degree and â—rade looke into mens actions turne ouer and sifte their proceedings conâ—â—â—â— what is done in euerie place as you passe in halls in shops in streates in markets in secret coÌ„ferences in open meetings in pleading places in Iudgement seates in townes â—n countrie euen in this Citie what shifâ—ing pollices and deceates what subtle â—euises and euasions to ouerreache good â—awes what briberie and abhominable â—ains and vsurie is vsuall to be seene and â—ou shall find that of all things in price â—stimatioÌ„ amoÌ„g men there is nothing so â—ittle esteemed so carelesly regarded so â—arely to be found as a true hart sprinckâ—ed from an euill conscience You shall see 〈◊〉 verified that S. Ierom saith to Chromaâ—us In mea patria plerisque deus venter est et 〈◊〉 die in diem viuitâ—r et saÌ„ctior ille qui ditior 〈◊〉 in my couÌ„trie to the most meÌ„ their God 〈◊〉 their belly and they liue secure and carelesse from daie to daie and hee is the holiest which is the richest man you shalâ— here many men complaine of their losses and mishaps by sea by lande by death by falshood and deceipt by buying and setting and many other waies but no man almost for the losse of a good conscience and yet if I might speake my conscience there is greater losse and shipwrack dayly made that waye then all the teares of our eyes can sufficiently bewayle or the riches of this world recompence agayne you shall see suche running and posting such care and trauell and trouble nighte and day sustained such earely rising and late lying downe and eating breade of carefulnesse to heape vp riches to pâ—rchase landes to builde fayre houses to procure dignities and offices which were woont so haue a charge of conscience imposed with their reasonable fee but nowe most vnreasonable fees still growing and enhaunâ—ed haue put out and discharged all charge of conscience annexed to the same and euery way shall you see men so to prouide for the pleasure ease and welfare of this body nothing touched or reclaimed with remorse of a guilty consciâ—nce as though you turned away his faceâ—ud would not see it as though there were here an abiding Citie for euer As â—eath were not approching or the burning flames of hel were but an old wiues â—able So that either we say with Medea Video meliora probo deteriora sequor I see better thinges and I allow well of them but I follow according to my sensuall appetite that which is worse or with y e wicked described by Iob Recede a nobis goe from vs we desire not the knowledge of thy waies who is the almightie that wee should serue him or what profite shall we haue to pray vnto him or with Sardanapalus eat drink and be merrie after death there is no pleasure or with the fleshlie Epicure discribed by Gregorie Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Giue me that is preseÌ„t let god alon with that that is to come we vtter thus much I say but how not in our wordes and speaches no our hipocrisy is the greater in our double harts in our corrupt consciences in our wicked liues in our deedes and actions which is a greate deale worse and soundeth like the blood of Abell more loude in the eares of God for vengaunce then can our tongues expresse by words and â—iltables vnto men But let vs not be deceaued God is not mocked whatsoeuer a man soweth that shall he reape if ye sowe in the flesh ye shall reape corruption if ye sowe winde ye shall reape a storme if ye sow but wordes and weedes and chaffe of hipocrisie and dissimulation your haruest wil be therafter of bitternes and worme-wood colours and shadowes and emptie apparitions cannot long continue their blossom is but froth their fruite as rottennes they shall vanish with the wind fal away as the smoke The Lord wil not iudge according to the outward appearaunce he seeth not as a man seeth but he trieth the harts reines all thinges are bare and naked in his sight The hipocrits hope saith Iob shall soone come to naught and the ioy of the wicked continueth but a moment his light shall soone be put out and the sparke of his fire shall not shine the snare is laide for him in the grounde and a pitfall in the waie the grinne shall take him by the heeles and the steppes of his strength shall bee restrained his roote shall be dried vp beneath and aboue shall his braunche bee cutte downe and wither And therfore if we meane to enter into the holy place with boldnesse in assurance of faith we must cost away all hipocrisie and dissimulation 〈◊〉 falshoode and fained muffling of our faces wherby we semble to be that which we are not and dissemble to be that which wee are and so drawe nere with a true and single hart sprinckled from an euill conscience and washed in our bodies with pure water so as no vncleanes of sinne remaine either in body or soule wherby we should offende the maiestie of God We are for the most part very precise and ouercuriously nice in this point of washing purging clensing and adorning our houses our bodies our furniture and apparel and all things belonging to them both that is subiect to our senses And yet is this nothing lesse then to washe them with pure water which is onely the effectâ— of the blood of Christ that washeth and restraineth vs from sinne that doth defile vs yet heereby at least let vs learne thus much that if the purging and clensing of sensible things be so much esteemed of vs which are yet our selues defiled and vncleane how acceptable shall the washing of our bodies and soules wiâ—h pure water of repentaunce and holinesse of life be vnto the 〈◊〉 of gods spirite whiche will behold nâ— vncleane thing nor rest in the soule that is subiect to sinne and if to entertain our friend or superiour we take such care and paines to haue all thinges cleane sweetâ— and pleasant that nothing be offensiue how much more shoulde wee do this in our selues in this Tabernacle this house and temple of our bodies to entertain so noble a guest so deere a friend as the sonne of God is who as S. Iohn sayth standeth at the dore of our hartes and knocketh if any man heare his voyce and open vnto him hee will enter in and suppe with him But I praye God it fall not out with vs as it did sometimes with Diogenes hosse whether he was inuited who being himselfe a verye vnhandsome and vnciuill man yet hauing his house and all ornamentes thereto belonging very fine and curiously adorned Diogenes seeking where to spit and finding alâ— corners so neate and cleane and the maâ— so homely and vnhandsome he spit on thâ— good man himselfe saying that hee was the fowlest and therfore the meetest placâ— in the house to receaue such excrements Let vs not in like sort be
sence hee here spreadeth out on eche side two armes or braunches of this fruitefull tree of faith which if it bee quicke and florishing doe necessarilie spring out and shadowe againe the roote from whence they proceede and growe euen a true harte and a good Conscience whose effectes are so to sanctifie and season both our soules and bodies in all exercises and duties answerable to our profession that if they abide in vs they shal make vs neither ydle nor vnfruitefull in the worde of the Lorde But if these doe not direct vs if our hartes be not sound in his light if our hartes be not setled and inwardly affected to walke in his lawes if our hearts be not sprinckled from an euill conscience howsoeuer wee pretende Religion and holines in the sight of men yet are we but sounding brasse and tinckling simbals but cloudes without raine but trees without fruite twise dead and plucked vp by y e rootes we caÌ„not so drawe nere vnto God who searcheth the hartes raines who lighteneth things that are hid in darkenesse who is a spirite and will be worshipped in spirite and truth for the birth is aunswerable to firste conception if the roote be corrupt how canne the fruite be wholesome If the Spring be defiled how can the waters be cleane If the hart whiche is as it were the seate of the soule the fountaine and first instrument of life from whome all our actions and affections doe proceede bee stayned with sinne and wickednesse how can wee thinke our bare pretence of naked idle faith is pleasing vnto God And therfore sayth S. Iames Clense your harts you sinners and purge your hands you wauering minded men O Hierusalem washe thine hart from wickednesse sayth Ieremie that thou mayst be saued My sonne sayth Salomon giue me thy hart let thine eyes delight in my wayes and keepe thine hearte with all safetie for from it proceedeth thy life A good man sayth Christ out of the good treasure of his hart bringeth foorth good thinges but an euill man of the euill treasure of his heart bringeth foorth euill thinges Their hart sayth Ose is deuided therefore shall they be founde faultie I will walke sayeth Dauid in my house not with an outward shew but with a true and perfect hart which is necessarilye required here in him that will draw nere to the holy place Many are the sortes and differences of harts from whence agayne proceedeth that greate diuersitie of manners amongst men there is a wise harte that considereth all thinges soberly with iudgement and there is a foolishe harte whiche knoweth nothing but to commit iniquitie there is a stonie stubborn harte not mooued to repentaunce there is also a softe and fleshly harte soone pearsed and wounded with euery checke for sin there is a lose and faint hart vnstable in all his wayes and there is a firme and constant a true an vpright a faithfull hart commended here vnto vs whose praise is not of men but of God But among all other differences wherof I cannot now particulerlye increate to come neare vnto our selues what shal we say of the contrary hereof of falshood and flatterie of fained double hollowe and dissembling harts both toward God and men whiche doe so swarme amongste vs and haue so possessed and inlarged the inner partes of Christians at these daies that nothing is more common then to dissemble and deceaue and nothing more rare and daintie than a true and faithfull harte whereby both Epicure Atheus and Machiauill as it seemeth haue founde them secrete harbour to worke by fraude and policie where Christ should be interteyned in sinceritie and truth although Dissimulation be nowe spunne of so cunning and fine a threade that it is harde to discerne men asunder yet let vs vse the tried and infallible meane sette downe by our sauiour Christ Looke into mens actions which as a mirroure represent the image of their harts Esteeme the tree by his fruite confer their workes with their speeches and their liues with their profession and it is easilye espied For how doe wee bring foorth thistles in steade of figges and thorns in steed of grapes and the workes of darknesse and yet would be called the children of light and the fruits of lies of falshoode deceit yet will be counted the louers of religion and professors of truth And though we can saye the Lorde liueth yet will wee sweare to deceaue and though we bende our faces and profession to wardes the new and liuing waye of Christ yet will wee looke backe againe with Lots wife to Sodome followe the steps euen the lustes and imaginations of olde Adam and though as the Ephesians boasted of Diana and the Iewes of their Temple crying out the Temple of the Lorde the Temple of the Lorde this is the Temple of the Lord so we likewise can triumphe the Gospell of Christ the preaching of the worde the glad tidings of saluation and wee haue now the light and preaching of the worde of God yet all this notwithstanding so dissonant are the liues and the proceedings in a great many of vs so repugnant to our outwarde wordes and profession that it seemeth we are nothing lesse then those we should be and would so faine be counted and are so farre from drawing nere in a true and vpright hart That we doe but flatter with our lips and dissemble in our double hartes For was there euer more priuie canckred and malitious hatred in harte and yet more cloaking flatterie in tongue then nowe a daies was there euer more close and craftie shifting and shuffling and preueÌ„ting and circumuenting and vndermining one of another was there euer more deceite or fraude in bargaining contracts wherein as euery one exceedeth in subtiltie so he is counted the wise and most sufficient man was there euer more lying swearing forswearing for aduaÌ„tage for gain and lucre or hath there bene at any time more truth and holinesse professed lesse honestie and truth performed wherat the very aduersaries not a litle reioice take occasion of blaspheming the truth or shal we finde among men more hipocrisie and double dealing with two faces vnder one hood such as can blow hote and cold with one breath whiche haue Iacobs slender voice but Esaus rough handes which can hide a woluish hart vnder a simple sheeps clothing as graue and as sage as Cato in their countinaunce but as tirannous as Nero in their deeds and actions as neatly pullished cleansed on the outside as the Pharises pot platter but inwardly most ougly and loathsome to beholde then nowe a dayes It is not euerye where now put in practise which was sometime sayde by one Frâ—ns occuli vultus per sepe mentiuntur oratio vero sepissime The lookes the face and countinaunce of men do often dissemble and deceaue but their wordes and speeches more often Is it not playnlye come to passe that Lactantius citeth out of Seneca
signe and manifest token of his byrth approching And so both they as the hande that appeared before and wee as the body that followe after doe all cleaue and are fastned vnto one heade whiche is Christe beleeuing in him whome they so prefigured And whatsoeuer was then darkely hid and shadowed vnder the vaile and couering vnto them is now fully accomplished made open and manifest vnto vs And whatsoeuer speciall priuiledge or prerogatiue their Temple their Priesthoode their vaile and sanctuarie with all their sacrifices and ceremonies brought to them by tipicall signes and shadowes for a season the same with all addition and supplie of incomperable perfection and trueth is Iesus the sonne of GOD vnchangeable vnto vs for euer Hee is that seconde Adam which slept as it were in the Sepulcre for a time vntill his spouse the Church were fashioned out of his side he is Abraham the Father of all faithfull whose seede is as the starres of heauen as the dust of the earth in number Hee is that eternall Priest for euer after y e order of Melchisedech the King of righteousnesse and peace without Father without Mother or kindred hauing neither beginning of dayes nor ende of life He is that patient Isaac which being borne against the course of nature was content at the will of his father to bee bound and sacrified on the Alter of the Crosse and yet remaineth safe and sounde Hee is that pitifull Ioseph who was cruellye solde of his brethren and yet after manifold afflictions beeing aduaunced to the rule of the kingdome was not ashamed to confesse them to feed them in time of dearth and in stead of reuenging y e iniuries done vnto him to aduaunce them to honour great riches in his kingdome He is that valiant Iosua leading vs into the lande of promise which Moses could not doe He is that strong and puissant Sampson who by his death ouerthroweth al his enemies He is y t chosen Dauid who in his strength subdued fearce Goliah that defied and oppressed the people of God and yet in his basenesse and humilitie vniustly persecuted of his Enemies became A worme no man A verie skorne of men and contempt of the people whose hart was as melting waxe within his bowels and his strength dryed vp as a potsherd whose handes and feete they pearsed gaue him viniger and gall to drinke and cast lottes vpon his garment who became as a dead man out of minde and like a broken vessell And yet after all these greeuaunces is setled in his kingdome and his throne established as the sonne for euer Hee is that wise and glorious Salomon who ruleth his people with all tranquilitie and peace who onely was ordeined to builde an house and acceptable Temple vnto God and vnto whom they shal come from all partes of the earth to heare his wisedome He is that miraculous Rod of Aaron deuouring the rods or Serpents of the Sorcerers of Egipt which by smiting the waters gaue passage for his people through the Sea and is alwaies greene flourishing bearing leaues blossoms and ripe fruites He is that healthfull brasen Serpent lift vp vpon the Crosse to heale the stinges and woundes of the fiery Serpents He is that spreading Cherubines ouershadowing the Arke and mercie seate of God with his winges He is that stone which Daniell sawe hewen out of the mountaine without handes of man and filled the whole earth with the compasse thereof He is that Ladder that Iacob sawe reaching betweene heauen earth with Angels ascending and descending as by whom God in mercy commeth downe vnto vs on earth and we by fayth ascende and drawe neare vnto him in heauen He is the waie the truth and the life He is Alpha and Omega the first and the last the beginning and end of al of whom through whome and for whome are all thinges and besides him there is no Sauiour who was and is and is to come the almightie for euer the holye and true who is made vnto vs of God our wisedome our sanctification our iustificatiō redemption who alone hath troden the winepresse of Gods wrath washed our soules in the blood of his Crosse who alone hath broken the yoke of our burden and the staffe of our shoulder and the rod of our oppressor as in the day of Madian Who alone hath borne our rebukes in his bosome our infirmities in his bodie hath healed our woundes with his owne stripes who made himselfe an offering for sin gaue his soule a redemtion for many that by y e grace of god he might taste of death for a◠so reconcile both in one bodye vnto God by his crosse slaying hatred therby making peace both in heauen in earth y t he might abolish the hand writing y t was against vs in y e law of cōmandements that he might take away the vaile pertition wall wherby we were separated shut of and so gather together in one y t dispersed sonnes of God vnto whom he hath prepared a new lyuing way into y e holy place of grace forgiuenes of sinnes by offring vp himself and shedding of his owne most innocent and precious blood And thus is Christe become the trueth of all figures and the bodye of all shaddowes and the scoape and substaunce of all the Lawe and the Prophetes who ending at Iohn Baptist seemed visiblye to acknowledge the same in the persons of Moses Elias when talking with Christ at his transfiguration in the hearing of the Apostles Peter and Iohn God the father gaue testimonie thereto from heauen saying This is my deare sonne in whom I am well pleased heare him Teaching thereby that both the legall rites and oracles of the Prophets had now accomplished their purpose and prefixed ende in Christ whome onely they as witnesses and messengers of trueth were thence forth to preache and publish to the world And therefore both praise and glorie and honor and maiesty and powre and might be ascribed vnto him that sitteth vpon the throne and vnto the Lambe for euer more because he was killed and hath redeemed vs vnto God by his blood out of euerie Nation and kindred and tongue and people of the earth because he hath loued vs and washed vs from our sinnes in his blood and hath made vs kings and priests vnto our God and wee shall raigne with him for euer and here in haue we libertie and boldnes to enter in the holy place This is here called not simply a passage a meane or way into the holy place but a new way and a liuing way a newe way not in respect of the time of making but for the most absolute perfection and vnchaungeable continuance thereof not as though there were a time when it was not but because there neuer shall be time wherin it shal not be For although it were published and reuealed in the latter times yet was it ordeined before all times It
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
curious in other things and negligent in our selues let vs not so decke and keepe cleane our houses and apparrell and all thinges belonging to the bodie and abuse the bodie it selfe to all vncleanes and filthines of sinne which not onely to our shame but to our smart and punishment wee shall one daie heare and feele For seeing that God hath created and made and our sauiour Christ hath redeemed not with siluer or golde but with his owne precious bloode not onely our soules but our bodies also and hast vouchsafed to call our partes and members his members and both bodie and soule shall liue for euer and be partakers of his glory and seeing that our bodies are the Temples of the holy ghost which dwelleth in vs so that wee are not now our owne but are dearely bought with price it is requisite that wee also serue and glorifie God both in soule and bodie which are Gods Yeilding neither the cogitations of our mindes nor the actions of our bodies to Idolatrie and superstition to iniquitie and vncleanes but that we offer them vp a liuing sacrifice holy and acceptable vnto GOD which is our reasonable seruing of GOD and the washing here required with pure water Now hauing thus layde hold on eternall life by assuraunce of fayth in a true harte sprinckled from an euill conscience The second steppe of christian perfection wherby we are strengthened confirmed to continue that good race we haue begun vnto the ende is firme and constant hope Let vs hold fast the profession of our hope without wauering for he is faithfull that promised whiche faith as it hath his originall and springeth from faith so doth it nourish agayne and sustaine the same to stand and go through what opposition or contradiction soeuer bee founde in the worlde eyther of alluring flatterie or subtletie whiche mighte entise and beguile vs or of persecuting crueltye to terrifie and dismay vs for being builte not on the sandes but on the Rocke and hauing for foundation no other then the promise vnchaungeable of almightie GOD who as hee is of all power so hee is all truth he is faythfull and cannot denie himselfe There is no stormes nor tempests that should remoue vs from the stedfastnesse thereof so stablished on the truth and faythfull promises of GOD but that wee may boldlye perswade our selues that neyther life nor death nor angels nor principalities nor powers nor thinges present nor thinges to come nor height nor deapth nor any other creature shall be able to seperate vs from this ankerholde of hope which is fixed and reposed on Christe Jesus our Lorde For otherwise if we faint in our race if wee finish not our tower if we fighte not manfully till the victorie bee obtayned if wee wauer in our hope or running after by pathes doe not holde on the straighte course wee haue well entered our forwarde attemptes and good beginninges are frustrate and vnprofitable our haruest is withered in the grasse and we are founde like Ephrymites and shrincking children that turne their backes in the daye of battell for not hee that beginneth a course but hee that continueth the race obteyneth the Crowne the beginning of well doing cannot make a man safe but constante perseueraunce vnto the ende without wauering Yee did run well saith S. Paule Who did let you that you should not obey the tâ—uth Ye did run well so did the Israelits when they came hastilie out of Egypt but they were soone let and turned backe they wauered in their hope when they grudged and murmured against Moses in the desert Chore Dathan and Abiram did run well till through pride and disdaine of the ordinaunce of God they fel vnder cullour of Religion to open scisme and rebellion the worldling Demas and the traitor Iudas seemed to run well a while so did Iulian so did Arrius so did Nestorius Nouatus Pelagius Paulus Samosatenus with many the like but holding not fast the profession of their hope they were turned from truth to lyes and fell againe to their owne place let vs come neare vnto our selues and learne to beware by other mens harmes this doctrine apperteyneth greatly vnto vs God graunt we be not faultie in the obseruation of it Why do some of vs with the Isralites thus grudge and murmure against Moses the Lordes beloued Magistrate that hath brought vs out of Egypt and so desire and practise to returne againe into bondage Why doe some with Chore his confederates presumptuously rise vp against the decreede ordinaunce telling Moses and Aaron to their faces that they take to much vpon them and that y e whole multitude of the congregation is as holy as they Why doe some with Demas beginne in the spirite and ende in the fleshe forsaking the word of life and louing and cleauing to this present world Why do some frame and imagine so many paradores and opinions as new and as strange as themselues neuer known in the world before Is it not for that hauing run wel they are nawe let and turned from the truth Is it not for that they doe not hold fast the profession of their hope without wauering Tell mee you Athenians you so desirous of innouations and alterations you that wag with euery blast and pursue euery fether that flieth in the ayre doe you not here of inconstancie that it is a great fault in all proceedings but of al most hatefull in religion and faith For it is written a wauering minded man is vnstable in all his waies Hee is like a waue of the Sea tossed to and fro with the winde and shall receaue nothing of the Lord. Do ye not know that to come vnto the holy place we must draw nere in assurance of faith we must hold fast the profession of our hope without wauering God be mercifull vnto vs and forgiue vs our sinnes for as in many other so in this poynt also I feare me we prouoke his heuie hand to be stretched out vpoÌ„ vs what wandring and vnsetled motions what distempered and discontented humours doe trouble most mens heads now adays our braynes are busied about Pithagoras nuÌ„bers and Platos Idea and Aristotles common wealth we build castles and towers in the ayre whose toppe shall reach to heauen We fall like Narcissus euerye one in loue with his owne shadow we send with Salomon greate iourneies for Apes and Peacockes we gaze with Thalis so long vpon the starres till we fall into the ditch that we saw not before our feete We see not at Damascus a straunge Alter with Ahaz but we straight way get the patterne and Vrias the Priest must make vs the like at home and so as wee haue bene long time in manners in diet and apparell and as wee are by nature in bodye compounded of varietie of humours and in soule inclined to diuers passions so are we almost become in matters of faith and conscience fleeting wauering and vnconstant little at all regarding what
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.