sheepes coate and play the wolfe in his right kinde They would shewe their rauenous nature by their cruell deedes then would they fil their bellies with that after which they now thirst they would finde swift feete to shed the bloud of innocents From the mouth of the Lyon O Lord deliuer vs. This sort of people our Apostle calleth double hearted 12 Herode was a double hearted man who calling the wise men to him bad them goe and searche out Christ returne and bring him word that he also might goe and worship him He intended to kill whom he pretended to worship Iudas was like affected he kissed and betraied Cains minde was as double when he spake faire vnto his brother entised him into the fielde and there villanously murthered him Ioab dealt euen so with Amasa and Abner whom vnder pretense of friendship traiterously hee slewe Absolon inuited his brother Ammon to a feast and in the midst thereof sodainely bereaued him of his life 13 These double hearts died not with these men they liue stil in their posteritie With Herode all men pretend to woorship Christ but most part also with Herode in trueth in heart in life kill him and trample vnder their feete the pretious bloud of his Testament Whom wee professe in woord wee denie in deede whō in doctrine we follow him in life we forsake Thus in doublenesse with Iudas we flatter we dissemble we courtesie we kisse but the inward heart is full of malice and treason Faithful friendship hath taken his flight away There is no trueth in the earth We speake them full faire whom we hate full deadly Whom we kisse we can sell to death for a peece of monie Iudges can talke of iustice and for monie peruert iudgement For monie the vineyard of the Lorde is laide wast by them who professe themselues the keeepers of it By them for monie the flocke of Christ is scattered and left to the wolfe to bee deuoured For monie an Idoll is made a pastor Iudas selleth Magus buyeth a thiefe by a thiefe is placed Beware of these double harted men Cain is a murtherer speake he neuer so faire If Absolon feast thee yet feare least thou finde sowre sawce to thy sweete meate The bond of brotherhoode is not of strength sufficient to retaine these double hearts Take heede of Ioab howsoeuer hee fawne for hee carieth inwardly a bigge and hawtie minde It is death to him that any should be in credite or direct Dauid besides himselfe Hee must doe all alone His outward speech is faire but his inward thought is ful of hatred enuie and wrath 14 Such as the fountaine is such is the riuer that runneth from it A double heart maketh a double tongue They which thinke deceitfully speake deceitfully and flatter with their lippes The Disciples of the Pharisees and the Herodians as they had double hearts so had they double tongues Before Christs face they could say Master we knowe that thou art true and teachest the waie of God truely neither carest for any man nor respectest the person of men But behinde his backe they termed him a seducer a companion of Publicanes and sinners a wine bibber and most spitefully railed against the righteous Lord of glorie All flatterers are double tongued Whom they praise excessiuely being present of him their maner is being out of sight to speake most slanderously and vilely So vnlike they are to our Sauiour Christ who would not praise Iohn to Iohns Disciples but after their departure commended him to the people It is Saint Augustines iudgement that the hand of no persecuter is more grieuous than is the tongue of a flatterer 15 These sinners and double hearts our Apostle doeth here reprooue vsing withal and earnest exhortation vnto them to draw neere vnto God from whom they haue so farre straied All sinners are straiers for sinne maketh a diuision betweene God and man Your iniquities haue made a separation betweene me and you To sinne is to depart and fall away from God The more wee sinne the faster and farther we flie from him Iudas sinned deepely and deadly hauing sinned he could not abide the presence of that innocent whom he had betraied but went out and vnrecouerably fell away The prodigall childe being loosely giuen waxed wearie of his fathers vertuous house raunged abroade fell to follie fed on filthinesse and bathed himselfe in all loathsome sinne yet being touched with Gods hand he repented and drew neere What should I name this or that man which hath gone astray It is most true that the Prophet saith We haue all erred gone astray like sheepe Not one hath remained within the sheepefold Euerie one hath either skipt ouer the hurdles or crept through the hedge All haue sinned there is not one innocent He that saith hee is no sinner is a sinner because he is a lyer Our sinne therefore hath separated vs from God who hateth and abhorreth sinne Our doubtfull double hearts haue caried vs into many crooked dangerous waies Our Apostle doth call vs home againe as sheepe that haue strayed saying Drawe neere vnto God 16 But what is it in our owne wil and power to returne or doeth God commaund that which is impossible for vs to performe Trueth it is All our sufficiencie is of God Of our selues wee are not able to thinke a good thought It is God that giueth both to will and to performe Without me saith Christ you are able to doe nothing No doubt we haue power and free will to runne from God but to drawe neere vnto him is his grace and gift Ad malum sufficit sibi liberum arbitrium ad bonum non Freewill hath in it selfe abilitie ynough to euill but not to good Hee commaundeth vs therefore to doe that which of our selues we are not able to doe that seeing our want we may craue his grace and helpe which will inable vs to drawe neere vnto him This grace is not in vaine by it we are that we are when we be as we should be neere vnto him If he that commandeth vs do not reach vs his hand when we are bidden to drawe neere we goe farther off But let God giue that which he commaundeth and then commaund whatsoeuer hee will Conuert vs O Lord and we shall be conuerted If he conuert vs not we shal remaine as we are or rather proceede to woorse No man commeth vnto me saith Christ except the father drawe him The spirit grace of God of vntoward and vnwilling maketh forward and readie and so by the efficacie of the spirit being changed we which were farre off are drawne neere 17 The way to drawe neere vnto God our Apostle setteth downe at large Cleanse your handes purge your hearts bee afflicted mourne weepe let your laughter bee turned into sorowe and your tote into griefe Humble your selues in the sight of the Lorde Esay the
instrument to receiue it withall is faith He that beleeueth is made partaker of it and not of it onely but of eternall life also For he that beleeueth in me hath life eternall saith our Sauiour Christ. But this faith this iustifying faith doth worke through loue and sheweth it selfe by workes The good tree will be fruitfull The beleeuing iustified childe of God will feare God and worke righteousnesse 46 This doctrine of iustification by faith in the death and resurrection of Christ Iesu is witnessed by all the Prophets It is no newe doctrine but olde not onely proceeding from the Apostles but also from the Prophets For Moses and all the Prophets beare witnesse of him And as they so the Apostles after them Whose steppes we must followe and acknowledge that no doctrine is to be established but that which is testified by the Apostles and Prophets The true Church of Christ doth builde her faith on their foundation God will be worshipped and serued according to his prescript woord and not according to the braine of man The Prophets and Apostles with all such as be ministers of the woord are heere and elsewhere called witnesses Yea Christ himselfe termeth himselfe a witnesse of the truth For this cause am I borne and for this cause came into the worlde that I should beare witnesse to the truth And Christ saith to his Apostles Ye shall be witnesses vnto me both in Ierusalem and in Samaria euen to the vttermost endes of the earth 47 The truth is to bee testified by publike preaching Paul commendeth the Thessalonians for beleeuing his testimonie His testimonie was the Gospel which he did preache and testifie vnto them According to the voice that did speake vnto him when he was cast off his horse I haue appeared to thee for this purpose to appoint thee a minister and witnesse both of things which thou hast seene and of the things in which I will appeare vnto thee The truth is also testified by writing By the writings of the Prophets Apostles and Euangelists the truth of God Iesus Christ was most plainely testified As Iohn to name one of them among many This is that Disciple which testifieth of these things The truth is also witnessed when as it is testified in bloud for a martyr is a witnes Christ told Peter that when he was young hee girded himselfe and walked whither he lusted but when he waxed old other should gird him and carie him whither hee would not Nowe this saith Iohn he spake signifying by what death he should glorifie God Many Martyrs haue thus testified the truth with suffering for it But they ouercame by the bloud of the Lambe and by the woord of their testimonie not louing their life no not to the death That minister which will neither testifie it by publike preaching nor by writing will hardly testifie it by suffering but will rather say with Peter I knowe not the man But I must here make an end for the time hath ouertaken me and without repetition as you knowe the maner is To God the father God the son God the holie Ghost three persons one almightie almerciful God be rendred all thanks all glorie giuen for euer and for euer Amen The fifteenth Sermon A Sermon preached at Strausborough in the time of Q. Maries reigne 2. COR. 6. 2 Wee therefore as helpers beseeche you that ye receiue not the grace of God in vaine 3 For he saith I haue heard thee in a time accepted in the day of saluation haue I succoured thee behold now the accepted time beholde now the day of saluation THE Prophet to abate the hawtie conceit which naturally wee haue of our selues in such sort as euery man were his owne God and had no other whom to praise for the graces and gifts wherewith he is beautified and set forth as a mirror for al other creatures to beholde and woonder at indeuoureth to turn away our eyes frō too much gazing vpon our owne excellencie by pointing as it were his finger at him who is author of euerie good perfect gift saying Hee made vs and not we our selues For what end and purpose Zacharie teacheth namely that we might serue him in holinesse and righteonsnesse before him all the daies of our life For we are his workemanship created in Christ Iesus vnto good works which God hath ordeined that we should walke in them Ye are not saith S. Paul to the Corinthians your owne Why so For you are bought with a price Glorifie therefore God in your bodie and in your spirite for they are Gods Forsomuch then as we are all of the houshold of God all one in Christ all members of one and the same spirituall bodie woorshipping one Lord receiuing one baptisme professing one faith expecting one glorie to be reuealed vpon vs in that great day it is our duetie in token of our neere coniunction in the spirite with one heart one minde and as it were with one mouth to present our selues before his mercie seate to praise him to heare his word to receiue the seales of his merciful couenaunt in the Gospel and to offer him our needeful supplications together that in all things it may appeare that we are one as hee and the father are one euen one God to be blessed for euer 2 With what zeale desire Gods people of old were woont to do this we may gesse by that which we reade of y ◠Prophet Dauid who being persecuted of his wicked vnnatural son driuen from y e presence of that glorious tabernacle which with great triumph ioye himselfe had placed in the Citie of Dauid where he was woont with the rest of the people to call vpon the name of the Lord to heare the Lawe and to offer sacrifice vpon those beautiful altars conceiued such a deepe impression of griefe by the sorowfull meditation of those sweete and heauenly comforts whereof his soule had tasted in former times that forgetting quite the losse of all other royalties whatsoeuer he maketh mone for nothing but onely this that he might not nowe be partaker of those inestimable benefites and the comforts of minde and conscience which he was woont to receiue at the hand of God at such time as with the rest of the Israelites he resorted to the tabernacle where God promised to be present and fauourably to heare the petitions there made vnto him Of this his great miferie he complaineth him lamentably in diuerse of his Psalmes but especially in the 84 where he breaketh out into these woords of great zeale O Lord of hosts howe amiable are thy Tabernacles My soule longeth yea and fainteth for the courts of the Lorde mine heart and my flesh reioice in the liuing God He goeth on and magnifieth the blessed estates of those sillie birds which might haue their nests and lay their young euen
past al helpe His rotten relikes cannot comfort you His blinde dumbe and wormeaten Idols can doe you no good It is cast awaie which is spent vpon his shamelesse pardons they wil not preuaile God wil not admit them By his Latine seruice ye cannot be edified or made wiser Yet this trumperie they sel for monie and vpon this trash they cause sillie men to wast their substance and to these to commit their soules Thus you see a manifest difference betweene Christ and Antichrist the doctrine of God and the learning of man true teachers and false sounde and counterfaited religion The one offereth true bread freely the other that which is no bread for bread and that not freely neither but for monie The diuersitie of religion professed in these our times is here most plainely and liuely depainted For the better clearing whereof I wil in three notes lay before your eies the whole difference which is betweene them 9 First we disagree in the very foundation They lay one ground and we an other We lay no one stone but onely vpon that foundation of the Prophets and Apostles whereupon whosoeuer is builded groweth into an holie temple in the Lord a temple which no winde no waues no storme no tempest is able to ouerthrowe The foundation of our religion is the written worde the Scriptures of God the vndoubted records of the holie Ghost We require no credite to be giuen to any part or parcel of our doctrine further than the same may be clearely and manifestly proued by the plaine words of the lawe of God which remaineth in writing to be seene read examined of all men This we doe First because we knowe that God hath caused his whole Lawe to be written Secondly because we see that it hath beene the practise of all the defenders of the truth since the beginning to relie their faith onely vpon the Scripture and written word Thirdly because it is euident and plaine that we cannot receiue any other foundation of heauenly truth without the ouerthrowe of Christian faith 10 There was neuer any Lawemaker so simple as to make statutes for perpetuitie and not to register them in bookes or engraue them in tables When Memucan was desirous to haue a Law made for the bringing of women in subiection vnder their husbands his perswasion was this If it may please the King let a royall decree proceede from him and let it be written The Lawes of the Medes and Persians that might neuer be altered were for euer recorded When God deliuered his first Lawe vnto his people the Lawe which commonly we call morall he gaue it them written in tables of stone Againe when he deliuered them ciuil ordinaunces for the administration of iustice betweene man and man Moses first proclaimed all those Lawes and ordinances amongst the people afterward he tooke and wrote in a booke all the words of the Lord. As for the Lawes of rites and ceremonies they are likewise written in this booke To these we must adde that Lawe which the blessed Apostle doth call the Lawe of faith This Lawe God preached vnto Adam by himselfe The seede of the woman shall breake the serpents head vnto Abraham by his Angel In thee shall all the nations of the earth be blessed to the children of Abraham by his Prophets Behold a virgin shal conceiue and beare a sonne finally vnto vs by his sonne and by them whom his sonne hath sent into the world to make it knowen that through this man is preached remission of sinnes and from all things from which ye could not be iustified by the Lawe of Moses by him euerie one that beleeueth is iustified And the statutes of this Lawe are also written God being moreouer desirous to haue his seruaunts not only taught by doctrine but prouoked also by examples gaue them a fift sort of Lawes and testimonies called historical not leauing these neither to men to deliuer vnto their children by word of mouth but all by writing If God haue committed his Lawes moral ciuil ceremonial euangelical and historical also vnto writing where should we seeke for the statutes of the almightie but in his written word 11 The auncients of the house of God knewe no fountaine of his truth but this They neuer enquired what had beene whispered in mens eares that which they beleeued and taught they read it out of the booke In the Historie of Iosua it is recorded howe hee did assemble the Tribes Elders Heads Iudges and Officers of Israel together shewing them what God had spoken vnto them by Moses but vttering to them no speech which was not writtē Iosias with all the men of Iuda and all the inhabitants of Ierusalem the Priests Prophets and all the people small and great made a couenaunt before the Lord to keepe his commaundements and his testimonies and his statutes with all their heart and with all their soule But what statutes what testimonies The words of the couenaunt written in this Booke Christ speaketh many things his Apostles many things concerning the doctrine of the Prophets but no one point of doctrine which is not found in their bookes and writings The prophet Esay crieth Adlegem testimonium To the lawe and to the testimonie If they teache not according to this Lawe it is because there is no light in them Consider the practise of Christ Iesus His proofes are Scriptum est It is written His demaunds are Quomodo legis Howe doest thou reade His Apologies are Scrutamini Scripturas Searche the Scriptures they beare me record His Apostles tread in the same path they goe not the breadth of an haire not a whit from that which is written Thus S. Paul protesteth I deliuered vnto you that which I receiued how Christ died for our sinnes according to the Scriptures and that he was buried and that he rose the third day according to the Scriptures It is not lightly to be marked which is twise repeated He deliuered nothing but according to the Scriptures I would heare the voice of my pastor saith S. Augustine Reade this out of some Prophet reade it out of some Psalme recite it out of the Lawe recite it out of the Gospel recite it out of some Apostle reade it and we will beleeue it These be good presidents for vs to followe til sufficient reason be alleaged why we should lay an other foundation than that which hath beene laide by so many so wise so reuerend builders 12 Especially sith this foundation is so peculiar to the trueth that we cannot rest vpon any other without manifest daunger of the vtter ouerthrowe of Christian faith For first what certainetie or assurance can we haue of any of those things which are beleeued if our faith doe not leane onely vpon the Scriptures If once a religious credite be giuen to vnwritten verities and to mens reports the vndoubted articles of our beleefe cannot choose but at the
not so wel to deale with prophane things in this place the word of God beeing so plentifull and of great power to mooue the hearts of such as beleeue In the scriptures of God Counsellers haue examples laide before them of both sorts as well such as haue referred all their counsels to their owne priuate gaine as also such as haue faithfully employed their trauels to the benefite of others Achitophel beeing a man of a traiterous heart gaue trecherous aduise tending to the kings confusion But Chusa the Archite directed faithfully his counsell to the safetie of his Lord and Master the King Let him be followed who is most to be commended and was best rewarded This lesson must be deliuered vnto them also which haue charge to deliuer it vnto others For woe be to those pastors that feede themselues and not their flocke Paul had care of all Churches Christ preferred the safetie of his flocke before his owne soule hee gaue his pretious life for his beloued sheepe To bee short this must teache euerie member to trauell for the benefite of the whole bodie that the glorie of God may be sought of all Which that all may seeke syncerely and heartily God the Father graunt for his Sonne our Sauiours sake to whom c. The sixth Sermon A Sermon preached before the Queene PSALME 86. 11 Teache me thy way O Lord and I will walke in thy trueth I Will not meddle with the argument of this Psalme nor make any generall discourse of the whole this one verse shall suffice being plentifull and riche in matter most fit for these our times and not vnfit for this most honourable audience they are the words of a most woorthie prince pertinent to all princes and conuenient for all Christians This short sentence consisteth partly of a petition and partly of a promise For first he praieth to be taught of God secondly hee promiseth to walke in his trueth In the former part are these things chiefly to be considered first a request to be taught Teach me secondly to be taught of God Teache me O Lord thirdly what he would be taught Teache me thy waies 2 The king in praying to be taught confesseth his ignorance and if the great prophet of God pleade ignoraunce who is hee that dare boast of knowledge If S. Paul after so long studie and after so many heauenly reuelations did confesse We knowe in part then the best learned of all may learne Yea when a man hath doone his best he must then begin againe as if all which hath beene doone alreadie were in comparison of perfection nothing It is too much arrogancie in that proude man who thinketh himselfe to haue all knowledge hid in the chest of his bosome and all trueth cheined to his tongue so that hee can neither deceiue nor be deceiued No man hath attained to the knowledge of any thing which will not confesse with Socrates This one thing I knowe that I knowe nothing Brethren saith the Apostle I would not haue you ignoraunt Ignorance is the mother not of deuotion but of superstition not of trueth but of error and sinne If wee desire therefore rather to walke in light than to dwell in blindenesse we must learne of this princely prophet to become scholers in Gods schoole we must with Salomon prefer knowledge and wisedome before riches honour and long life 3 God hath appointed good meanes to leade men to knowledge hee hath caused the scriptures to bee written for our learning Without the knowledge whereof neither can kings beare rule neither subiects obey and liue in order as they should Wherefore Iosua was commaunded not to laie aside the volume of the Law at any time night nor day The prophet Dauid made it his continuall studie The wisest gouernours of Israel would not enterprise any matter of weight til they had turned the leaues of this booke thence to take aduice for their better direction This most pretious iewel is to be preferred before all treasure If thou be hungrie it is meate to satisfie thee if thou be thirstie it is drinke to refresh thee if thou be sicke it is a present remedie if thou bee weake it is a staffe to leane vnto if thine enemie assault thee it is a swoord to fight withall if thou be in darkenesse it is a lanterne to guide thy feete if thou be doubtfull of the way it is a bright shining starre to direct thee if thou be in displeasure with God it is the message of reconciliation if thou studie to saue thy soule receiue the word ingrafted for that is able to doe it It is the word of life Whoso loueth saluation will loue this woord loue to reade it loue to heare it and such as wil neither reade nor heare it Christ saith plainely they are not of God For the spouse gladly heareth the voice of the bridegroome and my sheepe heare my voice saith the prince of pastors 4 But the world seemeth to be glutted with the word there be many stomackes that cannot digest it and many that loath it I stand in feare that God in his iustice wil giue vs instead of plentie of this bread a famine and for wholesome foode meate that shal rot betweene our teeth There is not that desire in vs to knowe the wisedome of Christ which was in the Queene of Saba to heare the wisedome of Salomon There were of the Iewes no small numbers that heard Christ three daies together in the wildernesse and that fasting but he hath fed vs so full that wee care not for him The seruaunts of Salomon were thought happy that they might stand daily to heare his wisedome Happie it were both for the seruants of Salomon for Salomon too if but euerie Sabaoth they would heare him which is farre both greater and wiser than Salomon There is no want except it be of willingnes onely for both we haue leisure ynough to heare and there are store of them whom God hath verie well enabled to speake No time can be better spent nothing more necessarie for a Christian Court What more princelike than to honour the prince of all princes with that seruice wherein he is so highly delighted The bellie is daily and daintily fed O suffer not the soule to want that foode which abideth for euer They are not blessed that feede and pamper the flesh they are that heare the word and keepe it This word attentiuely and carefully heard would conuert our soules correct our liues soften our hearts inflame our mindes with the loue of God it would roote out vice and ingraft vertue banish vaine and cherish good desires in vs it would lay our sins before our faces humble our proude and hawtie lookes bring vs vnto true and heartie repentaunce throwe vs downe with godlie sorowe and raise vs vp againe with heauenly comfort in the merites and mercies of Christ Iesus it would perfectly perfect vs vnto
SERMONS Made by the most reuerende Father in God Edwin Archbishop of Yorke Primate of England and Metropolitane DAN 12. 3. They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer AT LONDON Printed by Henrie Midleton for Thomas Charde 1585. To the Christian Readers grace and peace through Iesu Christ our Lord. OF other thinges besides these my sonne take thou heede for there is none end of making manie bookes and much reading is a wearinesse of the flesh Let vs heare the ende of all feare God and keepe his commandements for this is the whole dutie of euerie man By which wordes of weight proceeding from the Oracle not of Apollo but of God himselfe what effect hath beene wrought both in the heartes and in the handes of many great learned Clerkes both heere and elsewhere both heeretofore and at this day to make them withdraw their mindes from writing and to withholde their pens from paper some witnesses worthie credite could testifie but that dayly experience needeth no farther proofe Howbeit when it is well knowen and ought accordingly to be considered that the place alledged shold rather correct the bookish humor of cōmon writers idle discoursers then control the writing of necessarie and needefull workes which to the singular aduancement of kingdomes cōmonweales to the most excellent seruice of almighty God to the inestimable benefit and blessing of his Church many hundred yeeres sithens that saying of Salomon haue beene printed and published notwithstanding as by large volumes innumerable of Scriptures and fathers of histories and artes in all kinds of knowledge may euidently appeare Euery man of abilitie should rather by those examples encourage himself the suffer himselfe by these wordes to be disswaded to imploye the talent as wel of his hand as of his tongue to meete with and ouertake all practises inconueniences and as it were to applie a salue to euerie sore to minister a medicine to euerie maladie that may occurre Againe when we perceiue Sanballat Tobiah Geshem Noadiah the Prophetesse and their accomplices continually to hinder and impeach as much as in them lyeth the worke of Gods Temple that is Papistes Iesuites and Malecontentes with their adherents all aduersaries enimies to the euerlasting truth of the Gospell without intermission to abuse their great leasure and small learning to plant error and heresie in the heartes of our brethren thereby to supplant all religious woorshippe of almightie God all audience of his woorde and reuerence to his Sacramentes all humble obedience to lawefull Magistrates all dutifull regarde of wholesome lawes all carefull obseruation of auncient discipline all sincere and seemely conuersation of Christian life and honest manners howe can the holie Ghost who reprooueth the woorlde of sinne but require vs to bestowe all the forces and habilimentes wee haue not onely as good Zacharias and Aggeus to prophecie but as godly Zorobabell and Salathiell to reedifie that is aswell by writing as by preaching aswell by our bookes as by our sermons and as it were with a trowell in the one hande and a sworde in the other to rayse and erect the newe Ierusalem supplying the decayes repairing the ruines filling vp the breaches building vp the wals and towers of Sion in perfect beauty The consideratiō wherof together with some other earnest and vehement perswasions to the like effect vsed did at the last though long first induce the most reuerend authour of this booke euē another Esdras or Nehemias to suffer these his labours to come to light aswell for that he mought leaue behinde him a witnesse and warrant of his godly zealous affection that the professiō of his faith mought become the sweete sauour of life to life in all rather thē the sauour of death to death in any as also for that words spokē are soone come soone gon but written withall may make a deeper impression so by striking aswell the eye of the reader as the eare of the hearer may perse his heart the better saue his soule the sooner Of the booke it selfe I will saie but this that for myne owne parte I am verilie perswaded there is no worke written in this kinde wherin men of principall estate or particular callings may be either more sufficiently enformed to know or more plainely directed to performe their seueral duties The superiour how to gouerne the inferiour how to obey the Minister what to teach the people what to learne the Parliament what to establish the Realme what to embrace her Maiestie and counsaill what to heare Courte Citie and Countrie what to amend why Patrones especially professing godlines should be vncorrupt why Pastours vndergoing such a charge shoulde keepe the flocke from the foxe and wolfe why Bishops should be more vigilant precise not to admit Ministers hand ouer head why the rich should be open handed and poore Christ in his needie members competenlie relieued how the Church to be disciphered by hir proper marks of the word to be heard with diligēce and the sacramentes with reuerence to be frequented how the Temple to be purged of idolatrie superstition and superfluitie the Church men of ignoraunce negligence and simonie the commonweale of vnmercifulnesse couetousnesse and vsurie the iudgement seates both ciuill and Ecclesiasticall of briberie extortion partiality why the Gospell to be preached with fauour the Law with terrour yet both with a caueat how God to be worshipped our neighbours intreated our children families catechised our selues conformed to Christ his image the simple aduised the subtill preuēted the weake supported the obstinate corrected what patience to be vsed vnder the crosse what thankefulnesse to be shewed for Gods great mercies what prayers in our extremest necessities to be powred out what sorrow must throw downe the sinfull man what faith raise him vp what hope sustaine him what charitie inflame him what worthy fruites commend him to the world finally how the truth may be cōfirmed falshood refelled vice reproued vertue aduaunced and so the child of God made a man wise vnto saluation and perfectly enabled vnto euery good worke Besides many other most profitable obseruations sooner taught then learned yet sooner learned then followed such so many as in so few sermons you shal hardly finde I beleeue but in the same Nor is this my single opinion only but many mens censure of greater learning better iudgment who know what belonges to matter and method to times and persons to place and occasions with other due circumstances of well and wise meaning speaking and writing But as those sermons be best praysed euer that be euer best practised so if these shall be receiued into the good grounde of your heartes with the same affection and spirite they were preached first and nowe be published no doubt but the sower the seede the soile the increase and all will be founde to the glorie of his grace
the middest of them and what the Bishoppes in Synode did so conclude to bee godly and behooueful that he did ratifie and confirme 11 The ministers you see should teache the right waie He which beareth that name and performeth not this office is but an Idoll Let another take his Bishopricke Such drones were better smothered than suffered in that hiue where none should liue that wil not labour Such as sowe not why should they reape Neither is it any new thing to cast out vnworthie ministers who cast off care of their duetie Solomon deposed Abiathar the high Priest and Iustinian depriued Syluerius and Vigilius Bishops of Rome These are good presidents for Princes in like case to followe 12 Again such as teach but teach not the good right way such as are open and publike maintainers of errors and heresie such in the iudgement of God are thought vnworthie to liue Falsus Propheta moriatur Elias and Iehu did not thinke themselues imbrued but rather sanctified with such bloud I haue no cruell heart bloud be farre from me I minde nothing lesse Yet needes must it be graunted that the maintainers and teachers of errors heresie are to be repressed in euery Christian common wealth Such troublers of the quiet of the Church such deceiuers of the people are at leastwise according to the auncient commendable custome of the church to be remooued from the ministerie It is no reason that the church enemies should bee fostered in the bosome of the church The histories of things doone by good princes and rulers in these cases are so many and manifest that I neede not trouble you with recitall of them Amphilochius the Bishop sharply reprooued Theodosius the Emperour that he so long winked at Arius and suffered him to spreade his pestilent heresie farre and wide ouer the bodie of the church The Emperour was not angrie at the words of iust reproofe but foorthwith banished Arius and gaue him some part of his iust deserts The ministers what roume soeuer they haue in the church of God ought to pray and teache the good and right way or else to giue place to others that can and will And thus much for the duetie of the ministers 13 It followeth Feare the Lord and serue him in the trueth withall your hearts The Prophet in these words putteth the prince and people in remembrance of their dutie Wherin double seruice is required The seruice due vnto God and the seruice due vnto the common wealth The seruice which we owe vnto God is feare which feare is euer ioyned with loue and for that cause called a sonnelike feare to distinguish it from that seruile feare the ende whereof is desperation as the fruite of the former is loue which maketh not ashamed Feare God for they which feare him shal not feele his power All things bee naked and open before him He doeth see and wil iudge Feare him therefore but loue him too who hath so loued thee that hee hath not spared his onely sonne but giuen him to death for thee 14 God putteth the heads in minde of this duetie knowing that as they goe before so the people wil followe after Ieroboam gaue euil example and he made the people sinne Iosias feared and zealously serued God and the people did the like Quomodo reges Domino seruiunt in timore nisiea quae contra Domini iussa sunt religiosa seueritate prohibendo atque plectendo Aliter rex seruit vt homo aliter vt rex vt homo fideliter timendo vt rex leges iusta praecipientes contraria prohibentes sanciendo How doe Princes serue the Lorde in feare saith S. Augustine vnlesse with religious rigor they forbid and punish things wherein the statutes of the Lorde are broken The king serueth God as a man one way and an other way as a king As a man by leading a faithfull life as a king by making Lawes such as inioyne things that are iust forbid the contrary Ezechias did God the seruice of a king in destroying the groues and temples of Idols which were builded against the commandement of God Iosias did the like in reforming the church in dispatching all Idolatrie and superstition Darius did God royall seruice when he gaue the Idol into Daniels handes and cast his enemies into the denne of Lions Nabuchodonazer did the like when by straite Lawe hee commaunded that none should blaspheme but that all should serue the God of Sydrach My sach and Abednago Herein Princes doe rightly serue God as Princes when to serue him they doe such things as vnlesse they were Princes they could not doe 15 The first point of kinglie seruice vnto God is to purge and cleanse his Church Christ teacheth this by that which he did at his entering into that fowlie defiled temple of Ierusalem It appertaineth to Princes to Magistrates to them which are nowe assembled in this honourable Court of Parliament by all good meanes and Lawes to see Gods house made cleane that it may be the house of prayer and not a denne of theeues 16 First it must be purged from all false doctrine from all Idolatrie and superstition The good kings Ezechias and Iosias were careful in this behalfe They could not abide Idolatrie to be committed or God to be blasphemed within their dominons It had beene hard to haue purchased such a thing as a Masse at Moses hands with a masse of money That zealous Prince king Asa deposed Maacha his grandemother wholly from all gouernment for setting vp a foule Idol in a groue He that dealt so sharply with his grandmother for this surely would in no case or respect haue tolerated a blasphemous masse in his reformed church and kingdome The euill which others doe by our sufferance is ours We doe it when we suffer it to be done Princes to please princes may not displease the prince of all princes Feare the Lord and serue him in zeale and in trueth cast out of the church of England all leuin of blasphemie and Idolatrie So shall you glorifie God and he shal glorifie you Pauls heart was set on fire his spirit was kindled within him when hee sawe the citie of Athens giuen to Idolatrie Ye knowe the Historie of that woorthie man Mattathias We praie daily Hallowed be thy name but with what mindes if wittingly we suffer his name to be prophaned blasphemed 17 Feare the Lord purge his Church remooue all stones of offence out of his vineyard S. Pauls rule is Let all things in the Church be doone seemely What that seemelinesse is he himselfe expoundeth in these words Let all things be doone vnto edification The primatiue Church casting away Iudaicall and Heathenish rites was simple in her ceremonies The pope hath polluted and burthened the Church with both Wee may haue no other than such as are comely and serue for the
common wealth What stirs diuersities of religion hath raised in nations kingdoms the histories are so many so plaine and our times in such sort haue told you that with further proofe I need not trouble your eares One God one king one faith one profession is fit for one monarchie common wealth Diuision weakneth Concord strēgtheneth The storie of Scilurus the Scythian is knowen who vpon his death bed taught his lxxx sons the force of vnitie by the strength of sticks weake by themselues when they are tyed in a bundle Let conformitie and vnitie in religion be prouided for and it shal be as a wall of defence vnto this Realme 26 And as these things are especially to be regarded as our principal care must be for the highest matters synceritie and vnitie in religion so we may not neglect or passe ouer smaller things which neede redresse For as diseases and sores in the basest and vilest parts of the body doe grieue and may endaunger the chiefest vnlesse they bee cured betimes so the least abuses by sufferance may worke the greatest harme Gorgeous apparel and sumptuous dyet with such like matters may seeme small things but they are the causes of no small euils They eate vp England and are therefore to bee repressed by straite Lawes It is a part of true seruice done vnto God to see euen vnto these things 27 Wee may seeme to cast our eyes very lowe when wee looke into the dealings of euerie officer vnder the Prince Yet euerie one must be seene vnto They waxe sodainely rich by the spoile of the Prince Reforme it by Lawe that all may walke in trueth If merchaunts with other artificers and meaner trades doe inriche themselues by impouerishing others through deceitfull shifts the common wealth suffereth dammage by their vneuen dealings If we wil haue God serued in trueth wee must by Lawe reforme them 28 That biting worme of vsurie that deuouring wolfe hath consumed many many it hath pulled vpon their knees and brought to beggerie many such as might haue liued in great wealth and in honour not a fewe This canker hath corrupted all England It is become the chiefe chaffer and merchaundise of England We shall doe God and our countrie true seruice by taking away this euill Represse it by Lawe else the heauie hand of God hangeth ouer vs and wil strike vs. 29 That vile sinne of adulterie in Gods common wealth punished with death so ouerfloweth the bankes of all chastitie that if by sharpe Lawes it be not speedily cut off God from heauen with fire will consume it Preuent Gods wrath bridle this outrage so shal you serue the Lord in truth 30 There is nothing more hurtfull to the common wealth than these corner contracts without consent of parents contrary to the woorde of God the Lawe of nature the Lawe ciuil and all right and reason The inconueniences that followe are not sufferable Euaristus a Bishop of Rome saith It is not wedlocke but whoredome when the consent of parents is wanting God cannot bee better serued than if by Lawe yee restraine this vnlawfull contracting The children of this inconuenient mariage may scarsely bee termed lawfull The deuill that hath euer hated wedlocke and loueth whoredome was the first author of this great disorder God graunt you vnderstanding heartes and willing mindes faithfully and in trueth to trauell to represse and take away these euils 31 And as euill is to be controlled by Lawe so that which is good is also by Lawe to be procured God hath made vs many wayes riche For what wee haue freely at his hands we haue it But he himselfe is become very poore in so much that for want of reliefe he is forced to begge and for want of lodging and meate hee lieth and dieth in our streetes This great ingratitude God cannot but reuenge Oh what shame is this to a Christian common wealth in a reformed countrie Obstinate Iewes would neuer shew themselues so vnthankful Their auncient Lawe forbidding beggars is euen to this day most straitly kept amongest them Lawes in this behalfe haue beene prouided but as they wanted perfection so haue they in manner in no point or any where had execution Serue God in trueth prouide that Christ craue not Such as wil not feede him here he wil neuer feede in his kingdome Thus haue I point by point let you see disorders and wants in the common wealth Ye haue authoritie by Lawe to reforme them Consider duetifully of it and serue God truely as ye ought alwayes remembring the saying of the Prophet Esay Woe be to them that make wicked Lawes 32 When good Lawes are made they must be put in execution Lawe is the life of the common wealth and execution the life of the Lawe And better not to make Lawes than not to execute Lawes when they are once made This is the dutie of the publike ministers of the common wealth They must first keepe Lawes themselues then see that others in like sort may obserue them If the officers and ministers of the common wealth contemne lawes doubtlesse the people wil neuer reuerence them if they breake them the people wil neuer keep them Which Solon wisely considering wisely aunswered being demaunded what was chiefe safetie for a common wealth If the Citizens obey the Magistrate and the Magistrate the Lawes You that are appointed to this purpose and put in trust therewith lay aside dread and meede fauour and friendship gift and gaine and with simplicitie of heart punish the transgressor of the Lawe according to the Law Make not Anacharsis webbe of the Lawe Let not the hornet escape and the litle flie bee caught Fewe Lawes well made and well kept would serue the turne This is Gods seruice the execution thereof he hath set ouer to your hands Serue him in trueth and singlenesse of heart Cursed is he that negligently doeth the worke of the Lorde 33 Thus much hath beene spoken concerning higher powers and of their duetie in the seruice of God Samuel speaketh not to them alone to the people it is spoken as well as to the prince Feare and serue ye the Lorde in trueth Feare God embrace the Gospel leade your liues in holinesse and righteousnesse according to the word of trueth The Lorde is a strong defence to them that feare him They that feare him want nothing 34 Giue vnto the Lordes annointed due reuerence and honour Let euerie soule be subiect not by constraint but for conscience sake Imitate those worthie Israelites who were so willingly obedient to Iosua that they cryed with one voice Whosoeuer shall rebell against thy commaundement and will not obey thy woordes in all that thou commaundest him let him die Grudge not repine not at higher powers say not in your hearts Let vs breake their bands and cast away their chaines from vs. 35 Seeke the peace of the common wealth and
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
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
Thessalonica vnto whom he was not onely content to giue the milke of the gospel of Christ but willing that they might sucke euen bloud out of his brest so it were for their benefite So deare and precious they were vnto him Such a nurce was Moses which fed the people with the Lawe of God the foode of life meate sweeter than honie or the honie combe Such a one Iehosaphat in sending abroade preachers to feede the people Such a one Ezechias in washing and cleansing the Church from Idolatrie Iosias in reforming the house of God Salomon in deposing euil priests and placing better in labouring by all meanes to inlarge the glorious kingdome of God These did the parts of good and faithfull nurces and God did highly requite their seruice 16 After pietie honestie and order must be sought This is attained vnto by seeing good Lawes both made and put in execution For the execution of the Lawe is the life of the Lawe and a Lawe not executed is but a dead Lawe And here let rulers first learne to obserue Lawes themselues and so with greater courage and better countenance they may punish by Lawe the transgressors of the Lawe For this cause S. Paul would haue a Bishop whose office it is to reprooue others himselfe to bee vnreprooueable Iudah gaue sentence against Thamar for her incontinencie Bring her foorth and let her be burnt But when he once vnderstoode it was his owne offence the case was altered The Prophet Dauid was driuen to the like Those magistrates doe both wickedly and shamefully which prescribe a Lawe of honest life vnto others and keepe it not themselues It is fowle thing when he that punisheth is more woorthie punishment than the partie punished Paul himselfe being blamelesse executed discipline with great authoritie vpon that lewde incestuous person Samuel a faultlesse magistrate was not afraide to cut off the head of Agag the king with his owne handes Moses could not with that courage haue hanged vp those Gentlemen-fornicators had not his owne life that way beene without staine or blemish When magistrates themselues be cleare they may boldely punish others and see diligently to the straite execution of Lawes For want whereof it commeth to passe that for the most part Lawes are accounted like to cobwebs which take small flies and hold them fast but suffer hornets to breake through In execution of lawes we may not respect the person of the riche or of the poore neither feare nor pitie must remooue vs that which is iust must take place in both For if Lawes be not executed without respect of person if sinne be not seuerely repressed if the people bee not kept in order it wil shake the state all wil be in an vprore no man shall be master of his owne or in any safetie of his life al iniquitie will abound all honestie will be exiled and the magistrate shall beare the sword in vaine To neglect it is to neglect that thing for which this ordinance of God was first appointed For if men without these meanes might be kept in order surely God would neuer haue established gouernement to keepe them in order by these meanes Barbarous therefore and wicked is the opinion of the Anabaptists which condemne all superioritie authoritie and gouernement in the Church For what is this else but vtterly to expell both out of Church and common wealth all godlinesse all peace all honestie 17 Nowe as magistrates and rulers should by good gouernment procure peace promote religion and preserue honestie amongst men so our Apostle requireth at the peoples handes that they vnder gouernement leade a peaceable quiet and honest life There is a double peace the one outward the other inward peace with men and peace with God With God there is no peace but in Christ. Through faith in him wee haue peace with God and not otherwise He hath peace with God whose sinnes are remitted for Blessed are they whose iniquities are pardoned But our sinnes are remitted onely in the bloud of Christ Iesus his bloud doeth purge vs from all sinne Christ therefore is our onely peacemaker with God This is that peace which passeth all vnderstanding He that wil enioie it must be careful to keepe a good conscience Haue a good conscience that when men speake euill of you as of ill doers they may be ashamed For if our owne heart condemne vs God is greater and wil more syncerely iudge vs. A good conscience maketh a strong faith Many by loosing their hold of the one haue made shipwracke of the other 18 The peaceable and quiet life which S. Paul in this place doeth chiefly require is to haue outward peace with men If it be possible and as much as in you lies haue peace with all men Yet not peace with all men so but that we may be alwaies readie for Gods cause to sustaine the hatred of all men in the world We may not for peace sake flatter men in their sinne for that is to be partakers of euill We must haue peace with all if it may be and so farre as in vs lyeth euer preferring a good conscience and a Christian minde For it may not be which may not be honestly Followe those things that belong vnto peace but vnto godlie peace For our God is the God of true of good peace He detesteth them that sowe discord yea the soule of the Lorde abhorreth them Doeg was hated of God for setting dissension betweene Saul and Dauid Achitophel likewise for stirring vp Absolon to striue against his father For as peacemakers are blessed so cursed are all disturbers of peace all breeders and maintainers of sedition Vnto peace we must ioine holinesse true and religious worshipping of God So saith the Apostle Followe peace and holinesse without which no man shall see the Lorde Thou shalt worship the Lorde thy God and him onely shalt thou serue He is a spirite and will be woorshipped in spirit and trueth in inward holinesse not in outward shew of holinesse onely in synceritie and not in ceremonie alone according to his owne will and commaundement not according to the fancie or inuention of man Euerie God saith Socrates is so to be worshipped as himselfe hath appointed 19 This our seruing of God in the Church of God in true holinesse consisteth chiefly in true and earnest praier vnto God in diligent and duetifull hearing of his word in faithfull and reuerent receiuing of his Sacraments In praier we beg of God those things which we wish and hope to receiue and wee praise him for things alreadie receiued This is a sweete and an acceptable sacrifice The hearing of his word is also a seruice wherewith he is pleased 20 And as praying and hearing so the woorthie receiuing of his sacraments is not onely a sealing of his grace vnto vs but also a testifying of our godlinesse towards him His sacrameuts are two in number
wee haue to praise our God that in publike doctrine touching the substance of religion wee all agree in one truth we all builde vpon one foundation Christ Iesus slaine and offered vp for our full redemption according to the doctrine of the scriptures So much the greater pitie it is that there should be such dissent in matters of small importance in rites and circumstances that by contention in such things the course of the Gospel should be hindered Christs aduersaries strengthened and his church offended The ministerie cannot bee well executed without her rites which rites are left indifferent to euerie policie so that they be not disagreeing from the word so that they tend vnto edification so that they be seemely and according to decent order Bee it graunted that some rites vpon some consideration might be bettered or omitted yet can I not say neither any man I suppose can prooue that any thing is set downe to be obserued in the Church wicked or contrarie to the woord And it were scarse wisedome when as in many yeres a beautifull and a costlie house is builded if a windowe be set a litle awrie or some small like eye sore doe appeare in respect thereof to disturbe the whole house to put it downe and laie it flat with the ground For euerie change being so full of perill surely these great alterations vpon so light aduise these newe common wealthes howsoeuer they be shadowed with the plausible name of reformation yet in seeking for vndoubtedly this is sought and that by many to haue the patrimonie of the Church diuided mangled and impaired they threaten the vtter ouerthrowe of learning and religion For take away liuing at which roote this axe especially striketh and ye take away learning take away learning and yee ouerthrowe teaching take away teaching and what shall become of the church of Christ Where there is no vision there the people cannot choose but come to decaie There is no state no not the state of a prince excepted to whom feare honour obedience and tribute is due that may more rightly chalenge a competent and sufficient liuing than the minister of the word of God They seeme to haue put out the verie light of nature in themselues which repine at the reasonable maintenance of them that minister before the Lorde in these sanctified labours For who doeth plant a vineyard and doeth not eate of the fruite thereof or who feedeth a flocke and eateth not of the milke of the flock Marke how the scriptures both in the Lawe and in the Gospell doe beate vpon this point In the Lawe it is saide Thou shalt not mussle the mouth of the Oxe Doeth God take care for Oxen No his care is for vs. For our cause it is that he hath saide The labourer is worthie of his hire For our cause he hath ordeined that they which preache the Gospell should liue of the Gospell Hee had a care of his church and therefore gaue charge Let him that is taught in the word make him that taught him partaker of al his goods This is large yet but reasonable For if we haue sowen vnto you spiritual things is it a great matter if wee reape your carnall things is it much to make vs partakers of all your goods The Elders that rule well are worthie of double honour specially they which labour in the woord and doctrine They which labour amongst you and are ouer you in the Lorde and admonish you haue them saith the Apostle we beseeche you in singular loue for their works sake It was foreseene no doubt by the spirite how Gods portion should be pinched howe the ministers of the word should be contemned howe iniuriously men in these last vncharitable daies would seeke for the hauocke and spoile of the Church this mooued him in so large and ample sort to speake of maintenance and honour due to his ministers If any man bee slowe and rechelesse in dooing his office if there bee any Idol-sheepeheard that feedeth himselfe onely and not his flocke let him be reformed or remooued But for the fault of a fewe that the whole state should be subuerted and the patrimonie of the church of Christ spoiled and deuoured it were verie hard No prince nor people Christian or Heathen could euer consent to such a thing without sacrilege Wel as we are at vnitie in substance of religion so God graunt that at length in these things also we may agree and be as one euen as becommeth the congregation of Christ which is a societie linked and knit together not sundered by diuision and rent in peeces by varietie of opinions and iudgements To this vnitie Paul exhorteth Be of one meaning This vnitie Christ commendeth to his Disciples saying Be one 6 Of this vnitie and coniunction of men agreeing in the trueth ariseth that brotherly concord whereof S. Paul in the woordes that followe saith Be like minded hauing the same charitie Where dissent in religion is there can hardly be consent in loue Diuersitie of religion sundered the Iewe and Gentile caused the one to be an abhomination to the other Wherefore hee that came to bring religion into the world came not to bring with it peace but a sword a sworde to diuide asunder not onely kingdomes and cities but euen the man and the wife the father and the childe a sword to cut off one brother from another For there can be no agreement betweene Christ and Beliall the light of the one and the others darkenesse such as are not of one true religion with vs their profession may be friendshippe but their practise is deceit they may with speeche and countenaunce flatter and fawne but they carie for the most part a malitious heart set vpon mischiefe Caine spake Abel faire ynough but for the diuersitie of his sacrifice he hated him and spying opportunitie shed his bloud Herod pretended to worship Christ whose death he fully purposed in his malitious mind There was neuer therfore wise Israelite that would trust an Amorite It is and will bee true for euer that Constantine saide Qui perfidi sunt in Deum in Principem fideles esse non possunt They cannot be sure to their Prince who to God-ward are not syncere They count trueth heresie and No PROMISE TO BE KEPT WITH HERETIKES is their posie Children they are like to their father which is a murtherer and lier from the beginning But when we speake of loue and charitie we speake of the badge of Christianitie of the vertues of true Christians who consenting in faith bring foorth the fruite of faith which is loue without which howe neere soeuer we approche vnto Christ in word and in outward profession we are in deede none of his He cannot agree with Christ that is at discord with a Christian. God is so delighted with this affection that he professeth himselfe to hate them that are enemies of it yea the soule of the Lord abhorreth
hath the greatest skil the prince because he hath the highest roume the people because they are most in number If the pastor goe before the sheepe will be the readier to followe after if the fountaines bee sweete the riuers that flowe from them will not be sowre if there be darkenesse in the hils there will bee more in the valleies if those that should giue light vnto others be turned into darkenesse how great shall the darkenesse of others be Examples haue a meruelous force to leade men The whole world is led as they haue others especially their superiors for examples And therefore you that be chiefest in authoritie should by reason be foremost in the waie of trueth Walke in what way you wil you are sure to haue followers Iosias walked in the straite waie to heauen and the people followed Ieroboam in the broade waie and the people were caried after in heapes If you liue in securitie carelesse for Gods matters carelesse for the causes of the common wealth carefull to feede vpon pleasures and fancies carefull to passe ouer your owne times in ease and quietnesse the people will easily take after your your townes and cities will soone be made like to that secure and carelesse citie of Lais. If ye will haue the people of the Land watchfull you your selues must not slumber If you make light of the word of God the people will learne by your example to despise it if you embrace the truth they also wil loue it You my Lords you whom God hath placed before you must goe before for Gods loue striue no longer take your places and goe on that the people of God being guided by you as by lights may follow after in the way of trueth It is a monstrous thing to see the basest liues in the highest roumes Your conuersation must be a glasse for others to looke into Others shall aunswere for their owne faults but you for your owne faults and for others who through your example are faultie To conclude let vs all so walke as becommeth the children of the light let it suffice that in times past wee haue walked according to the vanitie of the Gentiles let vs now returne vnto the Lord let vs cast away impietie and worldly concupiscence and liue a sober a righteous and a godlie life let vs with true repentance craue pardon and mercie at the handes of God and hereafter walke humbly before him not for a day or for a moneth or a Lent season but continually all the daies of our pilgrimage vpon earth He onely shall be saued that continueth walking in trueth to the ende God for his mercie sake let fall plentifully the drops and dewe of his heauenly grace vpon the hil of Hermon and the mountaines of Sion to the fruitefull watering of the whole Land of Israel Teach vs O Lorde euen our princes our prophets and our people thy waies direct all our goings that we may walke for euer in thy trueth This that wee may doe all and euerie of vs in our seuerall callings God the father graunt for his Sonne Christs sake to whom c. The seuenth Sermon A Sermon preached before the Queene IAC 4. 8 Drawe neere to God and he will drawe neere to you Cleanse your hands ye sinners and purge your hearts ye double minded 9 Suffer affliction and be sorie Weepe Let your laughter be turned into mourning and your iote into heauinesse 10 Cast downe your selues before the Lord and he will lift you vp GOD requireth in his houshold steward the minister of his blessed word fidelitie and discretion fidelitie to deliuer to Gods familie such meat without mingling as he hath receiued at his Lords hands discretion to giue it fitly in due season by respecting the time place auditorie like circumstances Al men are not of one kind of constitution Some are able to receiue and digest strong meate high mysteries deepe secrets of God Others must be fed with milke simple and plaine lessons yet auaileable to their saluation These differences are in the foode it selfe The maner of diuiding it standeth in doctrine and exhortation Doctrine is for the ignoraunt to instruct them exhortation for the learned to monishe and strengthen them both may most profitably be ioined together Paul hauing to doe with the ignorant Gentiles learned in profane arts but barbarous in true religion is ful of doctrine Iames dealing with the learned Iewes traueileth more in exhortation Our times are learned times God hath blessed our daies with vnderstanding Wee are inriched by him in all speeche and in all knowledge But we knowe and doe not and that deserueth stripes Miserable is it to be ignorant of Christ not to knowe the path which leadeth to heauen Yet better it were not to knowe the way of truth than not to walke in it being knowne I will therefore followe the wisedome of S. Iames and with his owne woordes exhort you Drawe neere to God and he will drawe neere to you c. In which woords first hee exhorteth vs to drawe neere vnto God secondly he sheweth vs the meanes how we may so doe lastly hee telleth what commoditie we shall reape thereby 2 He exhorteth sinners double hearted men to draw neere vnto God Sinners are such as be notable open offenders who make all the world witnesses of their wickednesse Marie Magdalene is called a sinner because she was knowne to be a great offender Behold a woman that was in the Citie a sinner The Sodomites and the Amalechites are likewise termed sinners for the excessiuenesse of their sinne because their sinnes were notorious and manifest Double hearted men are hypocrites resembling painted sepulchers beautifull without and within full of rottennesse such as say and doe not pretending holinesse for aduantage and working mischiefe in their hearts 3 This exhortation is generall it reacheth to all for wee are al offenders euen against the maiestie of almighty God although not all in the same degree All haue sinned and do need the glorie of God Euerie mans waies are corrupt The imagination of mans heart is euill euen from his youth What man liuing can say My heart is pure Betweene an open sinner and an hypocrite there is a difference in their sight which take them as they seeme there is no difference before God who beholdeth them as they are As God wil not heare the praier of the open obstinate sinner so doeth hee powre his grieuous curse vpon all hypocrites and counterfeite Christians Woe be to you ye hypocrites 4 Dauid when hee committed that great follie was an open sinner and gaue great offence It was told him by Nathan Thou hast made the Lords enemies to blaspheme Mariage is honourable in the sight of all men but fornication and adulterie the Lord doth abhorre and the offenders therein the Lorde shall iudge This one sinne drowned the whole world it called fire out
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
Disciples kept themselues secretly together in a parlour at Ierusalem for feare of the Iewes and there serued God Such priuate congregations the Ecclesiasticall histories plentifully set foorth and commend In such tempests to serue our God in deserts in hils in dennes and holes of the earth wee must bee content But conuenticles or priuate meetings when the gospell of God being strengthened with the ciuill hand hath his free and safe passage is publikely and syncerely preached when al persecution and feare therof is wholy vanished haue beene euer suspitious and they are the nurces of all errors It is the propertie of froward sectaries whose inuentions cannot abide the light to make obscure conuenticles when the doctrine of truth is set at libertie The Donatists the Arrians the Anabaptists the Familie of loue with all others of the like sort fostered vp their errors in secret and darke corners But such as bee of the flocke of the great sheepeheard Christ ought to assemble themselues in one sheepefold Peruersitie neuer wants excuses neither is satisfied with any reason but no man can in right refuse to communicate with vs in our Church It is the sanctuarie of the Lord the house of God the arke of God wherein the treasures of heauen are laide open for our vse no other than such as God hath commanded The golden pot with Manna the flourishing rod of Aaron and the tables of Moses these are no bugges to fray away Gods children They haue nothing offered them but the heauenly foode whereupon the elect of GOD should feede euen that bread which Christ hath sanctified and broken vnto vs for our comfort 25 Such stray sheepe therefore as will not of their owne accord assemble themselues to serue the Lorde in the midst of this holie congregation may lawfully and in reason ought to be constrained thereunto For though religion cannot bee driuen into men by force yet men by force may be driuen to those ordinarie meanes whereby they are woont to be brought to the knowledge of the truth Parents cannot constraine their children to be learned But parents may constraine them to repaire thither where they may be taught Thus you see that God must be serued of vs in holinesse holinesse openly declared and professed not secretly kept and laide vp onely in our hearts and bosomes 26 It followeth in the words of Zacharie And in righteousnesse This righteousnesse hath chiefly respect to the second table and putteth vs in minde how we ought to vse our neighbour In dooing right vnto him we serue the Lord Iesus whose commaundement this is in righteousnesse One lesson well obserued were sufficient for this matter If we could loue our neighbours with that kindenesse which we doe our selues which is the precept of the Lawe we would not want in any part of righteous duetie towards men Render vnto euerie one that which is due this is righteousnesse 27 They which are in authoritie are called Iustices to the end that their name might put them in minde of that duetie which they owe to the common wealth If they doe not see that Lawes be put in practise and execution if in iudgement they doe not iustly punish transgressors and deale in deciding matters of controuersie betweene man and man with an euen hand if for feare they cruelly cast away the innocent for cowards beene euer cruell or for fauour spare the rich if they be men of corrupt minds patrones of euill men and of euill causes for their owne commoditie if they be not wise with Salomon if they feare not GOD with Moses if they loue not the truth as Dauid if they hate not couetousnesse as did Samuel surely they doe not serue God in righteousnesse and iustice because they are iniurious towardes their neighbours 28 The minister of Gods woord is also a seruaunt Wee are your seruaunts brethren for Christes sake whose embassage wee bring If we bee fraudulent or negligent in performing the parts of this duetie we are most vnrighteous 29 To serue in iustice is the duetie of euerie man The riche man is a seruaunt to the poore to releeue and comfort him as he is able For that is right and to that end God hath made him rich that he as a faithful steward might bestowe those riche blessings vpon the familie and houshold of God Iohn the Bishop of Constantinople who for his liberal releeuing of the needie was surnamed the Almner was woont to prouide daily meate for the poore and when it was made readie to come foorth and himselfe see it serued This seruice is of vs very slenderly and slackely doone Christs impotent miserable members are sent away not releeued To suffer him in his members so to begge who hath giuen thee all that thou hast is horrible ingratitude it is not the part of a Christianly afdicted heart of one that serueth his Lord in righteousnesse 30 The counseller at the Law is a seruant to his client whom he ought to serue in righteousnesse Take not excessiuely of the poore for that is not right and equall Of right you should euen without monie pleade his cause so God commaundeth who wil no doubt in that respect pay you your fees with a bountiful hand Take not of both parties for that is trechery and not iustice Thou takest not those fees but stealest them Neglect not thy clients cause if thou promise performe neither take vpon thee more than thou canst well answere If with words and subtile handling thou winnest an euil cause to another mans wrong thou art guiltie of that wrong if thou doest by negligence loose a good cause thou art guiltie of that losse and seruest not thy client nor thy God in righteousnesse 31 To conclude and knit vp all in a woord of what trade or vocation soeuer we be this we must knowe that hee onely serueth God in holinesse and righteousnesse who denying impietie and worldly concupiscence liueth soberly iustly and holily in this present world soberly as touching himselfe iustly towards his neighbour and holily as concerning God he that casteth off the olde Adam and putteth on Iesus Christ he that truely repenteth that leadeth a newe life who heareth the word and worketh it who knoweth the will of God and doth it 32 And this we must doe coramipso before him The seruice which we doe before him must bee zealous heartie and syncere We may not serue God with lukewarme seruice as the Laodiceans did For then God no doubt will vomit out vs as he threatened to doe them Vehement therefore and zealous must we bee for the house of God for the glorie of God and in Gods seruice 33 But euerie zeale God doth not accept or like of For as there is a zeale according to knowledge so there is a blinde headie zeale voide of true knowledge and therefore of true faith S. Paul in his blinde zeale persecuted the Church of God The Iewes
in their blinde zeale crucified their Lord Christ. They haue a zeale saith the Apostle but not according to knowledge If they had knowne the Lord of glorie they would neuer haue crucified him This blinde zeale causeth poore deceiued soules to thinke themselues zealously affected towardes Christ when they are stubbornely set for Antichrist Zeale without knowledge is not zeale but stomacke It is not true zeale but rather a brainsick giddinesse which causeth many to forsake their naturall home and to wander to Ierusalem there to woorship God as if they thought with Benadab king of Syria that God were the God of the hils and not of the valleies It is another thing to be eager and another thing to be zealous They deceiue themselues which thinke they doe the dutie of seruants zealously bent in their masters cause when they are sharpe without all sober and staied consideration reproouing them openly whom they ought priuately to admonish rashly condemning them whom they ought charitably to iudge as brethren 34 We must bee zealous in Gods cause For Angels themselues without zeale are nothing But our zeale must be as I saide with iudgement Ye are not ignorant what heroicall zeale there was in Moses in Elias in Iehu in Phinees in Mattâ—â—thias in Christ. This zeale this loue this true holinesse and heartie feare of God is abated in the best vtterly banished out of most men Where nowe in what corner of this earth shall we finde a man in zeale comparable vnto Dauid whom when the woord of God was contemned and his ministers despised the griefe the of had like to haue wasted away My zeale saith he hath euen melted me because mine enemies haue forgotten thy words What a crosse what atorment was the sinne of Sodom to the heart of iust Lot The small remorse which we haue for sinne sheweth our zeale is not verie great Let vs pray therefore to God as to increase our faith so to kindle true zeale in vs that wee may as Phinees with the sword of the holie ghost the woâ—d of God run through cut asunder and destroie all the filth and vncleannesse which lieth lurking in our hearts that wee cut off all our lewde affections our carnall lusts our lasciuious thoughts that wee may so mortifie the members of the bodie and rectifie the affections of the mind that with a chast life in bodie and soule we may glorifie our God Let vs pray for the zeale that was in Christ Iesus that wee may with the sharpe whippe of vnfained repentance driue out of our bodies which are the temples of Gods holie spirit all buying and selling all couetousnesse vsurie enuie lying deceite that wee giue not our bodies and soules to any such prophane vse but to be kept vncorrupt and pure as beseemeth the temples of his holie spirit that we may offer vp vnto God in the midst of these temples the sacrifice of an humble and of a contrite heart the sacrifice of righteousnesse the sacrifice of praise Let vs beseech him I say to inflame our hearts with true zeale that earnestly seeking our owne saluation and the safetie of others we may be zealous as the blessed Apostle was with the zeale of God euen holy and zealous before the Lord. 35 For as our zeale must bee coupled with iudgement and knowledge so with truth and synceritie God will not bee serued with fained holinesse and with counterfaite religion with outward shewes and with the lippes but with the heart In our praiers we must powre out our hearts before him in repentance our hearts must be rent asunder in our almes we must keepe a single heart when the word is preached we must open our hearts to receiue it whatsoeuer we doe in his seruice we must doe it heartily as to the Lord. For all our seruing of him is in vaine nay it is damnable if we seeke onely which way we may appeare holie and righteous vnto men Such as we would seeme to be we must bee in deede such we must appeare in truth before that Lorde who seeth our verie hearts and examineth our in most reines Let vs euer remember that God looketh vpon vs with open eyes he beholdeth in greatest darkenesse hee seeth the vnsearchable heart and thought of man no secret can be kept secret from him This would bridle in vs all inward wicked cogitations all outward wicked workes if we could well and as we should consider it For if we be ashamed and afraid to offend in the sight of man who hath onely power ouer our mortall bodie how much more should we be ouercome with shame and feare to sinne in the sight of that eternall God who hath power ouer bodie and soule to cast them both into eternall fire 36 Thus we are to serue our redeemer we are ransomed and bought to serue not for a day but for al our daies we are redeemed for euer to serue him for euer He that runneth is not crowned til he haue ended his race and then beginneth his glorie Iudas and Demas began to serue the Lorde but they were soone wearie their seruice was vnrewarded because it was vncontinued Onely he that continueth to the end shall be saued which saluation of our soules and bodies the Lord of his infinite mercies grant that wee may aspire vnto him in this life and attaine vnto him in the life to come through the merits of Iesus Christ to whom with the father and the holie ghost c. The eleuenth Sermon A Sermon made at Yorke ROM 13. 8 Owe nothing to any man but this to loue one another for he that loueth another hath fulfilled the Lawe 9 For this thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnesse thou shalt not couet and if there be any other commandement it is brieflie comprehended in this saying euen in this thou shalt loue thy neighbour as thy selfe 10 Loue doth not euill to his neighbour therefore is loue the fulfilling of the Lawe 11 And that considering the season that it is nowe time that we should arise from sleepe for nowe is our saluation neerer than when we beleeued it 12 The night is past and the daie is at hand let vs therfore cast away the works of darkenesse and let vs put on the armour of light 13 So that we walke honestly as in the day OVR Apostle in the former part of this Chapter hath diligently set downe as well the office and authoritie of a magistrate as also what dutie and obedience the subiects doe owe vnto him Hee was occasioned hereunto for that the Iewes the elect nation of God who therefore claimed to be a free people could not abide so to subiect theÌ„selues as to liue obediently vnder forrein Princes The Gentiles which nowe were become Christians thought it not agreeable to their holie profession to yeelde obedience vnto wicked magistrates
poore releeued that he hath bound himselfe by promise to make almes most gainefull to the giuer so that it is not in this as in other common expenses but whatsoeuer we laie out that we laie vp He that giueth to the poore lendeth to the Lorde a sure discharger of his debts to the vttermost For hee leaueth not a cup of colde water giuen in his name vnrewarded The occasions which we haue to shewe foorth this fruite of mercie are very many and great we haue the poore with vs and we haue them with vs in great numbers Are we not woorse than Iewes if we suffer our Christ at whose hands we haue receiued all our riches in his naked and hungrie members to beg his bread at our dores pitifully to die euen in the midst of our streetes for distresse for colde and hunger If our gospell bring foorth in steade of mercie this crueltie in stead of kindenesse this hardnesse of heart doubtlesse God will take his pretious gospell from vs and giue it to a people that will bring foorth better and sweeter fruite Nowe if the loue of God and mercie towards our brother can not pierce our flintie heartes yet let shame of the worlde compell vs and our owne commoditie induce vs well to consider of this lamentable case If that which is giuen were giuen in good order it would ease this common griefe By good order and wise prouision the impotent might be so releeued that they should not need to beg and such as are able might be forced in the sweate of their browes to eate their owne bread And if the matter were taken in hande by them by whom it should I doe not doubt but GOD would touche the hearts of many a man with tender mercie that they would both cheerefully and liberally contribute to this worke of mercie which God doth more esteeme than any other sacrifice nay he refuseth sacrifice and craueth this The Lorde loueth a cheerefull and a bountifull giuer and will plentifully reward him Let euerie good man set forward this worke it is the worke of the Lord the fruite of mercie good and gainfull not onely to others but also to our selues For behold howe the works of mercie doe returne backe againe vnto them from whom they proceed Iudge not and you your selues shall not bee iudged Forgiue and yee shall bee forgiuen your selues giue and it shall bee giuen vnto you 20 All which notwithstanding the bowels of compassion are in some men so maruellously dried and closed vp that they turne away their faces from all men that desire any thing at their hands though they aske it not of gift but of loane vnlesse they aske to buie the loane with vsurie The Iewes euen till this day will not lend vpon vsurie among themselues but lende freely to their brethren and without gaine Iudas himselfe that solde his master for monie was not more cruel harted I suppose than these men are who for monie deuoure their brethren Their hearts are yron hearts They haue no sparke of pitie or compassion left in them Let them not thinke but that one day their gaine shall be their exceeding losse If Chrysostome thought that one euill gotten groate laide vp amongest a chestful of monie would be as a canker to fret out and eate vp the rest what shall become then of so much gotten by so vnmerciful vngodlie meanes Where is loue where is mercie when lending of monie is become merchandise Inough hath beene saide in this place of this matter which if it be not amended be yee assured that the Lorde God in his iust wrath will plague you both in your selues and in your posteritie for it 21 Nowe that we haue seene what duetie we owe to men let vs see what God requireth to be performed vnto himselfe Hee hath shewed thee O man what is good Our dutie towards him is to humble our selues and to walke carefully with our God He that will walke with God must be of an humble heart It is the milde-hearted and not the proude-minded the Publican and not the Pharisee that walketh with him 22 To walke with him is to be syncerely and heartily carefull to set forward his cause to promote his gospell to defende his trueth to amplifie his kingdome to the vttermost of our powers Princes and they that iudge the earth whome God hath blessed with so high an honour especially should in feare and reuerence serue their God loue his woord and gospell earnestly cheerefully aduaunce maintaine and defend true religion They are able to doe most good and therefore most is required of them Bishops and ministers the dispensers of Gods blessed mysteries should carefully trauell in their Lords cause and glorie in season and out of season to preache the gospell euen so much as in vs lieth or else the Vae of God which hangeth ouer our heads shall be powred downe vpon vs. But the saying of S. Paul is verified in these our daies vpon al sorts of people All men seeke their owne The preferring of true religion the seeking of Gods glorie is the least part of mens care or thought It was otherwise with Moses who both loued Gods seruice with perfect loue hated superstition with perfect hatred Theodosius for want of this warmenesse zeale in Gods quarell suffered by his too much lenitie the Arrians who denied Christ to be God quietly to spreade abroad their heresies in his dominions without checke or controlling The good Bishop Amphilochius vpon this occasion repaired to the Emperor who had at that time with him his sonne and heire Arcadius The Bishop did his obeysance and dutie to the Emperor but saluted not his sonne wherewith the Emperor finding fault saide Why salute ye not our sonne who shall sit on our seate No Emperor for somuch as thou doest not care for the sonne of God but sufferest him to loose his honour and place neither shal thy sonne be regarded or sit on thy seate Here at his owne cause called into question hee waxed warme and foorthwith expelled the Arrians out of his dominions Many of them who are hoat in their owne matters are colde in Gods cause Yet our Prophet biddeth vs carefully to walke with our God and to bee earnest in seeking of his kingdome and glorie 23 Be carefull ouer your conuersation giue no cause of slander to them which are without or of offence to the litle ones Let not the gospell be discredited by your behauiours Be careful that the light of your life so shine before the worlde that therein your heauenly father may be glorified Yee ought to shine as lights Take heede that your light be not turned into darkenesse Be bright starres and not mistie cloudes If an Eclipse fall amongst you the rest of England will be darkened with it Ye are seene and marked of men and Angels The world hath many eies eares and tongues London Westminster the Innes of Court and Chancerie from
they receiuing not their portions were fled and so the temple was left destitute this saith Nehemias grieued me sore But whence grewe this fault Where did Nehemias laie the blame but in the gouernours I reprooued saith he the rulers and saide vnto them Why is the house of God forsaken If iniquitie doe abound for want of punishment they which haue authoritie bee it Ciuil or Ecclesiasticall to represse sinne must answere it 19 It is not sufficient for them to mislike sinne but they must proceede against it and that so farre till they haue throughly redressed things amisse Christ did not cease pursuing theeues till their catell were gone their tables ouerthrowne their monie scattered themselues expelled and driuen out Which example Constantine well following hath made himselfe a president woorthie by other Christian gouernours to be followed He did not content himselfe with misliking or reproouing or lightly punishing heretikes but quite and cleane disburthened the Church of them Shall wee suffer saith he the contagious infection of so great euils to creepe further knowing that long delaie may cause euen the sounde and the strong to be infected with it as with a plague Why doe wee not speedily with rigor of publike punishment cut vp the verie rootes of such iniquitie The Angel of the Church of Thyatira did not performe his dutie in this behalfe so long as Iesabel was permitted to teach nor of Pergamus so long as any one Nicolaitane was there suffered nor of Corinth so long as there was any iot of their corrupt leuen kept I would to God saith the Apostle they were cut off which trouble you not rased on the skinne or launced in the flesh but cut off 20 This can neuer bee doone where there lacketh zeale for want wherof in the Church of Ierusalem their corruptions grewe so fast that there was no place left free and cleare the leprosie of their sinne cleaued euen to the wals of the house of God till hee came whom the zeale of that house did as it were consume and deuoure If there were any sparke of the like zeale remaining in any Pope or Prelate of the Church of Rome could they choose but bewaile the vnhallowing of their temple could they patiently abide to see it possessed by heathenish despisers of Gods Law to see it made a denne of theeues a kenel for dogs and vncleane beasts There haue not wanted euen of their owne which haue put them in minde of things to be reformed in the bodie of their Church in their Pope and Court of Rome in their Bishops and Prelates in their seuerall orders of religious men in their Clergie and in their Laitie there haue not wanted from time to time such as haue clearely conuicted them of spoiling murthering destroying But the answere of the Church of Rome hath beene alwaies I cannot erre I am riche and increased with goods and haue neede of nothing Thus she refuseth yea she hateth to bee reformed not knowing or at least wise not acknowledging that she is wretched and miserable and poore and blinde and naked To let them goe and to come to our selues If God haue vouchsafed to choose himselfe an holie dwelling place amongst vs ought not we to doe the best we can to cast out all that steineth and marreth the perfect beautie of his Church 21 What to amend both in our selues particularly and generally in the bodie of the whole Church together with the right and orderly meanes of woorking this amendement it is not humane policie that can teache vs. But Scriptum est It is written what God requireth This is the onely rule as of building so likewise of repairing the Church Iosias heard the woords of the booke of the Lawe and then reformed his Realme binding himselfe and all the people by couenant to walke after the Lorde to keepe his commaundements and his testimonies and his statutes with all their heart and with all their soule So in the daies of Nehemias when it was found written in the booke that the Ammonite and the Moabite should not enter into the congregation of God when they had heard the lawe they separated from Israel all those that were mingled with them The same booke was opened and red vnto vs. It was found that our fathers had not obeyed the woords of that booke to doe according vnto all which is written therein for vs. Hereupon our gratious Soueraigne wel following the blessed example of Christ Iesus did that in her dominions for which shee hath as woorthily as euer any Prince deserued that praise whereof the Prophet speaketh saying Thou shalt be called the repairer of the breach and the restorer of the pathes to dwell in She hath caused the vessels that were made for Baal and for the host of heauen to be defaced she hath broken downe the losts that were builded for idolatrie shee hath turned out the priestes that burnt incense vnto false gods she hath ouerthrowne all polluted and defiled altars she hath abolished darkenesse and caused the light of Gods eternall truth gloriously to shine as we see it doth in the Church of England at this day Remember her O Lorde for this and wipe not out the kindenesse that she hath shewed on the house of her God and on the offices thereof 22 Our Sauiour alleaging the words of Scripture before mentioned doth not onely hereby warrant his owne deede and lay open the grosnesse of their fault but also instruct them in the right vse of that which hitherto they had so greatly abused My house shall be called the house of praier for all nations In which woords wee learne first that the Church is consecrated to the seruice of God in respect whereof it is called his house secondly what seruice it is which he requireth My house shal bee called the house of praier thirdly of whom this seruice is required namely of all Nations 23 It addeth much to the wickednesse of the sonnes of Hely and prooueth the sinne of the young men to haue beene verie great in the sight of the Lorde that they shewed their rauening nature vpon the purest and holiest things that they made no difference betweene the offerings of the Lorde and common flesh that they shamefully abused themselues with women euen in the dore of the tabernacle of God The Prophet Daniel hath set it downe as a note of extreme impietie in Balthazar that hee with his Princes wiues and concubines drunke wine in the golden and siluer vessels which were taken out of the temple at Ierusalem When the men of Tyrus brought fish and other wares and solde them on the Sabaoth to the children of Iuda Nehemias reprooued the rulers of Iuda and saide vnto them What euill thing is this that ye doe breaking the Sabaoth day Did not your fathers thus and our God brought all this plague vpon vs and vpon this Citie Yet yee increase wrath vpon Israel breaking the
I looke for to come out of such a schoole and from such a schoolemaster This would worldly wisedome and flesh bloud haue said vnto him but faith putteth no such perill but readily obeyeth whatsoeuer God commaundeth It doubteth not it stackereth not but if God saith goe it goeth if GOD say coÌ„me it commeth if God say doe this it doth it Beholde to obey is better than sacrifice and to hearken is better than the fat of rammes 18 He sendeth two of his seruaunts and a godlie souldier that attendeâ—â— vpon him Here was the reward of his labour in bringing vp his houshold in the feare of God He had taught his seruaunts truely and syncerely to feare God and God had taught his seruaunts faithfully and willingly to serue him For he saith the Scripture that doeth serue his master faithfully and heartily serueth Christ Iesu who rewardeth all faithfull seruice Abraham brought vp his familie in the feare of God and he reaped the fruite of it He had a most faithfull seruaunt whom hee sent to procure a wife to his sonne Isaak whosoeuer therefore will be trustily serued let him traine vp his houshold in the feare of God and expell out thence all that be not godlie as godly Dauid did It is dangerous for any man to nourish serpents in his bosome they will at one time or other sting him Faithlesse seruaunts haue beene the confusion of many good masters And godlesse children the destruction of many good fathers Ophâ—ni and Phinees were the death of their father Ely the high priest And Iudas conspired against his master Christ the innocent sonne of God 19 But to come to that which I set downe for the last Note in Cornelius with what humanitie and reuerence hee receiued Peter the preacher of Gods word he called to him his kinsemen and friends and expected him he fel downe prostrate to doe him honour he thanked him for his comming declaring how readie he was to heare him And because faith doth labour for Gods glorie and breake foorth into loue towards our neighbour hee called his friends and kinsemen to be partakers of that great treasure of God with him Hee was not Caine-like who had no care for his brother Cornelius teacheth vs howe desirous we ought to be of Gods word howe glad and readie to heare it and howe that in duetifull loue wee should prouoke others to the hearing and imbracing of it For it is the woord of trueth and saluation Which S. Iames considering exhorteth his brethren to receiue the word that is able to saue their soules And let vs consider one another saith S. Paul to prouoke vnto loue and to good woorkes not forsaking the fellowship that we haue among our selues as the maner of some is but exhorting one another The arrogant Iewes puffed vp with selfe-loue would not ioine themselues in the congregation with Gentiles Which thing the Apostle reprooueth exhorting them not to contemne their brethren but rather one prouoke another charitably to ioine together in pietie in hearing of the woord and receiuing of the Sacraments As Esay did foreshewe that the faithfull in Christs time should say one to another Come and let vs goe vp to the mountaines of the Lord to the house of the God of Iacob and he will teache vs his waies and we will walke in his pathes But alas this zeale of the glorie of God this loue towardes our brethren is worne away in vs I feare me wee will neither goe our selues to heare the word neither suffer others but dehort them so much as we may pretending I knowe not what to couer our arrogant malitious heart withall Such a man is an vsurper I cannot heare him with safe conscience hee weareth a surplisse I will neither heare him nor trust him Another is a shrinker another halfe a papist leaue them heare them not This is the common crie I will not vse their owne speeche it is too proude and too bitter I trust we all preache Christ crucified Howsoeuer it be saith S. Paul so that Christ be taught I reioice in it If we mislike the minister shall we mislike the message also If we cannot brooke the messenger shal we be at defiance with him that sent him God graunt vs such hearts as Cornelius had that in liking and loue we may prouoke one another to pietie and godlinesse that wee may hunger after Gods truth heare the word without respect of the messenger and so heare it that we may liue by it Cornelius fell downe prostrate before Peter Hee considered of him as of the embassador of God hee reuerenced him as his spirituall father he gaue vnto him that double honour which S. Paul saith is due vnto him The Elders that rule well are woorthie of double honour specially they who labour in the woord and doctrine He looked not on the man but regarded his office Wee beseeche you brethren that you knowe them which labour among you and are ouer you in the Lorde and admonish you that you haue them in singular loue for their workes sake S. Paul doeth greatly commend the Galathians in this behalfe that they loued him as an Angell of God yea as Christ Iesus yea if it had beene possible they would haue plucked out their owne eyes and giuen them him But our times are altered men are otherwise affected They enuie and mutter against Moses and Aaron They are become such of whom God complaineth by his prophet Hosea Thy people are as they that rebuke the Priest I would to God they would remember Christ saying He that despiseth you despiseth me 20 But the honour which Cornelius gaue vnto Peter was more than was fit to be giuen to a man For Peter refused it with thâ—â— reason I my selfe am a man too The zeale and reuerence that he had to the woord made him ouerreach in honouring the minister of it So did the men of Lystra honour Paul and Barnabas but they saide in like sort O men why doe ye these things We are men subiect to the like passions that ye be Iohn would haue woorshipped the Angel likewise but the Angel refused See thou doe it not I am thy fellowe seruaunt Worship God Here we learne howe dangerously religious honour is giuen to any creature It cannot be thought that either Cornelius or Iohn would robbe God of his glorie and giue it to Angel or man But yet they were forbidden to doe that which they did least they should attribute more to the messenger of God than they ought through preposterous zeale It is not so great a daunger to honour a prince with al humilitie therein men cannot so easilie exceed because the honour is ciuill But the danger is in a spirituall person least in respect of his holie office they honour him too much And here is the insolent pride of the pope reproued who vaunteth himselfe for Peters successor
Peter tooke vp Cornelius and would not suffer him to worship him His successor compelleth princes to cast themselues downe before him and to kisse his filthie feete This beastly pride declareth him neither to be Christs vicar nor Peters successor but rather his childe who saide to Christ in the mount All these will I giue thee if thou wilt fall downe and worship me If man who is the liuely image of God may not haue this worship how much lesse stockes and stones the dead images of men For is it not more reasonable that the image-maker should be woorshipped than the workes of his hands 21 Finally Cornelius thanked Peter for his comming and declared withall howe readie he was to heare him For in that he saide thou hast doone well to come he shewed a thankefull minde for his paines taken So all should bee thankefull to such as bring them glad tidings the word of saluation He sendeth his woord and healeth them saith the prophet Let them confesse therefore before the Lord his louing kindenesse and his wonderfull woorkes before the sonnes of men The philosophers write euen by the Law and rules of nature that the children can neuer yeeld woorthie thanks vnto their parents for their birth and breeding Such as beget and breede vs spiritually deserue more thankes euen so much more as the soule is better than the bodie spirituall regeneration better than naturall procreation Such as will not be thankefull for the ministers of the trueth shall be requited with deceitful teachers For God will send them strong delusion that they should beleeue lies that all they may be damned that beleeue not the truth 22 Nowe howe readie himselfe and his companie were to heare Peter preache it appeareth by the woords following We are all present here before God to heare all things that are commanded thee of God Wherein both the dueties of the hearer and the preacher are plainely set downe The dutie of the hearer first to be present before God To remember that he standeth in the sight of God the seer and searcher of hearts from whom nothing is hid To stand before the preacher is to stand before God The presence of God requireth feare and reuerence Feare and reuerence should occupie the hearts of them who stand so Secondly to heare and learne There is none so well learned but hee may learne more For while we liue we knowe in part saith S. Paul and therefore we must giue diligent care and applie our mindes to that which is spoken We must not be as a beaten way where the seede can take no roote We must not suffer preiudice to treade downe and destroie the seede nor the birds of the ayre Satan to pull it out at the one eare so fast as it entereth in at the other We may not let our mindes wander but comming of purpose to heare to our profite we must beseeche God to giue vs memorie and vnderstanding to print into our hearts that which wee heare with our eares Thirdly to heare all things euen all the doctrine of God not things that doe please but things that displease our flesh not other mens faults but our owne not onely profession but also conuersation not onely faith but also workes not onely to heare but also to doe Herod heard Iohn gladly while hee carped others but hee could not abide to bee rubbed on the gall himselfe Hee heard Iohn in many things but not in all The Iewes at Rome heard Paul vntill hee applied the woords of Esay vnto them The heart of this people is waxed fat and their eares are dull of hearing and with their eyes haue they winked least they should see with their eies and heare with their eares and vnderstand with their hearts and returne that I might heale them Then they shrunke from him and would no more heare him The preacher is gladly heard of the people that can carpe the magistrates cut vp the ministers crie out against all order and set all at libertie But if hee shall reprooue their insolencie pride and vanitie their monstrous apparell their excessiue feasting their greedie couetousnesse their biting vsurie their halting hearts their muttering mindes their friendly words malitious deedes they will fall from him then He is a railer he doteth he wanteth discretion Not so Cornelius and his companie but they were readie to heare all and so fashioned and framed according to all that which God by his word should require at their hands 23 The duetie of the preacher is expressed in these woords That are commaunded thee of God The preacher may teache no other than he hath commission to speake than is commaunded him of God He may not adde to the written word neither take from it Gods Lawe is perfect it doth perfectly instruct and teache all things necessarie to saluation The Disciples must only breake those loaues vnto the people which they haue receiued at Christs hands They may not teache their owne dreames inuentions or doctrines For God will not haue them woorship him so but thou shalt heare the word saith he at my mouth and giue them warning from me And thus much of Cornelius what he was on what occasion he sent for Peter and howe he receiued him at his comming to him 24 Likewise in Peter three things we haue noted Howe he was occupied when the messengers came to him howe readilie he went with them and what the sermon was that hee preached to them The messengers found him at the sixth houre which is twelue as wee count fasting and praying on the house toppe where he sawe a vision in his traunce a sheete let out of heauen knit at foure corners wherein were all fowre footed beasts of the earth and wilde beasts and creeping things and fowles of heauen And a voice saide arise Peter kill and eate First wee see that Peter had his appointed houres of praier Praier is an acceptable sacrifice to God and a Christian exercise for the vse wherof the godlie will prescribe themselues certaine times For mans corrupt nature is easily caried away to worldely affaires Hee matcheth fasting with praier as needefull to stirre vp our slothfull drowsie spirits to pray the more feruently For a full bellie maketh a faint praier And he sought also a priuate place to pray in because in priuate places we may powre out our hearts more freely vnto God But of this I haue spoken before 25 The vision that appeared was to teache him that Christ was borne a Sauiour to the whole world that the Gospel was to be preached to all that he would all should be saued and come to the knowledge of the trueth And so was declared the calling of the Gentiles For Peter was commaunded to make no difference betweene Iewe and Gentile although the Gentiles were esteemed as vncleane in the eyes of the Iewes Peter being commaunded to kill and eate abstained in respect of the Lawe God
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
and iust punishment These are his properties and hee chaungeth them not He seeth all he hath all power hee is a righteous iudge of all ouer all for euer By this which hath beene spoken we see that we haue to looke for a day wherein the worlde shall be iudged and we see who it is that in that day shall iudge the world 16 Of this the Lorde hath sufficiently assured vs. For when diuerse thinges are spoken of before they come to passe the perfourmaunce of the first is the assurance of the rest He which promised to raise vp Iesus from the dead hath also promised to iudge quicke and dead by the same Iesus so raised Sith the one is perfourmed how can we stande in doubt of the other We may assure our selues that there is a day of iudgement to come because the resurrection of the iudge is alreadie accomplished past and gone So then euerie one of vs shall giue accounts of himselfe to God There is no prince no potentate no prophet no Apostle no man no woman neither rich nor poore high nor lowe that can escape this iudgement We must aunswere for our facts euen as euery man hath wrought We must aunswere for euerie idle worde for euerie corrupt and wicked thought What can the vncleane fornicator the couetous vsurer the mightie oppressor the proude contemner the ambitious climer the enuious hypocrite the bloudie murderer the false deceauer the cruell prince the vnfeeding pastor the vniust iudge the deceitfull merchaunt what may they aunswere in that day but pleade guiltie and what can they looke for but Ite maledicti Go ye cursed Once againe I say O consider this ye that forget God 17 But when shall this iudgement be As this question is mooued by two sortes of men so there are in scripture two kinds of answeres made vnto it There are mockers which walke after their owne lustes and these aske Where is the promise of his comming Since the fathers died which were ouerwhelmed by the floude of Noah all thinges continue as they were from their first creation To whom Saint Peter maketh answere that they erre of set purpose Otherwise they that are so wittie in reasoning against the truth of Gods promises might knowe this that the power of the worde which created the worlde and kept it till the day appointed for the punishment of the wicked by water doth also nowe keepe the heauens and the earth in store and reserue them to fire against the day of iudgement and of the destruction of vngodly men Hauing stopped their mouthes with this aunswere he leaueth them without any further instruction because they were but swine and the doctrine of the iudgement to come is precious But the Disciples of Christ with an other minde making this demaunde Tell vs when these thinges shalbe and what signe of thy comming and of the ende of the worlde are abundantly instructed by their Lorde and maister which knoweth all thinges and withholdeth nothing from his which is any way needefull to be knowne Touching the time they are forbidden to enquire about it For as in the dayes before the floude they did eate and drinke marrie and giue in marriage and knewe nothing till the floude came and tooke them all away so shall also the comming of the sonne of man bee In the howre that ye thinke not will the sonne of man come in a day and in an howre which no man knoweth no not the Angels of heauen but the father onely It is therefore both vaine and daungerous which some haue attempted in setting this and that yeere beyond which the world cannot endure But such is the crookednes of our nature In watching which is commaunded howe carelesse are wee And howe curious in seeking out the time and season which to do we are so oft and so expressely forbidden 18 Touching the signes and tokens going before the comming of Christ to iudgement they are set downe for our benefit and instruction And therefore let vs make some stay in the due consideration of them There shall be sayeth the Euangelist signes in the sunne and in the moone and in the starres c. These signes shall appeare before the comming of Christ partly that the worlde may be admonished of the fearefull iudgement that is at hande and thereby prouoked to repentance partly that the wicked may in this life be punished by the creatures of GOD whom they haue abused partly that it may appeare that the creatures which haue serued sinnefull man against their will will nowe no longer serue the enemies of their creatour and partly to declare that the worlde is come to his iust olde age and shall haue an ende There shall be signes in the sunne What signes these shall be it is elsewhere in the scriptures declared The heauens shall shake the sunne and moone shall be darke and the starres shall withdrawe their shining Againe the sunne shall be turned into darkenes and the moone into bloud before the great and terrible day of the Lord come The like we reade in the booke of Reuelation I behelde and loe the sunne was blacke as sackecloth of heare and the moone was like bloud and the starres of heauen fell vnto the earth as a figge tree casteth hir greene figges when it is shaken of a mightie winde Whereunto the wordes of S. Matthew also do agree The sunne shall be obscured and the moone shall not yeelde hir light the stars shall fall from heauen and the powers of heauen shall be shaken The simple literall vnderstanding is that there shalbe wonderfull and terrible Eclipses in the sunne and in the moone which things in this last age in this last houre of the worlde since the ascension of Christ haue sundrie times and in most strange sort beene seene Or else euen as when Christ was crucified the sunne lost his light and darkenes for a time was vpon the face of the whole earth so shall it be at his seconde comming to iudge the children of darkenesse with eternal death Others expound it that whē Christ shal come in his glorie the beames of his brightnesse shall so farre surmount the shining of the sunne moone or starres that in comparison thereof they shall seeme darke giue no light Of this his brightnes he gaue a glimse when he was transfigured in the mount Tabor To seeke out many expositions of these woordes it shall not neede This wee may obserue in the writinges of the prophetes that with them it is vsuall when they foreshewe great plagues to vse these and the like spheeches So doth Esayas in his prophecie concerning the plagues of Babylon The starres of heauen the planets thereof shall not giue their light the sunne shalbe darkened in his going foorth and the moone shall not cause her light to shine Againe The earth is vtterly broken downe the earth is cleane dissolued the earth is moued exceedingly
the moone shall be abashed the sunne ashamed when the Lorde of hostes shal raigne in mount Sion The like we read in Ezechiel threatning destruction and desolation to Egypt I will couer the heauen and make the starres thereof darke I will couer the sunne with a cloude and the moone shall not giue hir light all the lightes of heauen will I make darke for thee and bring darkenes vpon thy lande sayth the Lorde I might alledge the like out of Ioel Ieremie Amos and Micheas but the matter is cleare inough needeth rather to be considered thaÌ„ prooued 19 The wordes being literally thus vnderstoode may be morally applied not without great fruite vnto the vnderstanding and wise hearer which can discerne betweene interpretation of scripture application thereof In the one we giue you the bare sense of the scripture in the other we teach you the profitable vse of it For the vse of scripture may be very well shewed not only by such collectioÌ„s as do probably gather or necessarily coÌ„clude one thing out of another but also by those allegoricall comparisons which shewe how in one thing another is shadowed a spirituall thing resembled in a corporall As for example if heere we refer the sun to Christ that sunne of righteousnes the moone to the Church and the starres to the pastors and doctors of the Church 20 The sunne in this sence is most euidently in this our age darkned Christ is obscured by that great enimie Antichrist the man of sinne who hath set himselfe in Christs peculiar place and will be exalted aboue all that is called God To make any other mediator betwene God and man sauing only Christ Iesus which is not onely man but also God To seeke else where remission of sinnes iustification redemption sanctification or saluation than only in this Iesus in him crucified doth darken make dimme both him and his merites And of this treason the Romish Antichristian Church which they terme Catholike is founde guiltie For the children of this harlot labour by al meanes to obscure the sonne of God to robbe him of the glorie of his desertes in our saluation I would neuer haue beleeued that any professing learning or hauing had but a glimse of the course of the woorde of God could haue beene so grosse in such sort to haue eclipsed the brightnesse of Christ Iesus by giuing his glorie vnto earthly creatures if of late I had not to my great greefe and their great shame heard their owne blasphemous conâ—essions therof Surely the Romish strumpet hath rubbed hir forehead hir children are become altogether shamelesse whatsoeuer shee determineth they make it equiualent with the written word of God There is no absurditie in poperie in which there are ful many and full grosse which they doe not defende to be right good and Catholike The Popes pardons purgatorie masses merites praiers both for to y e dead pilgrimages images reliques yea holy water and holy bread All these they will haue some one way and some another to bee forcible remedies against sinne and death This is their religion and seruing of God thus they honour the Lambe that was slaine for the sinnes of all the worlde If this doe not derogate from him and stoppe the brightnesse of his glorie who is the only once offered propitiation for all our sinnes by whose bloud we are only purged whose death only hath made vs free from death if this doe not obscure the glorious beautie of Christ Iesus if this doe not deface the woorthinesse of his merites what doeth or what can do Hath the glorious sonne of God sacrificed his precious life for our sakes vpon the crosse that Thomas of Caunterburies bloud powred out in an earthly quarrell should make passage to heauen for vs Is there any man in whose heart the light of the glorie of God hath shined which seeth not how this fogge doth darken this blessed sunne 21 Againe this sonne is obscured when as we professe that in our woordes which in our liues and deedes we doe denie After that king Dauid had committed adulterie Nathan the phophet charged him therewith in these words Thou hast caused the enemies of the Lord to blaspheme When men professe wel liue ill their life is not tolerated for their profession but their profession is slandered by their conuersation When the Iewes which professed the Law did not practise it the Law which they professed heard euill thereby For a bad professor of a good thing is a staine to that thing which he doth professe This is the speciall fault of our wicked dayes these our times are clowdie and full of this darkenesse our light doth not shine to glorifie God but our darkenes doth abounde to the obscuring of his Christ. The mercilesse rich men which wring and oppresse by deceitfull and iniurious dealing which neglect and despise their afflicted brethren the needie members of Christ doe not they blaspheme the woorthie name wherewith both they and we are named It were a great deale better neuer to haue professed then not to practise neuer to haue receaued then not to obserue neuer to haue knowne then not to obey the word of truth Vnto them which heare the word and keepe it being heard a blessing is promised but vnto theÌ„ of whom it is written Dicunt non faciunt They say do not woes againe and againe are denounced This knowe sayth the Apostle that in the last dayes shall come perillous times For men shall be louers of themselues couetous boasters proude cursed speakers disobedient to parentes vnthankefull vnholy without naturall affection truce breakers false accusers intemperate fierce despisers of them which are good traitours headie high minded louers of pleasure more than louers of God hauing a shewe of godlinesse but hauing denied the power thereof Let all the worlde iudge whether these be not the cloudes which haue darkned the sunne of our dayes 22 Now as the sun reseÌ„bleth Christ so the moone his Church For as the moone hath hir light from the sun so the Church hirs from Christ. And as the sunne being vnchangeable is at all times exceeding bright and glorious but the moone doth change and some times is at the full sometimes at the wane hir light to the eye of the worlde now encreasing and nowe diminishing nowe filling the whole globe and now in no part thereof appearing so Christ and his Church Christs glorie is alwaies great and alwaies one His Church vpon earth doth varie nowe she flowrisheth and nowe is blacke sometimes shee ouer spreadeth the face of the whole earth at other times she is brought to so narrowe streightes that mortall eye is vnable to espie hir When the Church of Christ is persecuted as it was in the dayes of those cruell Emperours which were of olde and as it is at this daie vnder Antichrist and Antichristian Princes this is as it were the chaunging
Christ. S. Paul speaketh to the elect of God who doubtlesse will at length awake As for the reprobate they still shal sleepe on in their errours and sinnes vnto their eternall death and confusion But arise Ierusalem and be thou enlightned arise Ierusalem from death to life frō errour to truth from darkenesse to light from Antichrist to Christ who by his holy spirite will illuminate thee that thou mayst knowe God the father and him whom he hath sent Iesus Christ and that is the only way to euerlasting life Plinie reproouing our drowsinesse sayeth that sleepe doth steale away the halfe of our life But this sleepe wherof we speake stealeth away the whole life of the greatest part of men Dauid himselfe lay slumbering in the filthy sleepe of whoredome a whole yeare at the least and could not awake vntill Nathan blewe in his eare and stirred him But Dauids sleepe was but a nappe in comparison of such as are so hard and fast a sleepe that they will neuer stirre vntill fire out of heauen flee about their eares to waken them So were the Sodomites wakened and consumed Awake therefore and when ye are wakened then watch 13 Watch that ye be not deceiued by false prophetes who watch to deceiue you teach otherwise thā Christ hath taught The diuell is a subtill perswader of men he is a lying spirite in the mouth of his prophets his ministers workmen are craftie companions such as creepe into houses and leade away the simple as captiues with them A man of a watchfull eye shall knowe these wolues by two properties First they are rauenous cruel bloudy they will persecute and kill they will be as Caine not as Abell as Ismaell and not as Isaak as Esau not as Iacob as Pharao and not as Moses as Caiaphas and not as Peter The seconde note is that which Chrysostome mentioneth Who so in blasphemie yelleth and howleth with a foule and open mouth against the trueth he is a wolfe Such they were of whom the prophet speaketh in the psalme saying They set their mouth against heauen 14 All must watch that they be not themselues deceiued by these deceitfull wolues when they put on sheepes clothing But God giueth charge to such as be the pastors of his people to be watchfull also ouer others not only carefully to feede them as his flocke deerely redeemed in good wholsome pastures but also to driue chase away the wolues least Gods sheepe be deuoured by thē And this pastoral office doth not only pertain vnto priests prechers but also vnto princes tēporal gouerners whō God hath placed in authority to y t end y t they shold promote his glory For the which cause God calleth Cyrus the king his shephard Vigilate watch the wolfe to driue him away watch the flock to fede it 15 Let euerie one be watchfull ouer his life that his conuersation be according to his profession If we walke disorderly we shal not walke alone our example wil draw others after it their sins we shall answere for Lucifer fell not alone he drew cōpany from heauen with him Ieroboam being sinfull made Israell to sin And he is burnt in the hand with that marke of horror for a warning to al succeeding ages Ieroboā the son of Nebat that made Israel to sin Let vs beware that we play not Simeon Leui so make our father Iacob to be loathed of the Cananites We professe Christ true Christianitie Let vs not through our lewd life be a slander to our sauiour and a shame to his gospel Watch therefore But because as S. Paul sayth neither planting nor watering will helpe except God himself do giue encrease because our watching as the prophet witnesseth is in vaine neither can sobrietie and heedefulnes serue to keepe a citie except the Lorde himselfe doe keepe it let vs craue help at Gods mercifull hands let vs pray as wel as watch When S. Paul hath armed Gods souldier he biddeth him pray Man be he neuer so well appointed for defence neuer so stronge and perfit cannot stande without Gods strength He that looketh but a litle into the worlde shall espie iust cause to moue vs to prayer if anie men now if euer The greate diuell in these our later dayes is let loose Antichrist rageth and seeketh our confusion The wicked glistering world maruelously deceiueth bewitcheth The flesh raigneth and beareth swinge The spirite is faint sinne ouerfloweth Christ is comming in the cloudes to call vs vnto iudgement Therefore be ye sober watch pray Pray I say not in shewe but in deede not in appearance but from the heart not for fashion but in earnest Babble not in wordes like hypocrites but powre out thy heart before God as did Hanna And God graunt for his Christ our Iesus sake that in fayth and loue wee may lift vp pure hands sincere affections hartie grones vnto our Lorde that we may ouercome our many dreadfull enemies purchase pardon and glorifie God Let vs with Dauid with whom we haue sinned pray for mercy Let vs with the disciples of Christ with whom we haue wauered pray for the encrease of our faith because the ende of all thinges is nowe at hande 16 It followeth Haue feruent charity amongst your selues This cōcerneth our dutie towardes men as y ◠other did towards God All our dutie towards our neighbour consisteth in loue He that loueth another hath fulfilled the lawe Iohn the beloued disciple of Christ was the preacher of loue it was euer in his mouth as it is in his writings in so much that lying vpon his death bed his disciples requesting to haue one lessō frō him before his departure he was able to deuise no one thing more needful to be spokē of then this which he had oftē said Loue one another my litle childrē Peter would haue our loue to be earnest hote Euery one loueth himself very vehemently but our loue towards others is very cold chill Our loue for the most part this way is in word in phraise but not in deede in truth This world is dubble harted dissēbling is made a trade to liue by There be many Labans but fewe Iacobs Many that salute say Aue but their next word is Apprehendite If Christ came nowe he were like to finde litle faith but lesse charity yet without charity al that we do is vaine yea it is very sin Let vs therfore loue as God hath loued vs he loued vs not slenderly when he tooke so bitter a death for vs. A God for his enemies See therfore that ye haue vehement sincere hearty loue among your selues not contenting your selues barely to haue it in shewe vnlesse yee shewe it by these effectes which Saint Peter in this place setteth down Vehement loue heere spoken of is described by these properties First it couereth y e multitude of
wee are not consumed because his compassions faile not but are renewed euerie morning great is his faithfulnesse Being mindfull therefore of these his mercies let vs as thankfull seruauntes offer vnto this our mercifull God this sacrifice of righteousnesse neuer ceasing to magnifie and praise his name O Lorde we acknowledge this to be thy worke without any merite or deserte of ours Wee blesse thee wee praise thee we thanke thee for it accept O Lorde this our seruice and sacrifice in thy great mercie 22 The seconde part of this our sacrifice of praise is to poure out requestes and supplications Let vs herein with humble and penitent heartes with sure trust that God will heare vs out of heauen craue at his mercifull handes the deliueraunce of his annointed our Soueraigne Ladie out of all distresse from the rebellion of Absolon from the counsell of Achitophell from the rage and furie of all that conspire to do hir harme Thou knowest O Lorde that shee hath not deserued this treacherie at their handes being most milde and mercifull doing good vnto all hurting none Therefore O Lorde according to thy mercifull woont as thou hast done hitherto so deliuer protect and defend hir still finish that which thou hast most graciouslie begune bridle O Lorde hir enemies and ours let them knowe their madnes open their eies and cause them plainely to see that they cannot preuaile against thy chosen seruaunt that they cannot cast downe or bring into ignominy hir whom thou hast set vp and placed in honour Giue grace O Lorde if it bee thy good pleasure that they may enter into themselues examine their own heartes see their sinne repent them of their wickednesse abstaine from farther proceeding that thou in thie mercy maiest shew them grace and fauour in the ende And graunt O Lorde that we which professe thy holie name may still offer vnto thee the sacrifice which thou requirest euen the sacrifice of righteousnesse that the minister of thy worde may sincerely and diligently preach thy Gospell that being a good example to the flocke and leading a godlie an vpright life he maie bring thee the offrings of many soules vnto the stretching out of thy glorious kingdome amongst men Grant that princes Magistrats whom thou hast set in authority may without feare or fauor offer also this sacrifice in vpright deciding of controuersed causes and seuere punishing of malefactours Finallie giue this grace O Lorde wee beseech thee to thy whole flocke for wee are thy flocke the sheepe of thy pasture that wee all may offer vnto thee our goodes our bodyes and our soules for they are thyne Graunte that we maie liberallie bestowe our goodes to the needefull reliefe of thy poore Sainctes that wee may mortefie our bodyes and cheerefullie offer them if neede so require to anye kynde of tormente for thie sake that in soule wee maye offer thee the sacrifice of true repentance for our sinnes of hartie thankes for thy great grace of earnest sute for continuance of thy mercie and fauour towardes vs. We humblie beseech thee O father for the merites of thy deere sonne vpon whom as vpon our aultar we offer vp all our sacrifice bowe downe thy mercifull eare to our petitions extend thy mercies to thy litle flocke preserue our gracious Queene and so direct the heartes of all which beare authority vnder hir that by their good gouernment wee may leade a peaceable and a quiet life in all godlynesse and honestie To thee O mercifull father with thy Sonne Christ Iesus our onely redeemer and that blessed spirit our sweete comforter three persons one God be all honour and praise both now and euer The two and twentieth Sermon A Sermon preached at Pauls Crosse at his remouing to Yorke 1. COR. 13. 11 For the rest brethren fare yee well be perfect be of good comforte be of one minde liue in peace And the God of loue peace shalbe with you AFTER that our Apostle S. Paul as a faithfull teacher a wise stewarde a louing father a vigilant watchman a diligent labourer a seuere punisher of all sinne had with a good conscience painefully trauailed a long time with the famous citie of Corinth omitting no part of Apostolicall dutie opening vnto them all the mysteries of Christ the whole counsell of God all the secretes of his truth at the length by the goodwill and calling of God being else where appointed to preach the Gospell hee forgetteth them not in the time of his absence but as by word afore so stil by writing endeuoureth to leade them on Wherfore being now to make an ende both of speaking and writing vnto them hee most louinglie taketh his leaue and with his farewel giueth them this sweete exhortation Be perâ—it be of good comfort be of one minde liue in peace and the God of loue and peace shall be with you 2 My present case is not much vnlike although I my selfe bee most vnlike for happie were hee that might followe so blessed a guide though it were with far vnequall paces The citie is like the people are like my departure from you is like but the performing of my office amongest you I must confesse hath ben much vnlike And good cause why for God alike hath not bestowed his gracious giftes Yet my conscience beareth me record I haue endeuored to treade in the same steps And in doctrine which is the chiefest point I dare affirme euen the same which the holy Apostle doth I haue deliuered no other vnto you then that which I haue receiued of the Lord yea safely in the sight of the most high God I may saie with him you haue receiued of vs not the word of men but as it was in deede the worde of God In distribution whereof neither haue I vsed flatterie as you know neither coloured couetousnesse the Lorde will testifie neither haue I sought mine owne praise my heart is witnesse And this testimonie of conscience that I haue dealt sincerely in the house of God as touching doctrine hath bene my great reliefe and comfort in all the stormy troubles which by the mighty assistance of almighty God I haue waded throwe Concerning diligence in the execution of mine office although I haue had a ready will yet my weake body being not answerable to my desire as all flesh herein is faultie so for my part I must pleade guiltie One debt and duety with S. Paule I protest I haue truelie paide you for with a tender affection I haue loued you The nurce was neuer more willing to giue the breast vnto hir childe then I haue beene that you shoulde sucke not onely milke but also bloude from mee if it might stande you in steede or serue to your safetie God hee knoweth that with this loue I haue loued you In vsing correction I haue sought reformation and not reuenge to punish hath bene a punishment to my selfe I neuer did it but with great griefe I haue alwaies
such as are in authoritie because what way they take in the same others will treade after them The wisdome that should be in teachers to apply rightly the words of doctrine and exhortation In thâ—s exhortation of 〈◊〉 Iames three things contained Heb. 5. 1. Cor. 1. Sinners are exhorted to drawe neere to God Luc. 7. Gen. 18. 1. Sam. 15. All are sinners though not all notorious Rom. 3. Gen. 8. Matth. 23. Dauid an open sinner in committing adulterie 2. Sam. 12. Gen. 6. Gen 19. Ephe. 5. The Iewes in cruell dealing with the Prophets of God Achab in robbing Naboth 1. Reg. 22. Esay 33. Soul in consulting with a witch 1. Sam. 28. Iohn 8. 1. Cor. 26. Leuit. 20. Doeg in accusing Dauid Abimelech vniustly 1 Sam 22. Hest. 3. Matâ—h 11. Eus. lib. 5. ca. 21. Double minded men Gen 34. Such are they of the familie of loue 1. Cor. 6. Such they which terme themselues the onely Catholikes Such a one Herod Caine Ioab Absolon Matth. 2. Matth. 26. Gen. 4. 2. Sam. 2. 2. Sam. 13. Such are all they towards God who professe the truth in word and in life denie the power of it towardes men they which fawne vpon them whom in heart they abhorre Double minded men are also commonly double tongued Psal. 12. Matth 22. Luc. 7. All these are exhorted to drawe neere vnto God Esay 59. Rom. 3. To drawe neere vnto God is not in our power without his grace 2. Cor. 3. Phil. 2. Ang. de can no. cap. 8. Psal. 19. Iohn 6. The way how to draw neere vnto God Esay 55. Tit. 2. Marke 1. Our hands must be cleansed Luc. 18. Matth. 15. Hand taken for counsell 2. Sam. 14. Acts 4. 2. Sam. 17. 1. Reg. 12. Handesfull of bloud Esay 1. All pollutions vnder the name of vncleane hands Slander Oppression Bribes Sâ—monie Vsurie Our hands fowle eueâ— when they are cleanest Esay 64. The heart must be purged Ier. 17. Luc. 11. Prou. 10. It must be purged of pride Esay 3. It must be kept from being ouercharged with surfets Luc. 21. Gen. 9. From chambering and wantonnesse Hieron sup ep ad Tim. From emulation and contention Num. 16. 1. Cor. 14. Gal. 5. Our harts and hands are not purged but by Christ. 1. Iohn 1. Psal. 51. Christ doeth not ease vs of the burthen of sinne vnlesse he see vs mourne vnder it 1. Cor. 5. 2. Sam. 12. Matth. 26. Luc. 7. Luc. 15. Psal 51. Acts 3. We must be humbled and thrown down Esay 66. There is nothing in vs why we shold not cary humble and lowlie mindes Prou 8. Luc. 1. The cause of our loftinesse is the want of looking into our selues Rom. 7. What commeth vnto vs by drawing neere vnto God Matth. 11. Mich. 7. Ezech. 18. 1. Cor. 11. Why howe and with what fruite God is sought Phil. 3. God commaundeth vs to seeke him Luc. 7. Ios. 1. God allureth vs by benefites to seeke him Vs as Israel by three especial blessings Mich. 6. Deliuerance out of thraldome Psal. â—1 The benefite of giuing Moses Aaron and Marie 2. Reg. 12. Moses seuere in punishing publike offenders easie in pardoning injuries doone to himselfe Num. 25. Psal. 45. Mich. 6. Psal. 101. Ier. 9. Aug. ep 54. Exod. 32. Aaron and Marie The enemies curse turned into blessing Num. 23. Apoc. 3. Num. 25. 31. Iosua 5. 1. Sam. 17. Matth. 5. Esay 5. Psal. 31. Psal. 32. Them whom benefites wil not winne plagues must constraine to seeke y â— Lord. Now is the time to seeke the Lord. Luc. 14. The Lord is sought and found by faith Ambr in Luc. Lib. 6. cap. 8. Faith coÌ„meth by hearing the word of God Iohn 5. Iohn 17. 1. Tim. 4. Iosua 1. Psal. 119. Acts 8. Psal. 95. Iac. 1. The want of teachers at whose mouths the woord should be heard The cause why there are so fewe sâ—fficient men to teache the people The Lord must besought by praier also and not by hearing only Thankesgiuing for benefites alreadie receiued Psal. 116. Crauing of helpe in present necessity Matth 8. Matth. 26. Esay 58. Praier is fruitlesse where repentance is not Tit. 2. 1. Pet. 3. 1. Pet. 1. Osce 4. Ezech. 16. The fruit that commeth by seeking the Lord. Ier 3. Iob. 34. Iob. 33. Our thankfulnesse towards God whom we seeke must be shewed by our mercifulnesse to the poore Prou. 21. The custome of funerals ancient and coÌ„mendable Gen. 23. 25. 50. Tob. 2. Iohn 12. Iohn 19. Three causes of solemnizing funerals 1. Cor. 6. 1. Cor. 15. Iob. 19. Aug. de Ciuit. De. lib. 1. cap. 12. Luc. 16. Apoc. 14. Our state is not changed after death but as we fall so we lie Iohn 3. Aug. ad Hesâ—â— The opinion of Purgatorie vaine and dangerous 1. Thess. 4. Luc. 2. Phil. 1. Apoc. 14. Luc. 16. Luc. 23. Matth. 7. 1. Iohn 1. Eccles. 14. Tit. 2. â— Tim. 4. Three things conteined in the words of Iob. Mans life a warfare Kings and Princes Gods generals Psal. 2. Matth. 6. Esay 49. Psal. 138. Rom. 13. Iob. 34. The Nobles Captaines 1. Sam. 12. The ministers trumpetors Esay 58. Ezech. 33. 2. Tim. 4. 2. Cor. 11. The rest common souldiers 2. Tim 2. Matt. 10. They which warre vnder Christ must striue for the truth and not against it 2. Cor. 1. 3. 2. Tim. 4. The enemies against whom wee must striue the diuell y e worlde the flesh 1. Pet. 5. Apoc. 1â— Eccles. 2. Matth 4. Gen. 3. Iud. 16. 2 Râ—g 1â— 1. Cor. 10. Mar. 3. Gal. 5. 1. Pet. 2. Ephes. â— Iac 4. Gal. 6. Heb. 13. 2. Tim. 2. Our warfare shall haue a change Change desired of al men 2. Sam. 15. 1. Reg. 11. Num. 16. 1. Sam. 8. Gen. 34. Exod. 16. The change which Iob looked for Vnto this chaunge all are subiect Hebr. 9. Iob. 13. 1. Reg. 2. Psal. 89. 2. Reg. 20. No man farre from y â— time of his change Gen. 5. Psal. 89. Psal. 39. Esay 40. The mightiest soonest changed Eccles. 10. Psal. 101. 2. Sim. 18. Hest. 7. 2. Reg 23. 2. Reg. 22. Psal. 54. Wee are daily and hourely put in minde of our change by the vsuall accidents of common life Gen. 47. Ephes. 5. Our change certaine the time vncertaine Iac. â— The change of this life coÌ„tinually to be looked for the first change by death Eccles. 7. Mar. 13. Luc. 12. Matth. 25. The second by the second comming of Christ. Abac. 2. 1. Cor 7. â— Iohn 2. Matth. 24. 1. Pet 4. Eccles. 5. The first danger of not expecting continually our change Iohn 12. The second 〈◊〉 〈◊〉 7. Gen. 19. Exod. 14. Num. 21. Num. 16. Acts 12 Luc. 12. Acts 5. Iud. 3. The third Aug de doct Christ. Motiues to wishing and looking for our change 2 Reg. 20. Exod. 12. 1. Pet 4. Heb. 13. 2. Cor. 5. 2. Tim. 4. Apoc. 22. Rom. 7. 1. Reg. 19. Col. 3. Phâ—l 3. A repetition of that which hâ—â—h beene spoken As we haue redemption at the
the Church if not then from the Church They must be taken by the friends of the bridegroome ministers and magistrates The minister taketh them by doctrine Luke 3. Acts 2. Acts 10. Iohn 12. By example of life 1. Pet. 5. 1. Cor. 13. Gen. 34. 1. Pet 3. By Ecclesiasticall discipline 1. Cor. 5. Aug. de cor ca. 8. 2. Cor. 10. Luke 14. The magistrate taketh foxes by ciuil punishments 1. Esd. 8. By death 2. Par. 15. By exile Ezra 4. 2. Sam. 14. By confiscation 1. Sam. 13. By incarceration 2. Par. 33. The cause of the assemblie the matters which this scripture offereth to be spoken of Exod. 13. Psal. 117. An exhortation vnto praier What praier is and what parts it hath Psal. 49. Iohn 16. Matth. 6. Petitions or requests Supplications Intercessions Thankesgiuings Iacob 1. When where and how to praie 1. Thess. 5. 1. Tim. 2. Praier before all things Exod 3. Exod. 32. Ios. 6. Ios. 10. Dan. 3. For whom we must pray and for whom not 1. Iohn 5. 2. Cor. 12. 1. Tim. 1. Rom. 14. Praier to be made especially for kings such as are in authoritie Ier. 29. Esay 3. Iob. 34. Psal. 72. Tertul in apologet No nation more occasioned than the English to praise the Lord for their prince Psal. 117. All that are in authoritie vnder the prince must also be praied for be they good or bad be their authoritie Ecclesiasticall or Ciuill The reason why we pray for al men and for princes putteth both princes and al other men in mind of their duties Princes that they should studie to make the people liue in peace Ier. 29. 1. Reg 4. Esay 9. Luke 2. Esay 39. In pietie 1. Thess. 2. In honestie Gen. 38. 1. Sam. 15. The duetie of the people vnder their Princes is to leade a peaceable a godly and an honest life Rom. 5. 1. Iohn 1. 1. Pet. 3. What it is to liue peaceably Rom 12. Heb. 12. Matth. 4. Aug. de consen Euang. lib. 1. cap 18. The principall publike duties of godlinesse are praier hearing of the word and receiuing of the sacraments Two sacraments Baptisme and the supper of the Lord. Hom. 80. supâ—â— Matth. Of the outward signes in y â— Eucharist and how the inward grace therof is reaped not by carnall and grosse deuouring but by spirituall and heauenly feeding vpon the bodie and bloud of Christ Iesus Iohn 6. The visible elements of bread wine are neither chaunged in substance by vertue of consecration and they should in administration be giuen both vnto all not one without the other vnto priest or people Bert. l. 4. de corp sang chr Of preparation required to the worthy receiuing of this blessed Sacrament 1. Cor. 11. 2. Cor. 13. Honest life conuersation amongst men The Apostles vehemencie in exhorting to brotherly concord Three things performed in the words of S. Paul he moueth vnto vnitie taketh away lets which hinder vnitie sheweth y â— meanes whereby vnitie is maintained The Apostle requireth vnitie both in religion and affection Greg. Nazian Actâ— 4. 1. Cor. 1. 1. Cor. 1. Euerie agreement is not that vnitie whereunto we are exhorted Gen 3. Gen. 11. Gen. 19. Num. 16. Exod. 32. Psal. 2. Hilar contra Auxent Rom. 15. Iohn 17. Augustine The vnitie which is in y e Church of England at this day touching religioÌ„ the disagreement about some smaller things outwardly apperteining to religion Prou. 29. 1. Cor. 9. 1. Tim. 5. Gal. 6. 1. Tim. 5. 1. Thess. 5. Of vnitie in religion commeth that vnitie which linketh mens minds in mutuall affâ—ction eche towards other Gen. 4. Matth. 2. Sozom. l. 1. ca. 6. Prou. 6. Iohn 13. Matth. 8. The loue and vnitie which should be in the mysticall bodie of Christ which is the companie of men professing the ChristiaÌ„ faith shewed by comparison of that vnitie which is seene in the parts members of a natural body 1. Cor. 14. Heb. 13. Iosua 1. 2. Sam. 18. Rom. 9. 1. Thess. 2. Gal. 4. The first hinderance of vnitie is contention Heb. 12. Gen. 13. Gal. 5. Another hinderance is vaineglorie the mother and breeder of contention There is nothing in vs whereof wee may boast 1. Cor. 4. Esay 64. Prou. 8. Sap. 6. Num. 22. Matth. 26. Esay 40. Ier. 9. Hest. 5. Vainglorie hardly bridled Acts 12. 2. Cor. 12. The first meane to preserue vnitie is humblenes of minde Ephes. 4. Diuers kindes of humilitie Psal. 147. Eccle. 19. Col 2. Luke 18. 1. Tim. 1. The way to redresse that ouerweening which we haue of our selues Psal. 38. Esay 59. Luc. 15. Luc. 5. 2. Sam. 24. 1. Sam. 24. 1. Pet. 4. Gal 6. Augustine The second meane to maintaine concord is care not onely for our selues but for others also Gen. 34. 1. Sam. 25. Many seeme to haue a care of others whose care in deede is for themselues 2. Chron. 28. Gen. 3â— Matth. 15. Our care for others must be heartie syncere as Christs is for vs. This care of caring for others doeth principally concerne Princes Exod. 2. Gen. 14. Sozom. lib. 2. cap. 15. Euseb. lib. 10. cap. vlt. Theod. l. 2. ca 9. Socr. l. 2. c. 22. 2. Reg. 8. 2. Reg. 9. 2. Reg. 11. 2. Reg. 9. It concerneth also counsellers ministers and generally all men 2. Sam. 17. A petition to be taught the way of God and a promise to walke in his trueth In praying to be taught hee confesseth his ignorance 1. Cor. 13. 1. Cor. 10. 1. Reg. 3. The meanes whereby God doth leade men to knowledge Ios. 1. Psal. 119. Iohn 10. The contempt of the meanes wherby knowledge is attained Luke 11. Luke 11. 2. Tim. 3. Vnto knowledge praier is as needefull as meditatioÌ„ No man learneth wisdome except God be his teacher Apoc. 5. Luc. 24. Acts 16. Iohn 6. Iohn 16. Dangerous to looke for instruction by reuelations 1. Iohn 4. Luc. 16. Acts 8. Acts 10. Acts 9. The thing which the prophet desireth to learne is the way of the Lord. The woord WAIE taken diuersly in scripture Matth. 22. Acts 24. Esay 8. Iob. 34. Esay 55. 1. Cor. 2. The promise of the prophet to walke Ephâ—s 2. 1. Cor. 6. Matth. 20. 1. Cor. 7. 2. Thess. 3. â— Cor. 7. Our walking must be in trueth 1 Reg. 3. Walking in heresie Phil. 3. Walking after the flesh Gal. 5. Walking after couetousnesse Ezech. 33. Psal. 119. Walking in obstinacie Ierem. 13. Walking in the counsel of the wicked Psal. 1. Walking with the tongue 2. Thess. 3. Psal 73. Walking in trecherie Ier. 6. 2. Sam. 16. 2. Sam. 3. Gen. 34. 1. Thess. 4. The preferment of euill men y e cause why euill walkers doe abound in the Clergie Psal. 12. 1. Tim. 5. 2. Mac. 4. In the temporaltie the reason why wicked men abound is because wicked men beare rule Church-robbers vnder the name of Church-visiters Exod. 36. It is not sufficient to talke of trueth we must walke in it Esay 48. This dutie belongeth vnto all but principally to