A SERMON made at Blanford Fo­rū, in the Countie of Dorset on Wensday the 17. of Ianuarij last past at the Session holden there, before the honorable and the worshyppefull of that Shyre, by William Kethe Minister and Preacher of Gods word.

1571.

AT LONDON Printed by Iohn Daye, dwellyng ouer Aldersgate.

¶ Cum gratia & Priuilegio Regiae Maiestatis.

❧To the right honora­ble my very good Lord Am­brose, Earle of Warwike, Baron Lisle, of the most noble order of the Garter, Knight, general of the Q. Ma­iesties Ordinaunce within her high­nes Realmes and dominions, his most humble seruaunt William Kethe, wisheth grace mercy and peace in the Lord.

WHen as I conside­red (right honorable) how many godly, and notable workes, had ben set forth by excellent lear­ned men, to the great vtility, and profite of such as should with an vpright iudgement studiously reade them: I determined with my selfe, and thought it sufficient for discharge of my cōscience, if I wholy imployed that sim­ple talent committed vnto me, in prea­thing the word, (though simply, yet sin­cerely) according to that function, wher­unto I am called. And so it came to passe by the good prouidence of God, that on wednesday, being the 17. day of this [Page] moneth of Ianuary. I preached at Blād­ford Forum, in the Countie of Dorset, at the Session holden there, where both the honorable, and many of the worshipfull, which harde me, tooke my simple trauels in very good part, as both then, and si­thence I haue well perceiued. Neuerthe­les, sundry, not onely of the multitude, but some of higher calling so much misli­ked my sayd Sermon, that they thought I spake somwhat more then became me, but yet I prayse God that those which take the matter most greuously, are but potte companions, who thinke that I haue done them an exceeding great miu­ry for that I opened to the Magistrates, how shamefully the Saboth day (which God would haue to be kept holy) was prophaned with druncken and vngodly reueling, and all kinde of iniquitie, in so much that some are cast, (I know not how,) into such a heate therewith, that it seemeth, they want but the chaynge and turne of tyme, to put me in a greater heat then they themselues would be in wil­lingly, who also by their sinistrall re­portes of my Sermon, would very faine cause others which heard me not, to be of their owne corrupt, and peruerse iudge­mentes. I haue therefore thought it ex­pedient [Page] and not without aduise & coun­faile, to call to my remembraunce my sayd Sermon, and to commit the same to writing (and to the iudgements of the godly) wherin I haue vsed such diligēce if I be not much deceaued, that such as heard it shal finde not very many things added, but yet lesse left out or omitted, certenly, to my knowledge not one sen­tence.

And now (right honorable) if I should follow that laudable custome of the lear­ned, which commonly do dedicate their works to such personages as they thinke to be most worthy, and to such as be of honour, or worship, beyng desirous to further vertue, and the sincere religiō of Iesus Christ, with the fauourers of the same: To whom should I dedicate these my poore simple trauels but to your ho­nour, who being not onely my especiall good maister and Lorde, as full oft I haue felte, but also vnder God and the Queenes Maiestie, one of my chiefe pro­tectours and defenders agaynst all such as would offer me iniury?

And although I should laye a part all those respectes, yet (my case standing as it doth) I know not to whome by better right I should dedicate this my Sermon [Page] then to your honour, who among many other, both honorable and worshipfull cā witnes with me, that for the tyme I was with you in Newhauen the minister and preacher there, and also this last yeare with you in the North partes, one of the preachers of the Queenes Maiesties ar­mie, I vsed at both places, when occasi­on was offered to speake plainely before your honor and the rest, and yet not for­getting I trust, before whome I spake, yea and when I sawe that great necessi­rie so required, and that duetie draue me thereto, I practised (your honour well knoweth) a certeyne kind of discipline, e­uen vpon those, that by birth and paren­tage were farre aboue me. I do willing­ly and of set purpose put your honour in mynde of these thinges (which otherwise might full well haue bene buried in obli­uion) to the entent, that when such as so stomake me for telling truth, shall vn­derstand, that as well your honour, as a great many of other, men of high calling in this common welth, Gentlemen and Captaynes of great worshippe, actiuitie, courage, & valiantnes, besides the mul­titude of common Souldiers, were not onely well pleased with my plaine speach among thē, in preaching against abuses, [Page] but also willing to redresse the same, and to shew them very honorable, & worship full towardes me both in word & deede, for my plainenes with them: It may be that these men (by such a president before their eyes) will somewhat qualifie and content thēselues forasmuch as betwene such as I haue named, and them, (if the question be for worship, office or digni­tie) I see not well how there may be any comparison. Our heauenly father pre­serue your honour with all yours, and graunt you the continuaunce of his loue and fauour.

Amen.

Your Lordships most humble seruaunt, William Keth, mini­ster of Gods worde.

❧ A Sermon made at Blanford Forū, in the Countie of Dorset on Wens­day the 17. of Ianuari last past at the Session holdē there. &c.

‘If I had not come and spoken vntoIohn. 15. vers. 22. them, they should not haue had sinne, but now they haue no cloke for the yr sinnes. &c.’

OUr Sauiour Christ in this xv. of S. Iohn doth not onely put his Apo­stles in mind what great troubles wer to come vpon them for the pro­fession of his name, but he also sheweth, what shuld moue those persecutours so to vexe & to trou­ble them. Haec omnia facient vobis Iohn. 1 [...]. 13. propter nomē meum, quia non no­uerunt eum qui misit me: All these [Page] thynges shall they doe vnto you, for my names sake, bicause they haue not know­en him which sent me. But least any mā should thinke that those wic­ked persecutours should vnder coulour of ignoraunce excuse thē selues, Christ our Sauiour in these woordes that I haue read vnto you, cōuinceth them, by iij. notable reasons or Arguments,Three Ar­gumentes to conuince the Phari­seis. prouyng their ignoraunce not to be simple, but rather wilfull and malitious, much lyke vnto such as at noone day will of set pur­pose, close their eyes bicause they will not see the light. Christ by his first reason or Argument pro­ueth that they were enemyes to his doctrine in these wordes. Si nō venissem, & locutus fuissem eis, peccatum non haberent. Nunc au­tē non habent quod praetexant pec­cato suo. If I had not come and spoken [Page 2] vnto them (sayth Christ) they should not haue had sinne, but now they haue no cloke for their sinne.

By the 2. Argument Christ proueth that they were the very enemyes of God, in hatyng hys person as they dyd, bicause of his doctrine taught amōg thē. Ther fore he sayth. Qui me odit, is & pa­trē meū odit, he that hateth me, ha­tethUers. 23.my father also. For the father and I am one. The thyrd Argument sheweth how they contemned his wōderfull workes, such was their hatred both to his doctrine and person. Si opera non fecissem Uers. 24. inter eos, quae nemo alius fecit, pec­catum non haberent &c. If I had not done workes among them, which no other mā dyd, they should not haue had sinne. &c.

But bicause tyme will not li­cence me to prosecute these three [Page] Argumentes of Christ agaynst them, I will stay onely vpon the first Argument, requestyng you to obserue three notes that mayThre notes gathered of the first Ar­gument. be gathered of the same. The first is that no mā can be excused before God by ignoraūce, though he haue not heard the word. The 2. is, that where the word hath sounded, there can no man haueNo cloke where the Gospell is preached. a cloke for his sinne. The thyrd & last note is to shewe you what startyng holes the wicked haue to auoyde their sinne, and what shiftes they haue to put theyr sinnes to other, or to escape pu­nishment for sinne, thoughe to their owne confusion. But that I may haue grace so to entreate of these thinges as may be to the glory of God, and to the edifica­tiō of such as are present, I shall desire you that we all may ioyne [Page 3] together in prayer. And in these our prayers. &c.

Si nō venissem, & locutus fuissem.

The first thing I wished you to obserue vpon this first argu­ment of Christ, was this, that ignoraunce should excuse no man before the iudgement seate of Christ, which assertion although it may be confirmed by many places of the scriptures, yet one or two places I trust may suf­fice at this present. We reade in in the 3. and 33. of Ezechiell,Ezech. 3. 17. and Cap. 33. 1 [...]. where God vsing a similitude from the warres sayth thus. If I bring the sword vpon a land, if the peo­ple of that land take a mā from among them, and make him their watchman, if when he seeth the sworde come vpon the land, he blow the trumpet & warne the people: Then he that heareth the [Page] sounde of the trumpet, and will not be warned, if the sworde come and take him away, his bloude shall be vpon hys owne head: but if the watchman see the sworde come and blowe not the trum­pet, and the people be not warned, if the sworde come and take away any per­son from among them, he is taken away for his iniquitie, but his bloud will I require at the watchmans hand. The Lord turneth frō the similitude to the Prophet, and to all others which shoulde take vppon them the office of teaching his people,The office and duetie of Mini­sters. putting them in minde of their dueties, which is to tell the peo­ple their sinnes: if beyng tolde,Then wo be vnto blynd and ignoraunt & slouthfull guides. they repent not, their bloud shal­be vpon their owne heades: but if for want of warning the peo­ple perishe, thē shall their blouds (as the Prophet sayth) be requi­red at the watchmans handes. [Page 4] S. Paule also in the first to the Romaines, affirmeth, that for as­much as that which may be knowne of God is manifest in them (for God hath shewed it vnto them) and that the in­uisible thinges of him, that is, his eter­nall power and Godhead, are seene by the creation of the world, being consi­dered in his workes, to the entent that they should be without excuse. These and such places of Scripture do take all excuse from the sonnes of men, although they haue not heard the sounde of the Gospell: So that, if traytors and rebels, rebell against their lawfull Ma­gistrates, although they neuer heard or red that of Paule in the 13. to the Rom. Let euery soule beRom. 1. 19. and 20.subiect to the higher powers. &c. Or that of S. Peter the first Epist.Rom. 13. 11. 1. Pet. 2. and 2. chapt. Submit your selues vn­to all maner of ordinaunces of man, for [Page] the Lordes sake. Yet notwithstan­ding, like as it cannot excuse thē before the iudgement seate here in earth to pleade ignoraunce, and that they thought it not to be so heynous a cryme to rebell, no more can it excuse thē before God. For the very lawe of na­ture shall suffice to condemne them of ingratitude.

The Magistrates in like ma­ner,A warning to Magi­strates. [...] where as God hath placed them in authoritie to ye end they should defend the innocent, and punishe the wicked, if they, ta­king their pleasures, neuer seeke to know their duties, out of Gods worde, but for lacke of knowledge of God, and ye lawes of the realme, or the common weale wherein they are Magi­strates, do punishe the godly and [Page 5] mainteine the wicked, can igno­raunce excuse them, either before God or man? no, no, for though they neuer heard that in the law; Thou shalt not in iudgement bow to theExod. 23. 3 Leuiticus. 29. 65. Deu. 1. 178 16. 16. Pro. 24. 23 Psal. 2. 10. Iam. 2. 2.right hand, nor to the left hand, and that of the Prophet in the second Psalme, Be ye learned O ye rulers of the earth. Yet shall the lawe of nature condemne them, which teacheth them to helpe others, as they would be holpen thē selues.

And the same may be sayde of the ministers of the Church, andThe Church is full of such whiche would to God they might bee thrust out & good men let alone. such as ought to be the feeders of Christes flocke, of whom God by the Prophet Malachy saith, that their lips should preserue know­ledge. If such should enter into the ministery, not for any zeale, but for ease, for liuing, and for worldly respectes (as a number [Page] do) being beastly, ignoraunt, & farre frō that knowledge which the Lord requireth: certenly, it is so farre of, that this their igno­raunce shall excuse them before God, that it shall suffice deepely to condemne them. And thus much shortly touching the first note, vpon these wordes of our Sauiour, where he sayth: If I had not come. &c.

The second note teacheth vsThe second note. that where the word hath soun­ded in mēs eares, there can they not bring ignoraunce, or any o­ther thing to excuse them, or to cloke their sinne, yet the wordes of Christ be such, as some might thinke the contrary. For Christ sayth, If I had not come and spoken vnto them, they shoulde not haue had sinne. But the whole scope of the [Page 6] scriptures do euidētly proue, thatNo man without sinne. no man euer was, is, or can be without sinne, the sonne of God onely excepted.

And the holiest men that euer were, as Abraham, Isaac, Ia­cob, Dauid, Daniell, and Iob, felt their great imperfectiōs, ac­knowledging them selues to be earth & ashes, desiring God not to weye their iniquities, nor to enter into iudgement with thē. Christ therefore in this place of S. Iohn, dischargeth not men of all sinne, though he had not come vnto them, but now that he came and spake vnto them, & they not to make their profite of his comming, he now chargethWilfull sinne, obsti­nate sinne, & the sinne of infideli­tie. them with wilfull sinne, wyth obstinate sinne, and with the sinne of infidelitie.

[Page]In the ix. Chap. of Iohn the Disciples aske Christ, who had sin­ned1. Iohn. 9. 2. 3. &c.either he that was borne blinde, or his parētes? but Christ aunswereth that neither he, nor his parentes had sinned, but that the workes of God should bee shewed on him. And yet who know­eth not that both the blinde man and his parētes were sinners as other men. But Christ in saying to the Iewes they should not haue had sinne, sayd as much as as thus vnto them.

If I had not come amōg you accordyng to the very tyme ap­poynted, at the place before spo­ken of, and of the linage before prophesied, if I had not preached vnto you, if I had not done such miracles as no other man dyd, then might you haue pleaded ig­noraunce though it should not al­together [Page 7] haue excused you: but now that I haue accomplished all thinges that were before told you, what so euer ye now shal al­ledge in the defence of your sel­ues, it shal not cleare you, nor dis charge you of wilfull and obsti­nate sinne.

Now I will be so bold before your honors and worships to ap­ply these wordes of Christ, as the present tyme doth offer occasion.

There are in this our coun­trey many thynges farre out of frame, & though I can not touch all, yet some of them I purpose to lay before you, besechyng you to consider of them. And here I mynde not to make rehearsall what shamefull, and trayterous libels are cast abroad, or set vp in [Page] the chief Townes of this shyre, by seditious and wicked Papi­stesTrayte­rous libels set vp by ye Papistes. agaynst such as professe the Religion, bicause they are as yet vnknowen: neither do I mynde to shewe you how shamefully, & cruelly the poore Ministers of this countrey are misused (I meane not the dissemblyng Pa­pistes whiche can counterfayte to serue the time, for they haue to much ease) how some are threat­ned, some imprisoned, I knowHow the Ministers are handled by the Pa­pistes for not consen­tyng to su­perstition. not by what law, and some put in daunger of lyfe, bicause they will not consent to superstition. As for these thyngs (bicause they bee matters as some say tou­chyng the Churche) the ordina­ries should reforme. But I pur­pose to open vnto you such abu­ses as to you the reformation thereof doth belong. It hath [Page 8] pleased God to make you Ma­gistrates and fathers of this coū ­trey, not onely to see that com­mon quietnes be kept among the people, but also that God might haue his due honor and glory, soThe office of the Mi­nister, and the office of the Magi­strate. that as the Ministers office is to exhort and reproue by the word, your office is to defend the good, and to punishe by the sword, I meane to execute iustice vpō such as transgresse the lawes of God.

The Lord God hath cōmaun­ded,The abuse of the Sa­both day. and so do the lawes of this Realme that the Sabboth day should be kept holy, that the peo­ple should cease from labour, to the end they should heare ye word of God, and geue them selues to godly exercises, but custome and sufferaunce hath brought it to passe that the multitude do most [Page] shamefully prophane the Sab­both day, & haue altered the veryThe Sab­both day turned into a Reuelyng day. name therof, so as where god cal leth it his holy sabaoth, the mul­titude call it there reuelyng day, whiche day is spent in bulbea­tings, bearebeatings, bowlings, dicyng, cardyng, daunsynges, drunkennes, and whoredome.

If these shamefull disorders haue bene kept from your know­ledge, yet are you sinners before god: but if you haue heard of thē, and haue yet suffred them, or if ye shall frō henceforth now that you haue heard of it, suffer it: Then these woordes of Christ touch you very neare, who spea­keth yet out of his Scriptures vnto you, and out of my mouth vnto you (though a poore mini­ster) saying, If I had not come and spoken vnto you, you should not haue [Page 9] had sinne, but now you haue no cloke for your sinne.

There haue bene also very good orders set forth as well for the relieuyng of the poore, as forSturdy va gabondes not looked vnto. the punishment of sturdy vaga­bondes whiche loyter in euery corner as though there were no officers in the countrey to punish them, and if any rebuke them for ranging from place to place, they will not feare to shake vp such a one, and say that he taketh more vpō him then the iustice hymself, who can see thē, and suffer them. These are their reportes whiche are not rashly to be credited. It is a wonder to consider with what difficulty any thing is got­ten toward the reliefe of ye poore, but how ready a nomber be to helpe and relieue sturdy vaga­bondes, [Page] all the worlde may see. So that if any tything man, orThe poore neglected & vagabonds relieued. Constable should accordyng to his dutie punish such, or go about to reforme any thyng besides within his charge, such (though rare to be foūde) are enuied, cha­lenged, counted very busie and that they will heape more vpon their heades in one yeare, then they will put of in vii. &c. If you haue not heard of these thynges, yet are you sinners before God, but if you haue heard of thē, and suffer that the same vnreformed, and now also after that Christ out of the mouth of his Minister hath told you, then these wordes of Christ touche you very neare, who sayth of you, If I had not come and spoken vnto them they might seme to haue some excuse for their sinne, but now haue they not to cloke their sinne [Page 10] with all.

What trayterous practisesTrayte­rous pra­ctises a­gaynst the state. there haue bene of late among the Papistes to ouerthrow the state, you are not ignoraunt, and how busie they be on this side, & on the other side the Seas, by se­ditious billes, & bookes to stirre sedition and tumulte. The consi­deration wherof hath moued the Queenes Maiestie, and the ho­norable Coūsaile to set forth ear­nest proclamations for redresse of the same. But what a lamen­table case is this (the matter is euē now before you) that a poore man bringyng to light the sediti­ous bookes of a Papist, and deli­uering them to the Lord Lieute­naunt of this shyre, should (beingThis mat­ter would be looked vpon. stomaked for this fact) be set by the heeles for matters 4. or fiue [Page] yeare old, to be driued from hys house, his house to be rifled, he & his, fayne to forsake the Towne for feare, the offēder to be in ma­ner quyet and vntoucht, sauyng bound to appeare nowe before you. And that that more is: the Lord Lieutenaunt sendyng hys seruaūt and officer (for the tyme) to take order in this matter, to be so reuiled, and put in feare of his lyfe: if you should suffer this vnpunished (as I know you wil not) I leaue to the consideration of your wisedomes, what incon­ueniences will shortly come to your selues: what would Mālius Torq. that noble Romayne do, ifManlius Torq. he were now here in this case, who beyng chief of the army of the Romaynes, & hauyng a sonne of a valiāt courage encountryng with the cōmon enemy, and get­tyng [Page 11] the victory, yet, bicause he attempted the same contrary to his fathers commaundemēt, his father caused his head to be stri­ken from his shoulders, to teache all others how they contemned authoritie? If any should gather by this that I haue sayd, that I went about to moue the Magi­strates to crueltie, let thē vnder­stād, that they are very much de­ceaued. I know that God from the begynnyng hath abhorred cruel tyrauntes, and their tyran­ny,The feare­full end of tyrauntes. yea the very endes so horrible of Cayn, Saule, Antiochus, Herod▪ & sithens the Ascention of Christ of Nero, Caligula, Domitian, Co­modus, Decius, Maxentius, Aure­lian, Dioclesian, with many other tyraunts, may suffice to feare all others from the lyke tyrāny. My meanyng is that lenitie should [Page] not put Iustice to silence. That same that is written of Domitian and Nerua, can not to oft be cal­led to memorie. It is doubted whether the cruelty of the one, or foolish pity of the other, did more harme in the commō wealth. It is a miserable common weale where it is lawfull for a man to do nothing, but yet more misera­ble, where euery man may doe what he liste.

To conclude this second part, if Papistes, rebels, magistrates, ministers, &c. can not be excused by ignoraunce, as ye heard in the first part, how much more vaine shall ye excuses of such be, as haue heard the worde, and that Christ out of hys scriptures, and out of the mouthes of his ministers so often tymes haue spoken vnto [Page 12] them? so that now such may as­sure themselues that they shall haue no cloke for their sinne, but that shall fall vpon them which Luke affirmeth 12. chap. The ser­uaunt Luc. 12. 47 which knoweth his maisters will and doth it not, shalbe beaten with ma­ny stripes.

But now it is tyme that IThe thyrd note. come to the third and last parte, and so an ende. Our Sauiour Christ knew how necessary it was to take frō the vnbeleuing Iewes all excuse, and that they might haue nothing to cloke & to couler their sinne, for he was not ignoraunt how prone man was to sinne, and yet how harde a thyng it was to make hym con­fesse his sinne, how readie he would be to laye hys sinne vpon others frō himselfe, what clokes [Page] he would haue to couler his sin,Mans cor­ruption in acknowledg­gyng and confessyng his sinne. & what starting holes to auoyde the punishment for his sinne. If ye will learne how harde it was to make the Iewes cōfesse their sinne, read ye 8. of S. Ioh. whereIohn. 8. you may see, how stoutely they stoode to the iustifiyng of them­selues. And when Christ at the iudgement shall charge the wic­ked, that when he was hungry, they gaue hym no meate. &c. They shall aske hym when theyMat. 25. 44. sawe him hungry, or thyrsty, and did not geue hym, as though Christ vniustly charged them.

But if the fault be so euident, that it cannot be auoyded, yet will we couer & hide our selues wyth figge leaues, and in the wods, as did our father Adam before vs, who, when God asked [Page 13] him whether he had eaten of the forbidden fruite, and that the thickets coulde no longer hide hym, yet he could be cōtented to laye the faulte to the woman, soGene. 3. well as he loued her. And when God asked the like question of ye woman, she posted it of, to the Serpent, and coulde not abyde that the faulte shoulde rest vpon herselfe.

The most parte of men (andThe grace of Papistes in postyng their faults euer vnto others. especially the Papistes) haue a singuler grace in thys, to shift of faultes frō themselues to others, and such as accuse them. And in very deede it is in all places a thyng to common. Let honest men vpon their othes, present great crymes, eyther before the temporall Magistrate, or the spi­rituall officer, it is oft tymes sene [Page] that the offenders goe away lesse discouraged, thē those which pre­sent them. What encouragemēts are these to farther iustice, when matters passe so slenderly?

There was of late a papistical Prelate of thys shyre, who in theSuch fel­lowes would bee had in remem­braunce. Pulpit cast out these, or such like wordes in effect: that where mē merueyled he spake no more a­gaynst the Pope, he did them to vnderstand, that he knewe no hurt by ye pope, if he were a good man, he prayed God to continue him in his goodnesse, if he were an ill man, he prayed God to a­mend hym.

What wordes were these of a preacher? what subiect is there so simple which knoweth not, that that vile Italian of Rome is a trai­tor [Page 14] to this Realme, who hath of late by his beastly Buls sturredThe popes Bulles. the subiectes of this Realme, to rebell agaynst their lawfull ma­gistrates, and hath sought what he might, and yet doth what hee can, to pull the crowne from the Queene Maiesties head: and is this fit that a Papist which shall speake such wordes of the Pope as I haue recited, or the lyke in effect, shall yet continue not one­ly an ordinary ouer a great mul­titude,Note this gouernour of others. but also a cōmon preacher (such as he is) in this shyre. Such are the subtill shyftes of craf­tie Papistes, and such a face or coūtenaunce of honesty they can make with a multitude that shal cleaue vnto thē to speake in their cause: that they are able to cast a myste before the eyes of such, as are to be reuerēced both for their [Page] wisedome, learnyng, godlynes and vertue.

But in the tyme of Queene Mary, if ten Protestantes had come agaynst one Papiste, could they haue bene heard thoughe their matter had bene neuer so good? and shall now ten Pa­pistes preuayle against one Pro­testant, thoughe their matter be neuer so ill? God forbyd. And here I haue a sute vnto you. I beseche you, ye honorable andA caueat for admit­ting of wit­nesses. worshypfull euen for the loue of God, that ye will haue good re­gard what witnesses ye admit in matters of weight, and espe­cially in Gods cause, when the controuersie riseth betwene man and man: that you will consider what the men be, and not how many they be. I will shewe you [Page 15] a notable storie concernyng the the multitude, or number of wit­nesses, and how some tyme they are to be suspected.

There was within my re­membraunce a Minister of this shyre, who vnderstandyng what great disorders there were com­mōly at these Church Ales vpon ye Saboth day, required his flock committed to his charge (as hee was preachyng vnto them) both in Gods name, ye Queenes Ma­iesties name, and the Lord Lieu­tenauntes name of the countrey, that they should not assemble the people together, to offende God by theyr vngodly behauiours, but rather geue them selues vp­pon the Sabboth day to serue God, accordyng to their duties. The people could in no wise a­way [Page] with this exhortation, but certaine of them, went to the Iustices to desire licence for the commyng together of the peo­ple. Sondry of the Iustices both godly and wisely denyed them. At lēght one Iustice they founde who for good considerations (as he thought) gaue them a licence for certaine dayes I may not say to commit disorders, for we may well thinke no Iustice would be so vndiscret, but they abused hys authoritie. The Minister seyng ye great disorders in hys Parish, the next Sabboth day after they had obtained licence, wrote to the Iustice of yt same, and wrote nothyng but that he will yet stād to. The Iustice called those that had abused hys authoritie and reproued them, but now ye shall see the multitude.

[Page 16]There were (by the Iustices report) 36. whiche offred vp vn­to hym theyr names (which was as much to saye, as that they would haue periured them sel­ues, if the Iustice would haue put them to their othes) to testi­fie agaynst the Minister, that where he complayned of disor­der, they to ye contrarie affirmed, that there was no disorder at all. And yet it was manifest that the same Sabboth day was shame­fully prophaned, with bulbea­tynges, boulynges, drunkennes, dauncynges, and such lyke, in so much as men could not keepe theyr seruauntes frome lyinge out of theyr owne houses the same Sabboth day at night, but yet in the Iudgementes of. 36. (or there about) there was no hurt, nor disorder at al cōmitted.

[Page]This I haue opened vnto you, to the ende ye may see what credit is some tyme to be geuen to the multitude, if it be a matter with toucheth the glory of God. But if ye will credite the multi­tude, I will shewe how ye may trust, and credite them without an othe, and not to be deceaued. Where as the Queenes Ma­iestie in the begynnyng of her raigne, commaunded and gaue charge, that the Clergie should so playnely read the Scriptures that the people might be edified; and that the people should so di­ligently heare the word of God, that they might make their pro­fite of the same: if we should sup­pose the case that a cōtrary com­maundement had then bene ge­uen, but by some meane officer, that the old popish Priests (who [Page 17] for lyuyng sake remayne still in their benefices) should so mum­ble out theyr seruice that none might vnderstād them, or where there are some whiche can read playnly, there the multitude to be so negligent in hearyng, that they haue for these xij. yeres, lear­ned nothyng, no not the Lordes prayer in Englishe, if the multi­tude would proteste before you both of popish Priestes, and peo­ple, that they had folowed and obserued this contrarye com­maundemēt, assuredly ye might credite them, for neither do a nū ­ber of the Popish Clergy so read, that the people may vnderstand them, neither do the people make their profite of that whiche they heare, where it is playnely read vnto them. Or, where as the Queenes Maiestie gaue charge [Page] in the begynnyng of her raigne,Disobediēt are they that deface not all mo­numentes of Idola­try. that all monumentes of Idola­trie should be defaced, if but a very meane officer had then ge­nen a contrarye commaunde­ment that both the Popishe Priestes, and Popishe people, should hide these monumentes of Idolatrie in theyr houses, and secrete places, in hope of that day they looke and long for, ye might beleue them that they had obser­ued this contrary commaunde­ment, with all diligence as it no­tably falleth out at this present in prooffe.

But in touchyng the incon­stancy of the multitude, I except such among them as feare God, who notwithstandyng be very few compared to the rest.

[Page 18]I will shewe you but of one startyng hole more, that the wic­haue to put of sinne, and to a­noyde the punishement of sinne, and so will I commit you vnto God.

When the Iewes were so conuinced in theyr consciences, that they could not put of theyr sinne, and turne it to others, thē they deuised a pretie tricke toAn other vsual tricke of the Pa­pistes. quyte them selues, whiche was to make God (as it were) theyr feede man. And for the synnes they daylie committed, they would be very busie in offryng Sacrifices, and exercisyng them selues in Ceremonies, thynkyng by the very worke wrought, to bynde God to pardon theyr of­fences. A lyke kynde of policie was practised by the Papistes in [Page] the tyme of Poperie to bynde GOD to forgeue them theyr sinnes. For where as in the tyme of Christmasse, the disorders were meruelous in those dayes, (and how it is now God seeth) at Candlemasse, whiche some counte the ende of Christmasse, the papistes would be euen with God, by that tyme they had offe­red hym a bribe, and such a bribe (beyng a candle or taper) as a very meane officer, would take foule scorne of, though he could do a man but small pleasure in his sute.

Shroft Twesday was a day of great glottonie, surffeting, & dronkennes, but by Ashe Wens­day at night, they thought God to be in their debt. On Goodfri­day, they offered vnto Christe [Page 19] egges, and bacon to be in hys fa­uour till Easter day was past. The sinnes committed betwene Easter, and Whytsontyde they were fullye discharged by the pleasaunt walkes, and processi­ons in the rogyng, I should say, Rogation Weeke. What offen­ces soeuer happened from that tyme to Midsommer, the fumes of the Friers dedicated to Iohn, Peter, and Thomas Becket the traytor, consumed them. And as for all disorders from that tyme to the begynnyng of Christmasse agayne, they were in this coun­trey all roonge away, vpon all Hallounday and all Soules day at night last past.

But bicause the Iewes dyd so shamefully abuse the Sa­crifices, and other Ceremonies [Page] whiche were ordeyned to put them in mynde of the promised seede to come, therefore he reie­cteth them, and sayth vnto themEsay. 1. 11. and 12. 13. in the first of Esay. What haue I to do with the multitude of your Sacrifices? I am full of the burnte offrynges of Rammes, and of the fatte offedde beastes: yea he de­maundeth of them, who re­quired those thynges at theyr handes, that they should come and tread in hys courtes. He re­quireth them to bryng no more oblations to hym in vayne. He sayth in the 50. Psal. That allPsal. 50. 10. and 11. 12. &c. the beastes of the forest are hys, and the beastes on a thousand mountaines, so that he needeth not their bribes, he would haue them to offer vnto hym laude, and prayse, to call vppon hym. So sayth God to the brybyng [Page 20] Papistes, who requireth these thynges at your handes whiche I neuer commaunded, as your candles at Candlemasse, your Popishe penaunce on Ashewens­day, your egges, and bacon on Goodfriday, your Gospelles at superstitious crosses, decked lyke Idols, your fires at Midsom­mer, & your ringyng at Allhal­lountide for all Christian soules? I require sayth God a sorrow­full and repentaunt hart, to be mercyfull to the poore, to shewe your selues faythfull &c.

But as the Iewes thought them selues by these their practi­ses sure inoughe touchyng the sauegard of their soules: So had they an other shift in a readynes to auoyde suche daungers as might come towardes their bo­dyes, [Page] in offendyng the politique lawes, whiche was to bribe the Officers, Rulers, and Magistra­tes, and to corrupt them with re­wardes. And in dede the Scrip­tures affirme that bribes are of that strength, that they blynd the wise. And that the Rulers of the Iewes, were geuen much to take bribes, is manifest by all the Prophetes, especially in EsayEsay. 1. 23. the first where God sayth. Thy rulers are companions of theeues, euery one loueth giftes, and fo­loweth after rewardes, they iudge not the fatherles, neither doth the widdowes cause come before thē. The very heathen dyd abhorre this bribyng, as may appeare by Cambises Cyrus sonne, whoCambises the sonne of Cyrus. though he were a wicked kyng yet he thought it a very semely sight that a brybyng Iudges [Page 21] skinne should be hanged ouer the Iudgement seate: and that wise and prudent Prince. Alexander Alexander Seuerus. Seuerus smothered to death one that he made most accompt of, for the lyke offence.

But we do read to the perpetu all prayse of Lucius Valerius, whoLucius Va lerius. being consull of Rome, and dying whilest he was consul, hauing by his life time ye custody of the trea­sure of Rome, & in his keepyng; was yet so free from making him rich by vnlawfull meanes, yt hee was found so poore at his death, that the charges of hys buriall was payde by the common peo­ple. And that of Quintus Cince­nius Quintus Cincenius. is not to be passed ouer, who beyng taken from the ploughe and made Dictator of Rome: af­ter that he had gotten many no­ble [Page] victories, and had done mer­uelous thynges for the common weale, returned home to the plough agayne▪ from whence he was taken, so endyng hys lyfe with a contented mynde as one not desirours to become riche by bribes and rewardes.

Wherfore, if such as be offen­dours in ye cōmon wealth would assaye to corrupt those that be in office, and authority, by their bri­bes and rewardes to escape con­digne punishment: Such as be officers should vse to aunswere them as GOD aunswered the Iewes, saying: Who requireth these thynges at your handes? So should officers say to offendours, who required these bribes at your handes? God sayd to the Iewes, will I eate the fleshe of [Page 22] Buls? So should they say, haue we not Bull bief inough of our owne, but that we must be cor­rupted by your bribing Bull bief or Oxen? be not the hilles and valies ours? haue not we posses­sions inough to liue by, but that we must beare a porte by such vnlawfull meanes to ouerthrow Iustice?

If rulers and officers would thus aunswere bribe offerers, then should they auoyde those punishmēts, and plagues which God threatneth to fall vpon bri­bers: and wicked men would not be so bold to sinne in hope to es­cape punishement by geuyng of bribes.

The tyme calleth vpon me to make an end, you haue heard vp­pon [Page] this first Argument of Christ these three notes: first that igno­raunce can excuse no man. Se­cōdly, that where the word hath sounded, there man can haue no cloke for his sinne. Thirdly, you haue heard how loth man is to acknowledge his sinne, how he putteth of hys sinne to others, & what shiftes he hath to qualify, & to escape punishement for hys sinne.

Now let vs besech almighty God our heauēly Father to illu­minate our mindes with his ho­ly spirite, and that you which be the Magistrates, and fathers of this our countrey, may so quyte your selues in your offices, that negligence be not layd to your charges, at that great and dread full day, but rather that you fo­lowyng [Page 23] the steppes of that good steward in the Gospell, vnto whom Christ sayd, O thou good seruaunt thou hast bene faythfull in litle, I will therfore make thee a ruler ouer much: so you after that you haue passed your liues here, in holynes and righteousnes, the Lorde Iesus at hys commyng may draw you vp vnto hym, and so raigne with hym, to whom with the Father and the holy Ghost, be all prayse, honor, and glory.

Amen.

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