The ſeauenth and the laſt reaſon is, the ſtraitneſſe of the Iudge:Pſal. 143.2. Enter not into iudgement with thy ſeruant (ſaith Dauid) for in thy ſight ſhall no man liuing bee iuſtified. If Dauid cannot bee iuſtified in the ſight of GOD, neither can the proude Phariſey, ſaucye Sadducey, or popiſh Pelagian.

Such arrogant Papiſtes are well tearmed to bee full of winde: For as the winde firſt diſtinguiſheth the light, ſecondly extinguiſheth the dewe, and thirdly bloweth vp the duſt: ſo this vaunting of merites darkeneth the pure light of Gods glorye, it dryeth vp the dewe of his grace in them and ſo puffeth them vp with a ſwelling conceite of their owne holyneſſe, that they attribute that to nature which is due to grace, and that to merite which is due to the promiſe, and that to the fleſhe which is due to the ſpirite, and that to works which is due to faith, and that to the Lawe which is due to the Goſpel: and finally that to man which is due to God.

Vaine glory the ſin of Sodome and of England. Apoc. 3, 16, 17.Vaineglorye is another kinde of pride: this was in the Church of Laodicia: Thou ſayeſt J am riche, and encreaſed with goods, and haue neede of nothing, and knoweſt not how thou art wretched and miſerable, and poore, and blinde and naked. This vaineglory was in Alexander, whome paraſites had perſwaded that hee was a God: but in the end when he perceiued hee muſt dye, hee vttered theſe woordes: Now I perceiue I am but a mortal man. Let vs not be deſirous of vaineglory, Gala. 6.26. ſaith the Apoſtle. We cannot glory of things paſt, for in times paſt wee haue committed more offences then good deedes: wee cannot glorye of thinges preſent, becauſe wee are in exile: wee cannot glorye of thinges to come, becauſe there is comming, death and iudgement.

Vaineglorye is hardlye ſhunned for three cauſes: firſt becauſe it ariſeth of well doing, euen as the moth is bred in the garment when it conſumeth, and the worme in the wood which it rotteth. Secondly, al other vices are ouercome of ſome vertue: as adultery by chaſtitye, couetouſneſſe by mercifulneſſe, and hatred by loue: but vaineglorye ariſeth of well doing. Thirdly, by how much the more vainglory is kept down, by ſo much the more it is encreaſed. For euerye euill ariſeth of an euill, but onely vaineglory proceedeth of well doing.

Praiſe is deſired ordinatly or inordinatly: ordinately, for the glory of God:Mat, 5, 16. But let your light ſo ſhine before men, that they may ſee your good woorkes, and glorifye your Father which is in Heauen. And ſecondlye, for the profite of our Neighbour, procure thinges honeſt in the ſight of all men. Rom. 12.17. 1. Cor. 10.33. I pleaſe all men in all thinges, not ſeeking myne owne profite, but the profit of many, that they might be ſaued.

Inordinatly, men ſeeke praiſe: firſt, when they deſire to bee praiſed for thoſe thinges that be not worthye of praiſe, as for riches and temporall thinges which are but vaine. Secondly, if they glorye in their ſinnes: why boaſteſt thou O tyrant, that thou art able to doe miſcheefe? Pſal. 52.8. Thirdlye, when it is doone in contempt of our neighbour, or of God. For they loued the prayſe of men, Iohn 12.43. more then the praiſe of God. Now vnto tht King euerlaſting, 1. Tim. 1.17. immortall, inuiſible, vnto God onelye wiſe, bee honour and glorye for euer and euer, Amen. Fourthlye, when a man ſinneth to get praiſe:Mat. 6.1. Beware that yee giue not your almes before men to bee ſeene of them, or elſe you ſhall haue no rewarde of your Father which is in Heauen. How manye vaineglotious perſons are in England, which boaſt of the multitude of their riches, reioyce in iniquitie, and loue the praiſe of men more thē the glory of God: you may know by Catoes rule for he ſaith: Neither ſhalt thou praiſe nor diſpraiſe thy ſelfe, for this doe fooles that are vexed with vaineglory. If all thoſe that praiſe themſelues be fooles, then the world is full of fooles, and theſe ſay there is no GOD: But hee that ſitteth in heauen will laugh them to ſcorne, yea,Pſal. 2.4. the Lord will haue them in diriſion.

An other kinde of pride is ſelfe-loue,Self-loue the ſin of Sodom and of England. Mal, 2, 10. of the which Malachie writeth: Haue wee not all one Father? hath not one God made vs? why doe wee tranſgreſſe euerye one againſt his Brother? This vice was in the Phariſey:Luke 18.11. J am not (ſaith hee) as other men are, extortioners, vniuſt, adulterers, nor as this Publicane. When Saul was little in his owne ſight, 1. Sam, 15, 17 hee was the head of the trybes of Iſraell. But when hee deſpiſed Dauid, a better man then himſelfe, God brought him low againe. John Baptiſt humbled himſelfe, and ſaide:Mat. 3.11. Hee was not worthye to vnlooſe the latchet of our Sauiours ſhooe: But Chriſt ſaide: Hee was a Prophet, and more then a Prophet. Mat. 11.11. Iohn 8, 33. The Iewes ſaide, that they were the children of Abraham, and neuer ſerued any man. But Chriſt ſaide,Iohn. 8, 44. Yee are of your Father the Diuell. Wee may not therefore with the Phariſies iudge others and preferre our ſelues before them.

Fiue reaſons why we may not ivdge our brethren.For firſt humanitie doth require that we ſhould not raſhly cenſure the faults of other men. Secondly, our owne infirmitye ſhould moue vs to the ſame,Iam, 3, 2, for in many thinges we offend all. Now doe wee ſee our owne faultes, which are in the peece of the wallet that hangeth behinde vs. Thirdly, we are fellow-ſeruants, and being therfore in the ſame condition, wee ſhould liue in charitie which couereth the multitude of ſinnes. Fourthly, Chriſt is the onely iudge of the quicke and the dead, and therefore we may not male partly aſcend into his tribunall ſeate. Fifthlye, our iudgemēts are to be ſuſpected, becauſe we ſee only the outward and not the inward partes.Baſil. Baſill ſaith: The wicked man doth moſt eaſily condemne the good, but the good doth not eaſily condemne the wicked. Moſt iuſtly therefore ſaith the Apoſtle.Rom, 14, 4. Who art thou that miſdeemeſt an other mans ſeruant? hee ſtandeth or falleth before his Lord. Saul breathing out miſcheefe againſt the church of God, was ſuddenly called, and of Saul became Paul, of a proud Phariſie an humble penitent, of a malicious perſecutor a zealous Apoſtle, and laboured more in his vocation then all his fellowes.

Auguſtine ſaith,Au. de verb. dom. ſer. 1 • . we muſt deſpaire of none as long as the patience of God doth lead him to repentance, neither he, that will not haue the death of a ſinner, but that he ſhould turn and liue, doth take him out of this life. He is a Pagan to day, how knoweſt thou but he may be a Chriſtian to morrow? he is an vnbeleeuing Iew to day, what if to morrow he attaine to the Catholique religion? he is a Schiſmatique to day, what if to morrowe hee embrace the vnitie of the Church? what if thoſe in whom you finde all kinde of error and condemne as moſt deſperate, ſhall repent before they ende their life? Therefore brethren, this doth the Apoſtle warne you, iudge not any man, before the time come.

This rule of the Apoſtle as Auguſtine noteth, condemneth the Phariſies that were in Chriſtes time, the Catharoi that were in Cyprians time, the Donatiſtes that were in Auguſtines time, and the Martiniſtes of our time. They haue written a booke of Martin marprelate, I hope hereafter they wil write a book of Martin marphariſey.

For as Auguſtine noteth in a Treatiſe hee hath of the conflict of vertues and vices,Auguſt. ſelfe-loue giueth vs this counſell, thou art better then all others in eloquence, riches, and honours, and in all giftes both ſpirituall and corporall, deſpiſe therefore all and make thy ſelfe better then all: ſo ſaith Martin, that hee is better then the Biſhops and Miniſters of this land.

So ſayde the falſe Prophettes in Eſayes time.Eſay 65, 5. Stand aparte, come not neere, for I am holyer then thou. But albeit Martin hath many followers, which hope by ſacriledge to enriche themſelues; yet let them hearken what God ſpeaketh by the mouth of his Prophet:Ier. 2.35. Beholde, J will enter into iudgement with thee, becauſe thou ſayeſt I haue not ſinned.

Abſolom when hee perſwaded the people to rebellyon, ſayde, Oh that I were made iudge in the land, 1, Sam. 15.4, 5. that euery man which hath anye matter in controuerſye might come to mee, that J might doe him iuſtice, and when any man came neere to him and did him obeyſance, hee put forth his hand and tooke him and kiſſed him: and that hee ſtole the harts of the people.

As Abſolom made the people beleeue hee would doe iuſtice better then Dauid: ſo doth Martine make the Worlde beleeue, that he will miniſter diſcipline a great deale better then the graue fathers of this land; and to this end he bendeth himſelfe to driue our Biſhops out of their houſes, as Abſolom did his father. But I pray God giue them grace to remember the tragical end of Abſolom, that ſo they by repentance may eſcape the like. For otherwiſe God will be auenged of the reproches & ſlaunders that haue bene vſed againſt Miniſters and Prophets.Zach, 2, 8. For hee that toucheth you (ſaith God to his prophets) toucheth the apple of my eye.

Fulneſſe of bread is another ſinne that forerunneth our ouerthrow,Fulneſſe of bread, the ſinne of Sodome and of England. Eccl. 2, 4, &c. for fulneſſe of bread cauſeth curioſitie. For then we make vs great workes, builde vs houſes, plant vineyardes, make vs gardens, and plant in them all maner of trees; then we make ceſternes of water, to water therewith the woods that growe; then we get vs ſeruants and maides, poſſeſsion of beeues and ſheepe; then we gather vp ſiluer and golde, and the cheefe treaſures of Kings; then we prouide vs men ſingers and maide ſingers, and the delightes of the ſonnes of men. As fulneſſe of bread cauſeth curioſitie, ſo curioſitie cauſeth pleaſure:Amos 6, 3, &c ſo that the wicked Put farre away the euill day, acd approche to the ſeate of iniquitie, they lye vpon beds of iuory, and ſtretch themſelues vpon their beds, and eate the Lambes of the flocke, and the Calues out of the ſtall, they ſing to the ſound of the viole, they inuent to themſelues inſtrumentes of muſicke like Dauid; they drinke wine in bowles, and annointe themſelues with ſweete oyntements, and no man is ſory for the affliction of Ioſeph. 2, Tim, 3.4. And as Paul ſaith, They are lovers of pleaſure, more then louers of God. As fulneſſe of bread cauſeth curioſitie: and curioſitie pleaſure: ſo pleaſure is the cauſe of ſecurity.Pſal, 10.41 &c. The wicked is ſo proud hee careth not for God, neither is God in all his thoughtes, his waies are alwaies proſperous, therefore defyeth he all his enemies, for hee ſaith in his hart, J ſhall neuer be moued, there ſhall no harme happen vnto me: and againe a little after,Pſal. 10, 11. God hath forgotten, hee hideth away his face, and will neuer ſee it.

This was the eſtate of the Sodomites, to put far from them the euil day, to giue themſelues (as Chriſt ſaith) to eating, drinking, building, planting, and to voluptuouſneſſe, to ſaye they ſhould neuer be moued nor be in danger: to truſt to their riches which were vncertaine, 1, Tim, 6, 17. Pſal, 46, 19. to their Caſtles which were ruinous: to their bow which was broken: to their ſpeare which was knapt a ſunder: to their horſe which was but vaine: to their hoſtes of men, which were but Graſſe, Eſay 40. to their Captaines which were but Locuſtes: to their Princes, which are but mortall: Pſal 46. to their counſels which are of none effect. Pſal, 33.

What is the cauſe that the tyrantes of the earth forget the fall of Pharaoh? fulneſſe of bread. What is the cauſe the idolatrous papiſtes of England remember not the violent death of the idolaters? fulneſſe of bread.Exo, 32.28. What is the cauſe that murmurers of our time, forget the fearfull deſtruction of the murmuring Jewes? fulneſſe of bread.Num, 26, 65. What is the cauſe that fornicators remember not the ſlaughter of the twentie and foure thouſand? Num, 24, 9. fulneſſe of bread hath ſet this iudgement out of their ſight. Why doe wee caſt out of our remembrāce the drowning of the whole Worlde? which was ſo generall, that a doue could not pitch her foote on any ground, Gen, 8, 9, fulneſſe of bread hath ſet this iudgement of GOD out of our ſight. Why doe wee forget Sodome and Gomorrha (of the which not only Moſes hath written, but Eſa • e, Ieremie, Amos, Zephanie, all the Euangeliſtes, and Peter and Jude) which was deſtroyed with fire & brimſtone, in ſuch ſorte, that to this daye no graſſe can growe in it, no byrd can flye in it, no fiſh can liue in the waters of it, no cattle on the ground, nor no man in the Countrey? fulneſſe of bread hath ſet this fearfull iudgement declared by Moſes, repeated by the Prophets, preached by the Euangeliſtes, and inculcated by the Apoſtles, farre out of our ſight.

Why doe we burye in obliuion the deſolation of the Iewes, which was moſt lamentable. Firſt, becauſe it was in the feaſt of the Paſſe-ouer, when they were all aſſembled together. Secondlye, becauſe of the domeſticall ſedition, for there were three Ruffians that ſtriued in the Cittie for the gouernement, John, Simon, and Eleazer, and theſe ſo skirmiſhed one with the other, that in one daye eight thouſand, and in an other daye tenne thouſande or more were ſlaine within the walles. Thirdlye, by reaſon of the plague which was ſo dreadfull, that from the fourteenth day of Aprill, vnto the Calendes of Iuly, there dyed in the peſtilence a hundreth fifteene thouſand and eightie.

Fourthly, by reaſon of the famine which was ſo extreame, that the husbands pulled the meate out of their wiues mouthes, the parentes from the children, the children from the parentes, the Brethren from the ſiſters, ſiſters from the brethren; they did eat haye, old leather pluckt off their targets, oxe dung, and pigeons dung, and a noble woman dwelling in a ſtreet called Batezor killed her owne infant to eat it, but before ſhe killed him, ſhe vttered theſe wordes with teares, and kiſſed him ſaying; o wretched childe for whom ſhal I keepe thee in warre, famin, and ſedition? if thou goeſt to the Romans there is bondage, and before bondage goeth famine, and the ſeditious wil afflict vs worſe thē both: woe be vnto me moſt wretched mother; I did hope that thou ſhouldſt burye me, but now alas pinching famine (which pierceth my bowels and marow) forceth me that I muſt bury thee againe in my belly, whom before I haue carried in my womb; and when ſhe had wept and kiſſed him often, ſhe put her child behind her and killed it with a dagger, & ſaid be thou to me meat: to the ſeditious Erinnis, and to the world a fable. Fiftly, it was greeuous, becauſe two thouſand killed themſelues. Sixtlye, becauſe the Senatours were put to moſt vile workes. Seuenthly, becauſe this was all done of the enemies of religion. Eghtly, becauſe it was in the time of harueſt. And laſtly, becauſe of the great nūber ſlain, which were 110000. and of the captains which were 97000. what maketh vs I ſay, to forget this heauie downfall of the Iewes (which periſhed with famin, peſtilence, the ſword, and captiuity) but fulneſſe of bread.

Dauid though he repented for his whoredome and murther, yet his puniſhment was ſo great,Pſal. 38.3. that hee ſaide, There is nothing ſound in my fleſhe becauſe of thy anger, neither is there reſt in my bones becauſe of my ſinne. Pſal. 6.6. I cauſe my bed euery night to ſwimme, and water my couch with teares. Pſal. 38.10. My ſtrength faileth, and the light of my eyes euer is not my own. Yea his own Son Abſalom firſt draue him out of his houſe, ſecondly, defloured his own wiues, thirdly, Abſalom was hāged, fourthly, for one Vrias were ſlaine three of Dauids ſonnes, Ammon, Abſalom, and Adonias. Therefore well ſaith Dauid, My fleſh trembleth for feare of thee, Pſal. 119.120. and I am afraide of thy iudgements.

Dauid was afraide of Gods iudgementes, becauſe the ſworde neuer departed from his houſe; but we that liue in fulneſſe of bread; we feare not the iudgementes of God in the ſlaughter of the idolaters, the deſtruction of the murmurers, the murther of the fornicators, the pittifull deſolation of Ieruſalem, the drowning of all the worlde, the burning of Sodome and Gomorrha in the vengeance of eternall fire.

Wherfore it is beter to eate the bread of affliction, and drinke the water of teares, then to haue fulneſſe of bread to fulfil the luſts of the fleſh and the meaſure of iniquitye. And better it is to goe to the houſe of mourning, Eccl. 7.4. then to the houſe of ioy. And to this purpoſe our Sauiour Chriſt ſaith, Woe be vnto them that are full, Luke 6.25. for they ſhall hunger; woe be vnto you that now laugh, for ye ſhall weepe and howle. For they that haue liued here in pleaſure and laughter, ſhal goe the blacke way with ſighes and teares, from God and his Angels, from ſaintes, from ioy and felicitie, to the fiends of hell, to ſuppe in the pallace of darkeneſſe, with the Princes of horror, at the table of vengeance, in the Chaire of calamitye, with the Crowne of death vpon their head; and the diuel ſhal puniſh them vntill they crye out with Cain, Gen. 4.13. My puniſhment is greater, then J am able to beare.

Idleneſſe is an other ſinne which crieth for vengeance, againſt which Paul thus writeth:Idleneſſe the ſinne of Sodome and of England. 2. Theſ. 6. &c. Wee commaund you in the name of Chriſt Ieſus, that ye withdraw your ſelues from euery Brother which walketh inordinately, and not after the inſtitution he hath receiued of vs: for ye your ſelues know, how yee ought to follow vs, for we behaued not our ſelues inordinately amongſt you; neither tooke wee bread of any man for nought, for wee wrought with labour and trauaile, night and daye, becauſe wee would not bee cha • geable to any of you: not but that wee had authoritie, but that wee might make our ſelues an enſample vnto you to followe vs. For euen vvhen vvee vvere vvith you, this vvee warned you of, that if there vvere anye that vvould not worke, hee ſhould not eate. For vve heard that there were ſome amongst you vvhich walke inordinately and worke not at all, but are buſie bodies: therefore them that are ſuch, vve commaunde and exhort by our Lord Ieſus Chriſt, that they vvorke with quietneſſe, and eate their owne bread.

Firſt Paul commaundeth them not in his owne name, but by the authoritie of Chriſt, that they ſhould labour. Secondly, hee ſaith that idleneſſe is 〈 in non-Latin alphabet 〉 which is a perturbation of the order of God, who hath appointed euery man his perſonall vocation, wherein he muſt ſtand and labour. Thirdly, idleneſſe is contrarye to the inſtitution and doctrine of the Apoſtle. Fourthlye, hee teacheth them to labour by his owne example, for albeit he had authoritie to reape their temporall thinges, becauſe he taught them ſpirituall; yet he would not be burdenous vnto thē, but got his liuing with his own hands. Fifthly, he ſaith; That he that wil not labour, muſt not eate.Pſal. 128.2. For every man muſt eate the labour of his owne hands. Sixtlye, idle perſons are buſie bodies, being moſt peſtilent people to the Church of God. For a great parte of their life they ſpend in doing ill, a greater part in doing nothing, but the greateſt part of all in medling with that, they haue nothing to do withall.

Of the idleneſſe of Miniſters, (how they ſeeke their owne, Phil. 2.21. Phil. 3.19. and not theſe things which are Jeſus Chriſts; whoſe end is damnation, whoſe God is their bellye, vvhoſe glorye is their ſhame, vvhich minde earthly things) Saint Paul with teares complaineth. Of the idleneſſe of Magiſtrates, how they lye vpon beds of iuorye, Amos. 6.4. &c. and ſtretch themſelues forth on their couches, and eate the lambes out of the flocke, and the Calues out of the ſtall, and drinke wine in boules, and annoint themſelues with ſweet ointments: Bar. 3.17. and take their paſtimes with the foules of the aire, and gather vp ſiluer as the duſt: and care not for the affliction of Joſeph: The prophets cry out in euery place.

Three great and horrible ſinnes come of idleneſſe:Three great ſinnes come of idleneſſe, murther, whordome, and theft. The firſt is murther, for when Cain was idle, he killed his brother. And idleneſſe is the cauſe of ſo many fraies and bloodſheds, that are in & about London. For as the ſcripture ſaith; they lye in wait, which cannot be perfourmed without idleneſſe. I would wiſh that yong Gentlemen and ſeruing men were kept from idleneſſe, and then no doubt they would keep themſelues from homicide. The ſecond ſinne that commeth from idleneſſe, is whoredome; for Dauid being idle, and hauing ſlept on his bed, luſted after Ber-ſheba. And it being demaunded why Aegiſtus was an adulterer, it is anſwered he was an idle perſon. Take away idleneſſe, and loues arts wil be at an end No maruel therfore if there be ſuch whoring in England, ſith there is abundance of idleneſſe. All our vaine Ballades and wanton books whence come they but from idleneſſe?7. Cauſes of whordome. Learned men haue noted ſeauen cauſes of whordome. Firſt, original ſin; ſecondly, the outward ſence; thirdly, the temperature of the bodie; fourthly, the diuel; fifthly, conuerſation with women; ſixtly, idleneſſe, ſeuenthly, the memory of women. The diuel thē cauſeth idleneſſe, idleneſſe cauſeth vs to remember women, remembrance cauſeth concupiſcence, & concupiſcence cauſeth adultery. The third ſinne that commeth of idlenes is theft. Enter not (ſaith Salomon) into the way of the wicked, and walke not in the way of wicked men, Pro. 4.19. &c. for they cannot ſleepe vnleſſe they haue done euill, and their ſleepe departeth except they cauſe ſome to fall; for they eate the bread of wickedneſſe, and drinke the wine of robberye. Idleneſſe cauſeth pouerty, pouerty famin, & famin cauſeth robbery: & therfore Solomon praieth,Pro. 3.8.9. Giue me not pouerty, nor riches, feed me with foode conuenient for me, leaſt J be full & deny thee, & ſay who is the Lord? or leaſt I be poore and ſteale, and take the name of my God in vain. Wherfore as you haue made many lawes againſt murther, whoredō, and theft: ſo I pray you make ſeuere lawes againſt idlenes, for al idle perſons are either buſie bodies, murderers, adulterers, or theeues. Chriſt reprouing thoſe that ſtoode idle in the market place ſaid;Mat. 21.6. Rhabbanus in Mat. Why ſtand ye heere all day idle? Rhabbanus writing vpon this place, ſaith thus. Firſt he reproueth them for the want of reaſon, ô thou ſluggard, thou deformed monſter, I ſpeake to thee, thou haſt the bellye of an oſtrich, the throat of a dragon, the thighes of an elephant, the feete of a cammel, the legs of an Aſſe, and the head of a Cowe: heauen and earth doe mooue, and euery creature, the Plannettes are turned about with their maker, the ſtarres doe ſhine, the windes doe ariſe, the riuers doe runne, the fire doth enflame, the earth doth fructifie, the trees doe budde, the birdes doe ſing, the beaſtes doe ſeeke their praie, the fiſhes doe ſearch the bottome of the Sea; all thinges doo as they bee made, onely thou remaineſt vnmoueable, to whoſe care all things are ſubiect. Thy creator hath commaunded that whiles thou haſt time, thou ſhouldeſt worke. The Angels thy watchfull keepers inuite thee, the diuels doe mocke thee: ariſe therefore O ſluggard and goe to the emm • t and learne wiſedome of him; for whileſt the Harueſt is, hee gathereth the beſt graine and layeth them vp in his houſe, he repaireth the decayed places, that hee may exclude the Winter ſtormes. This ſommer our Harueſt is our life: the Winter ſhall be of three moneths, in the poynt of death, in the day of iudgement and in deepe hell, in all which ſhall happen fearefull tempeſtes. Ariſe therefore O ſluggard, and gather the graines of grace.

Secondly, he reproueth thē in regard of the neceſsitie of the place agreeing; for as in heauen al men ſhal reſt, and in hell all ſuffer, ſo in earth all muſt labour.Iohn 5.15. Chriſt ſaith, My father woorketh hitherto, and I woorke: and Saint Paul ſaith;Rom. 8.26. The ſpirit it ſelfe maketh requeſtes for vs with ſighes that cannot bee expreſſed. Noah planted a vineyard, Abraham, Iſaac, and Jaacob were ſhepheards, the iudges ſate in the gates and miniſtred iuſtice, the kings and valiant captaines fought the Lords battailes, all the people of GOD in this life haue either laboured in manuall artes, or in teaching, or in gouerning, or in counſelling. For the Church is a vineyard, wherin are diggers and deluers; a Harueſt wherein are labourers; a ſhip wherein are either painfull Marriners, or fighting ſouldiers; a houſe, wherein euerye one hath his miniſterye; a bodie, wherein euery member hath his office; here therefore to ſtand idle, is a great ſhame.

Thirdly, they are reprehended in reſpect of the ſtrength of their bodies: Why ſtand ye? Impotent perſons as Lazarus was, lye at the doores and cannot ſtande, therefore they are to be refreſhed by others: but thoſe that haue a ſound minde in a ſound bodie, they ought not to ſtande idle, but to walke in their vocation honeſtlye. Standing water ſoone ſtincketh, ſo idle perſons are an abhomination to the Lord: Iron that lyeth ſtill, ruſteth; ſo idle perſons giue themſelues either to murder, whordome or theft. Therefore as an idoll is a vaine and abhominable thing, which hath eies & yet ſeeth not, eares and heareth not, a noſe and ſmelleth not, feete and walke not: ſo to ſee a man whoſe wit is pregnant, and bodye ſtrong, to be vnexerciſed both in minde and bodye, is a ſin not to be ſuffered in the common wealth, or in the Church of God. For as the tree that beareth no frute is to be hewen downe and caſt into the fire: ſo the man that is vnprofitable to the Church of God, ſhall by the axe of Gods iudgement, be hewen downe and caſt into hell fire, though he were the higheſt cedar in Libanus.

Fourthly, hee reproueth them in reſpect of the time, for the day is appointed to labour, and the night to reſt:Pſal. 104.24. The ſunne ariſeth, the Lyons retire and couch in their dennes, then man goeth forth to his worke and to his labour: So this being the daye of ſaluation, 2: Cor. 6.2. Gala. 6.10. and the time accepted: wee ought while wee haue time to doe good. Mans life is but ſhorte: Firſt, becauſe we ſhould withdraw our loue frō the world: ſecondly, that we might not be weary of well doing: thirdly, that we ſhould not ſpend our life vnprofitablie: fourthly, to ſhew the loue of God, who for a daies labour giueth vs the pennie of eternall life: fiftly, hereby we learn that God hath choſen man to eternall life, becauſe hee would ſuffer him to be heere but a little while: ſixtly, that we ſhould make very great haſte to enter into our reſt. As therefore man will labour earneſtly and diligentlye that hee be not preuented with the night, ſo will the godlye alſo labour earneſtlye in their vocation in this precious, ſhort, and irreuocable time of their life, becauſe after death there is no daye, but night, no time accepted, but the daye of vengeance.

Fiftly and laſtly, the idle are reproued for the continuance of time, all the daye: wherfore it is a ſhame for a Chriſtian man to be idle in the church of God: a greater ſhame to be idle in the time of the Goſpell, but to be idle all daye is the greateſt ſhame in the worlde. If you will not come into the vineyard at the ſixt houre, come in at the ninth: if not at the ninth houre, come in at the eleuenth houre: but if you wil come neither at the firſt nor laſt houre, then ſhall you neuer receiue the reward of euerlaſting life: they that came in at the laſt houre ſhall be firſt, but they that came not in at all, were refuſed as loyterers, and condemned as vnprofitable, or rather abhominable reprobates.

Vnmercifulneſſe to the poore, the ſin of Sodome and of England.Vnmercifulneſſe to the poore is a ſinne alſo that procureth the wrath of God vpon vs. For as God only giueth vs all that wee haue, and giueth it to vs freely & abundantly beyond our deſert or deſire: ſo God willeth vs to feede the hungrye, to giue drinke to the thirſtye, to cloath the naked, to redeeme the priſonner, and to viſite the ſicke, promiſing that what we giue to thoſe, we giue to his brethren: Mat. 25.40. and therefore wee are to ponder firſt, what a dignitie it is to be a brother to Chriſt; ſecondly, that all things are ours; thirdly, we are hereby made conformable to Chriſt; fourthly, wee that are mercifull excell the Angels; fiftlye, that this brotherhood doth excell all carnall cogitation.

If then God being bountifull vnto vs, we are vnkinde to our brethren, we are iuſtly condemned to eternall fire: firſt, becauſe of the facilitie of the petition, for what doth he aske? a peece of bread, a cup of drinke, an olde garment, or a peece of ſiluer: who will denye this to the hungrie, thirſtie, naked, or captiue brother of Chriſt? ſecondly, becauſe of the miſery of him that asketh, for he is poore, thirſtie, naked, or a priſonner. Thirdly, becauſe of the compaſsion of nature that ſhould bee in vs, for hee is a man, and therefore we muſt weigh who asketh, what he asketh, and of whome. He that asketh is a man, ſo art thou: he is fraile, ſo art thou: hee is miſerable, ſo art thou: what doth he aske? bread, drinke, a garment, or ſiluer, which is none of thine, for thou art but a ſteward of it: But thou being a ſinfull man doſt begge of God, and thou beggeſt righteouſneſſe. Now if thou being a mā doſt deny thy equal, when he asketh that which is not thine: how dareſt thou being far inferiour to God, aske of him righteouſneſſe or mercie? thou wilt not giue to thy neighbour temporall things, how ſhall God giue to thee eternall things?

The fourth thing that ſhould moue vs to mercie, is the deſire of the promiſe: for God promiſeth vs a kingdome:Mat. 25.24. &c. Come (ſaith Chriſt) yee bleſſed of my Father, inherit yee the kingdome prepared for you before the foundations of the worlde: for J was hungrie, and yee gaue me meate, I thirſted, and yee gaue me drinke, I was naked and yee clothed mee, J was a ſtranger, and yee lodged me, I was ſicke, and yee viſited mee, I was in priſon, and yee redeemed me The kingdome of God (which in dignitie is higheſt, in libertie free, in peace ſecure, in honor glorious, in cleanneſſe pure, in ſocietye of angels ioyous, and perpetuall in the affluence of riches) the influence of pleaſures, and the cō fluence of all Saints, is promiſed for a peece of meate, a draught of drinke, a nights lodging, an old garment, or a peece of ſiluer. Is not hee a wiſe marchant, that changeth lead for golde, a copiehold for an inheritance, and for a houſe a kingdome? ſo doe all thoſe that be mercifull to the poore.

The fift thing that ſhould moue vs to mercifulneſſe, is the dignitie of the receiuer: for whatſoeuer ye giue to the poore, yee giue to Chriſt. We ought to giue to the poore for his owne ſake, for our ſake, and for Chriſtes ſake: for his owne ſake, becauſe if he be in the ſtate of grace, hee is the childe of God, if hee be a ſinner, he is the workemanſhip of God: and therefore albeit he is to be puniſhed, becauſe he is an offendor; yet he is to be pittied becauſe hee is a man, and hee muſt ſee in vs the worke of mercifulneſſe, that hee may glorifie our Father which is in heauen. For thy owne ſake alſo thou muſt be mercifull: For Bleſſed are the mercifull, for they ſhall obtaine mercie: Mat. 5.7. Iam. 2.13. and there ſhall be iudgement mercileſſe to him that ſheweth no mercie: but if thou wilt not doe it for his ſake, nor for thine owne ſake, at leaſt wiſe doe it for Chriſtes ſake, who ſaith: In as much as yee haue done it to one of the leaſt of theſe my brethren, Mat. 25.40 yee haue done it vnto me: for Chriſt reckoneth it giuen to himſelfe, whatſoeuer is giuen to the poore. What a dignitie then is this for vs, which indeede are but duſt, earth and aſhes, to be accounted giuers vnto him, which is the giuer of all things?

The ſixt thing that ſhould moue vs to mercie, is the ſuper abundance of honor, becauſe Chriſt dooth vouchſafe to receaue meate, drinke, and lodging at our handes. If the Queene of England ſhould acknowledge her ſelfe to haue receiued at our handes, meate, drinke, raiment, or ſiluer, were we not greatlye honoured? how much more when the ſonne of God, King of kinges, Lord of lords, and God of gods: doth ſo magnifie vs, that hee acknowledgeth himſelf to be indetted vnto vs, when we doe but our dutie?

The ſeuenth thing that ſhould moue vs to mercye, is the iuſtice of the gift, for his owne thinges hee accepteth at our handes, as though we had giuen them: hee giueth vs bread, and yet hee ſaith, we giue him bread; hee feedeth vs, and yet hee ſaith, we feede him; hee giueth vs wine, and yet hee ſaith, wee giue him drinke; hee giueth vs houſes, and yet hee ſaith wee lodge him; hee cloatheth vs, and yet hee ſaith wee cloath him; hee healeth vs when we are ſicke, and yet he ſaith, we viſite him; hee deliuereth vs being priſoners, and yet hee ſaith, we haue redeemed him. Thus the Lord of all things maketh himſelfe a ſeruant, the owner of all the beaſtes of the forreſt maketh himſelfe hungrie,Agge. 28. and he that ſaith: Gold and ſiluer is mine, maketh himſelfe a beggar to prouoke vs to mercifulneſſe.

Now becauſe neither the facilitie of the petition, nor the miſerie of the afflicted, nor the cōpaſsion of nature, nor the deſire of the promiſe, nor the dignitie of the receiuer, nor the ſuperabundance of honor which hee giueth, nor the iuſtice of the gift can moue vs to be pittiful to the poore, therefore it is the ſin of Sodom which was burned, & the ſin of Ieruſalem which was ſacked, and the ſin of this iron age, which ſhall be condemned.

Vnder the name of the poore, are meant the miniſters of God, poore ſcholers which are the ſeede plot of the Church, poore ſouldiers, poore impotent men, as Lazarus was, ſicke men, priſoners and baniſhed men: to be vnmerciful to theſe is the ſinne of Sodom, and a ſinne that neuer leaueth crying to God, till it hath brought downe on the mercileſſe extreame damnation: For wee ſhould loue them, and we hate thē; we ſhould heare thē, and we ſtop our eares; we ſhould viſit them gladly, and wee diſdaine them: wee ſhould ſpeak to them gently, and we ſpeake roughly; we ſhould haue compaſsion on them, and we are incompaſsionate towardes them: we ſhould do them good, and we do them harm: we ſhould defend them from euill, and wee ſmite them. Are we mercifull to the poore miniſters in theſe daies? do we giue, or rather pull away from them? what mercy is ſhewed to poore ſcholers in Oxford or Cambridge? what releefe haue ſouldiers? who refreſheth the bowels of hūger-ſtarued Lazarus? where theſe are ſpoiled or deſpiſed, there God himſelfe is ſpoyled and contemned.

If theſe ſhall be condemned that will not giue their owne, what ſhal thoſe be that take away from the poore? what ſhall become of our Martiniſtes, that abhorre Idlenes, Rom, 2.22. and commit ſacriledge? what ſhall become of the tirants of England, which ioyne houſe to houſe, Eſay. 5.8. and land to land, that there may be no dwelling for the poore? as wee ſee in manye deſolate places of england. What ſhall befall them which grinde the faces of the poore, and bray them as it were in a morter? what vengeance ſhal they receiue, Mich. 3.2.3. which hate the good and loue the euill, and plucke off their skins from them, and their fleſh from their bones, and they eate alſo the fleſh of my people (ſaith God) and flay off their skinne from them, and they breake their bones, and chop them in peeces as for the potte, and as fleſh within the cauldron. Martin findeth fault that a Miniſter ſhould haue two benefices, but for a nobleman or Gentleman which hath ſixe hee reprehendeth it not. The Miniſters (ſaith he) ioine houſe to houſe; there be thoſe in England that haue & doe dayly pull downe houſes, wherein haue beene families like flocks of ſheepe, & now there is nothing but a ſhepheard and his dogge: for the fruitful land is become a wilderneſſe. What is the reaſon, he reproueth the miniſters ſo ſharply, and leaueth the other vnreproued? rete non tenditur accipitri nec miluo, his qui malefaciunt nobis: illis qui nihil faciunt, tenditur: the net is not laid for the hawke or the kite, or thē that do ill; it is laid for them that do no harme. So no man ſpeaketh againſt him that committeth ſacriledge, Vſurie, violence and oppreſſion; which burne vp the vineyard, Eſay. 3.14. Abac. 2.12. and haue the ſpoile of the poore in their houſes; and build vp Sion with bloud: as a cage is full of birdes, Ier. 5.27. ſo are their houſes full of riches gotten by deceit, thereby they are become great and rich. Vnmercifulneſſe is the ſinne of Sodome, much more is rapine, and ſacriledge, violence and vſurie. All theſe are in England, therefore perpetuall deſolation is at hand. Will ye ſee the guilt of ſinne? remember Cain wandering. Will yee ſee the fury of ſinne? remember Saul raging. Will yee ſee the feare of ſin? remember Baltaſar trembling. Will yee ſee the ignominie of ſinne? remember Haman hanging. Wil yee ſee the end of ſinne? remember Sodom and Gomorrha; and the countries round about burning in the vengeance of eternall fire for euer.

The ſinnes of Sodome were not onely manifeſt and many, but alſo exceeding great,The ſinnes of Sodome are exceeding great, and ſo are the ſinnes of England. and ſo are the ſinnes of England. Sin is aggrauated 1. by the multitude of ſinners: 2. by euil examples in Magiſtrates, miniſters, and fathers: 3. by impunitie: 4. by encouragement in euill: 5. by ſtudie to do miſchiefe: 6. by perſeuerance in ſinnes. In Sodome there was multitude of offenders, for they did offend all; of euerye age, as children, young and old men, of euery ſexe, as men and women; & of euerie eſtate; as the magiſtrate and ſubiect, the prieſt and people, the maiſter and ſeruant, the father & ſonne, and the husband and wife.

Children haue exceeding great ſ ••… es. Pſal. 22.31.Firſt, for our children (I tremble to ſpeake it) being our ſeede that ſhould ſerue the Lord after vs: as ſoone as they are borne they are ſo accuſtomed to blaſpheme, that they fill euerie ſtreete, euerye houſe, and euery high way with it: and if it be true which the wiſe man ſaith: that the plague of God departeth not from the houſe of the ſwearer: then no doubt it will fall vpon the poſteritie of our Engliſh nation.

Eccleſ. 12.1. Yong men haue exceeding great ſinnes.Secondly, for yong men which ſhould remember the Lord in the daies of their youth, their heads are full of drunkenneſſe, their eyes full of adulterie, their toungful of filthy communication, their eares full of ribald • ie, their handes full of bloud, their feete runne to vanitie, their vnderſtanding is blinde, their affection froward, their heart is lewde and vnſearcheable. If they learne not this leſſon out of the Pſalme.Pſal. 25.7. O remember not the ſinnes of our youth, but according to thy mercie thinke vppin vs: they muſt learne this leſſon to their confuſion,Pſal. 14. • . deſtruction and calamitie is in our waies, there is no feare of God before our eyes.

Concerning olde men,Tit. 2.2. Olde men haue exceeding great ſinnes. they ſhould be ſober, graue, modeſt, ſound in faith, charitie and patience. They ſhould be ſober, and they are giuen to drunkenneſſe; chaſte, and they are giuen to wantonneſſe; diſcreete, and they are moſt fooliſh; ſound in faith, and they are as ignorant as horſe and mule; in charitie, and they are full of enuie; in patience, and they are moſt waiward.

You haue heard of euery age, now ſhall you heare of euery ſexe, that is of men and womē. It hath bene an ancient ſtrife whether is the moſt excellent creature,Men and women haue exceeding great ſinnes. the man or the woman; but now they ſtriue whether may excel other in vitiouſneſſe. For men are recuſant Papiſts, ſo are women; men are murderers, ſo are women, for they murder their own infants, men are adulterers, theeues, ſlaunderers, and couetous perſons, ſo are women. In S. Peters time wiues vvere ſo ſubiect to their husbands, that they which obeyed not the word, 1. Pet. 3.1.2. might without the word be won by the conuerſation of their wiues, whileſt they behelde their pure conuerſation, which was in feare. 2 Tim. 1.5. In Paules time Lois and Eunice brought vp Timothie in the word of God. Luke 8.23. In Chriſtes time Mary Magdalene out of whome went ſeauen diuels, and Ioanna the wife of Chuza Herods ſteward. Suſanna and many others miniſtred vnto Chriſt of their ſubſtance. Though Nabal was a churle, yet Abigail his wife was a vertuous woman. But in our daies it is as it was in Sodome; children yong men and olde, yea men and women, all do ſin, they ſin often, and they ſin greeuouſlye.

Magiſtrates haue exceeding great ſinnes. Iath. 18.21. Jer. 4.22. Now let vs looke into all eſtates; magiſtrates ſhould be wiſe, feare God, loue the truth, and abhorre couetouſneſſe. But our magiſtrates are wiſe to doe euill, to doe well they haue no knowledge. They ſhould feare God, and they feare man; they ſhould deale vprightlye, and they turne iuſtice into oppreſsion; they ſhould abhorre couetouſneſſe, and they ioyne houſe to houſe, & land to land, & they eate vp the poor like bread. The foundation then of our common welth being feble, the walles of our vineyard being tottering, and the hedges of our Church being broken downe; what is to be looked for but a ſpeedie & fearful deſtructiō.

Magiſtrates are called Gods, to ſhew that they ſhould be meek,Num. 12.3. 1. King 4.34. Heb. 1.2. wiſe, iuſt. They are called Gods for the aduancement of their vocation: for as Iacob called Ioſephs ſonne after his owne name, ſo God to honor magiſtrates calleth them after his own name; becauſe neither the loftineſſe of their eſtate, nor the pleaſures of this life, nor the tempeſtes nor troubles of this dangerous worlde, nor the flatteries of the wicked ſhould make them to peruert iuſtice: but Gods law ſhould be their law, Gods honour ſhould be their honour, Gods kingdome ſhould be their kingdome, and Gods enemies ſhould be their enemies. And therefore the wicked may not be ſpared either for loue of friend, hatred of enemie, deſire of reward, or feare of ſuperiour. To be called Gods ſeruant is an honorable title, to be called diſciple of Chriſt is more honorable, and to be called the ſonne of God moſt honorable; but to be called God, this is a name, then the which there cannot be a greater. Men may be called noble of their parents, and learned of their artes: but to be called Gods is a nobilitie that cōmeth of vertue: therfore for a God to be a briber, ſcoffer, ſwearer, lyer, drunkard, or vſurer, is a moſt abſurd thing. Should ſuch a man as J flee? Neh. 6.11. ſaith (Nehemiah) the Prophet: So, for a magiſtrate to be a couetous God, an idoll God, or a bellie God, is a great ſhame. For as Dauid excelling Saul in vertue, was choſen to be king, and Saul reiected, ſo the wicked ſhalbe humbled, and the vertuous exalted. Now becauſe our higher powers haue in them baſe villanies, our Fathers are tirants, our heads are giddy, our men are beaſts, and our Gods diuels: it is a fearfull token of our future deſolation.

Subiects haue exceeding great ſinnes. As the Magiſtrates haue ſinnes exceeding great, ſo haue the priuate men. Saint Paul willeth vs to ſubmit our ſelues to our magiſtrates; which ſubiection containeth 5. things: firſte, that wee acknowledge them to be appointed our gouernours from God, for hee himſelfe ſaith,Pro. 8.15. by me kings doe raigne: Secondly, that wee ſhould yeelde them reuerence with feare: 3. that we ſhould obey thē in the ſimplicitie of heart: 4. that we be thankfull vnto thē in heart & deed: 5. that of all the Princes actions we giue a gentle interpretation. For as a bitter medicine doth oftentimes more good then a ſweete: ſo the actions of Princes, whether they like or diſlike vs, ought to be gently interpreted. But wee thinke not our gouernors to be aduaunced by God; for if we did, then ſhould wee reuerence them; but wee as beaſtes voide of reaſon, ſpeake euill of them that are in authoritie: Iude 10. And for reuerence we render contempt, for obedience, murmuring; for thankefulneſſe, ingratitude: and like buſie bodies, we giue a ſiniſter interpretation of all publike actions. Euen as the people murmured againſt Moſes, ſo doe we againſt her maieſtie: and the reaſon is, euery man is wiſe in his owne conceites, euery man will bee a head, euery one a teacher, euery one a reformer; no man wil be a member, a learner, or a Diſciple. Heereof the Prophet Eſay prophecied long before:Eſay 3.5. Children ſhall preſume againſt the ancient, and the wiſe againſt the honourable. If this ſaying were true in the Prophets time, it is moſt true in our time. This was the wracke of Ieruſalem, and this will be the ruine of England. For our young diuines being children in vnderſtanding (making themſelues to be Doctors of the lawe, and yet vnderſtanding not what they ſpeak, or whereof they affirme) do ſpeak againſt the fathers of the Church, not onely with permiſsion, but with approbation and applauſe. And if they ſhal be thus dealt withall that are worthie of double honour; 1. Tim. 5.15. then others may think alſo,Miniſters haue exceeding great ſinnes. that their honours will fall to the duſt.

Concerning the Miniſters of our lande, which ſhould be the light of the world and the fault of the earth; how darke,Mat. 13.14. and vnſauerye are they?Zach. 11.17. Ioh. 10.5. Ioh. 10.8. Ioh. 10.12. for ſome are idols, ſome are ſtrangers, ſome are theeues and robbers, ſome are hirelinges. The idol ſhepheard is an abhomination, the ſtranger they know not, the theefe and robber doth kill and deſtroye, the hireling doth flie when he ſeeth the wolfe comming. There be many falſe Prophets, Mat. 24.22. and falſe Chriſtes, and ſhall ſhew great ſignes and wonders to deceiue the very elect, if it were poſsible. Yea as Paul ſaith, All ſeek their owne, Phil. 2.21. and not thoſe thinges which are Jeſus Chriſts.

Which of our Biſhops or Cleargie, doth exhibit to the maintenance of poor ſchollers in Oxford or Cambridge, being the ſeminary of the Church of God? I know many fine wits and yong men of good hope, who for want of exhibition, muſt either applye themſelues to be ſeruing men, which is not well; or elſe goe to Rhemes which is worſe; or elſe to Anabaptiſticall Schiſmatiques, to trouble the peace of the Church, which is worſt of al. The noble and wealthie of this land ſhalbe iuſtly condemned, for that they haue not bene boū tifull to the profeſſors of learning; but moſt iuſtly we of the ſpiritualtie; for hauing beene nouriſhed our ſelues by this godly meanes, yet we neglect the doing of ſo honorable and neceſſarie an action. Albeit therefore many haue great liuings, yet as Paul ſaith,1 Cor. 9.14. they haue it but to liue: to liue ſaith Bernard, not to be rich, not to be proud, not to be wanton, not that hee ſhould build great pallaces, not that he ſhould aduance his kinred with the wealth of the Church, nor marry his Nephewes, his Sonnes and his Daughters with the Church goods. Two thinges I note out of this ſaying of Bernard, Bernard. the one that Biſhops had Sonnes and daughters, and therfore were married, againſt the Papiſts; the other is, they had great welth, againſt the Martiniſtes: to vſe theſe thinges is lawfull, to abuſe them is vnlawfull.

Finally, ſome of our Miniſters are as couetous as Ahab, ſome as full of ſcoffing, as Jſmael, ſome as wanton as Salomon, ſome as traiterous as Iudas, ſome as ignorant as an aſſe, and ſome as ambitious as the diuel.

Chryſoſtome ſaide.Chriſoſtom. If thou ſeeſt a tree that beareth no fruite, the cauſe is in the root; ſo where the people liue wickedly, the cauſe is in the Miniſters. For either they are ſo ignorant they cannot, or ſo fearefull they dare not, or ſo ſlouthfull they will not doe their dutye. And therfore he ſaith, many in name, and few in deede; and in his eight Homily vpon the third of the Actes, hee maruelleth that any of vs do enter into the kingdome of heauen: for as the parrets ſpake the wordes of men, ſo we ſpeake the wordes of the Apoſtles; and not only our wordes are vaine, but our workes are abhominable.

Concerning the hearers of the worde, from ſome the Diuell ſtealeth the word out of their hearts,Hearers haue exceeding great ſinnes. others are choaked with the cares and pleaſures of this life, others are ſo hard hearted and impenitent, that a man were as good preach to the incenſible ſtones, as to them. We are commaunded not only to heare the word, but to vnderſtand it; Heare and vnderſtand, ſaith Chriſt;Mat. 15.10. neither ſhould we only vnderſtand it, but laye it vp in our heart; and therefore Mary is commended,Luke. 10.51. that ſhe kepe all Chriſtes ſayings in her heart. And we ſhould not onely loue the word,Iam. 1.21. but be doers of the ſame.

But ſome will neuer heare, as our Papiſtes; ſome doe heare and not vnderſtand, as the ignorant; ſome vnderſtand the word, but loue it not, as the hypocrite; ſome doe heare, vnderſtand, and loue it, but are not doers of the word, as vaine Goſpellers.

Paul ſaith,2. Tim. 4.2.3. Preach the word, be inſtant in ſeaſon and out of ſeaſon, improue, rebuke, exhorte vvith all long ſuffering and doctrine; for the time vvill come, when they will not ſuffer wholeſome doctrine, but hauing their eares itching, ſhall after their owne luſtes get them a heape of teachers.

Learned Diuines haue noted eight cauſes of hereſies: the firſt is ignorance, which indeede is the mother of ſeductions. For ignorance is not onely deſtitute of vpright iudgement, but alſo is in danger of the wickedneſſe of deceitfull men, and therefore the Apoſtle commandeth, Brethren be not children in vnderſtanding, 1. Cor. 14.28. but as concerning maliciouſneſſe be children. The craftie Papiſts therefore which got both gaine and Lordſhip ouer the people, did care by all meanes to keepe the deceiued multitude in ignorance. Secondly, a wauering mind followeth this ignorance; wherby it commeth to paſſe, that they which are children in vnderſtanding, are carried about with euery blaſt of vaine doctrine. This wauering the Apoſtle reproueth,Eph. 4.11. &c. Hee gaue ſome to be Apoſtles and ſome Prophets, ſome Euangeliſts, and ſome Paſtors and teachers, for the gathering togither of the Saintes, for the worke of the miniſtery, and for the glorification of the bodie of Chriſt, till we all meet togither in the vnitie of faith, and knowledge of the ſame God, vnto a perfect man, and vnto the meaſure of the age of the fulneſſe of Chriſt. That we henceforth be no more children, wauering, and carried away with euerie winde of doctrine by the deceit of men, and with craftineſſe, whereby they lye in waite to deceiue. This ignorance therefore and wauering of minde, doth open the doore to all hereſies and errors, and maketh the vnskilfull multitude to follow heretiques & deceitfull men. Thirdly, where the vice of curioſitie taketh effect, there euery hereticall deceit preuaileth: for aſſoone as any new or vnaccuſtomed thing is taught, they which are curious, deſiring to know what it is, doe greedily heare, read, and entertaine it.

Fourthly, this happeneth to them which are as it were ſlaues to their luſtes, when they heare a doctrine pleaſing their deſires, by and by they note it, and apply both their eares and their heart to it. Of this the Apoſtle foretold; For the time will come, 2. Tim. 4.3.4. when they will not ſuffer vvholeſome doctrine, but hauing their eares itching, ſhall after their owne luſtes get them an heape of teachers, and ſhall turne their eares from the truth, and ſhall be giuen vnto fables. Sound doctrine to the corrupt fleſhe languiſhing in deſires, is as a medicine to a ſick man: for euen as a faithfull Phiſitian is greeuous to a ſicke man, forbidding him thoſe thinges which he greatly deſireth, and commanding him thoſe things which are contrary to his deſires; and as a deceiuer is acceptable, who regarding his own profit, yeeldeth to his deſires: in like maner the Apoſtle did foreſee that the doctrine of truth would be greeuous to carnall men, and ſeruants of their own luſts; & therfore they would turn away their eares from it to falſe teachers, & their fables (being not grieuous but ioyous to the fleſh) they ſhuld greedily embrace. 5. Whoſoeuer hath ſuch itching eares, they are alwaies vnſtable. 6 S. Peter ſaith; that vnlearned and vnſtable men peruert the ſcriptures vnto their owne deſtruction: 2. Pet. 3.16. for they are lighter thē a reed & moued with euery wind. 7 Ignorance therfore ioyned with a deſire of noueltie, being coupled with inſtabilitie, maketh the ſimple people to receiue chaffe for wheate, droſſe for gold, vineger for wine, poiſon for meat, & falſhood for truth. Some hearers are compared to ſtones, they profite nothing; ſome to thornes, they choake the ſeede which is in them with voluptuouſneſſe; ſome to Swine, for they raile againſt the Preachers: ſome to dogs, for they are willing to deuour vs. This froward and crooked generation that deſpiſe the word and kil the prophets that are ſent to them, ſhal haue their houſe deſolate.

Fathers haue exceeding great ſinnes.Fathers alſo haue exceeding great ſins. For fathers owe to their ſons. 1. loue; 2 diligēt education; 3. wiſe gouernement; that they be not corrupted either with too much cockering, or with ouermuch auſterity; 4. to bring vp their children in good arts & godlines; 5. to correct them if they do not their duty. But our parēts in ſteed of loue vſe fond affection: and for gouernment we may ſay as Themiſtocles ſaide, I rule Athens, my wife ruleth me, and my child ruleth my wife: and wheras they ſhould be inſtructed in good artes and in pittie, they are inſtructed in carding, dicing, dancing, hawking and hunting. Laſtlye, where they ſhould correct their children for offending, they reioyce in their wickednes. Iob and Ieremy did curſe their father that did beget thē, and the mother that did beare thē, becauſe they were borne to ſuch trouble and miſeries: but the children of our time wil curſe their parentes becauſe they are nouriſhed vp in wickedneſſe for the tormēts of hell, which are ceaſeles, endleſſe, & remediles. Fathers wil teach their ſons to haue their barns full of corne with the rich man, their purſes full of mony with the rich glutton, their houſes ful of plate with Ezechius, their backes full of gorgeous apparrel with Herode, their table full of daintye diſhes with Aſſuerus, but they are vnfurniſhed of all kind of vertues and heauenly graces: and therefore though they & their parents ſpend their daies in wealthines, yet in a moment they go down to hell.

Children owe to their parents,Children haue exceeding great ſinnes. firſt the loue of the heart, and they wiſh them dead to haue their goods; ſecondly honor, and they diſhonour their parents; thirdly ſuſtentation in neceſsitie, and they rob their parents; fourthly ſeruice in all obſequies, & they are rebellious; fiftly reuerence in words, and they are taunters: ſixtly obedience in honeſt things, and they are diſobedient; ſeuenthly pardon in offences, and they like Cham diſcouer their Parents ſhame; eightly tolerance in aduerſitye, and they refuſe to acknowledge their parents; Therfore noble houſes are decaied, the poſteritie of the rich are brought to ſcarſitie, the extorcioner conſumeth their wealth, and horrible is the end of the vnrighteous generation. For either with Abſolom they are hanged, or with the Sonnes of Eli they are ſlaine; or with the ſonnes of Iob their braines are daſht out; or with the ſonnes of Saul they are beheaded; or with the children of Ieruſalem they are brought to a perpetuall deſolation. To tel here how ſome are ſcoffers with Iſmael; ſome adulterers with the ſons of Eli; ſome bribers as the ſonnes of Samuel; ſome theeues as the ſonnes of Achan; ſome gluttons as the ſonnes of Iob; ſome Atheiſts, neither ſeruing God, nor honoring the Magiſtrate, nor louing the Miniſter, nor reuerencing the aged, nor obeying their father, nor ſubmitting themſelues to their mother, nor pittying the poore, nor regarding their conſanguinitie, were too long for me to ſpeak, and tedious for you to heare: only this I ſay, our children are the children of wrath and of endles deſtruction for the moſt part.

Euil example of Magiſtrats, Miniſters and Fathers,Euil example of Magiſtrats maketh ſin exceeding great. are an other meanes to aggrauate ſin. For when Iſrael coupled himſelf to Baal Peor, the Lord being angrye ſaide thus to Moſes. Num. 25.4. Take all the heads of the people and hang them vp before the Lord againſt the ſun, that the indignation of the Lordes wrath may ceaſe from Jſrael. Magiſtrates ſhould be men noble in birth, in knowledge and in vertues. As they haue a crown of pure gold, ſo muſt they ſhine in puritie to their ſubiectes; as they are deckt with precious ſtons, ſo muſt they ſhine in excellent vertues; as they weare chaines of gold, ſo they muſt be endued with wiſdome, iuſtice, fortitude and temperance; as they haue a ſcepter, ſo they may not he bēded from iuſtice to oppreſsion, or from clemencye to fooliſh pittie. They are the Sun of the cōmon weale, therefore if they be darkened, there muſt needes followe horror and confuſion: they are the heart of the political bodie, if they be poyſoned with the venome of ſinne, the whole body muſt needs be infected to death. Ieroboam made all the people to commit idolatry; Baaſha ſlew Jeroboam and al his houſe, and left none aliue, 1. king. 15.2 • 9. &c. becauſe of the ſinnes of Jeroboam which be committed, and wherewith he made Iſrael to ſin by prouocation. So is it written of Baaſha, that he made all Iſrael to ſin.1. King. 16.11. But Baaſha and all his poſteritie were deſtroyed for it. Zimri alſo was burnt,1. King. 16.18.19. becauſe hee walked in the ſinnes of Jeroboam, and made all Iſrael to ſin. Omri alſo walked in the ſins of Jeroboam, 1. King. 16.26. and made al Iſrael to ſin. The like may be ſpoken of Ahab and of other wicked Kings: for there are many cauſes why they fal: 1. the loftines of their eſtate, becauſe they haue none to controll them; 2. the abundance of al things; 3. the delights which they haue in this world; 4. their libertie becauſe they are aboue al, and ſubiect to none; 5. the example of wicked gouernors; 6. the troubles of worldly thinges; 7. ſlatterye, then the which nothing is more pernicious.Euil examples of miniſters maketh ſin exceeding great. The euill example of Miniſters doth likewiſe make ſin heinous, for the Miniſter muſt be an example to his flock, and zealous of good workes: but if hee be either a proud perſon and louer of preheminence, as Diotrophes was; or a louer of the world, as Demas was; or a couetous caitiffe as Iudas was; or a falſe Prophet, as were thoſe that fed at the table of Iezabel; thē (no doubt) but they draw the people from religion to ſuperſtition, from the ſpirit to the fleſh, frō Chriſt to the world, and from God to the diuell. If there be a tree withered (ſaith Chryſoſtome) the fault is in the roote:Chryſoſtome. ſo if ye ſee the people irreligious, the fault is in the Miniſters, and this is a true ſaying in Auguſtine, Gregory and Bernard; He that liueth ill in the ſight of thoſe ouer whome he ruleth, as much as in him lyeth killeth them; for whoſe life is abhominable, his doctrine cā not not be acceptable.

There are three thinges neceſſarye for a Preacher,3. Things neceſſarie for a Preacher. knowledge which is noted in the booke ſent to Ezechiel; eloquence which is noted in the hot cole that purged Eſay; holineſſe of life, which is noted in the hand ſent to Ieremy. If a Preacher lacke knowledge, hee is an idol; if hee lacke vtterance, hee is an infant; but if he lacke holines of life, hee is a diuel. It ſorroweth me to thinke of the Miniſters of England, for either we neuer learne to ſpeake, which is ſlothfulneſſe; or elſe we ſpeak before we learne, which is raſhenes; or elſe we learn & neuer ſpeak, which is idlenes; or els we ſpeak to pleaſe itching eares, which is flattery; or elſe we ſpeak falſely againſt the truth, which is impietie.

The euil example therefore of the Miniſters which haue gifts giuē them from aboue, to gather togither the body of Chriſt, and yet do ſcatter: which ſhould build vp the houſe of the Lord, and do deſtroy it, which ſhould ſow the pure ſeede of the word of vnitie, and they ſow the darnel of diſſention, is an other heinous crime which prouoketh to eternall deſtruction.

The like may be ſaid of Fathers, who participate the name of God our eternal father,Euil example of Father maketh ſin exceeding great. becauſe they ſhould beget vs in the worde of truth bring vs vp in the feare of the Lord, and by their example teach vs to worſhippe our God, and ſerue him in holines & righteouſnes all the dayes of our life. But (good Lord) how far are we from this dutye? for we bring them vp in dancing, dicing, and daliance, not in religion; we teach them to oppreſſe & deceiue in bargaining, we confirme them in idolatrye and ſchiſmes, and make them inſtruments of iniquitie. What is the reaſon that we haue ſo many recuſant Papiſts in England but onely this, the ill example of their fathers? What is the reaſon our Saboths be openly prophaned throughout this land? ill example of the fathers: for whereas they ſhuld ſpecially care that day of the Lord, to enſtruct their families in the faith of Chriſt, they do that daye bring them forth to leade their dance in contempt both of Gods commandement and his Miniſters. Happie are thoſe that may ſay with Dauid, Pſal. 22 4.5. Our fathers hoped in thee, they truſted in thee, they hoped in thee, and were not aſhamed; they truſted in thee & were not confounded. But we muſt pray with Dauid, Pſal. • 9.8.9. Remember not our old ſinnes, but haue mercy vpon vs and that ſoone, for we are come to great miſerie. For if God be not mercifull vnto vs, we ſhall all both the father and children come ſhortly and ſodenly to eternall miſerie.

Impunitie alſo cauſeth our ſinnes to be exceeding great.Impunitie maketh ſins exceeding great. Eccle. 7.17. I haue ſeene all thinges (ſaith the Preacher) in the daies of my vanity, there is a iuſt man that periſheth in his iuſtice, & there is a wicked man that continueth long in his malice: Iob. 21.23. Iob ſpeaking of theſe ſaith; They ſpende all their daies in welthineſſe, & in a moment they goe downe to hell. Dauid ſaith thus,Pſal. 33, 12. And theſe are the wicked, yet proſper they alwaies, and encreaſe in riches. And a little after he ſaith; Surely thou haſt ſet them in ſlipperie places, O how ſodenly do they pariſh, conſume, & come to a fearfull end? Auguſtine in his ſelect ſentences thus writeth,Auguſtine. the fortie two ſentence. There is nothing more miſerable thē the felicity of ſinners, whereby a penal impunitie is nouriſhed, and the euill will as an inward enemy is ſtrengthened.Chryſoſtom. Chryſoſtom on the firſt chapter of the Hebrues & his ſecond Homily thus ſaith; But beſides all other euils, riches haue alſo this miſchief, that rich men ſinning wickedly, are defended frō puniſhments: & he that poſſeſſeth riches though he alwaies ſin yet he is not reſtrained with any puniſhment, but alwaies he receiueth the wounds of ſins without any remedies, and no man checketh him for it. And Auguſtine in a treatiſe hee hath of the Martyrs ſaith; The men of this world are vnhappily happy, for they are for a time happie, and for euer miſerable: but the Martyres are happily miſerable, for they are miſerable for a ſeaſon, and happie for euer.

For that then the manifeſt and many ſinnes of Englād are not puniſhed, we haue no cauſe to reioyce in it, but rather to feare that the dilation of our puniſhment will be more greeuous, for though he cōmeth with leaden heels, hee ſtriketh with yron handes, recompenſing the tarditie therof with the grauity. Being thē we ſee the idolaters to ſin manifeſtly, the blaſphemers to ſweare outragiouſly, the Saboths of the Lord to be prophaned notoriouſly, murthers to be pardoned, adulterers to be winckt at, robberies to be counted purchace, ſlanderings & railings to be accounted zeale, and couetouſnes to be reckoned theft, & oppreſsion wiſdom: ſith I ſay, al theſe ſinnes are not only vnpuniſhed which is lamentable: but alſo maintained, which is damnable: it cannot be, but that God which made all the world of nothing, will bring the wicked to nothing: & he that gouerneth in equitie, wil deſtroy them that worke iniquitie. He is by name almightie, therfore he ſhal conſume away al the wicked like droſſe. He is the Lord of hoſtes, therfore men, Angels, and deuils are at his cōmandement; he is the holy God of heauen, therefore he will deſtroy all the wicked from the earth: he is a king for euer, therefore all the wicked kingdom of the earth ſhalbe brought to deſolatiō. For as the Preacher ſaith,Eccle. 8.11. Becauſe ſentence againſt an euill worke is not ſpeedely executed, therefore the heart of the children of men is fully ſet in them to doe euill.

Pontius in his 9, chapter of liberalitie,An example for Londoners wiues, Pontius. ſheweth; that a certain rich womā, had but one only ſonne, whom ſhe brought vp ſo wantonly, that he became a theefe, and was brought to the gallowes: and ſeeing his mother, hee deſired to ſpeake ſecretlye with her, and when ſhe put forth her mouth to kiſſe him, hee Bit of her noſthrilles and did ſpitte them on the ground (vſing theſe wordes) let this be an example for motherly education. Senica the maiſter of Nero, which is ſaide to be a maſter of his vices, not becauſe hee did prouoke him to euils, but becauſe hee did not reſtraine him frō it, he is reported to be butcherly murdered of Nero his ſcholler. Hemingius on the ſecond epiſtle of Iohn, noteth that a fellow was accuſed of 7. murders. The iudge being greatly mooued with the atrocitie of ſo heinous crimes, ſtudied what worthie puniſhment might be inflicted on him. An Aduocat pleading for the tranſgreſſor, proued that the malefactor had committed but one murther and the Iudge the other ſix: and being demanded how, he replied, that if the homicide had bene put to death at the firſt murder as hee deſerued, then thoſe ſix had not bene ſlaine. The pardon therefore of the iudge, was the cauſe that thoſe other ſix were ſlaine. To this may be added the fearefull break-neck of Eli, who for not puniſhing his ſons, drew a tragical puniſhment vpon both himſelfe and his ſons alſo. Let euerye Prince therefore draw out his ſword, and euery father exerciſe his rod, otherwiſe the ſcourge of Gods wrath, & the ſword of vengeance will ſodenly and ſeuerely fal vppon them;Pro. 13.24. Syr 7.6. Encouragement in ſin, maketh ſin exceeding great. Pro. • .11. &c. for he that ſpareth the rod hateth the childe. Seeke not to be a iudge, leaſt thou be not able to take away iniquitie.

Encouragement in ſin, is another thing that maketh ſin exceeding great: do not our murderers and theeues, encourage one another to miſchiefe, ſaying: Come with vs, we will lay wait for bloud, and lye priuilie for the innocent without a cauſe, we will ſwallow them vp aliue like a graue euen whole, as thoſe that goe downe into the pit: We ſhall finde all precious riches, and fill our houſes with ſpoile. Caſt in thy lot among vs, we will all haue one purſe. Doe not our harlots encourage men in wickedneſſe, ſaying as doth the harlot.Pro. 17.18. &c. Come let vs take our fill with loue vntill the morning, let vs take our pleaſure in daliance, for mine husband is not at home, he is gone a iourney far off. He hath taken with him a bagge of ſiluer, and will come home at the time appointed: and ſtollen waters are ſweete, and the bread that is priuilye eaten hath a good taſte. Pro. 9.17. Doe not our extortioners and vſurers animate one an other in miſchiefe? ſaying:Sap. 2.10.11. Let vs oppreſſe the poore that is righteous, let vs not ſpare the widowe, nor reuerence the white haires of the aged, that haue liued many yeares. Let our ſtrength be the law of vnrighteouſneſſe: for the thing that is feeble is reproued as vnprofitable. Doe not our couetous cornmongers prouoke one another to afflict the people of God, as did the wicked in Amos time, ſaying:Amos. 8.5. When will the new moneth begin, that we may ſell corne, and the ſabaoth that we may ſet forth wheat, and make the Ephaſmall and the ſhekel great, and falſifie the weights by deceit: that we may buye the poore for ſiluer, and the needie for ſhooes, and ſell the refuſe of the wheate.

If theſe thinges be among the people of England, as they were among the Iewes; or rather if England doth iuſtify Ieruſalem, as Ieruſalem iuſtified Sodome and Gomorrha: then no doubt as God ſpared not the naturall oliue, ſo hee will not ſpare the wilde: for we bluſhe not to commit idolatrye and blaſphemie, to prophane our Sabaoth, to rebell, to murder, to go a whoring, to rob, to oppreſſe, to commit vſurie, to ſlaunder our brethren, or reuile our fathers. Very well ſaith Tullie: without ſhamefaſtneſſe nothing is right, nothing is honeſt. But better ſaith Bernard, ſpirituall ſhamefaſtneſſe is the glory of the conſcience, the keeper of a good name, the honor of life, the ſeat of vertues, the praiſe of nature, and the badge of all honeſtie: but where this vertue wanteth, there is ſcorne and contempt of God.

Studie io doe miſchiefe maketh ſins exceeding great. Mich. 2.1.Study to do miſchiefe is alſo another thing that maketh ſinne haynous. Wo vnto them that imagine iniquitie, & worke wickedneſſe vpon their beds, when the morning is light they practize it, becauſe their head hath power. The ſoule of man being made after the image of God, ought to haue God alwaies for his obiect.

So ſaith Mary: Luke. 1.46.47. My ſoule doth magnifie the Lord, and my ſpirite reioyceth in God my Sauiour. For the ſoule is more excellent, then all the creatures of the world, and all things are vile in reſpect of the ſoule. Golde being in dirt is defiled, but the ſoule is not defiled with the bodie of clay: Wine mingled with water is corrupted, but the ſoule ioyned with the bodie, is pure.

The Starres and the Sunne are darkened with the cloudes, but the ſoule of man ſeeeth, though being hid in an obſcure bodie: and therefore Dauid ſetteth it downe moſt plainely, where hee ſaith:Pſal. 84.2. My ſoule longeth yea and fainteth for the courts of the Lord: for my heart and my fleſhe reioyce in the liuing God. And Auguſtine moſt plainelye ſaith:Auguſtine. Thou haſt made vs O Lord, for thee therefore my heart is greatly vnquiet, if it do not reſt onely in thee.

O ſoule (ſaith Bernard) made after the image of GOD, beautified with his likenes, redeemed with Chriſtes bloud, eſpouſed to him in faith, endued with the holy ghoſt, deputed among the Angels, capable of bleſſednes, & an heire of bliſſe, what haſt thou to do with the fleſh? The habitation of the ſoule by affection is in heauen, as proueth Paul, Our conuerſation is in heauen. Phil. 3.20. It is a baſe thing therefore to take a cottage for a cittie; the worlde is a cottage, heauen is the cittie of Saintes. When then the ſoule of man deſireth golde, hee can neuer haue all the gold of the worlde: when he deſireth rule he can neuer haue the rule of all the world; when he hunteth for the praiſe of men, he cannot haue the praiſe of all the worlde: but that ſoule which poſſeſſeth Chriſt, poſſeſſeth all things. As God hath giuen vs Chriſt Ieſu, ſo hath he giuen vs all thinges. Rom. 8.32. Who will then ſtudie for riches, which is vanitie; or for pleaſure, which is hurtfull; or for ſinne, which is damnable: and forſake God which is truth, Chriſt which is mercie, and the holy Ghoſt which is conſolation.

Finally, all earthly things be of a ſhort continuance, the things in heauen (which are the obiect of the ſoule) are eternall. All things in earth are greeuous, for they are full of miſeries; things in heauen are delightful. The ſtudies of mortall things do not performe thoſe thinges they promiſe: for as Baſil noteth: Things paſt are vaniſhed and paſt our ſenſes; thinges preſent ſlee away before they be taſted; things to come ſith they are not preſent afflict vs with their want. All worldly things are vnſtable: for as a floure they ſprout vp, and fall againe, and neuer continue in one eſtate: Iob. 14.2. for we are whole and ſicke, rich and poore. Laſtly, they that gather riches, cannot tel to whom they ſhall leaue them. To ſet our delight therefore on ſhort things and not in eternall; to ſet our ſtudies on troubleſome thinges, not in happie things; to ſet our affections on earthly thinges that content vs not, and leaue heauenly things that yeeld full contentation; to apply our mind to the inſtable thinges of this worlde, leauing the certaine treaſures of heauen, is a ſinne that argueth Gods diſpleaſure, and procureth a ſpeedie and fearefull deſtruction.

Perſeuerance in ſinne is another thing,Perſeuerance in ſ • nne maketh ſinne exceeding great. that procureth the vengeance of God to fall ineuitablie vpon vs. An hundred yeares was the arke in making, and in all that time the people repented not; therfore the flood came vppon them and drowned them. Lot preached to Sodome and Gomorrha, they repented not but vexed the ſpirit of Lot; therfore fire from heauen conſumed them. To Ieruſalem did God ſend his Prophets, wiſe men and Scribes, but the people did kill and crucifie them, ſcourge & perſecute them from citie to citie, therefore their houſe is made deſolate. So to the people of Englād (I ſorrow to write it) the Goſpell is the ſmell of death: 2. Cor. 2.6. Rom. 2.4. Gal. 5.13. the long ſuffering of God is abuſed to impenitencie. Chriſtian libertie is turned into wantonneſſe: the ſupper of the Lord is receiued to our iudgement. Cor. 11.29. Chriſt himſelfe is a ſtone to ſtumble at, 2. Pet. 28. and a rocke of offence. The conſcience of men is defiled,Tit. 1.15. therefore nothing is clean to them, Wherfore this exceeding great ſinne of obſtinacie is to be puniſhed with an exceeding great plague.

It is a grieuous thing that a man profeſsing himſelfe to forſake the deuill, the worlde and the fleſh, ſhould break this vow & couenant, which hee hath made with the holy God, the ſearcher of his heart & vaines, and the iudge of the quick & dead. But it is more grieuous when not only we haue contemned the maieſty of God, and proudly reſiſted his lawe, and defiled the image of God; but alſo haue giuen our ſelues to be followers of the deuil, and do ſerue him as a prince, & a God in all vnholines and vnrighteouſnes for euer. But it is a moſt grieuous ſin, that in the time of the Goſpel we are obdurat in ſinne. For this being the day of ſaluation & the time accepted, we turn it into the day of deſtruction and time of vengeance. To ſtumble in the night it is dangerous, but to fall backward in the light of the Goſpell is damnable. Dauid ſinned but in his youth, we in our youth are wantons, in our middle age proud, in our old age couetous: and the older we are, the more wicked we are. It is the nature of a man to ſin, it is the nature of a Chriſtian man to repent, but it is the nature of the deuill neuer to repent,Auguſtine. ſaith Auguſtine it a treatiſe of the contrition of the heart.

For as much then as the ſinfull generation of this realme of England will neuer repent, but ſtop their eares when God calleth them, fleeth from the Lord when he ſeeketh them, and ſhutteth vp their hearts when he knocketh to come into them; there muſt be either a generall tepentance, as there was in Niniuie, or elſe there will he a generall deſtruction as ther was in Sodom, which was in this maner. In Gen. 19.24.25.Gen. 19.24.25. Then the Lord rained vpon Sodom & vpon Gomorrha brimſton and fire from the Lord out of heauen, and ouerthrewe thoſe cities, and all the plaine, and all the inhabitantes of the cities, and that that grew vpon the earth. Of this dreadfull deſolation you ſhall reade in Deutronomium 26.23. Eſay 13.14. Iere. 50.40. Eze. 18.49. Hoſ. 11.8. Amos 4.11. Luke 17.29. and Iude 7.