A godly sermon preached at Paules Crosse the 31. day of October 1591. By VVilliam Fisher, Master and keeper of the hospitall of Ilford in Essex. ... Seene and allowed

A godly sermon preached at Paules Crosse the 31. day of October 1591. By VVilliam Fisher, Master and keeper of the hospitall of Ilford in Essex. ... Seene and allowed

Table of contents

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1. Pars.

Pars. 2.

Of the second Comforte.

Of the third Comforte.

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A GODLY SERMON preached at Paules Crosse the 31. day of October 1591.

By VVilliam Fisher, Master and Keeper of the Hospitall of Ilford in Essex.

Prouerbs. 22. verse. 3. A wise man foreseeth the plague, and hideth him selfe: But the foolish runne on still, and are punished.

Seene and allowed.

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¶ Imprinted at London [...] Edward Allde, for Edward Agg [...] [...]92.

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Malachi 3. verse 16, 17.‘16 Then spake they that feared the Lord, euery one to his Neighbour, and the Lord hearkned and heard it, and a booke of Remembrance was written before him, for them that feared the Lord, and thought vpon his name.’‘17 And they shall be to me saith the Lord of Hosts, in that day that I shal do this, for a flock, and I will spare them, as a man spareth his owne sonne that serueth him.’

THis Scripture was denounced by that Prophet whome the Lord sent to giue a farewell to his people, for Malachi was the last Prophet in Israell, and after him there was noe moe, vntill Iohn Baptiste came. It is thought of some, that the Lord in his wrath, and in a iuste Judgement against Israell, would not vouchsafe them any moe Prophetes after Malachi, either to [...] [Page] forte them in their distresses, or to call vppon them for the amendment of their liues. But of other some, it is supposed, that there was not so great a misery ment against them, as a misterye for their good, which was this, that they should the more instantly and feruentlye looke for & longe after the King of Prophetes, Jesus Christ him self. But howsoeuer it was, of this I am well assured, Malachi performed his function, so fully and so faithfully, that he was reputed generallye to haue béene an Angell sent downe from Heauen, rather then a man borne and bred vpon the earth. Not so muche because Malachi doth signifie an Angel, as that his doctrine did showe an Angellike spirite, and did woork an Angellike effect.

Gregorye 1. being Bishop of Rome, when he sawe certaine English children brought thether to be solde, asked of what countrey they were, it was answered Angli. Englishe children, where vpon the alluded thus, Immo Angeli qui vultu nitent vt Angeli, Nay rather they are Angelles, for that in countenaunee they shine, and shew them selues to be Angels.

So we may say of Malachi he was no question a mā, and his name being Malachi, & not Malach doth importe no lesse by the termination therof. And Epiphanius by good proofe, [...]es warrantise thereof: yet looke we vpon [Page] the perfourmance of his office & function, and then we shall finde that non solum vultu▪ sedctiam spiritu nitet vt Angelus, not onely in countenaunce, but also in spirite, he doth shine lyke an Angell. For therein he bewrayed an Angellike parte, farre passing humane operation. otherwise he would neuer haue wrought such a sudden and straunge conuersion in suche a senseles and generall corruption, wherin both Priest and Prophet were far from all signes of grace, and not neare any hope of remorse. But sicut populus sic Sacerdos, Imo sicut populus, sic Sacerdos, as the people were, so were the priests.

For the priest, they dispised the name of the Lord, and yet they said wherein haue we despised thy name. ver. 6. Chap. 1. They offered vncleane bread vpō the Alter of the Lord, and yet they said, wherein haue we polluted it? Verse. 7. Chapter. 1. they sacrificed the corrupt, the blinde, the lame, the sick, such as they durst not present to a mortall Prince, yet they thoght thē good enough for the Lord of Hostes who is a great King. ver. 14. chap. 1. They were out of the way, they caused many to fall by the lawe, they brake the couenant of Leui, ver. 8. chap. 2. They defiled the holynes of the Lord, and maried the daughters of a straunge God, ver. 11. chap. 2. To be shorte they said [Page] that euerye one that dooth euill, is good in the sight of the Lord, and he deliteth in them. ver. 17. chap. 2.

And nowe for the people, did not the Lorde himselfe charge & accuse them, that they were soothsayers, adulterers, false swearers, detainers of the hirelings wages, oppressours of the widowes and the fatherles, ver. 5. chap. 3. such Atheists that they said, it is in vaine to serue God. ver. 14. chap. 3. Such Mammonistes that they would néeds know what profit they should haue by kéeping his Commandements ver. 14. ibi. And such rakehels, that they counted the proude, blessed: and the tempters of God worthy to be aduaunced. ver. 15. chap. 3.

In which ripenes and outragiousnes of their sins, Malachi was presentlye sent to denounce Gods heauy Judgements, and Indignation against them, which hee so throughlye executed, that thereby he not only ripped vp & ransackt their cōsciences, but also persed their soules, and deuided their spirites, with the two edged sworde, which came out of his mouth, in somuch that they spake &c.

Now in this scripture we haue chéefelye to note two points.

1 A blessed conference, and mutual prouocation of the people, for the amendement of their lyues. Then spake they. &c.

[Page]Secondly, a thréefolde comforte and encouragement which the Lorde gaue them, to procede in their Repentance. 1. Because he hearkened and heard them. 2. For that he caused a booke of Remebrance to be writen &c.

3. Because hee gaue them the promise of his mercisull protection, And they shall be to me in the day &c.

1. Pars.

THen spake they which feared the Lorde, &c. So mightie and effectuall were the Prophets woords, in the heartes of as manye as feared the Lord, that by and by thereupon, they conferred about the reformation of their lyues, and spoke euery one to his Neighbour, (as by the circumstance we gather) to this effect. Deare Neighbours we haue often and desperatly prouoked the Lords wrath against vs, and needes must wée grant our selues guilty of all the crimes whereof Malachi doth accuse vs. What shall we doo then? We are now called to repentance. both by the voice of Gods vengeance, saying, I will come now to you in Iudgement, and I wil be a iust witnes against you. ver. 5. chap. 3. and also by the voice of his mercy: saying, Returne to me, and I will returne to you. ver. 7. chap. 3. All this notwithstanding [Page] shall wee still runne on with remorse? Why then the wrathe of God, must néedes come vpon the children of disobedience. Therefore let vs humble our selues vpon the lowest pauement of vnfained repentaunce, that it may repent him of his purposed vengeaunce. To this end and in this sense, they spake euerye one to another.

Whereby (right Honorable, and dearelye beloued) wee may s [...]e and obserue, not onelye that the feare of the Lord is a wel-spring of life, to auoid the snares of death, for so saith the wise man, Pro. 14. But also that y• word of God is sharper then any two edged swoorde, and pearceth, & cutteth, wheresoeuer it commeth, euen to the hard bones and marrow, for so saith the Apostle Hebrewes. 4. And therfore so it preuailed with this people, that it wrought in them a resolute conference for their conuersion, and bettering of their conuersations.

And so it preuailed with Iosias and his people: for at the reading of the booke of the law by Shaphan, there was renting of cloathes, and melting of harts, and shedding of teares, in all humility, 2. King. 22.

And so it preuailed with the King of Niniuie, and his People, for at the preaching of Ionas, there was proclaming of fastes, and putting [Page] on of sackcloath, and sitting downe in ashes, and crying mightilye vnto God, from the greatest to the least: Iohn. 3. And so it preuailed with the Israelites, at the preaching of Esay, for they letted not to inuite one another saying: Come ye house of Iacob, let vs walk in the light of the Lord, Esay. 2. And so it preuailed with the people which heard Peters heauenly sermon: for they were thereby euen pricked in their hartes▪ and said, men and brethren what shall we do? Act. 2.

But I do not sée beloued in the Lorde, that it hath so preuailed with vs, and yet how mightilythe Lord hath called vpon vs, both Judgelike, & Fatherlike in punishing, and in fauours, I knowe & you can not be ignorant.

Haue not the mountaines trembled, & the foundatiōs of ye earth béen shakē in your daies Haue not bloodthirstye conspirators swarmed like grashoppers, here at home in our own bosomes? Haue not the furious executioners of Gods vengeance couered our seas, with their ships, and attempted to inuade vs? Haue not the messengers of the Lord: lyke so many trū pets sounded daily in your eares, that tribulation & anguish, wéeping & gnashing of téeth, vnquenchable fire, vtter darknes, the worme y• neuer dieth, euen the portion of hypocrites, is prepared for all hard harted & stifnecked sinners: [Page] surely euē these wer the voices of Gods vengeance, and in euerye one of them hee hath said, I will come nere to England in Judgement, and will be a swift witnes against you.

And on the otherside, wherhence is it, that we haue receiued such gratious gouernment, for such bloudy tyrannies: such sunshine of the Gospell, for such darkenes of Idolatrie: such dayly preaching for suche damnable Massing: such plenty for such scarsety, such peace for such warre: such health for such sicknes, such fatherly blessings, for such Pharaolik persecutiōs, as is meruellous in our eyes, & manifest to al the worlde: As this is the Lords doings, and in euery one of these, his good graces he hath engrauen the voice of his mercy: saying Returne to me, and I will returne to you?

But I knowe not how, we make no more account thereof, then of a blast of winde, naye as there was neuer that good or grace wroght to reclame these Israelites, but the Lord hath vouchsafed the like or greater to vs. So what euill was there committed by them in Malachies time, but it is doubled and tripled by vs in these daies? and that in such measure, both in Priest and People, beginne where you will, that it can not but irk our harts to think of it, alas then why should it not vrdge our tongues to speake against it, as the Israelites [Page] did, euery man to his Neighbour?

For first, as their Priestes polluted the Altar of the Lord in manye a foule abuse, so doo we, I may not conceale it, cure it as I maye. For some of vs are idle bellies, & do the worke of the Lord negligentlye, for wee labour not, but loyter in the Lordes Vineyard: & what is this, but with the Priestes of Israell to offer vncleane bread, and to present our worst gifts and to sacrifice the halt and maimed vnto him who is a great King.

Some of vs are men pleasers, and such placebos, that we laye pillowes vnder the eares, and cushins vnder the elbowes of sinners, and what is this, but to say with the Priestes of [...]uda, that euery one that doth euill, is good in the sight of the Lord? Some of vs are brainsicke and fantasticall, and euen like Narcissus, are not only in loue with our owne shadows, but wedded to our owne pestilent conceits? so that no reason can perswade vs, or aswage them: and what is this but with the tribe of Leui, to marry with y• daughters of a strange God.

Some of vs are bitter & contentious, making ruptures in the Church, our tender mother, like so many vipers, deuouring one another, more like wolues then shéepherdes: and deuiding the vnsemed coate of Christian vnity, [Page] not vnlyke arrant théeues, & what is this, but the miserye whereof Basile complaineth, Hoc omnium miseratione, vel maxime dignum est, cum ea pars quae sana visa est, in se deuisa est: This is a most lamentable thing, when that parte which séemeth to be sound, is deuided in it selfe. And the misery whereof Lactantius complaineth, Gladium quisque habet, quo hostem feriat, sed nemo clypeum, quo sedefendat, euery one hath a swoorde whereby he may strike his enemie, but no man hath a shéelde whereby he may defend him selfe. And the misery whereof Barnard complaineth, Omnes amici, & omnes inimici: omnes necessarij, & omnes aduersarii: omnes domestici, & nulli pacifici: All are friendes▪ and all are enemyes: all are neighbours, and all are aduersaries: all are home-dwellers, and none are peace-makers.

Now then (beloued in the Lord) is it possible for vs of the ministerie to finde and know these euils in our selues, and yet to bée mute and silent? surely these outrages are able to make him speake that is not wilfully tonguefyed. Atys, Craesus sonne was dumbe, & neuer spake in al his life (as Herodotus reports) & yet when he saw Cyrus about to cutte his fathers throat, he burst out into these spéeches, & saide, O homo ne interficias patrem, O man kill not my father. Wee see what wée sée, and I do not see, [Page] how wee can say lesse to them which intreate our spirituall and Ghostly Fathers as they doe, that is, euen cut the throate of their honorable reputation through spitefull slaunder, of their goodlye reuenewes through priuate lucre, and of their lawfull authoritie through proud insolencie: I doe not see I say how wee can say lesse than this: O homo ne interficias patrem, O man kill not my father.

Thus then is the Altar of the Lord at this day in the Church of England polluted in many a foule abuse by vs of the ministerie, and therefore great cause there is to lay our heads and hearts together, and to lay aside all bitternesse and cursed speaking one agaynst another, and to speake euery man vnto his neighbour, as Israel did, for repentance, and against sinne.

But now let vs leaue the Altar of the Lord, & come Ad Atria where the people vse to stand: Alas if such iniquitie dwell in the middest of the Sanctuarie, and amongst the Priests, what maruaile is it, if it be farre worse in the streetes, and among the people? Surely beloued in the Lord, you haue not done wel, & your sin lyeth before the doore, as well as ours: you haue plowed wickednes, and how shoulde you but reape the rewarde of iniquitie? For what cursed thing is there, but you haue reached [Page] your hands vnto it, and delighted your hearts in it, as wel, nay ill as Israel? Is it sorcerie? Is it adulterie? Is it falseswearing? Alas if ther were no other sorcerie, but the subtill inchaunting of their circumuenting tongues, it were too much: for thereby as with the sin of witchcraft, you abuse the wise, and defraud the simple, yea thereby you reape as much profite as by patrimony or frée-land: & the bread of such deceit is the sweetest morsel that commeth into some of your mealy mouthes. And then for Adulterie, it is the disease that cleaueth fast to your bones, and lyeth festring in your bowels, and hath rooted it selfe betwéene your brestes: insomuch that the father defloureth a woman, and to make her amendes marrieth her to hys owne sonne, Amos. 2. 7. And so may I say of periury: For affection, malice, feare, and lucre, doe at wil suppresse and smother all truth, and supplye and suggeste all falshoode, when you come to speake vppon your oathe. And I doe not see, to what end there should be anie, either admission or tolleration of them whom you call knights of the Post, and surely not amisse, for it is thought they haue no more conscience what they sweare many times, than a verye poste, and I pray God that suche Posts [...] post to pleasure men with their false oathes haue not firebrands another day in hell: for [Page] burning, is a fit end for all such rotten blasphemous Postes.

And the damnable wretchednes of our time wherein is it not sutable with the wickednes of Israell? Neuer pride more disdainfull, neuer ambition more presumpteous, neuer couetousnes more insatiable.

For there are some suche merciles oppressours among you, that build fair houses, with the bloody sobs and sighs of their poore neighbours, whose liuinges they haue taken ouer their heads, and whose liuelyhoode, they haue wringed out of their hands.

There are some suche deuouring Vsurers among you, that purchase statelye manners, and sell the poore for olde shooes, to make vppe their sommes, and euē strip the skinnes of the needy ouer head & eares, to fit their purposes.

There are some suche pilling extorsioners, that if it were possible they could finde in their hartes with Flauius Vespasianus, vectigall ex vrina capere.

There are some such infatiable and intollerable Church leaches, or rather sponges, that suck and soaken vp, both the bloode of the Mother, and the milke of the children, yea with Achilles, they can finde in their heartes, to set on sale the dead bodye of Hector, [...]ay rather the deare bought soules of Gods saints. They [Page] are not ashamed with Cirus in hope of gaine to dig vp the very graues of the dead▪ nor with Dionisius to deface the most auncient▪ & goodly monumentes that are, nor with Iulian to ransacke churches, colleges, hospitall & hospitals? yea hospitality, to the vtter ruine, and wrack of all Religion, learning, and christian reléefe.

To be shorte, there are some, and the most parte of you al grown to such cursed Atheisme and infidelity with these Israelites, that no Religion hath any relish in your heartes, but that which sauoureth of gaine to your purses.

And albeit your tongues be mute & silent for very shame, yet your deeds speak without sound of woorde, & say with this People, It is in vaine to serue God▪ & what profit is it, that we haue kept his commandement, & that we haue walked humblie before the Lord of Hostes.

O strange infidelity, the roote and branches of all misery, alas how hath this hellish bramble ouergrowne and ouerspread the Lordes vyneyarde here in England? O the plague of all plagues, our vnbeleeuing hartes, this makes you that ye will not be warned, but do as you do, or rather that you care not what you do, this hath made you more incredulus then the diuils in hell, Qui credunt et contremiscun [...], which beleue and tremble. And by reason [Page] hereof, are you not at this point? If a méere stranger, or a common lier, or a starke Idiote, should but bring you tydings that you and all other magistrates, you and all other lawyers, you and al other marchants, you and al other riche men, you and all other Artificers, you and all other Husbandmē, are what? in a flat praemunire, you woulde then looke about you, and lay your heads together, and speake euery one to his Neighbour, and finding it true, would neuer eat meat that should do you good nor take any good nights rest, vntill you had found meanes to obtaine your pardon, and were quite out of daunger,

Heereby then maye you measure the misthiefe of infidelitye, for all our preaching & teaching (as verye fooles and Idiotes as you accompt vs) is to no other end, but to tell you, and giue you notice of a dangerous and a most dānable praemunire whereinto you are fallen, all the sorte of you, yea euery mothers sonne▪ thorowe your desperate and rebellious sinnes against the almighty, and yet you do not once offer to sue for your pardon, or to séeke for mercye at his hands, whose Maiestye you haue so highly offended.

Now then beloued in the Lord (al this considered) is it not hye tyme, or rather more then time for vs to growe to such a gratious conference [Page] as Israell did, for the amendement of all that is amisse? The wise man seing the plague comming, hideth him selfe: but the foole goeth on forward, and is snared, Pro. 22. Let vs be wise now at the length, and learne to hyde our selues in tyme vnder the sackcloath, and in the ashes of repentaunce. Let vs discharge that duety which the Apostle requireth Heb. 3 which is to exhorte one another, and to edifie one another, whiles it is called to day. Let vs be aduised by Saint Iude, euen to edifie our selues in our moste holy faith, knowing this, for an assured trueth, that they which turne many to righteousnes, shall shine as the stars for euer. Daniel. 12. 3. And that he that conuerteth a sinner from going astray, shall saué a soule from death, and shall hide a multitude of sinnes. Iames. 5. ver. 20. This duety therefore as we owe one to another, and euery mā to his Neighbour, so the Lord make vs carefull to performe it, that we may be partakers with Israell, of such grace and fauour as doeth belong vnto it.

Pars. 2.

ANd the Lord hearkned and heard it & [...]. Here you are to consider, of a thréefolde [Page] comforte and encouragement, which they receiued from the Lord. Whereof this is the first, because he vouchsafed to heare them. A maruellous grace, they no sooner began to repent, but the Lord gaue eare and heard them: Who would not frame him selfe to the lyke conference, and penitent conformity? No no, dearely beloued, our God is not like to Baall, he can heare you be sure, for as Hillary sayeth, Qui naturam audiendi humano generi impertit, ipse extra auditus non potest esse naturam. He that made the eare, can heare, and he can answeare you aswel by fire from Heauen, as euer he did First, by sending down the holy Ghost to comfort you. There is not the softest misereri which you breath out of your mouthes, nor the least penitent thought in your heartes, but it is in his eares like the shirlest noise of a trumpet.

For he is non vocis, sed cordis auditor, not the hearer of the voice onelye, but of the heart to. And he can heare before men speak, for he said to Moyses, quid clamas ad me? why cryest thou to mée? And yet he spake not a worde, only he sighed and groned. Exod. 14. No more did Anna, when the tears came down her chéeks, and her lippes were séene to moue, her voyce was not heard. 1. Sam. 1. Loquebatur non voce, sed corde: praece occulta, sed manifest a fide, saith Ciprian.

[Page]Shée spake not with her voice, but with her harte: her prayer was hid, but her faith was manifest: heereby then ye may be bolde that the Lord is neare to all them that call vppon him, I meane faithfully.

There is one kinde of voice which the Lord will not heare: But there are thrée kinde of voices, which he is most forward to hear, and I beséech you let vs consider of it, & you which are the Gods of the earth, I meane Judges, and Maiestrats, haue regarde and care to season and temper your eares thereafter, for hee is the best Justicer, and you can not better his president.

That one voice, which the Lord will not heare, is theirs which contemne his word and despise their owne saluation, as al wilfull and malicious sinners. And this very Judgement is laid downe expreslye against them, by the Prophet, though they cry vnto me, yet I wil not heare them, Ier. 11. and the Israelites felt the misery of it. Deut. 1. and so did Dauids enemies, for they cryed out for aide, and were not heard, 2. Sam. 22. and it was ment of such miscreants, where it is said, that God heareth not sinners. I0. 9. Therefore iudge you what a meruellous peuishnes it is, yea worse then madnes it selfe, to desire to wax oulde in sinne, and to cary it to the graues, and to say [Page] you will repent at your last end: for it is a memorandum to man, that sin wil bring the Lord so farre out of conceit with you, that hee will not heare you.

And now the thrée voices which the Lord, will heare, and that both willingly & spéedely, are these. First the voice of innocent blood, and he doeth so hear it, that it is alwayes to their cost which shed it: for still it beggeth vengeance at Gods hands, and is therein so importunate, as that same poore widowe which followed the vnrighteous Judge, & woulde haue no naye, but still cryed Reuenge me on my aduersary, Luke. 18. or it is lyke that same sorrowfull womā of Canaan which followed our Sauiour Christe, crauing the health of her daughter so instantly, that the disciples said, Demitte eā quia clamat post nos, Dismisse her for she crieth after vs, Mat. 15. Did not the Lord tell Caine, that the voice of his brothers bloode cryed vnto him from the earth? and what a fearefull Judgement had he? Gen. 4. And the bloode of all the Priests whome Saul slew so butcherlike for affecting Dauid, neuer ceast crying out for due vengeance, vntill Saul with his owne hands, sheathed his owne sworde in his owne bowels, 1. Sam. 31. And what an outcrye made▪ the innocent bloode of Naboth, shedde by the practise of Iezabel, and was not [Page] her rewarde thereafter? when her pride had a fall, her necke was broken, and the dogges deuoured her flesh & gnawed her bones. 2. Kin. 9. The innocencie of Zachary the preist (murthered by Ioas King of Iuda) cryed so loud for vengeance, that the Lord brought the Kings own blood vpon his owne head, and suffred his own seruauntes to cutte him off in his neste, 2. Kings▪ 12.

And heere-hence it is, that you shall neuer lightly sée a murtherer prosper or thriue vpon the earth: no, albeit the parties be agréed withall, albeit the Princes pardon be obtained, and euery thing be thorowlye salued: and why? because the Lord heareth the voice and reuengeth the villanye of innocent bloodshedding.

Beware then you desperate ympes, how ye séeke by blood to reuenge your drunken quarrelles: and take héede yée cunning deep wittes how with false accusation and subtill packing, you ly in waite to ease your dogged stomacks, by shedding your neighbours blood. And you (right Honourable) which are deputies and substitutes to our dread Soueraigne, Gods Leiuetenant here in England, be wise, and let no intercession of fréendes, no corruptions of bribes, no affection of parties, stop your eares or make you deafe, when the causes of blood [Page] are in question before you, for the crye thereof will then be as lowde against you for accessaries, as against the very actors, for principalls: and all the water in Pilats Bason shall not washe away Gods vengeaunce from you and yours.

An other voice which the Lord will heare and that very quickely, is the crye of the poore or oppressed, be they widowes or fatherles, be they fréendles or succourles: And this is apparant by his owne promise. Exod. 22. If thou vexe or trouble any such, that is, widowe or fatherles childe, and so he call and cry vnto me, I wil surely heare his cry. so saieth Eccle. 38. he heareth the prayer of the opressed. And marke it when you will, the teares of the widowe runne not so fast downe her chéekes, but they arise vp as fast into Heauen: and the Lord which heareth them, in due time pittieth them.

So that our mercifull God is not like those Lacedemonian Ephori, certaine retchlesse magistrates, which heard mens peticions they cared not how, belike with their haruest eares. Nor to that carelesse Emperour Adrianus, who, hauing receiued into his handes many billes of supplicacion: in the very sight of the suters them selues, threwe them all into the water. But he is like himselfe, id est, is full of [Page] compassion, and tender in affection towarde the distressed, to whome all good Magisstrats and Justices ought in this respect to be lyke.

You may read in Xenophon, what authority and fauour, the Persian Kinges obtained, by suffering the people to haue easie accesse vnto them, when they came with complaints for redresse of their wrongs: and you may read in Samuell how strangelye Absalon stale away the hearts of the men of Israell from Dauid his Father, by complaint that there was none to heare them, and by promise of spéedye dispatch, if he him selfe might rule the rost. I grant you Ad penitentiā properat, qui cito Iudicat. He hasteneth to Repentaunce, which maketh haste to giue Judgemēt. But it is ment of him qui preiudicat, which giueth rash Judgement. For otherwise, as nothing els brought Philippe to his deaths wound, but because he wold not hear the cōplaint of Pausanias. And as nothing wrought that maine confusion vpon the Lacedemonian estate, that neuer could be recouered, but onlye their slacknes in hearing poore mens causes. So indeed nothing more fretteth the hartes or astraungeth the minds of poore mē, then delaying of their causes from hearing.

Which is doubtlesse a great faulte in our [Page] Courts in England, both ecclesiastical & ciuil, that it is so long before poore mens causes can come to hearing. Indeed some times (I know) they are the longer, by meanes of their careles and couetous Lawyers, careles of their cause and couetous of their money: for they can tell, how to spin or rather to spill a cause, & to draw it out like a thréede, from tearme, to tearme, vntill their clyents coats be thréed bare, and their purses money bare. And therefore to be plaine, I lyke not this same Ad idem in proximum, which is so much vsed among the Ciuilians, nor these same néedeles and trifling Demurrars, which are so ordinary, among the cō mon Lawyers: for both these proue many tymes to be the very bane and murrain of many a good mans right.

But let a mans cause runne thorow all the delaies and pikes, that the cunning of any drawlatch can deuise, yet vnlesse he make earnest and great meanes to haue it heard, it shal neuer be hearde, vntill doomesday. Be wise then ye Judges of the earth, and learne to be forewarde & ready to heare of him, which one day shall Judge you all, and suffer not good mē to be discouraged, or poore men to be eaten out of all they haue, thorow your delayes. If you doe, you shall finde that the Grand Judge him selfe will make no delay, to rewarde you therafter, [Page] & to measure his vengeance accordingly.

Lastly, the Lord heareth the voice of the penitent, nay, the very breath and the least thought in his heart, tending to repentance. And therfore it is said: If any man be a woorshipper of God and doth his will, him doth he heare. Ioh. 9. Now this is his will, euen your holynes. 1. Thes. 4. And he willeth not the death of a sinner, but that he should be conuerted and liue. And besides, this very thing is warranted vnto vs in this Scripture, why, they did no soner wish wel in there harts but the Lord heard it. We cannot so say of any mortall Prince, his subiectes may speake and cry and call long inough, and yet if they be not, within his hearing they are neuer y• nere. And therfore this is a flat dash to that peeuish reason of the papists which tell vs that as a mortall Prince must be laboured vnto by meanes and mediatours, so must the Lord our God be solicited by Saints and Angells: Alas there is no proporcion in this comparison: for God only is himself Scrutator Cordis the searcher of our harts: & we cannot do it but by meanes: And what iniury or rather villāy is it to make him in his hearing of no more capasity or excellency then a mortal creature? And so let this suffice, for our first encouragement to drawe vs on to repentāce, for that the Lord vouchsafeth [Page] to hearken and hear all them, which haue but any motion of so happy a purpose.

Of the second Comforte.

ANd a booke of remembrance was writtē before him. &c. Let vs now in these words consider of that which was a second cō fort & encouragemēt for this people to procede in their repentance. That it was acceptable to the Lord, we perceiue by his attentiue fauour in hearing them. But now you shall vnderstand that it was very honorable besides. And y• he doth vouchsafe them the rarest welcome home to his mercye and grace, that euer was heard of, for he caused a booke of remembrance. &c. And to what end? Surely that it might for euer be remembred, how much he deliteth in al penitent sinners, which assone as euer they forsake sin, he will embrace & honor in his bottomles and abundant mercy. Also that it might neuer be forgotten, that howe great and how generall soeuer the corruption was, yet they were the people which became penitent, and turned vnto the Lord, at the preching of Malachi, & therefore some cause why all posterity should be encouraged, not only to follow their example, but also to haue them in Admiration. It shall be expedient, that here we consider first, what is ment by the booke of remēbrance, & then to whom it doth apertaine. For this book of remēbrance it is very strange

[Page]We read of certaine stones of remembrāce, which being ingrauen with the names of the children of Israell, and set in golde, Aron was to weare that he might remember them to Godwards.

And we finde that there was a sacrifice of Remembrance, made by fire, for a sweete sauour vnto the Lord, to signifie that God will not forget him that offereth it, Leuit. 2. And we vnderstand of a Saboth of Remembrance to be obserued, and celebrated, for a memorial of the blowing of Trumpets, and of the Jubile. Leuit. 23.

And who can be ignorant of Absalons piller of remembrance, which he erected, because he had no sonne to kepe his name in memorie? But what this booke of Remembrance should importe, that wee doe not so easelye perceiue. Surely some learned wryters are of opinion that hereby we are to vnderstand, this booke of Malachies prophecy. Which because it was writtē at the Lords appointment, was doutles written before his face: and because it can not be red openly in the congregation, without recitall of this their conferrence, therefore it may be termed iustly a booke of remēbrance. Euen as the gospell it selfe, is a booke of Remē brance, in respect of that which Marie Magdalen did to our Sauiour Christ: for wheresoeuer [Page] this gospell shall be preached, through out all the world, there shal this also that she hath done bee spoaken of, for a memoriall of her, saith Christ Jesus himselfe. Math. 26. And in this sence it doeth maruelouslye approue and confirme the authority of this booke of Malachies Prophecy, as beeing written in his presence, and at his appointment.

But by the censure, and in the Judgement of the most learned and godly writers that I haue red; there is another meaning to be vnderstoode, by the booke of remembrance. For thereby is signified the booke of lyfe, wherein the righteous are written, and whereof we read. Exod. 32. Psal. 69. Apoc. 3. And it is ment, that therein the Lorde did write their names presently vpon their repentance, for a memoriall thereof.

And that you may sée in what stéed it wil stād you, to be writen in the booke of the Lordes Remembraunce, and to be remembred in the booke of lyfe, consider first of that which is set downe Daniell. 12. ver. 1.

And thereby may you perseiue that albeit there fall out such a tyme of trouble, as neuer was since the worlde beganne, yet euerye one that shalbe found written in the booke of lyfe shall be delyuered, and to the same effect it is, that this booke was ordained for this people▪ [Page] to be as it were their Passeouer, to auoid and escape the dayes of miserye, which the Lorde did threaten, to bring vpon them. Prouide that the doore postes of your consciences maye be sprinckled with the bloode of the Lambe, or that your repentaunce maye bee recorded in the booke of lyfe, and you are sure of an euerlasting Passeouer to escape Gods most dreadfull vengeance.

But if you wll sée that prerogatiue, which is, Instar omnium: in stéede of all other. Then consider againe and againe, of that which is written, in 20. Apoc. ver, 12. Wherin the glorious maiesty of our Sauiour Jesus Christ, is moste truely described, euen as he shall come to Judge the quick and the dead, for it is said, And I saw the dead both great and small stād before God: and the bookes were opened, & another book was opened, which is the book of lyfe, & the dead wer iudged of those things which were written in the bookes, acording to their workes.

But now what are these bookes that shall be opened before the booke of lyfe be opened? doubtles these thrée, the booke of the Lawe, the booke of the Gospell, and the booke of Conscience.

First the booke of the Law shal be opened, and laid before vs, that it maye appeare what [Page] duetye we ought to haue done towardes God and man through loue. And euen as Moyses commāded the Leuites to put this booke in the side of the Arke, that it might be for a witnes against them, when they disobeyed the same. Deu. 31. So shall all the workers of iniquity in the fearefull day of the Lord, find this booke a swift witnes against them. And if Iosias rent his cloathes and wept for wo, when he heard the law red, and thereby sawe how much duety was required, and how little he had performed: what sorrow and heauines shall compas vs about, and if it were possible, dissolue our teares, and turne them into drops of blood?

When in the presence of this our seuere Judge we shall both heare and sée, not onelye what we haue left vndone, in that book commanded, but also what we haue done therein forbidden. In the meane time therefore, let vs not onelye be hearers of the Law, but dooers also, lest then we finde Gods fauour vnrecouerable, and our repentance vnprofitable.

Secondly the booke of the Gospell shal be opened, that thereby it may appear what mercy, what grace, what frée pardon, what remission of sinne, what imputation of righteousnes, and what assuraunce of lyfe and Saluation, you might haue had in Christ Jesus.

[Page]If you had bene so happye to haue sought it by repentance, and to haue laid holde vppon it by faith.

At the opening of this booke, shall you sée before your eyes all the swéete promises, and tender inuitations which our Sauiour Christ offred vnto you through preaching of the gospell, to haue drawne you to repentance, Then shall all the benefites of his bitter passion be laid open before your eyes, and you shall sée that he was debased himselfe, to haue brought you to honour: that he was wounded himself to haue healed your wounds of sinne: and that he died himselfe, to haue saued his enemies from death, and to haue purchased eternal life to all penitent sinners. And as the booke of the lawe shall shewe what wee ought to haue done, so the booke of the Gospell shall shewe, what we ought to haue beleeued: and both to one end (Christ knoweth) that so much more Just and dreadfull may be our Judgement.

O ye proude contemners of the worde of trueth, consider of this; you which thinke the Gospell to base for your déepe wittes haue regarde vnto it, lest the time come that you repent it, and féele the smart of it. And as the ritch man begde of Abraham, that poore Lazarus might dip but the tippe of his finger in water, to coole his tormented tongue, so the day [Page] may come, that you will be glad [...] [...]e in your harts, that the [...] rascall a [...]d ab [...]ct minister among vs all (as you [...] [...] vs) might be suffered to bring y [...]u euen the least all drop of the water of lyfe, ye a the least comfort of the Gospell to refresh your [...] [...]les, but it will be to late, to late.

Thirdlye the booke of Conscience shall be opened, and shewe what abhominable sinnes we haue done and committed▪ Conscientia Codex est; in quo quotidiana conscrib [...]r peccata▪ [...]aith Chrisost. in Psa. 50. The conscience is a booke where in a mans dayly sins are written. Therfore keepe this boke well & cleare frō the blots and blemishes of sinne, and then the reward thereof will be so strong and substantiall on thy side, y• it is called mille testes, a thousand witnesses: Sillogismus practicus, a conclusion of Experience: Cordis scientia, the knoweledge of a mans owne hart: It is murus Aeneus; as Horace saith a brasen wall, It is maxima consolatio rerum incōmodarum. The greatest cōfort in aduersity; saith Tully, nay it is▪ ger Benedictionis, the field of blessing, Hort is delitiarum. The garden of pleasures. Gaudium An [...]m, The ioy of Angels. Habit [...]m Spiritus sancti, The habitation of the holy Ghost, saith Hugo de Anima▪ Lib. 2. Cap. 9.

But suffer this booke to be [...] and [...]lluted [Page] with sinne: and what is it then? It is formidinis mater, saith Chrisostome, the Mother of all feare. It is confusionis tabula. saith August. It is the table of confusion. And of all other bookes in the world, you can not abyde to look into the book of your guilty consciences.

This made the Father (I meane Adam) a cr [...]ep [...]ish in Paradice, and this made him say Abscondi me, Gen. 3. This made, the sonne I meane, Caine a runnagate, and so restlesse that hee durst abide noe where, for feare his throat should be cut,▪ Gen. 4. This made Ionas conuey him selfe into the bottome of the shippe, thinking there to hyde him selfe from the booke of his owne Gauled conscience.

This made Iudas betake himselfe to the halter, because he coulde not abide to see the abhominable treacherye hee had committed against the innocent bloode of Jesus.

This made Ecebolus that turne cote heretike to cast him selfe downe before the Church and to detest him selfe, saying Calcate me in sipidum salem, Trample vpon me vnsauorye salt that I am.

Now then if it be such a feareful & horrible thing to looke into the booke of a guilty conscience in this life, what shame and confusion shal ouerwhelme vs, in the lyfe to come? when [Page] nothing shall be concealed, when all pleates and wrinckles shall be vnfolded, when al coū sels and secrets shal be discouered, when there is not an idle word of our tongues, or a wicked thought of our herts, that shall escape our accompt, and when all our falts shall appeare vppon record against vs, euen in the bookes which we our selues haue caried in our owne bosomes: Alas, alas who shall endure it, and not desire that the déep may swallow him vp, or that the mountaines maye couer him, or that the hilles may fall vpon him? Haue a [...]are then good people, and an eye to your bosome booke, I meane the conscience, the verye register of all your secrets.

Now all these bookes being opened, the booke of the Law, to show what wee ought to haue done: The booke of the Gospell, to shewe what we ought to haue beleeued: and the book of our owne consciences, to shew what abominable sins we haue committed: & that we haue neither by loue satisfied the Law, nor thorow faith relyed vpon the gospell: what followeth? Then shal the booke of lyfe, which is here called the booke of Remembraunce be opened, wherein the Lord, hath set downe vpon record whatsoeuer good thing we haue done, for the obtaining of the crowne of lyfe, and the auoiding of the snares of death, and namely these [Page] foure things.

First, the Names of all Gods Saints and seruants, and this is apparant by the wordes of Moyses, Exod. 32. 32. If thou wilt not forgiue thē, I pray thee race my name out of the booke of lyfe, which thou hast written. And Daniell praieth, that the wicked may be raced out of the boke of lyfe, and that they may not be written with the righteous. Psal. 69. So that as Assuerus had his booke of rememberaunce, wherein the names of such, as had don him hye seruice at any time, wer vsually written, and as he finding that Mardocheus had discouered two traitours which sought to laye violent hands vpon the King, caused him to be honored, by putting on his owne rich apparel, and by wearing his royall crowne vpon his head, Ester. 6. In lyke maner our heauenlye King, séeing the good that we haue done, for the supplanting and subuerting of the enemies of his trueth will he not recorde our names in his book? will he not giue vs the rich robes of his innocencie? and the royall crowne of his euerlasting glorye? Read you the 2. of the Re▪ and you shall see, that the Lord doeth professe this fauour: Very notably he tolde the Church of Ephesus that heknew her workes, her labor and her patience &c. And so he tolde the church of Smirna, the Church of Pergamus, and the [Page] Church of Thyatyra, that he knew not onely what yet they had done, but also did remember and recite in particuler their good, reckoning with them for the one, and promissing to rewarde them for the other.

Secondly in this booke of Remembraunce we shall finde written the teares of our affliction, and therefore Dauid saith: Thou haste counted my wandrings, & put my teares into thy bottle, are they not in thy register? Ps. 56. 8. Can there, be a greater comfort then this when wee are brought to the stake to bee burnt, or to the sworde to be cut as flesh to the potte, or to the wilde horsses to be torne in a thousand peeces? Let the butcherlike tirants glut their hartes by making ashes of our bodies, or foules meat, or dogs meat of our flesh, what care wee? They can not scrape our teares out of the booke of Remembrance, nor race our bloode out of the register of lyfe.

Thirdly, In this booke of Remēbrance we shall finde written the works of our compassion, for so much doth the wordes of our Sauiour Christ importe, Math. 25. Who shall say to them on the right hand, Come ye blessed of my Father inherite ye the kingdome prepared for you frō the foūdation of the world, for I was an hungred & ye gaue me meat▪ &c. Then shall the righteous aunswer him, and [Page] say, Lord When sawe we thee anhongred, &c. Then shall he answer and say, Verely, in asmuche as you haue done it to one of the least of these my brethren, ye haue done it vnto me.

And so much doth the woordes of Iob import, Cap. 31. ver. 35. Where he saith, that the Almighty will witnes his pitty towardes the poore, albeit his enemy should write a booke against him. And so will he doe for vs: If wee giue but a cuppe of colde water for his names sake, we shal not lose our rewarde.

We see that Princes haue their bookes of Subsidies, of Beneuolence, of priuye Seales, wherein they set down whatsoeuer good they receiue at the hands of their Subiects, by free gift or vpō lone or lending. And so it is with our heauenly potentat: I warrant you, if you releeue the poore, he sets it down in his book for a subsidy, or a beneuolēce don to him: & if you lend to the poore & needy, he sets it downe for a priuy seale lent to him: & he will become your debter, and sée it discharged to the vttermost.

Therefore ye rich men, out with your subsidie, extend your beneuolences, and send abroad your priuye seale money, the Lord will not forget it, he will not faile but set it downe in his booke of Remembrance.

And heere, right Honorable, and beloued in the Lord, I cannot but put you in minde of [Page] a necessary Beneuolence, and a Christian subsidy, to be supplyed in respect of the Godly preachers, called, and appointed for this place: which as you know is vsually and best furnished with learned men, from both the vniuersities: But how hardlye, and vnwillinglye they ar drawen hither, it is but to wel known. And why? because they are faine to come at their owne great coste and charge, which can not stand with their poore and small abilitye: For I speake not for my selfe, and other [...] my brethren, which thankes be to God are prouided for sufficiently to do any seruice appliable to our calling, without beeing chargeable to you: But for fellowes in Colleges, and other poore students in the vniuersities, men of rare knowledge and singuler guifts, which being enioyned to supply this place, are not more often sent for, then commonlye they refuse to come: And for my parte, I cannot greatlye blame them: for why should they labour and haue no hyre? Or tread out your corne with the Oxe, and haue their mouthes musted? No man is hound proprijs stipendiis militare to make warre at his owne charge. Why should not he that preacheth the Gospell, liue of the gospel? Or why should not they which sowe spirituall things, reape your temporall things?

Might it therfore please you, the right honorable [Page] the Lord Maior▪ and the read [...] the right wor [...] [...]full your brethren, and Maie [...] trats of th [...] famous cittie of London, [...] impar [...] [...]ou [...]berality and ye [...]rly contribution, in [...] [...] ▪ I know [...] [...] [...]o [...]e learned [...] godly B [...]shop, which in my hearing▪ hath not onely promised before▪ [...] ▪ but [...]ed before God to giue a good portion for [...]er towardes thi [...] so good a purpose▪ [...] I am sure it will bee a [...] freelye and thorowlye performed▪ make triall when you please▪

And albeit perhaps you will not pre [...]ent him yet the cause being so reasonable and important, I hope God will stirre vp your harts, not to be long or much behinde him▪

And in trueth I [...] [...]der that this noble Cittie of London hath not heretofore▪ looked into this want, and had [...]are to supply it, [...] in there is no charitable w [...]ke almost vndo [...] or at the least vnprouided for.

You haue sundry not able fr [...]e schooles founded in this Cittye, where by you giue [...]u [...]ture to the rude, and learning to the ignorant▪ You haue many goodly hospitals endewed, wherein yo [...] [...]e [...]e me and allowe Phisick to the [...] ▪ [...]rger [...] to the sore, meate to the hungry, drink to the thirsty, cloaths to the naked houseroom for the h [...]ourles▪ and good and godly education to Orphanes and infants. And you haue [Page] store of faire and sweete Conduits, wherebye you spare not for any coste, to conuey water into euery place almost of this populus citty: Yea there cannot be a fountaine heard of, or a deuise thought of, to yeelde store of water, but lyke good and careful gouernours, your hands are in your purses to laye out what so euer it will cost. And will you bestow nothing vppon the blessed Pypes, and sugred Conduites which bring you the water of lyfe? You cannot bring water a quarter of a myle, to the Cittie, without your own great charges. And doo you thinke it reason that the water of life should be brought you, 40▪ or 50. myles at other mens charges? Consider but of the excellency thereof, and thinke but of the happines of these our daies, wherein wee may haue it either for loue or money.

The waters of Sylaris in Lucania▪ maketh soft things hard as a wand laid in it all night, wil be as hard as a stone by the morning: But the water of lyfe will make hard thinges soft, as your hard stonye heartes it will turne into tender fleshy hartes.

The water of Sinnesana in Campania, maketh mad men wise and sober, and so this water chaungeth worldly folly into Heauenly wisedome.

The water of Clytumnus, if O [...]enor shéep [Page] being neuer so blacke, vse to drinke of it, it wil make them as white as the driuen snowe: So this water albeit sinne hath made you as blak in soule as any Ethiopian is in bodye, yet it will wash you, and purge you, and make you cleane and white.

And as the water of Bethesda when it was moued by the Angell, cured them which stept into it, whatsoeuer disease they had: So this water will cure and recouer al the infirmities of your sicke soules, if ye step into it, and embrace it, when Gods ministers moue it, and poure it out before you.

To be shorte, as Varro writeth of Zame, a fountaine in Affrica, that it runneth with such sweete singing noise, that thereby bothe men and beasts are allured to drinke of it: So the waters of lyfe, running and falling in this publik and famous place, through such learned pipes, and gratious Conduites as comes from the Vniuersities▪ are moste pleasant and of maruellous force, to allure all men, bothe cleane and vncleane, to taste of them, and to hath their sinfull soules in them.

Wherefore the vertue and excellencie of this water, being so singuler, and soueraigne as you haue heard▪ I hope it will not grudge you with all spéede to prouide that it maye haue moste frée and plentifull passage to this [Page] Cittie, thorow your Christian relief and lyberalitye.

I am not the first that hathe moued this sute, but you may be the first that euer tendered it, or prouided for it: two and fifty poundes a yere, would bountifully performe it, a good parte whereof (as I haue toulde you) a Reuerend and moste learned Bishoppe meaneth to yeld: And if you would vouchafe to ioyne with him, and to lay out the rest, and so make vppe the somme, out of your common treasurye for the cittie, you should not onely be thankfully remembred in this place vnto the worlds end, but also this good woorke of your compassion shall be recorded in the booke of the Lords Remembrance, and at the last day, you shall reap the frute of your well doing, & finde that with such sacrifice God is highlye pleased,

Lastly in this booke of Remembrance shall be written the sorrow and remorse▪ of our penitent and broken harts. And hereof what better testimony, then this present Scripture, The Lord caused a booke of Remembraunce to be written, &c. It is doubtles a great and gratious fauour when the Lord sayeth, At what time soeuer a sinner shall repent, I will blot his wickednes out of my Remembrance, Ezech. 18.

But this passeth and is with out all comparison, [Page] that he will make a memoriall of it, and write a booke of Remembrance of our repentaunce, and recorde it in the booke of lyfe, So that with Israel, we shal not onelye escape all euill, or the greatest euill in this lyfe, but also at the last and most de [...]adfull time, be tide what shall, come the day of the Lord neuer so glowmingly, sound the trumpet neuer so fear fully, arrise the dead neuer so sinfully, approch the deuils neuer so fiearsly smoake the mountaines melt the hilles, tremble the earth, vanishe the sea, flash and flame the whole vn [...] uersall worlde, neuer so furiously, yet this shal be our comfort and refuge▪ that we haue repented vs of our sinnes, and that our Repentance is of record, and written in the booke of the Judges remembrance▪

And so to come to the next obseruation in this comfort: Seing the Prophet in plaine termes saith that this booke was written for them that feared the Lord, and thought vpon his name, let all the woorkers of Iniquitye which forget God, and put farre from the [...] the euill day, which saith in their hartes▪ tush▪ God hath forgotten, hee wil not sée it, which are at their leagues with death, and at their bargaines with hell, let them all stand backe and know, that there is no place for their names in this booke: And why? the Lord himself [Page] yeelds the reason, Whosoeuer sinneth against me, I will put his name out of my booke. Ex. 32. And againe. I will make their rememberance to cease from among men: No, No, Ieremie telleth them plaine enough where they shal be writen, euen in the dust or in the earth Ier. 17. and why? because they haue forsaken the Lord, the fountaine of liuing waters.

Therefore let them write their names vpon their owne stately houses, and vpon their sumpteous tombes and Sepulchers, no man will controll them. But it is their Judgemēt to be scattred lyke the chaffe before the wind: Psal. 1. To be withered lyke grasse before the Sonne. Psal. 37. and to melt or consume lyke waxe before the fire. Psal. 68. that is: to be forgotten, and to be raked vppe and buried in the forlorne ashes of all obscuritye and obliuion.

And yet their punishment shall not be forgotten, I warrant you: for that is written and set downe in another kinde of booke then we haue yet spoken off, I meane the blacke booke of Gods most bitter vengeance, wherof Ezechel speaketh Chap. 2. Which indeede is written within and without, and there is nothing written in it, but lamentation, & mourning, and woe. For alas howe should they lament and mourne and bewaile their cursed [Page] condition, when because they are not founde written in the booke of lyfe, therefore their owne consciences shall accuse them: all creatures shall be suffred to exclame vpon them: The Judge himselfe shall condemne them to be cast into the lake of fyre: the blessed Angels shall thruste them out of Gods presence: and the vgly deuils shall thereupon arrest thē, for firebrands of hell.

And so to conclude this point I can say no more but onely wish with Iob. cap. 19. That my words were written in a booke, and Ingrauen with an Iron pen in lead or in stone, for euer, id est, in the harts and minds of you all, so many as are here present, whether they be like vnto a booke, id est, learned and wise, and well able to instruct others: or like vnto lead, id est, dui through grosse ignoraunce, or like vnto stone, id est, obdurat, and hard, euen through sinne and wickednes: yet the Lord graunt that the Iron penne of his ingrauing Spirite, may imprint depe in your harts, and soules, the somme and effect of all that I haue spoken touching the booke of Remembraunce, and that you maye esteeme with your selues, how fearefull a thing it will be to fall into the handes of the Lorde at the last daye, because your Repentaunce is not of Recorde, nor written in the booke of his gratious Remembraunce.

[Page]

Of the third Comforte.

ANd they shall be vnto me saith the Lorde for a flocke. &c. In these words the Israelites are mightely encouraged to procede in their repentaunce, with a mercifull promise of the Lords protection, wherein most gratiouslye he giues thē warrantise of two things.

First that they shalbe to him for a flock, &c.

Who woulde not repent, and bee obedient to the voice of the messengers of the Lord, that might thereby become so happy, as to be his flocke▪ yea or a shéepe of his flocke? A rare encouragement exceding farre the royaltye of all Princes, and the Maiestye of all Emperours. For as the Lord hath freelye chosen to him selfe of all the trées in the woode one Vine: of all the flowrs in the garden one Lyllie: of all the depthes of the sea, one Riuer: of all the buildinges on the earth, one Syon: of all the foules of the aire, one Doue: of all the cattell of the earth, one shéepe: and of all the Nations of the world, one people: So this people is his flocke: and this flocke is his church, and this Church is not Synagoga, id est, qualiscunque Congregatio, any kinde of assemblye, yea common riffe r [...]ffe, or disordred: but it is [Page] more properly and worthily tearmed E [...]le [...] id est, Coetus ordinatus, a Goodly assembly.

Ab [...] euocare, for the manner of the Athenians was, when they woulde haue the people assembled to heare the sentence of the Senate, to send foorth a cryer to call vpon thē and so to [...]u [...]l them out from the rascal sorte of the people: And here vpon the Apostle translated the word to their purpose, and gaue the Church it selfe that tearme: because it is Caetus Dei praeconio verbi a regno sa [...]hanae ad gratiam & salutem in Christo Iesu e [...]ocatus. An assemblye or flocke of God with the voice of his woorde called or c [...]lled from the kingdome of sath [...] to grace and Saluation in Christ Jesus. This is the way then, beloued in the Lord▪ [...] become ye shepe of Christ his flock, & so to be reputed and taken: to do as Israell did, id▪ est, obey his voice, and heare his worde. My shepe know my voice, Ioh. 10. And Moyses had incharge to tel the Israelites thus much from the Lord, that if they wold here his voyce in deed, & kéep his couenāt, then they should be his flock or chief tresure aboue al people, Ex. 19. let this then stand [...]or one of the most happiest prerogatiues of the flock of Christ, that it is & will be assembled at the sounde of his heauenlye worde, from the rascall hearde of goates.

The voice of Gods worde makes his people [Page] flocke and throug together; lyke shéepe to the folde.

Another prerogatiue of this flock is, that as it is cōuented and assembled by the call of the worde, so it is continued and kept together thorow vnity and christian loue, which is the bond of perfection▪ This is like the folde that coopes vp the shepe together, and keepes them from wandring and stragling▪ It is lyke the band that preserues the shese or faggot from shattering Vnus Pastor, vnum Ouile. There is one sheepehearde and one flocke or sheepefolde.

And therefore in the behalf of Jesus Christ our head shepehearde, I beséeche you, and for your owne saluations sake, I require you and charge you al to take heed how by scismes and sects ye seeke to scatter the flocke of Christ, lest you bring it from Ouile to Hedile, and from Hedile to Canile, from a shepefolde to a hearde of Goates, and from a heard of Goates, to a kē nell of dogges.

Alas, alas, it was not lawfull to break a bone of Christes naturall bodye, but hée that breaketh the peace of the Church, breaketh the verye backebone of his misticall body.

And it was as vnlawfull to part or deuide so muche as his vnseamed cote: But they which practise to deuide the Church, what do [Page] they else, but teare his cote off his backe? and rent in sonder his tender harte? Wherefore as nature forced the right mother to abhorre the deuiding of her owne childe. 1. King. 3. So the Lord graunt, that grace may make vs all forbear to deuide the sweete Spouse of Jesus Christ, the common mother of vs al: Nature I say made the mother to abhorre to deuide the child, and can not grace make the childe aborre to deuide the mother?

A third prerogatiue of the Lords flocke is, that it is sustained and fostered after the best manner that may be possible. For Dauid saith The Lord is my shepheard, therfore I shal wāt nothing. Psal. 23. And againe, He shall feede me in a greene pasture, and lead me besids the waters of comforte. By the greene pasture we are to vnderstand, the woorde of trueth, Quod manet in aeternum: Esay. 40. For this alwayes flourisheth, and neither the heat of Sommer can scorch it, nor the colde of winter freese it. And by the waters of comforte, he meaneth the graces of the holye Ghost according to that which is written. Io. 7. Hee that beleueth in me, out of his belly shal flow riuers of the water of lyfe.

Fourthlye, this flocke is sure to be guided, and directed by the Lordes owne hand, Hee shall lead mee in the pathes of righteousnes, [Page] saith Dauid. Psa, 23. And againe, Thou art with me: thy rod and thy staffe comforte me.

By his rod he meaneth such correction as it shall please him to giue the shéepe of his pasture: And by his staffe, he vnderstandeth [...]he strength and power whereby hee will dryue backe his enemies.

And to this very end was the ministery of the Angels ordained, to guarde the flocke of Christ in all safety. The Angell of the Lord pitcheth round about them that feare him, & delyuereth them. Psal. 34. And againe, He shall giue his Angelles charge ouer thee, to kepe thee in all thy waies: They shall beare thee in their handes, that thou dashe not thy foote against a stone. Psal. 91. And haue not the Patriarkes, and the Prophets, & the people of Israell, and the Apostles, and the Saints of God founde it so in their disiresses?

Was not Iacob comforted against Esau, by an host of Angels? Gen. 32. Was not Elizeus sauegarded by an army of Angels from the Assirians? 2. King. 6. Was not our blessed Sauiour Christe himselfe ministred vnto by Angels? Math. 4.

Moste wonderfull is the protection, and most tender is the care which the Lord hath ouer his flocke.

It were a great fauour to allow vnto his [Page] flocke a garde of men, and to allowe it a band of Princes, were exceading and surpassing and incredible loue: But to make the Angels garde vs, and to pitch round about vs for our safetye, what an vnspeakeable prerogatiue is it of his incomparable mercye and bottomles compassion towardes the shéepe of his pasture?

And lastly, this flocke shall escape and goe scotfree in the day of vengeance. In the day that I shall do this. But what is it the nere, or wherein are wee the better? when in the meane time our Sauiour Christ telleth his disciples, that their estate in this lyfe shall be Tanquam Oues in medio Luporum, As shepe in the middest of Wolues, Math. 10. Is this all the care he hath of his flock? to leaue it in such a case in the middes of Wolues? Tush, take we no care, for the Lordes care ouer his: For as the very heare of our heades are numbred, and not one of them shall miscary: So right deare in the sight of the Lorde, is the death of his Saints. And if they be but in daunger once, he will doe as that same good shepheard did, whereof we read in the Gospell. Luk. 15. Who hauing but 100. sheepe in all his flocke, when one of them went astraye, left the rest in the wildernes, and sought it out, and brought it home into safetye.

[Page]But what if the Lordes flock be left in the middes of Wolues, id est, Heretickes, or tytantes? yet the Lorde hathe noe suche purpose rhere to leaue them, because they should be deuoured of them, but a contrary drift there is, which you woulde lyttle thinke. That is, that this flocke should ouercome and deuoure the Wolues themselues. And so much Chrisostome saith, Plurimos morsus ab us accipientes non solum non consumuntur, sed et illos conuertunt, receiuing many bytings of them, they are not only not deuoured, but they euē conuert thē.

And this is surely miraculous. It were strange to see a shéepe ouercome or kil a wolfe But it is not straunge to sée one of Christes sheepe ouercome or kill one of Sathans Wolues.

It were a wonder to heare that a sheepe should turne a Wolfe into a sheepe (I warrant you that Ouid in all his Metamorphosis hathe none suche) But it is not vnlikelye nor vnpossible that one of the Lordes sheepe may of an Heretike make a good Christian, and of a tyrant a good Magistrat, which is al one in effect. And therefore Chrisostome saith, multo mirabilius est et maius, transmutare mentes eorum, quam interficere eos. It is a thing much more wonderfull & greater, to chaunge the minds of Heretikes & tyrants then to kill [Page] them.

Taking these Wolues for Heretikes, you shall finde that the sheepe of the Lords flocke haue conuerted them, and turned them into shéepe.

The Apostle Andrewe reclaiming Maximilla from Idolatrie to Christianity, notwithstanding the displeasure and furye of her Husband Ageas, did he not turne a Woulfe into a shéepe?

The Apostle Iames by his wonderfull constancy, wrought a wounderfull feate, that is ouercame and rauished the wretch that accused him before the magistrates▪ into so muche that he knew no better waye to make him amendes, but to confesse that he himselfe was a Christian as well as the Apostle, and asked him forgiuenes for his treatcherye, and was willing to drinke of the same cup of torments with him Now what was this but to turne a woulfe into a sheepe?

But taking wolues for tyrants, you may sée and consider how the Lordes flocke hath ouercome them.

In that S. Steuen prayed for them that stoned him to death.

In that [...]. Andrew beeing fastned to the Crosse, reioysed t [...]ereat, and tould Ageas the tyraunt to his teeth Sicrucem horruissem, maiestatem [Page] et gloriam crucis Christi nunquam predicassem. Had I feared the Crosse, I would neuer haue preached the Maiestie and glorye of the Crosse of Christe.

In that S. Laurence being broyled vpon a gridirone tooke it in so good part, that he could finde in his hart to say to Decius the tyraunt, Assum est satis, versa, et manduca: One side is broyled enough, turne it and then eat part.

And in that Ignatius beeing caste to wilde beasts to be deuoured, spake no worse words then these to Traiane the tyraunt, Frumentum Dei sum, et per dentes bestiarum commolor▪ vt mundus panis inueniar, I am become Gods Wheat, and I am to bee ground in the teeth of these wilde beastes, that I may proue clean bread.

In that I say in all these bloody persecutions, the patience of Gods saints and seruants was so inuincible, howe intollerable so euer were their torments. Who had the victorye the woolues or the shéepe?

The lyke conquest had our Englishe martires in Quéene Maries dayes ouer Bonner, Gardener, and Storye, the bloudethirsty wolues of Antichriste, for they did not let to confesse that they thought the Heretykes (meaning the Martyres) tooke great pleasure in [Page] burning, they went to it so willingly: they endured it so constantly: and they yéelded themselues weary with tormenting them. The Wolues were weary with deuouring: But the Lambes were not weary with suffering, a foile, a foile.

No maruaile then if Hillary said, Hoc Ecclesiae proprium est, dum persequitur, floret, dum opprimitur crescit; dum contemnitur, proficit: dum leditur vincit, dum arguitur intelligit, tunc stat cum superari videtur▪ de Trinitat. Lib. 4. This is the manner of the Church, when it is persecuted it florisheth: when it is oppressed, it groweth: when it is contemned, it profiteth: when it is hurt it vanquisheth: when it is reproued it vnderstandeth: and then it standeth when it seemeth to be ouercome.

No maruaile if Augustine said, Occidebantu [...], v [...]ebantur, [...]orquebantur, Cruciebantur, et multiplicaban [...]ur, Gods Prophets were slaine, burned, tormented, crucified, and yet they were multiplied.

And no maruaile if the Churche it selfe be compared to a Palme trée, psal. 92. Which for all the froste of Winter, and scorching of Sommer, and blustering of windes, and pressing downe of waightes, yet it will still bee greene, and florishe, and rise vp against and aboue the burtheng, and therfore was giuen to [Page] Conquerors in token of victorye.

If you would knowe the reason hereof, go no further thēto the first promise, The sedè of the woman shall bruse the Serpents head: This is done by vertue of that seede. Or go no further then the wordes of Elizeus: They that are with vs, be moe then they that be against vs, 2. Reg. 6. And because Michaell and his Angels haue beene, bee, and shallbe to good for the Dragon and his Angelles for euer. Appo. 12. Therefore it suffiseth to resolue vs that it shall be so.

And heere as I haue spoken of the estate and condition of the Lordes flocke as it is in this lyfe present: So if the time did not exclude me, I had thought to haue laid before you the blessed prerogatiues thereof▪ which it shall haue in the lyfe to come. As first that it shall bee separated from all the noysome goates of this worlde. Secondlye, that it shal be scituate on the right hand of the Judge. Thirdly that it shall be leased, and possessed of that kingdome which was prepared for them before the foundations of the world. Math. 25.

But I come to the other thing, which is gratiously warranted in this promise of the Lords protection, which is specified in these wordes.

[Page] And I will spare them, &c. The like promise is made generally to all them that feare God. Psal. 103. Euen as a Father hath pittie on his children: So hath the Lord compassion on them that feare him.

Indéed many Fathers haue béene vnkinde & vnnatural to their children. Saule made an odlawe, & when Ionathas his sonne was within the lurtch of it, hee would haue cut him off, had not the people stoode him in stead and rescued him. 1. Sam. 14. Herode hauing but onlie two sonnes, Alexander and Aristobolus, vppon a false surmise strangled them both. Whereupon Augustus said, Melius est Herodis esse porcum, quam filium: It is better to bee Herodes hogge, than his sonne,

Plutarch saith, that in Rome rich men vsed to carry whelps and yong apes vp and downe the stréets in their armes: which when Caesar sawe, he would néeds know, Ecquid apud ipsos mulieres liberos non parerent? Whether women did not bring forth children with them?

But to let these monsters go, which either praeter & contra naturam, haue thus rebelled & repined against their own bowels: do you but measure the tender affectiō of parents toward their children by olde Elie, who hearing of the death of Hofni & Phinehas his sons, with very wo fell downe backward & brake his necke. 1 [Page] Sam. 4. Or by Dauid, who at the death of that one sonne which was begotten in adulterie: and after the death of that other sonne, which letted not to cōmit adultery with his fathers concubines, I meane Absolon: did so take on, that very sorrow had almost broken his very heart insunder. 2. Sa. 12. 2. Sam. 18. 33. And to read in histories, that Gordianus whē he heard of the death of his sonne, strangled him selfe. Or that Orodes king of Parthia, hearing that his sonne Pacorus was slaine in war, through extreame sorrowe fell madde. Or that Pythias king of Bithinia, when Xerxes had slaine his sonne, left his kingdome to his wife, and went to his sonnes graue, and there ended his life with mourning. Or that A [...]geus surmising that Theseus his sonne had béene slayne of Minotaurus, leapt into the sea & drownd himself. To read of all these, & infinit other the like examples, how doth it demonstrate the deare and tender affection of fathers towards their sons: therefore in that the Lorde promiseth to fill, and to poure out his compassion after this rate and measure, what a comforte is this?

But indéede our heauenly Father doth so entirely tender his children, that there is no ende or comparison thereof to bee made. And therfore as Esay saith, he is our Father. cap. 63.

[Page]And as Ieremy saith, He will be called our Father. Ier. 3. So whye our Sauiour Christ should forbid vs to call any other by the name of Father here in earth, saying For one is your Father in heauen, Math. 23. I knowe no reason but this, for that no father on earth doeth so tenderlye loue his owne children, as our heauenlye Father doeth affect and like of vs, being but his adopted children.

He spareth vs in three respectes, in two of them much lyke a naturall Father, but in the third there is no comparison, I am sure, and so you will say.

First, as a naturall Father will not Kill or destroye his childe when he is sicke, and feeble, and cannot eat his meat, or aborreth such things thorow infirmity, as should be a mean to recouer his health: So our heauenly Father will spare vs, and not cōdemne vs, or confound vs for euer, although we be sicke in spirite, and weake in faith, & do euen loath often times his heauenly woord, which is the health and saluation of our soules.

Secondly, like a natural father he spareth vs in respect of our wilfull prodigalities, and wastinges of his blessinges and graces: not vnlike that same louing Father in the gospell who forgaue his sonne, which had so leudlye consumed his fathers substance, and his owne [Page] portion.

Our race we haue as wilfully runne. Our tyme we haue as vainely spent. His fauours we haue as ilfau [...]rdly bestowed, and his displeasure we haue as desperatly incurred. But yet come home to his mercy by repentaunce, and say, father we haue sinned against thee▪ &c. and then you shall finde that he wil spare you, and embrace you in the armes of his mercifull compassion. &c.

But now to speake of that respect of the Lords gratious fauour which is without comparison. What naturall Father euer did as he hath done▪ to spare vs which were but his adopted children, hee hath not spared his onelie begotten Sonne Christ Jesus. So that to vs ward he was woorth his promise heere made, but hee hath laide it vppon his naturall sonne with a witnesse [...] our sakes. He was faine to resigne a royall kingdome to come to an Asses cribbe: to relinquish the sweete societie of Angels, to liue among malitious rakehels, the Scribes and Pharisees: to surrender a throne of glory, for a cursed crosse of wood: to yéelde vp a crowne of blisse, for a crowne of thornes: to loose the fauour of his heauenly father, to pleasure his deadly foes: and to suffer death, that miserable wretches might be spared and saued aliue. O kind and tender Sauiuiour, [Page] to spare and to saue vs, thou hast suffered thy selfe to become a very spoile for the malice of Sathan.

I graunt you Fabius Maximus was verie desirous to spare and saue the Romane Captiues, when hee solde all his patrimony to redéeme them. But our Sauiour Christ hath suffered himselfe to be solde, to redéeme vs his very enemies in respect.

Mithridates was wondred at for his tender affection toward Leonicus his deere frend, because hee gaue all the Rhodian captiues to redeeme him: but yet he gaue his enemies to redéeme his friend. But Christ Jesus our blessed Sauiour, hath giuen himselfe to redeeme his enemies.

To bee short, when there was in Rome a sodaine gaping gulph which they could by no meanes fill vp, and the Oracle had signified, that except the chiefest thing, and that which the commons loued best, were cast into it, it could not be stopped: Curtius vnderstanding that he himselfe was their onely Jewel, without any more adoe threw himselfe into it, and so it was fild vp presently. Yet this was done for his country, that loued him so well, that they accounted nothing better or more worthy thē hée. But when ye gaping gulph of Gods most dreadfull vengeance was to bee stopped, [Page] our blessed sauiour cast himselfe into the middest of it, and died a most bitter death, & this he did for the people, which thought they had nothing worse or more vile than hee, no not Barrabas that arrant cutthroat.

What shall I say then of this so rare, so royall, so vnspeakeable, and so incomparable loue of his towards vs? I can say no lesse than Barnard said, Opus sine exemplo, gratia sine merito, charitas sine modo: Such a worke as hath no example, a fauour without desert, and loue without measure.

The Lord therefore graunt that such bottomles compassion in him may presently work some thankfull compunction in you. And that as the vaile of the temple rent in sunder from the toppe to the bottome, when these thinges were performed: So the consideration of the extreame miserie which hée endured, that hée might spare and saue our forlorne soules, may ransacke euery vaine in our hearts in all due remorse. And y• as the very earth did quake in horrour of so great violence wrongfully offered to him, and méekely suffered for you: So our heartes and consciences may quake and tremble, considered that an innocent person hath endured the same to spare our guilty and damned soules.

To him therefore, which hath so entirely [Page] oued vs, that he hath not spared his onely begotten Sonne to saue vs: and to him which hath so dearely bought vs, that hee hath layde downe his life to redeeme vs: and to him that hath so wonderfully purged and sanctified vs through the Lauer of regeneratiō, that hee hath thereby sealed vs vntill the day of Redemption: id est, to God the Father, God the Sonne, and God the holy Ghost three distict persons and one euerlasting God, bee al praise, power and dominion, world without end.

Amen.

FINIS.

[Page]

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A godly sermon preached at Paules Crosse the 31. day of October 1591. By VVilliam Fisher, Master and keeper of the hospitall of Ilford in Essex. ... Seene and allowed

Fisher, William, student of diuinitie.

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1592

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2008-09 (EEBO-TCP Phase 1).

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— A godly sermon preached at Paules Crosse the 31. day of October 1591. By VVilliam Fisher, Master and keeper of the hospitall of Ilford in Essex. ... Seene and allowed, Fisher, William, student of diuinitie..

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[64] p.

By Edward Allde for Edward Aggas,. Imprinted at London :: 1592.. (A sermon. On Mal. iii. 16-17.) (Signatures: A-D.) (Reproduction of the original in the Cambridge University Library.)

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