and glorifie God both in soule and bodie which are Gods Yeilding neither the cogitations of our mindes nor the actions of our bodies to Idolatrie and superstition to iniquitie and vncleanes but that we offer them vp a liuing sacrifice holy and acceptable vnto GOD which is our reasonable seruing of GOD and the washing here required with pure water Now hauing thus layde hold on eternall life by assuraunce of fayth in a true harte sprinckled from an euill conscience The second steppe of christian perfection wherby we are strengthened confirmed to continue that good race we haue begun vnto the ende is firme and constant hope Let vs hold fast the profession of our hope without wauering for he is faithfull that promised whiche faith as it hath his originall and springeth from faith so doth it nourish agayne and sustaine the same to stand and go through what opposition or contradiction soeuer bee founde in the worlde eyther of alluring flatterie or subtletie whiche mighte entise and beguile vs or of persecuting crueltye to terrifie and dismay vs for being builte not on the sandes but on the Rocke and hauing for foundation no other then the promise vnchaungeable of almightie GOD who as hee is of all power so hee is all truth he is faythfull and cannot denie himselfe There is no stormes nor tempests that should remoue vs from the stedfastnesse thereof so stablished on the truth and faythfull promises of GOD but that wee may boldlye perswade our selues that neyther life nor death nor angels nor principalities nor powers nor thinges present nor thinges to come nor height nor deapth nor any other creature shall be able to seperate vs from this ankerholde of hope which is fixed and reposed on Christe Jesus our Lorde For otherwise if we faint in our race if wee finish not our tower if we fighte not manfully till the victorie bee obtayned if wee wauer in our hope or running after by pathes doe not holde on the straighte course wee haue well entered our forwarde attemptes and good beginninges are frustrate and vnprofitable our haruest is withered in the grasse and we are founde like Ephrymites and shrincking children that turne their backes in the daye of battell for not hee that beginneth a course but hee that continueth the race obteyneth the Crowne the beginning of well doing cannot make a man safe but constante perseueraunce vnto the ende without wauering Yee did run well saith S. Paule Who did let you that you should not obey the tâ—uth Ye did run well so did the Israelits when they came hastilie out of Egypt but they were soone let and turned backe they wauered in their hope when they grudged and murmured against Moses in the desert Chore Dathan and Abiram did run well till through pride and disdaine of the ordinaunce of God they fel vnder cullour of Religion to open scisme and rebellion the worldling Demas and the traitor Iudas seemed to run well a while so did Iulian so did Arrius so did Nestorius Nouatus Pelagius Paulus Samosatenus with many the like but holding not fast the profession of their hope they were turned from truth to lyes and fell againe to their owne place let vs come neare vnto our selues and learne to beware by other mens harmes this doctrine apperteyneth greatly vnto vs God graunt we be not faultie in the obseruation of it Why do some of vs with the Isralites thus grudge and murmure against Moses the Lordes beloued Magistrate that hath brought vs out of Egypt and so desire and practise to returne againe into bondage Why doe some with Chore his confederates presumptuously rise vp against the decreede ordinaunce telling Moses and Aaron to their faces that they take to much vpon them and that y e whole multitude of the congregation is as holy as they Why doe some with Demas beginne in the spirite and ende in the fleshe forsaking the word of life and louing and cleauing to this present world Why do some frame and imagine so many paradores and opinions as new and as strange as themselues neuer known in the world before Is it not for that hauing run wel they are nawe let and turned from the truth Is it not for that they doe not hold fast the profession of their hope without wauering Tell mee you Athenians you so desirous of innouations and alterations you that wag with euery blast and pursue euery fether that flieth in the ayre doe you not here of inconstancie that it is a great fault in all proceedings but of al most hatefull in religion and faith For it is written a wauering minded man is vnstable in all his waies Hee is like a waue of the Sea tossed to and fro with the winde and shall receaue nothing of the Lord. Do ye not know that to come vnto the holy place we must draw nere in assurance of faith we must hold fast the profession of our hope without wauering God be mercifull vnto vs and forgiue vs our sinnes for as in many other so in this poynt also I feare me we prouoke his heuie hand to be stretched out vpoÌ„ vs what wandring and vnsetled motions what distempered and discontented humours doe trouble most mens heads now adays our braynes are busied about Pithagoras nuÌ„bers and Platos Idea and Aristotles common wealth we build castles and towers in the ayre whose toppe shall reach to heauen We fall like Narcissus euerye one in loue with his owne shadow we send with Salomon greate iourneies for Apes and Peacockes we gaze with Thalis so long vpon the starres till we fall into the ditch that we saw not before our feete We see not at Damascus a straunge Alter with Ahaz but we straight way get the patterne and Vrias the Priest must make vs the like at home and so as wee haue bene long time in manners in diet and apparell and as wee are by nature in bodye compounded of varietie of humours and in soule inclined to diuers passions so are we almost become in matters of faith and conscience fleeting wauering and vnconstant little at all regarding what
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
sence hee here spreadeth out on eche side two armes or braunches of this fruitefull tree of faith which if it bee quicke and florishing doe necessarilie spring out and shadowe againe the roote from whence they proceede and growe euen a true harte and a good Conscience whose effectes are so to sanctifie and season both our soules and bodies in all exercises and duties answerable to our profession that if they abide in vs they shal make vs neither ydle nor vnfruitefull in the worde of the Lorde But if these doe not direct vs if our hartes be not sound in his light if our hartes be not setled and inwardly affected to walke in his lawes if our hearts be not sprinckled from an euill conscience howsoeuer wee pretende Religion and holines in the sight of men yet are we but sounding brasse and tinckling simbals but cloudes without raine but trees without fruite twise dead and plucked vp by y e rootes we caÌ„not so drawe nere vnto God who searcheth the hartes raines who lighteneth things that are hid in darkenesse who is a spirite and will be worshipped in spirite and truth for the birth is aunswerable to firste conception if the roote be corrupt how canne the fruite be wholesome If the Spring be defiled how can the waters be cleane If the hart whiche is as it were the seate of the soule the fountaine and first instrument of life from whome all our actions and affections doe proceede bee stayned with sinne and wickednesse how can wee thinke our bare pretence of naked idle faith is pleasing vnto God And therfore sayth S. Iames Clense your harts you sinners and purge your hands you wauering minded men O Hierusalem washe thine hart from wickednesse sayth Ieremie that thou mayst be saued My sonne sayth Salomon giue me thy hart let thine eyes delight in my wayes and keepe thine hearte with all safetie for from it proceedeth thy life A good man sayth Christ out of the good treasure of his hart bringeth foorth good thinges but an euill man of the euill treasure of his heart bringeth foorth euill thinges Their hart sayth Ose is deuided therefore shall they be founde faultie I will walke sayeth Dauid in my house not with an outward shew but with a true and perfect hart which is necessarilye required here in him that will draw nere to the holy place Many are the sortes and differences of harts from whence agayne proceedeth that greate diuersitie of manners amongst men there is a wise harte that considereth all thinges soberly with iudgement and there is a foolishe harte whiche knoweth nothing but to commit iniquitie there is a stonie stubborn harte not mooued to repentaunce there is also a softe and fleshly harte soone pearsed and wounded with euery checke for sin there is a lose and faint hart vnstable in all his wayes and there is a firme and constant a true an vpright a faithfull hart commended here vnto vs whose praise is not of men but of God But among all other differences wherof I cannot now particulerlye increate to come neare vnto our selues what shal we say of the contrary hereof of falshood and flatterie of fained double hollowe and dissembling harts both toward God and men whiche doe so swarme amongste vs and haue so possessed and inlarged the inner partes of Christians at these daies that nothing is more common then to dissemble and deceaue and nothing more rare and daintie than a true and faithfull harte whereby both Epicure Atheus and Machiauill as it seemeth haue founde them secrete harbour to worke by fraude and policie where Christ should be interteyned in sinceritie and truth although Dissimulation be nowe spunne of so cunning and fine a threade that it is harde to discerne men asunder yet let vs vse the tried and infallible meane sette downe by our sauiour Christ Looke into mens actions which as a mirroure represent the image of their harts Esteeme the tree by his fruite confer their workes with their speeches and their liues with their profession and it is easilye espied For how doe wee bring foorth thistles in steade of figges and thorns in steed of grapes and the workes of darknesse and yet would be called the children of light and the fruits of lies of falshoode deceit yet will be counted the louers of religion and professors of truth And though we can saye the Lorde liueth yet will wee sweare to deceaue and though we bende our faces and profession to wardes the new and liuing waye of Christ yet will wee looke backe againe with Lots wife to Sodome followe the steps euen the lustes and imaginations of olde Adam and though as the Ephesians boasted of Diana and the Iewes of their Temple crying out the Temple of the Lorde the Temple of the Lorde this is the Temple of the Lord so we likewise can triumphe the Gospell of Christ the preaching of the worde the glad tidings of saluation and wee haue now the light and preaching of the worde of God yet all this notwithstanding so dissonant are the liues and the proceedings in a great many of vs so repugnant to our outwarde wordes and profession that it seemeth we are nothing lesse then those we should be and would so faine be counted and are so farre from drawing nere in a true and vpright hart That we doe but flatter with our lips and dissemble in our double hartes For was there euer more priuie canckred and malitious hatred in harte and yet more cloaking flatterie in tongue then nowe a daies was there euer more close and craftie shifting and shuffling and preueÌ„ting and circumuenting and vndermining one of another was there euer more deceite or fraude in bargaining contracts wherein as euery one exceedeth in subtiltie so he is counted the wise and most sufficient man was there euer more lying swearing forswearing for aduaÌ„tage for gain and lucre or hath there bene at any time more truth and holinesse professed lesse honestie and truth performed wherat the very aduersaries not a litle reioice take occasion of blaspheming the truth or shal we finde among men more hipocrisie and double dealing with two faces vnder one hood such as can blow hote and cold with one breath whiche haue Iacobs slender voice but Esaus rough handes which can hide a woluish hart vnder a simple sheeps clothing as graue and as sage as Cato in their countinaunce but as tirannous as Nero in their deeds and actions as neatly pullished cleansed on the outside as the Pharises pot platter but inwardly most ougly and loathsome to beholde then nowe a dayes It is not euerye where now put in practise which was sometime sayde by one Frâ—ns occuli vultus per sepe mentiuntur oratio vero sepissime The lookes the face and countinaunce of men do often dissemble and deceaue but their wordes and speeches more often Is it not playnlye come to passe that Lactantius citeth out of Seneca
before that which commeth nearest in affinitie to the nature therof the breache of concorde and vnitie it may seeme both conuenient for our instruction and the scope of the place doth aptly beare it which being directed to the aduauncement of loue and charitie commendeth vnto vs on the one side the effect thereof good workes and on the other reproueth those that puffed vp with a vaine conceited humor of priuate excellencie in themselues and forestalling their iudgement in preiudice and contempt of other that like not the same dyet they haue seasoned for their owne taste by deuision and seperation and forsaking the communion of Saints the societie of Christians the fellowship and vnitie wee should haue among our selues doe worke the vtter ruine and ouerthrowe thereof When God would confound their proude attempt in building the Tower of Babel He deuided their language and so scattered them abroade into all places of the earth which thing the Diuell seeing to the ouerthrowe of his Kingdome practiseth againe on the contrarye side by like confusion scisme and scattering of the workmen to hinder and set back the building of Gods spiritual house and temple When king Cirus woulde passe ouer to conquer Scithia as sayth Herodotus comming to a great and broade riuer whiche hindered his iourneys his policie was this to cutte it and deuide it into manye armes and sluces and so made it passable for all his armie this pollicie is most ready and common with the Diuel also who bringing his power of darkenesse to inuade ouerrun vs finding his passage stopped by the flowing streames of loue concorde hath put in execution his wonted meane and practise to separate and diuide vs into many partes factions For as truly sayth S. Aug. Concordes nos scit et quod sic possidere non potest Hee knoweth that being at concord and vnitie together he cannot so possesse vs Hee cannot nowe deuide one true God among vs he can no more inforce false Gods vpon vs well he hath yet another way Sentie vitam nostrā esse charitatē mortem dissentionem He seeth that loue charitie is our life that discord dissentiō our destruction death And therefore Lites immisit inter Christianos He hath sent strife debate among Christians And because he cannot frame vs to many Gods hee laboureth to multiplie distract our opinions and soweth tares of sects errours in the Lords wheat Hereof cōplaineth Basil also and we may iustlye with Basill Facti sumus vnusque apud seipsum tanquam arena non coniuncti inter nos sed singuli per se diuisi Charitas relicta est pugna inter nos versatur vniodata est at odium accensum est Wee are become like sandes not ioyned together but euery one deuided by himselfe Charitie is reiected and discorde raigneth among vs peace and vnitie was commended vnto vs but wee haue kindled the fire of grudge and hatred But who sayeth that good father will graunt me a solitarie place a voyce like a trumpet the fountayne of teares and pitifull complaint of Ieremie to break my hart with sorrowes and bewayle the common miserie Quia defecit charitas radix mandatorum dei because charitie is decayed the roote of Gods commaundementes and discorde hath preuayled the cancker and contagion of all true godlinesse For the building cannot stād whose ioyntes and handes are loosed the bodye cannot continue in health where the members are rent and torne asunder the Citie must needes bee desolate that is dedeuided in it selfe we cannot I say drawe nere vnto the holy place we cannot build the Lordes Temple we cannot be ioyned to Christe our heade if wee bee not tyed together with handes of loue and charitie if we be not compacted as members of one body if we once forsake the fellowship that we haue among our selues as the manner of some is The Prophet Dauid sayth Ierusalē a figure of the church is built as a citie that is at vnitie in it selfe When the holy ghost came downe in visible signes vpon the Apostles They were all with one accorde in one house The whole multitude of them that beleeued in the first times had but one heart and one soule It is sayd of all Israell That they came togeather as it had bene one man with the same minde and intent not with as many opinions as persons The Iews had but one kinde of worshiping prescribed and that onely in one Temple but their rebellious preuarications were multiplyed in that they woulde yet run about to sacrifice vpon euery high hill and vnder euery greene tree and euery one doe that which seemed good in his owne eyes It is said and set downe fo◠a speciall and most singuler blessing of almightie GOD That the hande of th◠Lorde was in Iuda so that hee gaue them one harte to doe the commaundement o◠the King and of the Rulers according to the worde of the Lord woulde God this effecte were accordinglye wrought in vs also and his hande after this sorte stretched out still vpon vs. Wherefore if wee will become a spirituall building vnto God if we looke for the promise of the holy ghost if wee will bee of the number of the faythfull if we will worship in spirite and truth if we will haue the hand of the Lord vpon vs and so in deede draw neare to the holy place we must be at vnitie and concorde within our selues wee must abide with one accord and one minde in a house wee must haue one hart to doe the commaundemente of the King and of the rulers we must not leaue the Temple to sacrifice vpon euery high hill and vnder euery greene tree to follow euery opinion that seemeth good to our selues wee must not breake the bondes of peace and cast away the cordes of vnitie from vs and so forsake that fellowship wee should haue among our selues as the manner of some is The winde Cecias hath a qualitie contrary to other windes to gather together cloudes into the ayre and so procureth violent and vehement stormes and suche is also diuision and discorde both in the Church and common wealth It hath sometimes an vsurped face or show of holines of zeale and conscience but the sequel is pernicious and draweth after it whereof Pithagoras rule and precepte might warne vs to beware a lothsome blacke taile of destruction or great disturbance And therefore may well be resembled to the riuer Hipanis which about the head and first arising is sweete and holesome but afterwardes being mingled with the spring Exanthus is so bitter and of so deadly a tast that no man may abide it Example among manie other may be the Church of Corinth who beginning about matters of Ceremonies and pollicie proceeded first to deuision and separation some holding of Paule some of Apollo some of Cephas and some of Christ and so to false doctrine denying the resurrection And therefore
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.