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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02793	Two godlie and learned sermons, preached at Manchester in Lancashire before a great audience, both of honor and vvoorship. The first, containeth a proofe of the subtill practises of dissembling neuters, and politique worldlings. The other, a charge and instruction, for all vnlearned, negligent, and dissolute ministers: and an exhortation to the common people, to seeke their amendment, by prayer, vnto God. By Simon Harward, preacher of the woord of God, and Maister of Arte, late of Newe Colledge in Oxfoord.	Harward, Simon, fl. 1572-1614.	1582 (1582)	STC 12924; ESTC S112568	108,746	262

them the dew of his holy spirite and make them fruitefull labourers in his Haruest that they may not gather with the one hand and scatter with the other but labour profitably with bothe hands bothe with worde and life Tit. 2.7 1. Tim. 4.16 Exod. 28.3 with Vrim and Thummim with light and perfection with exhortation and conuersation And héere cōmeth in the last part which conteyneth the dutie bothe of Minister and people to flie vnto God by prayer that séeing the Haruest is great and the labourers are but few we should praye vnto the Lorde of the Haruest to sende foorth labourers into his Haruest where firste we must learne what those labourers were for whom our sauiour would haue them pray to be sent foorth into the Lords Haruest They are set downe all in one verse by Saint Paule Ephe. 4.11 some Apostles some Prophets others Euangelists others Pastors to the knitting together of the Saints to the worke of the Ministrie and to the building of the body of Christ The seauen Popish orders Then to be a labourer in the Lordes Haruest is not to chaunt and bleat in Quiers it is not to iangle the Bels and to looke to the Vestery as was in time past the office of the Porter it is not to reade and singe lessons and to hallow bread and all greene fruite as was the charge of the Reader it is not to Charme or to Coniure as was the office of the Exorcist it is not to carye Candlesticks and light Tapers as the Acolites it is not to prouide water against Masse to wash the corporasse clothes to vow chastity to giue the Chalice couer to the Deacon as the Subdeacons it is not to serue at the Altar to read the Gospell for the quick and the dead as was wickedly placed for the office of Deacons it is not to mumble vp Masses and to offer vp sacrifice for the quick and the dead as the shaueling Priests it is not to sit Imperiously with the Maiesty of a Triple Crowne and to dispose kingdoms nor to beare a Crosier staffe and blesse and challenge power to giue the holy Ghoste remit sinnes at their owne pleasure as the Pope and his Bishops it is not to weare a Cardinals Hat nor to lyue vnto themselues and their own bellies as the swimish Cloister mē Abbots Priors Munkes Friers it is not to serue mēs humors as elbow Chaplaines but to be a labourer in the Lords Haruest is Phil. 2.25 Act. 14.14 1. Cor. 11.4 Actes 13.1 Actes 21.8 2. Tim. 4.5 to feede the flocke of Christe with the heauenly foode of his blessed worde as did the Apostles Prophets and Euangelists in the primitiue Church as is now required of Pastors such Elders or Bishops which are appointed as watchmē ouer certain flocks congregations to rule and gouerne the same by the preaching of the Gospell Tit. 1.5.7 Actes 20.28 by the administring of the Sacraments by the exercising of Ecclesiasticall discipline of the Doctors whose charge is especially to expound the right sence vnderstāding of the Scriptures to instruct those which are Catechumenoi in the points principles of christiā religiō But what néede we of these Pastors Doctors Obiectio 1 séeing that the holy ghost is promised to be our Doctor Iohn 16.13 Ioel. 2.28 to leade vs into all truth I answer that although it be the peculiar office of the holy Ghost to lighten vs within to lead vs into all trueth yet the outward Ministerie of the word is necessary because God vseth the same as an inferiour a secōdary mean to bring vs therunto The light of the sū cā nothing helpe blinde eyes nor the lowdenes of the sound profit deafe eares no more cā the word pearce the hardnes of the hart vnlesse it be mollified by Gods holy spirite but bothe must goe together firste to haue the eyes opened and then the Sunne to shine and giue light and therfore the spirite of God and his word are by Christ bothe ioyned together when he saithe to his Disciples Iohn 15.26 the Comforter shall come and teache you all things Quaecunque dixi vobis whatsoeuer I haue tolde you where you sée how with the working of the holy ghost he ioyneth his worde No Text no glose no Scripture no spirite What then shall we say to that place of Saint Iohn Ye knowe all things Obiectio 2 1. Ioh. 2.20.27 the annointing which ye haue receaued dwelleth with you and you neede not that any man should teache you therefore it should séeme to be néedelesse to haue any labourers in the Lords Haruest But Iohn writeth not this vnto them to signifie that they had no néede of teaching for then to what purpose should he haue written his Epistle vnto them if they had no néede of teaching but he sheweth them that they were not rude Scholers and altogether ignoraunt but well skilled and of great knowledge in the matters which he propounded vnto them and therefore that he did not so at large set foorth these points as though they were altogether vnknowne vnto them but that he did onely bring these things to minde that they might remember them as Peter saythe 2. Peter 1.12 I will not be negligent to put you alwayes in remembraunce of these things though that ye haue knowledge and be established in the present trueth Another doubt may arise of that place in Ieremie where the Lorde saithe thus Obiectio 3 And they shall teache no more euery man his neighbour Ierem. 31.34 and euery man his brother saying Know ye the Lord for they shall know me from the least euen to the greatest this is ment of the state of the Church vnder the new Testamēt therefore there néedeth no labourers in this haruest I answer that indéede God maketh there a comparison betwixt the people vnder the Lawe and the other vnder the Gospell that the light of the Gospell of Christe should be common and familiar vnto all whereas in the law it was darkely figured by tipes and shadowes But he sayeth not simplye that there shall neede no more teaching but he addeth saying Know the Lord they shall no more néede to be taught the first A.B.C. and first Principles of Christian religion Gala. 4.1 as the old fathers which were as yonge Children ignorant of the first rudiments but they shall haue greater knowledge and yet notwithstanding diligently indeuour to go forwarde more and more Isa 2.3 and say as is in the Prophet Come and let vs go vp into the Mountaine of the Lorde into the house of the God of Iacob and he will teach vs his wayes then this is a perpetuall decrée and ordinaunce of Christ vnder the Gospell that his people should be taught from time to time Rom. 10.14 that so● faithe may come by hearing and hearing by the worde preached and because none can preache vnlesse

of God not onely with the inward calling but also with the outward I speake this of the publique office of the Ministerie Gen. 18 1● Iosu 24.15 Isa 38 19. Ephe. 6.4 for otherwise euery Christian is bound priuatly to instruct his brother and especially euery parent houshoulder is bound by the word of God to be a Bishop in his owne family hath charge not onely of the body but also of the soule But in the publique office of the Ministery there is required an other manner of outwarde calling first Hebru 13.17 1. Thes 5.11 to be approoued and allowed by the iudgemēt of the Church especially of those whome the Apostle doothe call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which be ouer the people haue the ouersight of the people therefore Paul wil haue in the Church a Seniory or Eldership which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saith to Timothy 1. Tim. 4.14 Despise not the g●if● that is in thee which was giuē thee by prophesie with the laying on of hands of the company of the eldership Actes 6.2 whē the Deacons were chosē the twelue called the multitude of Disciples together For the which cause good people ye see how my lord at this time hath done nothing of his own priuate iudgement but hath ioyned with himselfe a Seniory of the Preachers round about you who haue altogether in this church examined these which are now to be admitted for the space of these two or three daies and for that the consēt of the common people is not to be neglected for before the Deacōs were chosen the whole multitude was pleased Actes 6. ● therfore there is none at this time admitted but he is approoued cōmended by the letters of sundry worshipfull and others which are best thought of testifying bothe his good godly conuersation also the good liking which the people haue of him in that place whereunto he is already called And as for the rest if any in those parishes can alledge any cause why any of these are not to be admitted if they will speake they shal be heard if they speake not then their silence is to be taken for a consent especially seeing they haue had knowledge so longe before as this businesse is not now taken in hand of a sodayne but longe before knowne to all the Countrey And héere as in Matrymonie the congregation standing by is déepely charged that If any man can shew any iust cause why the partyes that are to bee marryed maye not lawefullye be ioyned together that hee nowe speake or els for euer heereafter houlde his peace Euen so that I maye as it were aske the Banes betwixte these that are to be made Ministers their charge and office I most earnestly request you all as you will aunswer before the Lord Iesus Christ and as ye tender the Church of God that If any of you can laye any thing to any of their charges or shew any iust cause why they may not be receiued into the office of the Ministerie that he speake now or els for euer heereafter hould his peace from speaking any ill of theyr admission Now after their election ther must follow their ordering which that it may be according to the worde of God there are two things required Luke 6.12 Actes 1.24 6.6 First fasting and prayer and therefore our Sauiour Christe before that he sent foorth his Apostles he went into the Mountaine to praye and spent the night in prayer to God The Apostles in the choosing of Matthias and in the appointing of the Deacons made their prayers vnto God Actes 13.3 14 23. Paul Barnabas were sent foorth with fasting praier And the second thing is Acts. 8 1● 13.2 14.22 the laying on of hands wherby they are as it were seperate from priuate men and sent foorth vnto the worke wherevnto the Lorde hath called them which manner of ordeyning as it is plainely commaunded and appointed by God so is the number vncertaine by whom it must be done for that the Scriptures doo make mention sometymes but of one 2. Tim. 1.6 1. Tim. 5.22 Actes 6.2.6 13.1 1. Tim. 4.14 althoughe no do●bt there were no more adioyned sometimes of the twelue sometimes of certaine Prophets Teachers and somtimes of the Seniorie or eldership which seemeth moste to appertaine to the state of the church now present But héere a question may be mooued how the calling of the first reformers in the Church in this last age can be good seeing they had no imposition of hands but onely of Popish Priestes which are no true Seniorie I aunswer that the manner of calling must be considered according to the visible estate of the Church which is either altogether corrupt or els abiding safe and sound If it be pure then is the ca●ing ordinarie but if it be altogether corrupt thē an extraordinary vocation may haue place euen according as it shall please God to rayse vp his seruaunts and to imploye thē to reforme the Church and to bring her to her olde purity God is not alway bound to ordinary meanes 1. Reg. 18 19. for when the ten Tribes of Israel were altogether corrupted thorow their Idolatries God did extraordinarily raise vp vnto them Elias to reforme them and to endeuor to bring thē vnto the right seruice of God who notwithstanding was not a Priest neither had he in that respect any succession That this generall corruption shall be in the Church in the last age and that God shall rayse vp witnesses to speake against it it is sufficiently shewed in the Apocalips Reuel 11.2.3 Againe I may aunswer that the most part of the first reformers of the Church in this last age had after a sort an ordinary vocation as they count a vocation for they were called by the Priests and by them established and setllin their charges and therefore by consequent had authoritie and right to goe vp into the Pulpit and to teach in the Church as Luther Zwinglius Ecolampadius Bucer and before them Wicliffe and Iohn Hus and so many Bishoppes in England Scotland Denmarke and els where which haue receaued and do preach the Gospell of Christ haue succeeded the Popish Priests in succession of the Chaire and place although in Doctrine they haue onely succeeded our Lorde and Sauiour Iesus Christ And therefore as we allowe their Baptisme so also their imposition of hands vntill the time came that the Lorde in his mercie tooke away the corruptions of them bothe And thus you see how by the word of God Ministers are to be publiquely ordeyned with laying on of hands and with prayer not with shauing and besmearing with Oyle not with Tapers Basins Towels Chalices singing Cakes Wine and Water Flower Crosses Linens bands not with breathing on them as though it were in mans powre to giue the holy Ghost not with Amicks Albes Sto●les Girdles

and by Saint Iohn 1. Ioh. ● not to receyue them into their houses nor to bydde them God spéede much lesse to ioyne them selues in any league or amitie with them or to suffer such to haue any dealing vnder them Abraham refused to take of the King of Sodom so much as a thread Gen. 14.23 or a sho● latchet least he should say E●dr 4.3 I haue enritched Abraham Zerobabell would not suffer the Samaritanes to lay lyme and stone in the building of the Lord. 1. Reg. 13.16.18 The young Prophete for eating bread with the wicked olde Prophete was denowre● of a Lion Euse lib. 4. Cap. 14. Nicepb lib. 3. Cap. 14. Euse in vit Const lib. 1 Cap 11. Iohn the Euāgelist would not tarie in the same house with the heretique Cerinthus Constantinus to trie his men commaunded that all which would not doo sacrifice to Idolles should be thrust out of his seruice and when many for feare obeyed the cōmaundement he put them all away Psa 110.6.7 for he would suffer none to serue him which would not also serue the Lord and he knewe that they could not be faithfull to men which were vnfaithfull vnto God Theo. lib. 2. Cap. 6. Liberius going into banishment refused all the gifts of the Emperor and his wife saying Let them giue those thinges to Auxentius and Epictetus their Arrian heretiques Ephe. 5.11 2. Cor 6.14 we must haue no fellowship with the vnfruitfull workes of darknesse nor any way yoake our selues with Infidelles Leuit. 19.19 We are commaūded by the lawe of God not to plowe with an Oxe and with an Asse nor to sowe our ground with diuers seede nor to make our garmentes of Linsey wolsey Wherefore we must auoide all mingling of contraie Religions and in no wise ioyne our selues with the wicked but endeuour our selues that we may say with Dauid Psal 110.6.7 Mine eyes shall be vnto the faithfull of the lande that they may dwell with me he that walketh in a perfite way he shall serue me There shall no deceiptfull personne dwell within my house he that telleth lyes shall not remayne in my sight O Lorde doo not I hate them which hate thee Psa 139.21.22 and doo not I earnestly contend against those that rise vp against thee yea I hate them with a perfect and vnfeyned hatred as they were mine vtter enimies But what is the cause why these pollitique worldlie wise men doo so familllarlie ioyne them selues with the wicked and so many wayes withdrawe them selues from the true confessing of the Lorde Iesus Surely this is onelie the cause for that they are afeard least a chaunge should shortlie come whereby they might be compelled eyther with shame to turne their coates or else incurre great daunger of suffering for the name of Iesus Christ Saint Iohn sheweth Ioh. 12.48 howe many of the chéefe Rulers beléeued in Christe but because of the Phariseis they durst not confesse him least they should be cast out of the Sinagogue for they looued the prayse of men more then the prayse of God As many there are nowe which would gladly professe the true faith of Christe and yet because they are eyther Tenaūts to such Landlordes or Seruaunts to such Maisters as are backwarde in Religion and frowardlie bent to superstition or else because they are afeard of afterclaps and perilles which may héereafter ensue they dare not with their mouth confesse the Lord Iesus These doo not consider that which our Sauiour Christe sayth That who soeuer will be his Disciple Math. 16.24 Luk. 14.27 must take vp his crosse and followe him Nor that which the Apostle sayth That we must through many afflictions Acts. 14.22 enter into the kingdome of God and that they which will liue godlie in Christ Iesu must suffer persecutiō Neither doo they consider 2. Tim. 3.5.12 that trouble and affliction is profitable yea and necessary for the Church of God For whome the Lord looueth he chasteneth Pro. 3.11 Apo. 3.17 Hebr. 12.6.7.8 and scourgeth euerie Sonne that he receyueth If ye endure chastening God offereth him selfe vnto you as vnto sonnes For what Sonne is he whome the Father dooth not chasten If therfore ye be without correction whereof all are partakers then are ye bastardes and not sonnes Psa 119.67.71 Before I was afflicted sayeth Dauid I went astraye but nowe I keepe thy woorde it is good for mee that I haue beene afflicted that I may learne thy statutes Iohn 15.2 When the Vine groweth out of order it must be husbanded pared and drest when the bodie aboundeth with euill humours Eccle. 2.5 1. Pet. 1.7 it must be purged Golde must be tryed in the fire before any precious worke be made thereof Stones must be hewed and Tymber must be squared before wée can rayse vp any buylding Corne must be thresht Grapes must be prest before we can haue eyther bread or wine And all this is wrought in vs by trouble and affliction for affliction is the sickle which dooth pare and dresse the braunches it is the purgation which doth purge our soules from our former wickednesse and driue vs to repentaunce and amendment of life it is fire wherein the Golde is tried it is the toole whereby we are hewed and squared and made sit for the building of the Lord it is the instrument whereby we are thresht and prest and made as pure spiritual wheate fit for the Garner and storehouse of euerlasting ioyes And therefore Ignatius sayde when he was brought to be cast into the den of Lions Thus it behoueth me to be grounde with the teethe of Lions that I may be made a sweete manchette for the Lord. The Faith of a Christian is compared to Camamill which the more it is tread vpon the more it dooth florishe and the better it dooth prosper as Paule sheweth Howe the outward man must perishe before the inwarde man can be renued 2. Cor. 4.10.16 and we must beare in our bodyes the dying of the Lorde Iesus that the lyfe of Christe maye be made manifest in vs. And what is the cause now why many doo liue so careleslie and carnallie setting their mindes wholie vppon the glorie and riches and vaine pleasures of this world and hauing no care at all eyther of the honour due vnto the name of the immortall God and the setting forwarde of the glorious Gospell of Christe or of the saluation of their owne soules Surely the cause is onely this for that they are drunken with too much prosperity the outward man dooth not perishe they doo not carie about in their bodies the dying of the Lord Iesus For I am fullie perswaded that there are a great nūber in England which nowe doo shewe them selues carnall and carelesse which if GOD should laye vppon them his rodde of correction would become much more holie and farre more zealous for the trueth of God Our Lord God hath two waies

holy holy Lord God of Hoasts glory be to thee O God most high To the which heauenly company and confession the Lord hasten vs all for the merits of his welbelooued sonne Iesus Christe to whom with the Father and the holy ghost be all prayse and dominion for euer and euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.27 A GODLY and Learned Sermon Containing a charge and Instruction for all vnlearned negligent and dissolute Ministers And an Exhortation to the common people to séeke their amendment by Prayer vnto GOD. Preached at Manchester in Lancastershire before a great and worshipfull Audience by occasion of certaine Parsons there at that present appointed as then to be made Ministers By Simon Harwarde Preacher of the worde of God and Maister of Art late of New Colledge in Oxforde Hilar. lib. 8. de Trinitate Non statim boni atque vtilis Sacerdotis est aut tantummodo innocenter agere aut tantummodo scienter praedicare cum innocens sibi tantum proficiat nisi doctus sit et doctus sinc doctrinae sit authoritate nisi innocens sit vita cius ornetur docendo Doctrina viuendo A learned Sermon of Instructions to the Ministerie Luke 10. verse 2. ¶ The Haruest is great but the labourers are but few pray therfore the Lorde of the Haruest to sende forth Labourers into his Haruest THE occasion of these wordes of our Sauiour Christ right reuerende and dearely beloued is that which is set downe in the verse last goynge before how the Lord appointed 70. Disciples and sent them two two before him into euerie cittie place where he himselfe should come wherein we haue first to consider how all the dooinges of our Lord and Sauiour were not onely fore-toulde by the Prophesies but also fore-shadowed by the deedes of the Patriarkes and holy Prophetes of God For as the posteritie of Iacob had the twelue Patriarkes Apoc. 21.14 Gen. 46.27 Num. 11.16 as the chiefe fountaynes from the which their offspringe was deriued euen so hath Christe sent forth his Apostles to the foundation of his church as Iacob went down into Egipt with seuenty soules as God cōmaunded Moses to chuse out seauentye of the Elders of Israel to beare the burthen of the people with him which gouernment was in a maner afterwarde renewed when the people were retourned from Babilon for they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was afterward corruptly called Sanedrin consistinge of 71. Seniors whiche had the hearing of most waighty affaires euē so our Sauiour Christ Colos 2.16 Heb. 10.1 doth here sēd forth 70. disciples before him into euery citie place where he himselfe should come thus is our Sauiour become the truth of al figures the body of all shadowes Gen. 2.22 He is the secōd Adam which was as it were cast on sleepe for a time when he lay in the Sepulchre vntil the Spouse his church was framed out of his side He is the Abrahā Gen 13.16 whose seed is as the stars of heauē as the dust of the earth in nūber He is the Priest for euer after the order of Melchizedec Psal 110.4 Exod. 12.13 He is the pascal lamb the lamb of god Iohn 1 29. Na● 21.9 Iohn 3.14 Gen. 28.12 slain frō the begīning of the world He is the Brasen Serpent which was lift vp vpō the cros to cure all our maladies He is the Ladder which Iacob saw wherby only Gen. 1● 17 22.9 we must ascēd into heauē He is that Isaac which being born against the course of nature was sacrifised vpon the Alter of the Crosse Gen. 37.28 43.30 45.3 yet remained safe and sounde He is that pitifull Ioseph which was soulde of his Brethren yet so louingly affected that he afterwarde being aduaunced in glorie was not ashamed to confesse his Bretheren Iohn 1.13 He is that valiāt Iosua which leadeth vs into the Land of Canaan flowing with milk and hony He is that Dauid which being persecuted by Saule his enemies became a worme and not a man Psal 22.1.14.15.16.18 a very shame of men and the contempt of the people whose harte was molten lyke waxe in the middest of his bowels and his strength dried vp lyke a potsharde whose handes and feete they pearced and cast lots vpon his garments so that he was compelled to crie out my God my God why hast thou forsaken mee 1. Reg. 10.23 Iud. 16.30 He is that wise Salomon which ruleth his people with peace and tranquillitie He is the couragious Sampson who by his death ouerthroweth all his enimies Num. 11.17 And héere hee is that carefull Moses which for the profit and comfort of his people doth chuse out seuentie Disciples to beare the burthen with him sendeth them out two and two into euery Cittie and place where hee himselfe should come Héere also we haue to learne the vnity and louing agréement which ought to bée amongst the Ministers and Preachers of the Gospell of Christ Our Sauiour sedeth sorth his Disciples by two and two signifiyng vnto them the mutual agréemēt which they ought to haue one with another how they ought one to aide and assist another and in al their dooinges to goe as it were hand in hand togeather So the Euangelist Saint Marke sheweth how Christ sent foorth his Apostles also by two and two Mark 6.7 and when hee chose his Apostles hee called them two and two For first he called Simon Peeter and Andrew his Brother Mat. 4.18 And going a litle farther he saw two other Bretheren Iames the sonne of Zebedaeus and Iohn his Brother mending their Nets in a Ship With Zebedaeus their Father and he called them Wherby wee are admonished of a Brotherlye loue which ought to bee as amongst all mē so especially amongst the preachers of the Gospell of Christ Let vs then of the Ministerie learne héere to lay aside al hatred and malice not to enuy or maligne our fell●w brethren not to seeke to supplant one an other not to deuide our selues one from another with vaine vnprofitable contentions as many doo to the great slaunder of the Gospell but to goe all as it were hand in hand together with one hart and one voice to glorifye God the father of our Lord Iesus Christ Let vs say one to another as Abraham sayde to Lot I pray thee Gen. 13.8 let there bee no strife betweene thee and mee neither betweene my Heardmen and thy Heardmen for wee are all Brethren We are all Bretheren Brethren by nature Brethen by callynge Brethren in Religion all made by one God al redéemed by one Iesus Christ all called to the same office and ministerie all braunches of one vine all shéepe of the same shéepfold all members of the same bodye all fellow seruantes of the same housholde all partakers of the same baptisme of the same faith of the same hope of euerlasting

and chafing with him selfe and accoumpteth them but fooles dastardes ignoraunt beastes and men of no iudgement in the Lawe because they haue tolde him the trueth and foorthwith he séeketh other Aduocates and Procters which shall better satisfie his honour At the last be lyghteth vppon such a one as hath no conscience nor feare of God neither serueth any other God but golde and syluer He séeeth that the man is wilfullie bent to be reuenged of his neighbour whatsoeuer it cost him and to d● him a displeasure he followeth his affection and telleth him that his case is good although it be the shamefullest matter that can be deuised Then is he glad that he hath founde such a one as he woulde haue and he accoumpteth him the learnedst and the wisest man in the world But what commeth héereof in the ende when the matter is come to be tried the sentence of iudgement is giuen not by the aduocate nor by the Procter nor according to the affection and appetite of the plaintiffe but it is giuen by the Iudge him selfe according to equitie and lawe And when the man is ouerthrowne maister Procter goeth his waye and leaueth him in the myer he hath his desire he hath pluckt the goose he hath his money paide and then he hath no more care neither of the Client nor of the cause and so the man hath lost his will and also his paines and charges Euen so it fareth with this corrupte flesh of ours in matters of Faith and Religion If we heare any reasons which flatter vs in our sinnes we are straight way ready to embrace them and we accoumpt them forcible learned profound argumentes But if we heare any reason which tendeth to the beating downe of this flesh of ours then we let it passe by our eares as the winde we iudge it to be but a foolish argument and to no purpose and we make no accoumptes thereof not considering that the Lord the righteous iudge at the last day when the secretes of of all hearts shall be opened shall not pronounce the sentence of iudgement according to the reasons which we haue framed as procters to cloak and couer our sinnes nor according to the corrupt affections of our flesh but according to the equitie and iustice of his most holy blessed woord as Christe sheweth vs that the woord which he speaketh vnto vs Iohn 12.48 shall iudge vs in the last daye For if we would call to minde the iustice equity of the righteous iudge it could not be that we should so foolishlie set our affections vpon the flattering reasons of such wicked procters Let vs take héede then that we doo not cloake or couer our sinnes with the examples of Naaman the Sirian of Paule or of Nicodemus béeing wrasted against the trueth but let vs sée what is euidentlie and plainly commaunded vs by the woord of God and there we shall finde that a liuelie faith and open confession are vnseperable in a true Christian As the Soule and lyfe as fyre and heate as the Sunne and bryghtnesse can not be seperated so can wée not seperate a true Fayth from the confessing of the Lorde Iesus For if wée beléeue in the heart then Christe dooth dwell in our heartes by Faith Ephe. 3.17 and if Christe be there it is not without his holie spirite and therefore Paule sayeth That if any man haue not the spirite of Christe Rom. 8.9 he is not of Christe Nowe where the zeale of the spirite is there must néedes be confession For howe is it possible that God should be in the heart and the Deuill in the tongue the hands and the other parts of the body which take their life from the heart and are gouerned thereby Saint Iames speaking of the nature of the tōgue sayeth Iam. 3.9.10 That out of the same fountaine there can not come sweete water and bitter nor out of the same mouth blessing and cursing By the tongue we blesse God the Father and by the same we curse men which are made after the Image of God Howe can this be so Euen so may I say also by the tongue we confesse that we are redeemed by the blood of Christe and with the same we blaspheme his most holie and blessed name How can this be so It cannot be that faith in the heart should be constaunt vnlesse the tongue also do constauntlie continew in confessing praysing and glorifying the Lord Iesus For faith is not a dreame or an idle fancie or a lyght imagination conceyued in the braine but where soeuer it is it sheweth it selfe accordinglie as appeareth notably in the exsample of Ieremie who was wearie of forbearing and could not forbeare as he sayeth I am had in derision euerie daye and euerie one mocketh me Iere. 20.7.9 for since I spake and cryed out of wrong and proclaymed desolation the woorde of God was made a reproche vnto me and I was had in derision daylie then sayde I I will make no more mencion of him nor speake any more in his name but his woord was ●n mine heart as a burning fyre shut vp in my bones I was wearie of forbearing and ●ould not forbeare If then the woorde of God be as a burning fire shutte vp in our bones howe is ●t possible but that it should sende foorth ●he lyght and heate of open confession 〈◊〉 speake not this good brethren to fauour ●nd allowe a number of rash and enraged ●pirites which without wisedome and dis●retion will counterfeyt them selues to be ●ealous professours of the Gospell which will crie out against they can not tell what without kéeping any measure with●ut searching the occasions without con●dering the circumstaunces which doo ●nelie serue to trouble and offende the weake and to hazarde and put in daun●er those which truelie serue God And ●o cullour their phrensie and furour they alledge the zeale of Ieremie which was wearie of forbearing and coulde not forbeare But these are more like the glorious Elihu the Buzite then the zealous Ieremy the Anatothite for Elihu the Buzite one of the comforters or rather discomforters of Iob crieth out Beholde I am full of matter Iob. 32 18. and the spirite that is within me compelleth me beholde my bellie is as the wine that hath no vent and like the bottelles that burst therfore will I speake that I may take breath c. Euen so many nowe are lyke the newe wine which must breake the vessell vnlesse it haue issue But we must learne that as the spirite of God can not be idle in the heart of man so dooth it not compell any man to passe the lymittes and bondes of Christian modestie It dooth not allowe the zeale which is without knowledge and spirituall wisedome Rom. 10.2 And therefore the Apostle sayth That the spirites of the Prophets are subiect vnto the prophetes 1. Cor. 14.32 As he him selfe shewed by experience for although he was most excellent in the giftes of

God aboue all other yet he alwayes submitted him selfe to the iudgement of the Church and neuer despised the councell of his Brethren as appeareth by that which he dyd in the Church of Damascus of Antioche Act. 9.19.26 ●● 18 of Ierusalem and of Ephesus And when he was in the Cittie of Athens wayting for Silas and Timothy when he sawe that Cittie so giuen to Idolatrie the spirite was inflamed within him But howe did he shewe foorth the zeale thereof He disputed openlie in the assemblie with all which came vnto him he did not crie out in the stréetes a mad man he dyd not make an exclamation without reason he dyd not runne rashlie to burste any thing in the Temples nor to plucke them downe He made it no matter of conscience to enter into their Temples and to beholde their Aulters and Idolles not to doo any Sacrifice with the Idolaters or to please the Atheniens Acts. 17.23 but he went thither to finde occasion to drawe them from theyr Idolatrie and Superstition which hee condempned by his publique testimonie but not without great reason and wisdome and Christian modestie And as I doo not allow the preposterous zeale and phrensie of some without discretion so I can not but condemne the ouer much discretion pollicie of others which are afeard to shewe foorth any shadowe or smoake of their faith least the sparkles should appeare and so they should come into some daunger for the name of Iesus Christe There are many which make this excuse that in heart they thinke well although for pollicie they speake otherwise But it is a common saying He that sweareth by crafte by crafte he is forsworne And if the tongue be forsworne the heart can not be frée from periurie Euen so is it also in Faith and Religion the heart can not be true vnlesse the tongue be true also 2. Cor. 11.2 Isa 1.21 Eze. 16.15 Iere 3.1 The Church is called the Spowse of Christe and if shée goe a whoring after false Gods shée is called in the Scriptures an harlotte Nowe ye know that the duetie of a faithfull spowse is to be true to her Husband not onelie in heart but in body also And if any wife should come to her Husband and say Husband although I was content for a tyme to giue my body to an other yet I alwaies kept my heart faithfull vnto you will any man take this excuse Exod 20.5 Much lesse will God which is a ielous God suffer our tongues our knées or any other parte of our bodyes to serue or to worshippe any other but him alone If a man haue put away his Wife for suspicion and take her againe he will ●ooke that she should afterwarde auoyde ●he company of them with whome she was suspected Iere. 3.1 But thou as God sayth by the Prophete hast not béene onelie suspected but thou hast playde the harlot in déede with many loouers Yet returne thou againe vnto me sayth the Lord. There is none of vs all which hath not committed most filthy Idolatrie Some of vs haue prayed to Saints Math. 6.24 Eph. 5.5 Phil. 3.19 and so made more Gods then one some of vs haue béene gréedie and couetous in heaping vp money and so made Mammon our God ●ome of vs haue béene giuen to gluttonie and drunkennesse and so made our bellie our God And nowe the mercifull Lorde in stéede of iustlie diuorsing vs hath fréelie reconciled vs by repentaunce and faith in the blood of Iesus Christe Howe much then are we bounde not onely to abstaine from going a whoring after straunge Gods againe but to auoide euen theyr company and all suspition thereof And therefore S. Iohn sayth in the ende of his first Epistle 1. Iohn 5.21 Little Babes keepe your selues from Idolles He dooth not saye from worshipping of Idolles but he will haue vs to abstayne from the Idolles and Images them selues and to abhorre the presence of them and in no wise eyther to delight in them or to incurre any suspition thereof The deuill is content some times with one parte when he can not obtaine the whole for so he requireth of Christe not that he should beléeue in him in heart but that he should outwardly doo him homage I will giue thee all these kingdomes of the worlde Math. 4.9 if thou wilt fall downe and worship me But the Lord our God is a ielous God he will haue the inward man and the outwarde bothe heart and body beléefe and confession whole or no parte all or none What then shall we say of these Ambidexters Iackes on bothe sides or rather Newters and Nullifidians which will professe nothing with theyr mouth but stande indifferent vnto all opinions I saye vnto them as Elias sayde vnto the people of Israell 1. Reg. 18.21 Howe long will yee halte betweene two opinions If the Lorde be God followe him But if Baall be hee then goe after him If thou beléeue that thou art redéemed and saued onelie by the precious blood of Iesus Christe through true faith and vnfeyned repentaunce then confesse with thy mouth the Lord Iesus But otherwise if thou thinke that thou canst be saued by Masses Dirges praying to Saintes going on Pilgrimage Popes Pardons Indulgences and such ●ke villanies deuised by man It were as good for thée to sticke to them as to stande indifferent vnto all opinions For God dooth threaten that of all men in the worlde he will most of all vomitte out luke warme Soldiers I knowe thy workes Apoc. 3 15. that thou arte neither colde nor hotte I would thou werest either colde or hotte But because thou art lukewarme and neither colde nor hotte it will come to passe that I shall spue thee out of my mouth Héereby then is condemned the pollicie of many whiche in Religion haue not so much respecte vnto the true seruice of GOD as to their owne priuate gaine which care not how God be serued so that they maye liue in wealth and prosperitie which would goe euerie Sunday in the yéere to a Communion if they might gaine a halpeny by it and euerie Sunday to a Masse to gaine a penny by it and for two pence resort to neither of them bothe Of which Religion a certaine Atheist did councell his fréend to be when he bade him to be alwayes of the Princes Religion as a man standing vnder an olde trée not to néere the trée least the trée should fall vpon him and againe not too farre off for then he could gather no fruite As many in these our dayes that they may reape some commoditie that they may be Iustices and Sherifes and beare a countenaunce in the worlde they will pretende some forwardnesse in Religion but they are afeard of béeing too zealous they will not stande too néere the trée for feare least the trée fall vpon them An other sort of men are of a contrarie pollicie They will alwayes be of a Religion contrarie to their