therefore to bee reiected Their illation is false and their premesses eyther erroniously collected or maliciouslie peruerted or both as doth plainely appeare euen by this place For first the entraunce and passage into the holy place by the blood of Iesus which we onely hold and professe is here called a new way but this way or doctrine is not to be reiected And therefore y e new way euen our way is not to be reiected TheÌ„ our doctrine religioÌ„ we grauÌ„t is new not after their scoffing blasphemous meaning But according to sence of this presente Scripture Because it is the clensing of our soules by the vnwasted bloode of Iesus which neuer waxeth old but is alwaies fresh and flourishing because thereby wee are renewed into a new man and doe become new creatures in Christ Iesus And as a man in traueling calleth it a newe waye which he neuer went before though the way it selfe be of long continuaunce and knowne of olde Euen so maye this our waie and doctrine be well called newe not as though it were not before theirs which they count so olde and is not But because that men through the mistie cloudes of their errours and abuses neither so generallie nor so perfectly did know or traced it before And so it is new not by institution as latelie deuised and found out but by restauration by publishing and promulgation Quo ad nos as nowe more fullye preached better knowne and more commonlye vsed and frequented then before So that all then is not to bee beleeued which commeth in the name of olde nor all to bee refused which is called and accounted newe And neither is their antiquity or rather intrusion of error such as can prescribe against the right though intermitted title of truth neither our obiected nouelty such as iustly ought to hinder or preiudice the same For it is knowne and it is true that is â—aide by Tertull. Quodcunque aduersus â—eritatem sapit haeresis est etiam vetus conâ—uetudo Whatsoeuer fauoureth against â—ruthe is heresie though it bee an olde cuâ—tome And as Ciprian saith Consuetudo sine veritate vetustas erroris est Ideoque reâ—icto errore sequamur veritatem Custome without trueth is but auncientnes of error and therefore leauing error let vs followe the truth That so and by a newe liuing way we may enter with boldenesse into y e holye place Manie are the abuses they couer with this cloake of age to beguile vnstable soules euen in flatte and expresse tearmes defacing the bloode of Christe They say in their ceremonial describing the properties of their Agnus Dei Peccatum quodque malignum diluit vt sanguis Christi It washeth awaie al euill sinne as the blood of Christ. Of their dayly and vnbloody sacrifice as they tearme it Peccatum frangit vt Christi sauguis et angit It breaketh and greeueth sinne as the blood of Christ In their inuocations and prayers they say Tu per Thomae sanguineÌ„ queÌ„ pro te impeÌ„dit Fac nos Christe scaÌ„dere quo Thomas asceÌ„dit And againe Tu per Thomae merita nostra nobis dimitte debita By the blood of Thomas by the merites of Thomas forgiue vs our debtes make vs to ascend wher Thomas is Nicholae pontifex salutis nostrae opifex O Bishop Nicolas the worker of our saluation Ablue cuncta rea mentis mala sanste Matheae O S. Mathew wash away the euils of a guiltie mind If here and in such like too many too odious to be repeated the blood of Iesus be not vtterly cast aside and other meanes brought in as the new and liuing way to the holy place If this bee not to build an Alter to an vnknowne God to bestowe their Corne and their wine their siluer and Golde vpon Baalim to carrye oyle into Ashur and to truste in the shadowe of Egypt If this bee not to leaue the Fountaine of the waters of lyfe and to seeke them puddles and broken Cesternes of their owne inuentions If this bee not lyke Muâ— Ponticus in deede to knibble and gnawe at Christe his peculier glorye to extenuate the fruictes of his blessed passion To drie vp and euacuate the streames of his sacred bloode and to set vp Dagon with the Arke of God I refer mee to al indifferent censure and to their own bookes and Missals which affirme these thinges And as for that waye or by path they so labour to establishe by their owne desertes and meritorious deeds they stiflye and with suche boldnesse mainetaine vntill this day that in their late Rhem. notes they blushe not to vse these words Good workes done in grace after the first iustification be properly and truely meritorious fully worthie of euerlasting life Heauen is the due stipende which GOD oweth to the persons so working and this they call elsewhere merite of condignity Then haue they agayne an other waye to get and purchase this grace from God by their Opera disponencia their preparatiue and disposing workes which they cal merite of congruitie wherby first in reason and congruitie God must giue them grace for their so working and then their workes wrought in grace deserue eternal life and doe enter into the holy place of worthinesse or coÌ„dignitie For as saith M. Stapleton the coÌ„trouersy reader of Doway Adoptati semeliÌ„filios tuÌ„c de nostro maeramur Beeing once adopted into sonnes we merite and deserue of our owne And so perhaps the blood of our Sauiour Iesus shall be admitted to helpe or enter vs at the first or scarcely that if you found the bottome of this their doctrine But the whole processe and perfection of this most waightie matter of oure saluation is reserued for our selues and resteth in our owne running in our owne well doing contrary to all sence and meaning of this perticuler place and infallible doctrine of the scripture in generall Such trappes and snares haue they laide in our waye and spread abroade their nets with coardes whereby they would destroy y e paths of our feete and are vtterly purposed to ouerthrow our goinges But the worde of the Lorde is true and standeth fast for euer we may be bold to enter into the holy place not by any worthinesse in our selues not by mediation meanes or merits of any other but only by this newe and liuing way the blood of Jesus There is no name giuen vs vnder Heauen wherein we may be saued but only in the name of Iesus Christ Iesus yesterdaye and to daye and the same continueth for euer And therefore let them call this our way and profession new which leadeth vs vnto life eternall and vaunt of theirs as olde in a seâ—t orepugnant and contrarie hereunto that so both our glory may appeaâ—e in the sounde of their reproche and their madnesse bee made manifest in the crowne of their owne pride Here to looke backe a little vnto our selues among many other our abuses wherin we are iustly to be reprooued our great
meete for the vse of the Lord. For without faith it is vnpossible to please God And Whatsoeuer is not of fayth is sinne by faith our hartes are purified By faith the iust man liueth by faith in Iesus Christ we are all the sonnes of GOD. By fayth with the hart we beleeue vnto righteousnesse By faith were all those benefits obtained reckoned vp in the 16 chapter of this Epistle This is the strength whereby we stand euen our faith and the feete as it were whereby we walke and are brought in into the holy place This is the eye where with Abraham sawe the daye of Christe and reioyced this is the hande wherewithall we lay hold on eternall life This is that indissoluble bonde that ioyneth vs vnto Christ as the Prophet sayth Desponsabo te mihi fide I will marrie thee vnto me by faith This is the medicine that healeth all the diseased euen faith in his name and this is the victorie that ouercommeth the worlde euē our faith if you beleeue not saith Esai you shall not be established if thou couldest beleeue saith Christ all thinges are possible to him that beleeueth Hee that beleeueth in the sonne hath euerlasting life be it vnto thee according to thy faith goe thy waies thy faith hath made thee safe briefly if we will enter into the holy place prepared by the blood of Iesus wee must hasten and drawe nere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In assurance of faith Uerye copious and fruitfull is the doctrine that riseth from this place and manie also are the practises of the aduersary to impugne and beate downe the same the controuersie of faith is the matter of all hee misliketh moste But that a man should perswade himselfe of saluation and drawe nere in assurance of faith according to the doctrine of this present place The carnall man perceauing not the things that are of God accounteth of all other extreame presumption the reason may appeare for that being vtterly voide of true faith himselfe with al the fruite and comfort therof and making his dore and entrance into life by the merite of his own workes which he seeth in his guiltie conscience to be spotted and vnperfect and such as cannot stande vpright in iudgement to deliuer him from wrath hee gathereth a certaine conclusion of this his owne vncertaintie that no man can bee certaine whether he be iustified freely by the mercie of God in Christ or no onely wee may comfort our selues with this colde and generall beleefe that some shal be saued but whether wee our selues be of that number or no we can haue no assurance And so that which our Sauiour Christ reprooueth O ye of little faith in respect that they doubted that they wavered that they were not assured that same doe they allow for good and wholesome doctrine and that which made Peter to sinke and crye for helpe because he did not come vnto Christ in assurance of faith but doubted by the worlde they swimme safely and beare them selues vp from drowning But the spirite of GOD in contrary sorte hath taught vs that whosoeuer will enter into the holye place must drawe neare in assurance of faith Nowe hee that doubteth and is vncertaine of his saluation hath no assuraunce of faith and therefore hee that doubteth and is vncertaine cannot enter into the holy place So then the true and iustifying fayth whereby we draw neare to the Kingdome of Heauen is not tossed as S. Iames sayeth with the winde and carried like a waue of the Sea is not a watrishe or slipperie matter as sayeth Gregorie Nazianzene is not a wauering graunt or general opinion acknowledging the new and liuing way to life to be prepared for some through the blood of Iesus which we see to haue bene in the Diuels beleeuing trembling and confessing the same but a stedfast assuraunce and confidence application thereof vnto our selues that it is prepared euen for vs and that we are of those that are here exorted to drawe neare in assuraunce of faith whereby we may boldly saye euery one of vs with the Apostle Thomas vnto Christ My Lorde and my God and with Dauid The Lorde is my sheapheard therefore shall I lacke nothing The Lorde is my light and saluation whom then should I feare And with Iob Though he should kill me yet woulde I put my trust in him This is no presumption or pride as maister Stapleton calleth it but a right godly boldnesse to assure our selues of that which was purchased with so great a raunsome for vs Praesumere de gracia Christi sayth S. Augustine non est Arrogantia sed Fides To presume of the mercie and grace of Christ is not pride but faith Ego quod ex me mihi deest sayth Barnard fidenter vsurpo ex visceribus domini quoniā misericordia affluunt nec desunt foramina per quae ef fluunt That whiche is wanting in my selfe I doe boldly vsurpe of the bowels of the Lorde because they abound in mercie neyther wante they issues whereby they distill and flowe oute vnto me This is our sure foundation that is layde vpon a Rocke that standing like Mounte Sion shall neuer bee remooued and the Gates of Hell shall not preuayle agaynst it GOD is one and the same with him is no variablenesse neither shadowe of chaunge he is faithfull that hath promised his giftes are without repentance whom he loueth he loueth to y e end touching our selues He that beleueth in the sonne saith S. Iohn hath the witnesse in himselfe when you beleeued saith S. Paule you were sealed with the holy spirite of promise which is the earnest of our inheritance being iustified by faith wee haue peace saith he with God and therefore hauing boldnes and entraunce with confidence which is by faith in him let vs not doubt but drawe nere in assurance of faith What then doe we therfore giue men libertie to sinne because of this assurance of faith doe we therby open a windowe to securitie and losenesse of life Doe we destroy the doctrine of godly conuersation and good works as they falsly accuse vs No in no case but wee much more establish and confirme the same not indeede to merit therby saluatiō or to enter into the holy place of worthinesse as doe they from which they are farthest off when they so thinke to approche and draw nere but to shewe by our obedience the vertues of him that called vs out of darknesse into his meruelous light and to testifie vnto men the soundnesse of this our faith which like a tree that is planted by the water side will bring foorth fruite in due season The sure foundation of God saith S. Paule standeth fast hauing this seale the Lord knoweth who are his and for a testimony vnto vs that wee may also knowe and be assured thereof he addeth Lette euerye one that calleth on the name of Christ depart from iniquity In which
of truth To conclude this first parte Seeing then our sacrifice offering is staine the vaile is taken vp the way is prepared and the holy place is made open for vs for vs all without exception or restraint by the bloode of Iesus and seeing wee haue him not any other our high Priest ouer the house of God who ruling all things by the word of his power and feeling all infirmities wherewith all our nature is touched is both able and willing to giue grace and to helpe vs in the time of neede we haue libertie and boldnesse to enter thereinto and therefore to proceed to the second part the duties and things required on our behalfe let vs approche and drawe neare in all obedience vnto him vnto his house and holy place againe For although Christ be the bread of life yet hee nourisheth none but those that feede vpon him although he bee the sunne of brightnes spreading his beames of mercy ouer all yet none enioy the light therof but those that haue cleare and opened eyes to behold him And although he haue prepared for vs a waye into the holy place yet can we not come thither if wee walke not in the same according to his will The Manna we know was Angels foode and nourished many in the desert but to them that did not vse it after the coÌ„maundement of God it became corrupt putrified The Angel at Bethesda certain times came downe and by stirring y e water made it healthfull yet many that dipped not in it went away criples great companies touched the hemme of Christs garment onely the faithful woman drew vertue out of him to heale her bloody flux So God loued the world saith S. Iohn that he gaue his onely begotten sonne that al in general yet not al perticulerly but al they that beleue in him should not perrish but haue euerlasting life as many as receaued him as many as drewe neare vnto him to them he gaue power to become the sonnes of God to them he hath giuen entraunce w t boldnes into y e holy place And therfore Accedamus appropinquemus let vs come let vs draw nere y e way is prepared let vs walke in y e same the vaile separation is nowe taken awaye let vs boldlie enter euen let vs that were farre of separated by our sinnes the children of wrath and wrapped in vnbeleefe being all become as an vncleane thing and all our righteousnes as a stayned and poluted cloth so that we all did fade as a leafe and our iniquities like the winde haue taken vs away yet because we are washed because we are clensed because we are sanctified by the sprinckeling of the blood of Iesus by whome wee haue attonement and forgiuenesse of sinnes let vs I saye be bolde to enter and come neare it is we the sinners of the Gentiles that are here called let vs harken vnto his voyce it is wee that dwell in the vttermost partes of the earth and in the Iles of the sea y t are here exhorted let vs gird vp our loines streÌ„gtheÌ„ our feeble knees let vs cast away euerything that presseth downe and the sinne that hangeth so fast on and let vs run with patience the race that is set before vs looking alwayes vnto Iesus the Authour and finisher of our faith The greatest distance and separation that may be is betweene good and euill light and darkenesse faith and infidelity betweene God and the worlde and therefore the more we plucke not the feete of our bodies but the loue of our hartes from the loue of the world which is mere hatred against God the more wee auoide the lust of the flesh the lust of the eyes the pride of lyfe which are as Saint Iohn sayth the predominant quallities of the world the more we eschew euill and doe good the more we cast away the workes of darkenesse and put vpon vs the Armor of light the more wee shake of distrustfullnesse and laye holde on the sheilde of faith the more we are made partakers of the heauenlie promisses the nearer wee approche and come to the holy place For not simplie to come neare but to come by the right way and for a right ende is required at our hands otherwise y e Stribes and Pharisies and people of the Iewes came many waies and many times to our Sauiour Christ himselfe and yet had no entrance by his blood into the holie place for some came then as many doe nowe of curiositie to heare his newe as they thought and vnwonted doctrine some of hatefull malice to catche and entangle him in his wordes some with carnall mindes to be fedde with his lawes and miracles The whole multitude of the Gorgesens drew nere vnto him but it was to entreate him to departe out of their coastes the Herodians came neare vnto him and called him maister but their purpose was thereby as it is of many now a daies when they speake faireâ—â— and bowe lowest to enshare and entrap him yea the Diuell himselfe would come nere vnto Christ but it was to tempt him and Iudas came vnto him but to deliuer and betraie him the riche young Lawyer came running in great haste and woulde needes drawe neare to eternall life vnto the holy place but as soone as he heard the waye and meanes contrary to his couetous minde and carnall expectation he went away heauie and euill appaide hee thought to haue gotten more goods by Christ he would lose or leaue nothing for Christ. The dissembling people in the 6 of Micheas seemed very hote and earnest to drawe nere also but they woulde doe it not by exercising mercie and iudgemente such other vertues enioyned theÌ„ by the Prophet But by a voluntarie seruice new deuised way of their own By offring vp the children of their bodies the fruite of their wombe by thousands of Rammeâ— and riuers of oile And therefore these all with other like because they drew neare vnto God with their mouthes honored him with their lippes their hartes being far froÌ„ him because they had but a forme and shew of Godlinesse but in deede denied the power thereof they wandred in deserts of error to their destruction and found not the new liuing waye into the holy place of rest But seeing it remaineth that some must enter thereinto they to whome it was first preached entred not through their vnbeleefe Let vs arise and drawe nere with boldnesse not in place or by any bodily accesse for God is euerye where we cannot go froÌ„ his presence wee cannot flie from his spirite not as they who worshipped they knew not what and whom they would which they heard profited nothing because it was not coupled with faith but euen in assuraunce of faith accompanied on each side with a true hart and an vnspotted conscience That so being cleansed froÌ„ all filthinesse of the flesh of the spirite we may be vessels sanctified to honour and
vs to loue and charitie to vnity and agreement to peace and concorde one with an other And on the other side let vs beholde our owne defects herein the manifold strifes the vaine and friuolous contentions and suites the dispightfull practises the extreame and rigorous dealing the implacable malice enuie hatred and hartburning that raineth among men sometimes smothering inwardly in rancour of hart sometimes foming out into intemperate heate both of raging wordes and vncharitable deedes euerie man in selfe loue and priuate regarde of his owne wealth and welfare liuing looking to himselfe alone no man almost considering another to his benefite and good And wee shall not choose but confesse that howsoeuer we beate our braines and spende our time and trauell about strifes and questions about intricate and hidden misteries about controuersies and complaints yet that there is no point of Christian doctrine more needefull or more profitable to bee vrged and enforced to bee againe and againe reiterated that it might take effect then this That we shoulde be knit together in vnitie of minde and so consider one another to prouoke vnto loue and to all good workes I beseeche you brethren saith S. Paule by the name of our Lorde Iesus Christ That yee all speake one thing that there be no dissention among you but be ye knit so together in one minde and in one iudgement We see howe Turkes howe Iewes howe theeues will conspire and hold together how beastes will agree and euerie one loue his like how Papistes can vaunt of vnitie to our reproche and Diuels settle themselues together seuen Diuels in a man naye a whole legion together in a man and keepe themselues at concorde for preseruing of their kingdome and shall not we that professe one Lorde one faith one baptisme one doctrine and name of Christ the authour and God of peace be ioined together in one and so consider one another to the prouoking winning one another vnto loue and vnto good workes We see againe the great hurt and ruine that discord hath procured to manie flourishing countries and kingdomes and to the Church of God from time to time wee see the carping aduersaries still readie to take occasion to reproche and vpbraide the truth wee see the daies of this our lyfe and pilgrimage to bee shorte and euill the worlde it selfe declining and euen at the vaine the Diuell fearcely raging because his tyme is shorte the ende of all thinges approching the sentence of the Iudge ineuitable and hell fire harde at hande prepared for euill doers and can wee yet sleepe secure and carelesse in our sinnes shall wee not watche and make vs readie for the comming of the Bridegrome with our loynes girt and our Lampes burning that wee maye enter in with him to the wedding shall not the due remembrance of these and such like motiues rouse vs vp from this securitie and sencelesnes of sinne wherein wee seeme to be drownâ—d shall it not represse and quenche in vs all vnnaturall and vnkinde affections which are bent to the hurte of hinderance of our neighbour and stirre vs vp in the bowels of Christian compassion to bee curteous pitifull and louing to be mercifull and good one towardes another so as wee maie consider and exhort and prouoke one another vnto loue the band of perfection and vnto good workes the fruites of our Christian fayth Esse Christianum grande est saith Saint Ierome non videri non vocari To be a Christian and to performe those deedes dueties those good works and actions which Christianity requireth is a waightie matter but not so to seeme not so to be called When the seruantes of King Ahazia beeing sent to enquire at Belsabub for the recouery of his health Returned with message from Elias whom they mette in the waie assuring him that hee shoulde dye and not escape the King demaunded what manner of man he was that tolde them these thinges they aunswered an heyrie man and girte aboute with leather then saide hee straight it is Elias the Thesbit In like sort such should also be our manners and proceedings our wordes our workes and all our actions of life In loue in ioy in peace long suffering gentlenes goodnesse meekenes temperance and all other good works and fruites of the holie Ghost that when reporte of vs or any of vs is made vnto the worlde it may be straight auouched that wee are Christians hauing our fruite in hâ—lines and the ende eternall life For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Iustine Martire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The matter and businesse of our seruing of God Religion standeth not in wordes but in workes It is a rueled case of Christ. A good tree cannot bring foorth badde fruite and the faith of a Christian is most aptlye resembled vnto a tree which beeing rooted in the passion of Christ and watered with his blood spreadeth out on each side his braunches A true harte and a good conscience waxeth strong against all stormes groweth vp and flourisheth in hope and so through the inwarde sappe and norishing iuice of loue sendeth foorth most sweete and seasonable fruites good workes which are though not precedent causes yet necessary effectes and signes of the goodnesse of the tree But as Catterpillers sometimes and blasting doe frette and annoye the braunches that the sappe cannot haue his course and so the fruite faileth which seemed faire to the eye so rancour and displeasure diuision scisme and seperation amonge men beeing no lesse then noysome windes and Catterpillers to our Christian faith eate vp and drye awaye many times the sappe or iuice of loue and charitie whereby the expected fruite of good woorkes is withered in the braunches And therefore it is required that wee consider not euery one himselfe alone but euery one another also to prouoke vnto loue and vnto good woorkes that so wee maye bring foorth fruite in Christ and walke worthie of the Lorde who gaue himselfe to redeeme vs from all inniquitie and to purge vs a pecuculier people vnto himselfe zealous of all good workes For if yee knowe saith S. Iohn that God is righteous knowe yee also that hee that doth righteouslie is borne of him wee are the workemanshippe of God created and ordeined to good woorkes which hee hath prepared for vs to walke in If then we walke on in the stubbornesse of our owne hartes in the lust and concupisence of the flesh howe farre doe wee degenerate from this perfection and ende of our creation Wee are called the Lordes haruest if then wee bring not foorth good corne but tares of sinne and wickednesse what other can bee looked for but to bee gathered by the reapers into bundles and cast into the fire Wee are resembled to the grounde If drinking in the raine and blessinges of GOD that come so ofte vppon vs wee bring not foorth good hearbes but thornes and bryers wee are neare vnto cursing whose ende is to
A SERMON preached at Paules Crosse the 〈◊〉 Februarie Anno Dom. 1583. By I. Hudson Maister of Arte of Oxon. Through thy commaundementes I get vnderstanding therefore I hate all vvicked 〈◊〉 Psal. 119. Imprinted at London by Thomas Purfoote and are to be solde at his Shop ouer against Sainte Sepulchres Church 1584 Heb. cap. 10. ver 19. SEeing therefore brethren that by the bloud of Iesus wee maie bee boulde to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ruler ouer the house of God Let vs draw neere with a true hart in assuraunce of faith sprinckled in our hartes from an euil conscience and washed in our bodies with pure water Let vs keepe or let vs hold fast the profession of our hope without wauering for he is faiâ—hfull that promised And let vs consider one an other to prouoke vnto loue and to good workes Not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see that the daie draweth neere WHen Moses would exhort and stir vp the people of Israel to all diligent regard and accomplishment of their duetie described in the lawe after breefe rehersall of the great woonders and manifold benefices wherewith the lord God had both strengthned their wauering faith and susteyned their mortall liues in that their longe and wandring pilgrimage in the desart he speaketh as a most effectuall collection to excite them therevnto putteth downe the coÌ„tinual presence of God still ready to heare defend them with the excellencie and equitie of those there enioyned ordinaunces and lawes which should be their vnderstaÌ„ding their wisedome and glory among al people For what nation saith he is so great vnto whoÌ„ gods come so neere as the Lorde our God is neere vnto vs in al that we call vnto him for And what Nation is so great that hath ordinances and lawes so righteous as is all this lawe which I set before you this daye The same argument and reason inferred then as most forcible to worke obedience in the harts of those olde stubborne people vnder the lawe whiche had but a shadow of good things to come and was onely a Schoolemaister vnto Christ ought much more to be effectuall among vs in these daies and times of grace seeing the Lord commeth nearer vnto vs then he diâ— vnto them seeing we enioy the trueth body substance of those their figuratiue shadowes and haue precepts of doctrine ordinaunces and lawes by so much both more honorable and more profitable and higher then theires as they haue receaued a farre more excellent name and are seales and coÌ„firmations of better promises then they had For to theÌ„ God camâ— neare in fire and lightning in stormes and thunders and most terrrible manner on y e mountaine to declare his wrath against sin But vnto vs in fauor and goodnes in reconciled loue bowels of mercie freely pardoning and remitting our sinnes vnto them he spake by Angels and prophets and appeared by the ministrie of his seruant by whom he gaue a lawe But vnto vs by his dearely beloued and onely begotteÌ„ sonne by whom he hath giueÌ„ grace truth Unto them 〈◊〉 gaue the couenant of boÌ„dage of feare 〈◊〉 for a time Unto vs y e law of libert◠〈◊〉 â—doptioÌ„ eternal life for euer So thaâ—â—he declaration of sin coÌ„minatioÌ„ of pâ—â—â—â—hmeÌ„t to be inflicted by y e law were 〈◊〉 such price reuerence among theÌ„ much more should the promulgation of grace and free remission of sinnes be now acceptable vnto vs And if the ministration of condemnation as S. Paule saith figured in stone were glorious much more shall the ministration of righteousnesse by fayth in Iesus Christ exceede in glory And therfore seeing it is more directly saide and applyed vnto vs Christians now then it was euer to the Iewes that the Lord commeth so neere vnto no people as vnto vs Neither is there any Nation that hath ordinaunces and lawes so righteous so excellent and profitable as are all those wherein our Christian duetie is limited and described vnto vs It is also requisite that we duely consider and regarde the prerogatiue of this our calling vnto whome God in mercie stooping as it were so lowe doth discend and come neere and carefully obserue those his righteous lawes and precepts whereby wee maie approche and draw â—eere in all obedience vnto him againe Both which wee haue heere accordinglâ— set downe vnto vs in the scope of this present Scripture conteining a short abridgement and recapitulation not onely of this present Epistle to the Hebrues but euen of all the whole Gospell it selfe and of all our Christian life and duetie as wherein the effect and summe of all is contriued and knit vp Which although it contain matter more copious and plentifull then can exactly be discussed at one time Yet for our better and more orderly proceeding in so large a fielde and compasse may well be deuided into two generall partes and braunches First a theoretical position or doctrine of knowledge respecting our beleefe and faith as how neere the Lorde in mercie by the reconciliation of his sonne commeth downe vnto vs And secondly an application of this doctrine or hortatorie illation to the performaunce of all suche dueties as are answerable thereunto and requisite to the direction of our conuersation and life The first againe conteineth chiefely two thinges First the abrogation of the Iewish Priesthoode of their dayly sacrifices and legall obseruations and rights and secondly a confirmation of our finall attonement wrought with God and redemption by the bloud of Iesus once offered for all vpon the Alter of the Crosse wherby he hath made perfect for euer those that shall bee saued Both which bicause by way of allution or collation they are here set downe and deliuered in one I will also so proceede ioyntly to handle them in one and not deuide them in discourse of my speache In the second part again to be performed in our behalf whereby wee shall approche and come neare in obedience vnto God are required specially three thinges faith to enter and conduct vs in the way hope to strengthen and vphold vs to the end and thirdly loue and charitie to the comfort and encouragement both of our selues and other Our faith must not be naked or solitarie but clothed and accompanied with attendaunce of these properties a true harte and a good conscience so as both â—ur bodies and mindes maye be sprinckled and washed from all contagion of sin our hope must not bee wauering and vnconstant fitting and turning like our earthly affections after the variable nature of the obiect wheron they are placed but stedfast and vnmoueable grounded on the faithfull and vnchaungeable promises of almightie God And our loue must not
lib. 5. ca. 9.7 Vni se atque eideÌ„ studio omnes dedere arti Verba dare vt caute possint pugnare dolose Blanditia certarè bonum simulare verum sic Insidias facere vt si hostes sint omnibus oÌ„nes Euery one followeth one and the same trade and arte to deceiue by faire wordes that he may closely and secretely supplant and ouerthrowe subtlelye to striue with fawning speeche and flatterie to make resemblaunce and shewe of great integritie and holinesse and thereby to lay snares and trappes as Ieremie saith to catche men as if euery one had professed to be enemie to other And is it not a true complaint amongste vs also that S. Ierome hath to Rusticus Nunc sub cristianae religionis titulo iniusta excercent compendia honor christiani nominis iniuniam magis facit quam patitur quod pudet dicere Nowe vnder the coloure of Christian holinesse and Religion they vse vniust gaines and dealings and the honor of the Christian name doth more offer then suffer iniury which shameth me to speake Sonne of man saith God to the Prophet Ezechiell discribing most liuely the maners of these our times the children of my people talke of thee by the wales and in the dores of their houses and speake one to another come I praie you and here what is the worde that commeth from the Lorde they come vnto thee as the people vseth to come they sit before thee and they heare thy wordes but they will not doe them for with their mouthes they make iestes and their harte goeth after their couetousnes and loe thou arte vnto them as a iesting songe of one that hath a pleasant voice and can sing well for they here thy woordes but they doe them not you men of London and inhabitantes of this Cittie iudge I pray you vprightlie whether this bee truely spoken of your selues or noe they come vnto thee and sit before thee but their harte goeth after their couetousnes they here thy woordes but they doe them not and is this to draw neare with a true harts Simon Magus would haue bought the â—iftes of the holy ghost of Peter for mouie and therefore was accursed and perished with his mony But what shall we thinke of them in contrarie sorte that being sealed by the spirite of God as they pretende vnto the day of redemption yet feare not by lying periurie or any euill practise by corrupt proceedinges by fraudulent deuises and vnlawfull contracts to set to sale themselues their soules and consciences their faith their troth and honestie and all other good graces and vertues of the holy ghost for mony for gaine and lucre where is any hope of aduauntage offered The hipocriâ—e and dissembling Iudas said the oyâ—tment powered vpon Christes heade might well haue bene solde and giuen to the poore and yet he loued nâ—â—ther Christ nor the poore but his bagges and silueâ— plates more then them both and shall you not heare diuers vse like speaches nowe there are many poore and needle people amongest vs it were well 〈◊〉 to succour them they would bee â—â—uided for maâ—â—e things are supersâ—uously bestowed which might be well imployed to their vse and yet like hipocrites will â—hey not bestowe no not of their supâ—rfluity two mitâ—s in respect to relieue and succour the poore and is this to draw nere with a true hart Let Saint Iames tell you If a brother or a sister be destituâ—e of daylie foode or rayment and one of you saie vnto them departe in peace God send you warmth and foode to fill you and giue them not those thinges that are needefull to the bodie what helpeth it pure Religion and vndefiled before God is this To visite the fatherles and widdowes in their aduersitie and to keepe your selues vnspotted of the worlde It is not then an outwarde showe or estimation amongst men It is not a vaine semblance or feyned pretence of holynesse swimming in the lippes and countenaunce not fixed and setled in the harte that shall bee accepted with the Lorde that shall enter into the holye place It is not to call him Lorde Lorde and doe not as hee biddeth but in that a good conscience as Sainte Peter saithe maketh request vnto GOD by the resurrection of Iesus Christ and in that wee purge our conscience from deade workes to serue the liuing God that wee cast from vs the cloakes of hipocrisie and deceipt and waâ—king not like the Gentiles in craftinesse and vanitie of minde but approuing our selues to euery mans conscience in the sight of God and so drawe nere as our Sauiour saith of Nathaniel like right Israelites in whoÌ„ is no guile euen with a true hart sprinckled from an euill conscience For this saith Saint Paule is our reioycing this is our glorie not the credite of the worlde but the testimonie of our owne good conscience which is as Salomon saith Juge convivium a continuall feaste And therefore hee saith to Timothie and to vs all in Timothie Fight a good fight hauing faith and a good conscience which some haue put awaye and as concerning faith haue made shipwracke As if hee had saide their harts are not sprinckeled from an euill conscience and therefore whatsoeuer they pretende they haue loft and made shipwracke of faith also which can no more continue out of a true hart and a good conscience then trees can growe without earth or fishes liue without the water And as y e righteous is thus hollie coÌ„fident as a lyon so y t wicked flieth when no man pursueth him By the accusing or excusing of a 〈◊〉 or â—rubled conscience which neither in life nor death can be auoided for a corrupt conscience is a continuall torment it is the sinne lying at the dore of our harts It is called of the Prophet Esaie a worme that neuer dieth a sea that alwaies rageth without rest Of Saint Paule a fearing with a hotte yron and in this present chapiter a fearefull looking for Iudgement and violent fire and besides daylie experience to bee seene in many was manifest in Caine for the murther of his mother in Antiochuâ— for his wickednes done to Hierusalem in Iudas and like traytors for his treason against his maister and in Nero with many other crying out in the insufferable torments of his euill conscience Turpiter vixi turpius iam perio filthilie haue I liued and now more filthilie doe I die there is no peace to the wicked the Lorde hath saide it But they shall carrie in their brestes from which they shall not flie both feare and terrour and tormenting furies continually citing them before the tribunall feate of Christ All wickednes saith Salomon is full of feare giuing testimonie â—fiâ—lâ—mnation against it selfe So that a troubeled conscience alwaies presumeâ—h cruell thinges And although that some with vaine pastimes of pleasure and delights of this world can lenifie and driue away the sting of sinne the remembrance of Gods iudgements
eyther godly antiquitie or lawfull authoritie hath approoued and commended vnto vs for eyther wee will haue our Onyons and Leekes agayne of Egypt or else wee must haue fresh cates straunge fleshe of Quailes we cannot brooke one diet long the heauenly Manna now waxeth loathsome it can no more content vs. But let vs take heede we bee not deceaued specie recti that in steede of wholesome hearbes wee shredde not bitter Coloquintida into the Potte that out of these Rose plantes as sayeth Vinc. Lyr. there spring not Thornes and Thistles and when we haue long serued for fayre Rachell wee bee not deceaued with bleare eyed Lea. It is the counsel of S. Paul I say through grace that it is giuē vnto me to euery man among you that no mā presume to vnderstād aboue that is meet but that he vnderstand according to sobrietie S. Ier. sayth Venena nō dātur nisi melle circūlita vitia non irrepunt nisi sub specie vmbraque virtutū Poison is not giuen in cuppes but annointed about with honie and vices doe not creepe vppon vs but vnder the showe and shadowe of virtues S. Augustiné saith Vni virtuti duo vitia opponi solent quod aperte contrarium est quod specie similitudinis adumbratur One vertue hath to opposite vices both that which is openlie seene to bee contrarie and that which is shadowed with a showe of likenesse And therfore he saith againe of the Cirumcellions Arbitrantur se pro ecclesia dei facere quicquid inquieta temeritate faciunt They thinke they doe it in behoufe of Gods Church whatsoeuer with tumultous rashness they goe about and of the Maniches Conantur authoritatem stabilissimam fundatissimae ecclésiae quasirationis nomine policitatione superare It is a graue and pithy saying of Hillarius complaining of mens vnconstancie in his time God graunt it be not verified in these our daies Postquā scribendae inouandae fidei vsus inoleuit noua potius cepit cōdere quā accepta recolere nec veterata defendit nec innouata firmauit facta est fides temporum potius quam evangeliorum dum secundum annos scribitur secundum confessionem baptismi non tenetur After that vse had preuailed to write and innouate matters of faith it neither defended the olde nor strengthned the newe and faith became rather agreeable to the time then to the Gospel whilst men writ according to the yeares but hold not fast the confession of baptisme euen the profession of their hope without wauering for he saith Periculosum est atque etiam miserabile tot nunc fides existere quot voluntates tot nobis doctrinas esse quot mores tot causas blasphemiarum pullulare quot vitia sunt dum aut fides scribuntur vt volumus aut ita vt volumus intelliguntur It is daungerous and verie miserable that there are so manie faiths as wills and so manie doctrines as manners of men and thereby so manie causes of blasphemie should spring vp as there are priuate faults and vices in men whilst eyther wee set downe and penne our faith as we will or else expound and vnderstand it as we lust and like off What then say some shall we not proceede and goe forward in Christian exercise of Religion shall wee not growe in knowledge and increase from faith to faith from strength to strength from vertue to vertue as the word of God hath taught vs yes truly and that with much more care and diligence then hitherto we haue done for this is the only thing with al our trauell and industrie we seeke to be performed But so as saith Vinc. Lyr. Vt sit profectus fidei non permutatio That it be a growing and increasing of our faith not an alteration or change that we proceed frō fayth to fayth So as the increase be still in the nature of the same fayth not into the acceptāce of another faith euen as a child groweth to be a mā yet is not changed but kepeth stil the same lineamēts parts mēbers of his body w tout adding or dimishing y t he had before We must proceede but not frō the assurance of faith wherein we are groūded to an empty fancie of our own deuising we may speak naue but not noua the principles doctrines of our profession Fas est vt excurentur limētur poliātur sed nefas est vt cōmutentur detrūcentur mutulentur It is lawful to haue thē clensed filed pullished but not to haue thē chāged mangled or maimed When the Aramites enquired for the Prophet Elisha and of Elisha himselfe they knew him not but were lead like blind men into the middest of Samaria before they perceaued where they were become Cleophas reasoning with Christ and of Christ yet neyther saw nor vnderstoode him so sounding in his eares not absent as he thought but present before his eyes vntill he was readie to depart away from him In like sort we hauing in our eares and dayly before our eyes the true religion assured profession of faith god continue it to his glory our cōfort which we ought to hold fast as the Anker of our soule w tout wauering yet cā we not rest satisfied but run about stil seeking somwhat more then truth will not acknowledge Christ to be presēt with vs til eyther he be readie to go frō vs as frō Cleophas or we like blinded Aramites bee lead we know not whether The best and wisest way is to beware betimes euē today if we heare his voyce not to harden our harts not to tēpt god least he come remoue our candlestick thē we be driuē to confesse w t Iacob That God was in this place we were not ware of it And therfore saith the wise mā be firme vnmoueable in the way of the Lorde trust in him abide in thy place Stande to your fayth sayth Sainte Paule and acquire you like men be not reedes be not cloudes be not children be not shaken and carried about with euery blast but as ye haue receiued Christe Iesus the Lorde as yee haue receaued him not as you haue conceaued and framed him to youre selues so walke not turning or tossed to and fro but rooted and built in him and stablished in the faith And seeing that with a true hart and a good conscience euen in assuraunce of faith I maie boldly exhort and testifie with S. Peter That this is the true grace of God wherin we now stand what soeuer pretext or cullor be obiected to the contrary yet let vs hold fast the profession of our hope without wauering And so for the third point Let vs consider one another to prouoke vnto loue and vnto good workes not forsaking the fellowship we haue among our selues as the manner of some is wherein if we shal ioyne to this our fault of wauering inconstancy last spoken of
before that which commeth nearest in affinitie to the nature therof the breache of concorde and vnitie it may seeme both conuenient for our instruction and the scope of the place doth aptly beare it which being directed to the aduauncement of loue and charitie commendeth vnto vs on the one side the effect thereof good workes and on the other reproueth those that puffed vp with a vaine conceited humor of priuate excellencie in themselues and forestalling their iudgement in preiudice and contempt of other that like not the same dyet they haue seasoned for their owne taste by deuision and seperation and forsaking the communion of Saints the societie of Christians the fellowship and vnitie wee should haue among our selues doe worke the vtter ruine and ouerthrowe thereof When God would confound their proude attempt in building the Tower of Babel He deuided their language and so scattered them abroade into all places of the earth which thing the Diuell seeing to the ouerthrowe of his Kingdome practiseth againe on the contrarye side by like confusion scisme and scattering of the workmen to hinder and set back the building of Gods spiritual house and temple When king Cirus woulde passe ouer to conquer Scithia as sayth Herodotus comming to a great and broade riuer whiche hindered his iourneys his policie was this to cutte it and deuide it into manye armes and sluces and so made it passable for all his armie this pollicie is most ready and common with the Diuel also who bringing his power of darkenesse to inuade ouerrun vs finding his passage stopped by the flowing streames of loue concorde hath put in execution his wonted meane and practise to separate and diuide vs into many partes factions For as truly sayth S. Aug. Concordes nos scit et quod sic possidere non potest Hee knoweth that being at concord and vnitie together he cannot so possesse vs Hee cannot nowe deuide one true God among vs he can no more inforce false Gods vpon vs well he hath yet another way Sentie vitam nostrā esse charitatē mortem dissentionem He seeth that loue charitie is our life that discord dissentiō our destruction death And therefore Lites immisit inter Christianos He hath sent strife debate among Christians And because he cannot frame vs to many Gods hee laboureth to multiplie distract our opinions and soweth tares of sects errours in the Lords wheat Hereof cōplaineth Basil also and we may iustlye with Basill Facti sumus vnusque apud seipsum tanquam arena non coniuncti inter nos sed singuli per se diuisi Charitas relicta est pugna inter nos versatur vniodata est at odium accensum est Wee are become like sandes not ioyned together but euery one deuided by himselfe Charitie is reiected and discorde raigneth among vs peace and vnitie was commended vnto vs but wee haue kindled the fire of grudge and hatred But who sayeth that good father will graunt me a solitarie place a voyce like a trumpet the fountayne of teares and pitifull complaint of Ieremie to break my hart with sorrowes and bewayle the common miserie Quia defecit charitas radix mandatorum dei because charitie is decayed the roote of Gods commaundementes and discorde hath preuayled the cancker and contagion of all true godlinesse For the building cannot stād whose ioyntes and handes are loosed the bodye cannot continue in health where the members are rent and torne asunder the Citie must needes bee desolate that is dedeuided in it selfe we cannot I say drawe nere vnto the holy place we cannot build the Lordes Temple we cannot be ioyned to Christe our heade if wee bee not tyed together with handes of loue and charitie if we be not compacted as members of one body if we once forsake the fellowship that we haue among our selues as the manner of some is The Prophet Dauid sayth Ierusalē a figure of the church is built as a citie that is at vnitie in it selfe When the holy ghost came downe in visible signes vpon the Apostles They were all with one accorde in one house The whole multitude of them that beleeued in the first times had but one heart and one soule It is sayd of all Israell That they came togeather as it had bene one man with the same minde and intent not with as many opinions as persons The Iews had but one kinde of worshiping prescribed and that onely in one Temple but their rebellious preuarications were multiplyed in that they woulde yet run about to sacrifice vpon euery high hill and vnder euery greene tree and euery one doe that which seemed good in his owne eyes It is said and set downe fo◠a speciall and most singuler blessing of almightie GOD That the hande of th◠Lorde was in Iuda so that hee gaue them one harte to doe the commaundement o◠the King and of the Rulers according to the worde of the Lord woulde God this effecte were accordinglye wrought in vs also and his hande after this sorte stretched out still vpon vs. Wherefore if wee will become a spirituall building vnto God if we looke for the promise of the holy ghost if wee will bee of the number of the faythfull if we will worship in spirite and truth if we will haue the hand of the Lord vpon vs and so in deede draw neare to the holy place we must be at vnitie and concorde within our selues wee must abide with one accord and one minde in a house wee must haue one hart to doe the commaundemente of the King and of the rulers we must not leaue the Temple to sacrifice vpon euery high hill and vnder euery greene tree to follow euery opinion that seemeth good to our selues wee must not breake the bondes of peace and cast away the cordes of vnitie from vs and so forsake that fellowship wee should haue among our selues as the manner of some is The winde Cecias hath a qualitie contrary to other windes to gather together cloudes into the ayre and so procureth violent and vehement stormes and suche is also diuision and discorde both in the Church and common wealth It hath sometimes an vsurped face or show of holines of zeale and conscience but the sequel is pernicious and draweth after it whereof Pithagoras rule and precepte might warne vs to beware a lothsome blacke taile of destruction or great disturbance And therefore may well be resembled to the riuer Hipanis which about the head and first arising is sweete and holesome but afterwardes being mingled with the spring Exanthus is so bitter and of so deadly a tast that no man may abide it Example among manie other may be the Church of Corinth who beginning about matters of Ceremonies and pollicie proceeded first to deuision and separation some holding of Paule some of Apollo some of Cephas and some of Christ and so to false doctrine denying the resurrection And therefore
S. Paule forewarneth vs. I beseech you brethren marke them diligentlie which cause diuision and offences among you contrarie to the doctrine which ye haue receaued and auoide them And Dionisius Bishop of Alexandria tolde Nouatus That it was more grieuous to breake y e vnity of the Church then to commit idolatry for this saith he was punished but with the sworde but the other with the opening gulph of the earth swallowing vp the Authours and confederates thereof Et non dubitatur sceleratius esse commissum quod grauius erat vindicatum And there is no doubt but that was more heinosly committed which was more sharply and seuerely punished Before the wall fell downe commonlye some riftes appeared and some of the stones fall out before Hierusalem was destroyed the intestine and ciuill contentions of the seditious more grieuously afflicted them within then the rage of the Enemy assaulting them without before the Turkes gat the East the Empire was diuided into twaine and so gaue entrance to y e enemies of Christ by diuision which florished in streÌ„gth glory wheÌ„ it was but one And before this our natiue land couÌ„try was at any time subdued ouerruÌ„ by forreÌ„ enimies ther were first secret mutinies practises grudgings mislikings iarrs diuisioÌ„s garboils among the domesticals here at home God turne his face from our sinnes and blot out our offences in the blood of his sonne make vs not a rebuke vnto the foolish and such as go about with lies that these rifts and deuisions these scismes and breaches of established peace and order while euery one wil like or mislike wil censure controll whatsoeuer is not aunswerable to y e leuell of his owne conceite while euerye one hath a song hath a vision hath a fancie hath a reuelation hath an interpretation by himselfe forsaking the fellowship we should haue among our selues be not causes of stormes be not bitter in the end be not sharpely punished bee not eyther sad presages of imminente further mischiefes or speedie meanes to hasten gods wrath and heauie hande agaynste vs. It was the earnest and vnfained prayer of Daniell in the like case and it shall be our parts and dueties so to poure out our feruent prayers euery one with Daniell O Lorde God to thee belongeth righteousnesse to vs open shame and confusion I beseeche thee O Lord let thine anger bee turned away from thy Citie Hierusalem thine holy mountaine we doe not present our selues before thee trusting in our own righteousnesse but in thy great and tender mercies O Lord heare O Lord forgiue O Lord consider and doe it not for our sakes but for thine owne sake O Lord my God It shall be I say both our wisedome and our safetie y t our duetie and the discharge of a good conscience thus to pray thus to prepare and build an Arke with Noe befoâ—e the flood come vpon vs to return and repent in time with Niniuie To offer vp the Calues and Bullockes of our lippes With Ose To sprinckle the postes of our harts with the blood of the pashal lambe and not to goe out of our dores least the distroying Angell find vs without and so smite vs with the Egâ—ptians to keepe our selues in the foulde for feare of the woolfe and not forsake the fellowship that wee haue among our selues as the manner of some is It is the manner of some to turne with the spiders breath the sweete ioice of flowers into poison to seek knots in rushes where all things are plaine and smooth to stumble at euerie strawe that stoppeth the course of their eger spirite to breake the bondes of peace and so to single and seuer themselues by themselues wel we are here tolde it is no new or strange thing it is the manner of some it hath beene it will be and therefore we are not greatly to be moued therewith it is the manner of some and therfore being thus armed and forewarned thereof we may the better auoide and withstand the like proceedings But howsoeuer it be y e maner ouersight of some yet according to that earnest obtestation of S. Pauâ—â— to the Philippians and to vs all in them If there be anie consolation in Christ if anie comfort of loue if anie fellowship of the spirite if anie compassion and mercie let vs be like minded hauing the same loue being of one accord and of one iudgemeÌ„t that nothing be done through contention or vaine glorie but that in meekenes of minde euerie one esteme another better then himselfe And whatsoeuer things are honest whatsoeuer aâ—e iust and pure whatsoeuer things are of good report whatsoeuer things pertain to loue if there be anie vertue or if there be any praise let vs thinke on these things and so consider one another to prouoke vnto loue and vnto all good workes For the end of the commandemeÌ„t is no other but loue that commeth of a pure hart of a good conscience and of faith vnfained from which while some haue erred they haue turned to vaine iangling they woulde bee doctors of the law and yet vnderstand not what they speake nor whereof they affirme S. Augustine said of the Donatists and Cirumcellions In omnibus sacramentis mecum sola charitate non mecum In all the doctrine of the sacraments they agree with me onely in loue and charitie they are not with me Sed in his paucis in quibus non mecum non prosunt eis multum in quibus mecum But in those fewe thinges in which they are not with mee those manie things doe not profite them wherein they are with mee Wherefore aboue all thinges saith Sainte Peeter Haue feruent loue among your selues for loue shall couer the multitude of sinnes Dearelye beloued sayth Sainte Iohn Let vs loue one another for loue commeth of GOD This is my commaundement sayth our Sauiour that yee loue together euen as I haue loued you for loue doth not euill therefore is loue the fulfilling of the Law But on the contrary though I speake with the tongues of men and of Angels and yet haue not loue I am euen as sounding brasse or as a tinckling Cimball Loue suffereth long and is curteous loue enuieth not is not puffed vp boasteth not her selfe disdaineth not other is not prouoked to wrath thincketh no euill reioyceth not in iniquitie but reioyceth in the truth And if loue and charitie did remaine in vs these good effects and quallities which may wel be sought and wished for but are rarely to be found would also abounde among vs. I might here saie much but I hasten to the ende the matter is verye large but the time I see is passed Let vs searche and peruse the whole volume of Gods booke Howe many examples howe many preceptes how manie threatnings how many parables contraries similitudes figuratiue and plaine speches howe many prouocations and motiues in all places and euery where are set downe to induce
bee burned wee are likened to a chosen vineyarde which the Lorde hath planted in a verie frurtfull hill which he hath hedged dressed and manured hath watered and cherished with all his blessinges if nowe in stead of sweete grapes of holinesse and good workes wee bring forth fruite vnto our selues euen bitter clusters and grapes of gall of wickednes and vngodly lyfe then is our iudgement most seuearely denounced He will breake downe the wall of our vineyarde and laie it waste so that they that goe by shal plucke of the grapes and the wilde bore out of the wood shall roote it vp and euery tree and euerie braunche that beareth not fruite in him shalbe hewen downe and cast into the fire for the great day of the Lorde approcheth and who is able to abide his wrath Let vs not deceaue our selues in confidence of this life in hope of long continuance and so seeke our death in the errour of our life Let vs not sell the promised lande of rest for the present stubble of Egypt nor our Birthright of heauenlie glorie with foolishe and prophane Esau for the pottage of worldelye wealth and pleasure whiche if it fayle not vs yet shall wee shortelye fall and bee plucked awaye from it Oure lyfe is but a pilgrimage a shaddowe a vapour a buble a blast so short that Dauid saith it is but a spanne long so weake and vncertaine that Homer truely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The kind and generation of man is like leaues of the tree which growing greene and flourishing are euen with a blast of wind throwen downe and withered Wee haue not here an abiding Cittie for euer but must seek one to come we must hence remoue our tents and passe awaie like the grasshopper we are but straungers and soiourners on the earth as all our fathers were wee holde not our selues our bodyes our soules in feesimple muche lesse our landes and goodes euen hee whose tenure is best but Ad voluntatem domini To be displaced at his will our Charter hath an ende and the date therof expireth a pace And though a man liue long and see not the graue yet is there a tyme of departure and a conclusion of al things assigned There is a daie of chaunging a daie of visitation a day of account of iudgement and retribution and that approching Let vs take heede that it come not on vs vnawares for as a theefe shall it come on all them that dwel on the face of the earth Behold sayth the Prophet Malachy the day commeth shortlye that shall burne like an ouen and all the proude and all that doe wickedly shall be as stubble and straw the day that commeth shall burne them vp and leaue them neither roote nor braunch The day of the Lord of Hostes sayth Esai is vppon all the proude and haughtie and vpon all that is exalted and it shall be brought low vpon all the Cedars of Lybanon and vppon all the Okes of Bashan vppon euerye high Tower and vpon euery strong wall and vpon all pleasaunt pictures the haughtinesse of men shall be brought low and the loftinesse of men shall be abased and the Lord only shall be exalted in that day O consider this all yee that forget God least he plucke you awaye and there bee none to deliuer you God is a righteous iudge strong and yet patient and God is prouoked euery day but if a man will not turne he will whet his sword he hath bent his bowe and made it readie he hath prepared for him the instrumentes of death Hee will wounde the head of his enemies and the hearie scalpe of such a one as goeth on stil in his wickednesse The wicked shall be turned into hell and all the people that forget God Neither siluer nor golde sayth Sophonie shall be able to deliuer them in the day of the Lordes wrath but they shall bee deuoured by the fire of his iealousie And therefore gather your selues sayth he gather you O nation not worthie to be beloued before the decree come forth ye bee as chaffe that passeth in a day and before the fierce wrath of the Lord come vpon you and before the daye of the Lords anger come vpon you which will come sayth S. Peter as a theefe in the night in which the heauens shal passe away with a noyse and the Elementes shall melt with heate and the earth with all the workes that are therein shall bee burnt vp And then seeing al these things must passe and be dissolued and that the day draweth nere what maner persons ought we to bee in godlinesse holy conuersation drawing nere in assured fayth in firme hope and vnfained charitie to the holy place exhorting considering and prouoking one another vnto loue and to al good works so looking for and hasting to that comming of the day of God wherin he will giue euerye man according to his workes to them which by continuaunce in well doing seeke glorie and honour and immortalitie eternall life but vnto them that are contentious and disobay the truth and obey vnrighteousnesse shal be indignation and wrath tribulation and anguish vppon the soule of euerye man that doth euill and there is no respect of persons with God The GOD of peace that brought agayne from the deade our Lorde Iesus Christ the great sheapheard of the sheepe through the blood of the euerlasting Couenaunt make vs perfecte in all good workes to doe his will and write in our hartes euen with an yron penne and an adamant claw a continuall remembrance and carefull meditation of his ordinaunces and lawes to doe them that as hee stoupeth downe and commeth neare in all mercifull goodnesse and moste liberall blessinges vnto vs so maye wee approche and draw neare in all dutifull obedience and obseruatioÌ„ of his righteous precepts vnto him again that we may be pure and without blame vntill the day of Christe filled with the fruites of righteousnesse which are in vs by Iesus Christ vnto the glory and praise of God the Father the Sonne and the holy Ghost three in persons one in substaunce immortall inuisible and only wise To whome be all honour glorie power dominion and praise now and for euer Amen FINIS Deu. 4. Ver. 7.8 Rom. 9.4 1. Pet. 2.9 Ioh. 1.18 Gen. 49.18 Râ—uel 5.9.10.12.13 〈…〉 Esai 28.13 Iosua 9.4.5 1. Reg 14.6 Aug. de Ciuit. dei lâ—b 21 cap. 5. Cap. 29. Pru. lib. 2. Act. 17.18 Prâ—scripe aduers haeret Ad Pom. pei contra Epi. Steph. Rhem. not 2. Tim. 4. ver 8. De Iustif. lib. 10. c. 2. Act. 4.12 Heb. 13.8 Eccl. 1.9 Esai 41.9 Reuel 21.12 Aug. lib. 7. de ciuit dei cap. 1. Lib. 6. de Eccl. Rom autorit Heb. 11.6 Rom. 14.23 Gal. 3 11. Rom. 10.10 2. Cor. 1.24 Rom. 5.2 â— Ioh. 5.4 â—sai 7.9 Marke 9. â—â—3 Math. 15.8 Luk. 7.30 Mat. 8.26 Orat. de Pasch. De verb. Dom. Seâ—â— 28. In cant Ser. 61. Eph. 1.13 Rom. 5.1 â— Tim. 2.9 Jam. 4.8 Jer. 4.14 Pro. 23.26 Pro. 4.23 Luk. 6.45 Ose. 10.2 Cicer. ad Quintum fratrem Ezechi ca. 33. ver 30.31.32 â—am 2.15.16 1. Timo. 1· 18.19 â—aâ—ten 4.7 â—6 Wis. 17.10 Pro. 14.13 Eccl. 11.9 10. Amos. 6.3.4.5.6 Iob. 29.12.13.14.15.16.17 1. Sam. 12.2.3 Esai 33.14.15.16.17 Job 21.14 15. Iob. 18.5.7.9.10.16 Reu. 3.20 1. Cor. 6. â—l 3.1 Jam. 1.6.7 2. Reg. 16.10.11 Rom. 12.3 Ierom. ad Athlet Epi. 29. ad leri 2 Hil. lib. ad 1 Constant. 2. Reg. 6.19.20 Luke 24.18.19 Ge. 28.16 1. Pet. 5.12 Ge. 11.8.9 Serm. 16. de vti ieiu Tom. 4. Epist vlt. Act. 2.44.46 Jud. 20.1 2. Chro. 30.12 1. Cor. 1.12 Rom. 16.17 Eus. de vit Constant. 2 Dan. 9.7.16.18.19 Ose. 14.3 Exo. 12.7.22.23 Phil. 2.1.2.3 Phil. 4.8 1. Tim. 1.5.6.7 Aug. in Psal. 45. 1. Cor. 13 1.4.5.6 1. Cor. 1.10 Jero ad pauli 2. Reg. 1.5.6.7.8 Gal. 5.22.23 Tit. 2.14 1. Ioh. 2.29 Eph. 2.10 Hebr 6.8.8 Esai 5 1.2.4.5 Mal. 4.1 Esai 3.16 Psal. 7.12.13.14 Soph. 1.18 Sop. 2.1.2 2. Pet. 3. Rom. 2. Heb. 12. Phil. 1.