A SERMON preached at Paules Crosse, the 23. of Aprill, being the Lords day, called Sonday. 1581.
By Anthonie Andreson.
¶ Printed at Londō by Ralph Nevvbery. Anno. 1581.
¶ To the right worshipful Esquiers, maister Edmund Andreson, Sergeaunt at Lawe to the Queenes moste excellent Maiestie: and to Maister Thomas Fanshawe, hir Maiesties Remembrauncer in hir honourable Court of Th exchequer, Anthony Andreson Minister of Gods holye Gospell, sendeth most Christian salutations.
AS it pleased god of his prouident purpose in his mercie to call mee (your poore kinsmā) to that notable place and honourable Audience at Paules Crosse, to sound forth the word of his Grace, whiche in the simplicitie of my soule, I carefullye there deliuered: So his wisedome hath further vsed the godlye, and of good iudgement, (and not a fewe) to drawe from me my promisse, to profite hys people further abroad, by the same his holye worde in the office of this my [Page] willing pen: whiche laboure of mine therein, I haue (by the Lordes goodnesse) now so faithfully here set down, as I suppose, neither anye Methode is altered, or matter omitted, that by me then was there spoken. Happily some other wordes in some places are vsed, (as otherwise it were not possible, vnlesse I shoulde haue firste penned, and then conned my Sermon by hearte, whiche had bin a heauy laboure, bothe lothsome, & needlesse I praise God of his mercies, to whose glorie I speak it) but the felf same substāce of doctrine, matter, maner, and order, which both your worships with the rest thē heard is here continued. If therefore it nowe seeme to obtaine lesse, consider the action is past, yet here is the same matter, but wanting the voice, gesture, and person of hym that spake it: But no doubt Gods spirite shal open the harts of the Readers to receiue it (his seede) to their comfort, if they with desire of gaine to their consciences, turne ouer these little leaues. And I praie God, [Page] (in and by our Christe) that it maye fructifie as muche as my desire is, and that is so much as possibly I can craue. And were it of much more valor (as it is for the handling, but in midle sorte) no other choice woulde I make, than to bothe your Worshippes (my good cousins) as to them, to whome I owe my selfe, for your louing and continuall friendships towardes me. This my poore gifte, therefore accepte of your good natures, as from the heart of him that wisheth you the whole treasures of God, for euer to enrich you, in body, spirite, and soule, to eternall life: Whose defence be euer yours, and your for euer his, in Christe our Lorde, Amen.
Emanuell. Let vs pray, &c.
RIghte honourable, learned, & dearely beloued in our sauioure Christe, this sacred portion of Gods holy scripture thus read vnto you, is spoken by oure Maister [Page] Christ as a parable most fit, to expresse the wilful ignorance, and obstinate rebelliō of that pernitious people of Iewry which now, for their vnfruitefull hearing, and contemptuous reiecting of the greate graces offered them by the word of God, are in shorte time vtterly to bée caste vnder the cursse of Gods malediction. The occasion of this Parable, was ye carping spéeches of the Samaritanishe Iewes, in cause of Pilates crueltye, against the Galileans, whose bloude hée had mingled with their pretenced sacrifices, which abused the sacrifices of right religion, in the most curssed purpose, to open rebellion. whiche purpose being moste vngodly, God vsed that ciuill power, to méete with their attemptes, before they had begonne their indeuoure, althoughe in muche crueltie, the President vsed right reuenge. The reporte whereof was brought to Christ, as therby either to drawe from Christe some sharpe censure of the President his cruell acte, or else to terrifie his sacred person, in cause he taught, vnder so seuere a [Page] Ruler. But the Lorde sawe their subtiltie, and aunswered them with greate discretion, affirming the execution of the sinners to be iust, leauing the maner of doing, to be decided before the Lorde, and by their owne tidings tooke happy occasion to teach thē the doctrine of repentance, saying: Were these only sinners? I tel you nay: But except ye repent, ye shall all likewise perish. And God himselfe by that other kind of correction in Ierusalem, dothe also forewarne you, that not onely those .xviij. vpon whome the Turret of Siloah fell, were sinners, but also your selues yet left aliue, are likewise righte guiltie of death. And if you doe not by this his ordinarie and extraordinarie hande, take occasion to amend your liues: ye shall al likewise perishe. But you are sharpe of sight into other mens actions, and most blinde to sée your owne estate. But beholde: it is euen like to this Parable: A certaine man hadde a Figge tree, &c. The Lorde hathe planted you Ierusalites in his fruiteful lande, hée looketh [Page] for your holinesse of lyfe to hym, hée laboureth to all that maye bee, that you shoulde be fruitefull, but often comming, hée findeth you euer barren: Therefore it is not long ere you shall be cut downe, to your vtter confusion. And thys was fulfilled by Vespasian and Titus, aboute fortie yeares after the ascention of our Sauiour Christe. And thus muche for the Iewish Figge tree.
The argument or summe of thys Parable is, that manye are often suffered of GOD to remaine, whilste some are weeded oute, that yet deserue lyke castyng forthe, wyth others from the Vineyarde: And that this long suffering of oure good GOD, is to drawe vs to repentance, but if we (abusing his grace) do remaine rebellious, our contumacie shall cause vs with vehement force to be throwen from the Church and common weale of Gods electe, to the gaping gulfe of extreame hate, and perfecte misery.
The partes of this Parable (in my iudgement) are two. First here is sette downe right notably the singular grace and goodnesse of God to his people, shadowed here by this Figge trée. Secondly, the constrained sētence of Gods Iustice, to and vpon the same place and people, where before he hath notwithstanding diffused his abundant grace.
1 The former parte is approued in these wordes: A certaine man hadde a Figge tree planted in his Vineyard, &c. 2 The second in these: Cut it down, why keepeth it the ground also barren, &c.
The great and singular goodnesse of God shineth here most brightly, as wel in the basenesse of the trée, whiche hée hath planted, as in the moste excellente place, wherein he hathe right mercifully established it. The Metaphor is very elegante, taken from the Figge trée, which by nature in the roote is very bitter, though by the Arte and labour of ye dresser, his fruit become right pleasant to ye eater. And surely, not only ye people of Iuda▪ but also of the Gentiles, if they [Page] be pierced at the roote, shal approue this for moste true, that they are naturallye bitter to the eye and pallate, of any sensible taster. In birth we are moste bitter, as being embrued from the conception, with our firste fathers sin, and in bitternesse of sin, (not by Marriage, but by naturall propagation) we are al conceiued both King and Caitife. As Dauid hathe saide: in sinne hath my mother conceiued me: For we are all the sonnes of Adam, and of one propagation, after our common corruption. And in our birth no swéetenesse, but bitter grippings of the mother, bitter wrawlings of the child, and most bitter estate of the same, before the seconde byrth. Whereof I referre you to the reading of Ezech. 16. Ezech 16.1 2.3. Chapter. Our father is an Amorite, our mother is an Hittite, our kindred is of curssed Canaan, and wee polluted in our owne bloude, and by condition the children of Gods anger, Eph. 2. Oh moste bitter roote, and vnsauerie Figge trée. But are we bitter in oure life? happily some man woulde thinke, [Page] that reason might reache vs his hande of good direction. But (alas) we then waxe to encrease in bitternesse. For as the Wormewoode groweth bigger, and so increaseth into bitternesse: euen so wée, as wée encrease in stature, state and strength, so do we abounde in bitternesse of sinne. And if we woulde more plainelye sée thys, let eache man sounde the sea of hys hearte, and hée shall finde there, greate stony cragges ful of bitternesse and gall against God and his owne soule, and al godly men, albeit that Gods spirite of regeneration doth daily purge and mortifie the same. But from our selues lette vs caste oure eies with truth into the earth, and into this our nation of England, and (o Lord) what bitternesse? what bitter controuersies for religion receiued of the enimie? what greate delight to drinke a carowse of that Wormewoode water of Poperie,Reuel. 7.11. of which Iohn in the Reuelation speaketh? And, as the thirde parte of the earth haue druncke of it, so they are become more than thrée parts bitter by [Page] it, againste God, oure gratious Prince, hir godlye lawes, state and people.
What bitter hate beare they to the worde? howe bitterly bite they at the Preachers thereof? What bitter roote can yéelde suche iuice, as the Papisticall spirites doe streame out againste vs? These are Figge trées indéede, planted in this holy lande, they make the ground barren and bitter, wheresoeuer they dwell, their children, their seruaunts, their tenauntes, that Countrey that dothe entertaine them, those friendes whiche doe accompany them, are eyther made verye bitter, vtterlye barren, or muche molested by them. The soyle of the lande they doe deuoure, the Nursse of the Countrey (oure Gratious ELIZABETH) they doe despise. They are as Mice in the Lords barne, they eate vp the owners corne, but they refuse to ioye his presence. This bitter trée bringeth his fruite, but it is without the dresser of the Vineyarde: Euen suche as the Galileans broughte agaynste theyr [Page] allotted Prince: seditions, conspiracies, and publique rebellion. And whatsoeuer good oure godlye Nursse and good Princesse, doth endeuour, the same our bitter Papists turne to Wormewoode, reporting euil of godly lawes, and stirring vp such forraine foes, and domesticall enimies, as they can procure to assay their beste againste vs. And theyr pretence, with the Galileans is religion, fréedome from the bōdage of conscience, and tyranny of now gouernement, whē as the most bound of them, reape much more fréedome, than either their cause, or conscience can deserue, or yet cā win them thankeful vnto God. But is your Figge trée nowe readie ripe, you Papists? Your buds were preately broken in the North, hapely your after growth is blossomed nowe, and braggeth of his ripenesse, and your Louanistes, Seminaries, and late vpstarte Iesuites, are ready to reape the fruite of your bitter Figge trées. But (o Lorde) it is a bitter fruite, a pestilent Figge, and a deadlye dyet, whiche they desire, therefore graunte, [Page] that they may perishe. They are (O Lord) rotten in their ripenesse, let them fall to confusion, which in this merciful time of so much proyning and dressing, by thy holye worde, and hir Maiesties softened sworde, can not be conuerted vnto thée. But do you desire a daye you bitter Papistes? What haue you to do with that daye? our sinnes indéede doe fight againste vs, and if our demerites bring vs a heauye daye, yet it is not yours, but the Lordes day. We may say to you, as the Prophet Amos Amos. 5.18 saide to his wicked ones in his time. What haue you to doe with the daye of the Lorde? woe to you that desire it. The day of the Lord is darkenesse, and not light: it is as if a man didde flee from a Lion, and a Beare met him, or went into the house, and leaned vpon the wal, and a Serpent bit him: So you runne from hir Maiestie, supposing hir a Lion you Papistes, and hope after a day, but euen in that day, you (I say) shall be deuoured of the Bull, of Romishe Bashan, & the she Beare robbed of hir whelpes, [Page] shall teare you in péeces. But you haue peace offred you, and you séeke for war. Wherefore you hunger your owne destruction,Ier. 24. euen in that daye, wherein your suppose is of Popishe solace. But (beloued) were it that only the Papists of Englande were bitter, wée mighte in swéetenesse lament that soure fruite. But our selues are bitterly sette one againste an other, our hearts and acts at home, our Courtes and Assises in the Countrey, oure thrusting and rushing into Westminster Hall, dothe compell you my Lordes of the Benches to witnesse it, that Englande is full of bitter Figge trées. The Lorde be mercifull to choose vs into his vineyarde, louing to plante vs, willing to dresse vs, and to proine vs, that we may be fruitfull, and bring forth by his operation, swéete Figges, and odoriferous fruites vnto him, for his holy names sake. It maye yrke vs thus to heare of our bitternesse, but it may shame vs to féede of suche fruite. Surely it wearyeth one to thinke therof, and therefore I wil now [Page] recorde Gods mercie and goodnesse to this Figge trée: namely, how he hathe planted it in his holy Vineyard. What he hathe there planted you haue hearde, euen a bitter Figge trée: Nowe, where it is planted, our Texte doth say, namely, in his Vineyarde, let euerye manne therfore apply this to himself, as it may appertaine him. The whole Realme of Englande is this Figge trée, planted into the vniuersall Churche of God. This Citie of London is likewise a parte of this Fig trée, growing out of the same. And euery Countrey, Towne, village, Potentate, preacher and priuate person is a braunch of this Figge trée of Englande, being borne or nowe nourished in ye same. And so euery man is to apply this vnto himselfe, that he is this Figge trée, planted in this land by Gods mercie, whych land, is of hys infinite grace and goodnesse grafted into his Catholike Vineyarde, the vniuersall holy Church of Christ Militant in earth. The fertilitie of this Vineyarde is suche, if thou do respect but the soile of the land, that wée [Page] muste of necessitie say of it, that whych Esay Esa. 5.2. saide of Hierusalem: My beloued had a Vineyarde in a very fruiteful hil: Of thys landes fruitefulnesse I reste to speake in this noble Auditorie, leaste I shoulde séeme to tell them, that by far greater experience may teache me, that it is the treasure house of Gods abundant and fruitful blessings, seruing vs plentifully, and sending hence abundātly, sufficient proofe thereof to all nations, not only neare, but farre off situate from vs, Gods holy name be praised for it, & Christ Iesus make vs thankful inhabitāts, & fruitful Fig trées to ye Lord, obediēt to hir Maiesty, & trusty in truth, & giue vs right English harts one to an other. Oh Lord how greate is thy goodnes? but herein muche more, namely, yt of thy infinite goodnes & grace thou hast placed vs in this fruitful land, & planted the same, into thy most holy Vinyard, & sacred sea of thy holy Churche. Engl. is a member of ye church of God, & (thankes be to God) the church of God is in Engl. But here some Papist séemeth to saye, [Page] (me thinke) Nay sir, not so, England is not, nor hathe the Churche of God in it. To whose blasphemy we maye boldely answere: The perfect notes, & infallible markes of Gods Church, both of the visible & inuisible Churche, are apparante with vs in our Church of England therfore Englād is the Vineyard of the Lord whiche is the house of Iacob and the Church of God. Esa 5.7. The visible Church of God we call here, that Catholike company, which is dispersed into sundry places, & are by the word of God called into one society and felowship, as Gods elect people in outwarde profession of sincere religiō, participate togither of ye Lordes Sacraments, make cōfessiō of the Christian faith, according to ye word, & do accept ye publique & priuate discipline of ye same, in séeming sinceritie. And this catholike & militante company, are placed into sundry territories, which for theyr situations & diuersitie of Countries, bée also deuided into particular Churches, and beare such names, as the Country soile is knowen by, as the Church of Corinth, Laodicea, Ephesus, Thessalonica, [Page] Englande, Fraunce and Irelande, &c. And this visible Churche as it hath in it in euery Countrey where it is, bothe good and euil ones, elect and reprobate, faithful and infidelious,Math. 3.22 Math 13.27 2 Tim. 2.20 holy and hypocriticall, Wheate and Cockle, Corne and Chaffe, vessels of honoure and dishes of disgrace: So the saide Church of God, called the Militaunt Congregation, is knowne to be there, wheresoeuer these certaine notes and markes thereof are resident,The infallible markes of the isible Churche of God. and to be séene in common vse: that is to say, Puritie of Doctrine, sincere deliuerye of Christes holy Sacraments, and godly Discipline Whiche assured markes and notes to knowe his Churche by, our sauiour Christe hathe couched into one sentēce of the Gospell, vnder the commaunding commission from his Maiestie to his holy Apostles, in the Gospell after Saint Mathewe thus.Math. 28.18 And thus spake to his Disciples saying: All power is giuen vnto mee in heauen, and in earth, go therefore & teach al nations, baptizing them in the name of the father, and of the sonne, & [Page] of the holy Ghoste, teaching them to obserue all thinges whatsoeuer I haue commaunded you, and loe, I am with you alwaye vntil the end of the world Amen In this sacred sentence (dearely beloued) are these thrée heauenly notes giuen of God, to trye if his Militante Churche be in whatsoeuer kingdome, Countrey or people.
Goe teache the Gospell, 1 this is the first: For wheresoeuer the doctrine of the word, is purely, after Christs commaundements delyuered and taughte, there is the Church of God.
2 The second is the true administration of hys holy Sacraments, Baptizing them in the name of the father, &c. Note wel, that not onely hys matter of Sacrament, but his methode in Baptizing must be obserued, where his Churche is established, & therfore the Lorde deliuereth both the matter, what, and ye manner, howe, saying: Baptize them thus: In the name of the Father and of the Sonne, &c.
3 The thirde sacred marke of this visible [Page] Churche, is registred vnder these wordes: Teaching them to obserue al thinges, whatsoeuer I haue commaunded you. Math. 1.29 Do not (saieth the Lorde) onelye teache the nations my worde, but baptize the beléeuing, and those whiche beléeue and are baptized, sée that they bée kepte in my obedience, and vnder my swéete and easie yoke, by your aucthoritie in my spirite, that their conuersation amongest men, may aduaunce theyr confession vnto God. Loe, here is the rule and warrant for godlye discipline in the Church of God. Teache them to obserue, bring them to obey, directe the Segniorie into their duetye, teache them how they ought to gouerne in the Church: and let them exercise theyr aucthoritie to my glorie, and to the maintainaunce of the same. Whych then is in the right order, when they are taught by doctrine and discipline,1. Cor. 11. 1. Thes. 4.2 to obserue all and euery thing that I giue you in commaundement for them: and when you feare to presse vppon them, anye thing that you haue not receiued frō me, whiche [Page] might tie their consciēce to obserue, as if it were of mine. Now this happy land of England, by Gods great mercy, hath al and euery of these marks, namely, ye word of God most purely taught, ye holy Sacramēts of Christ (in substāce) sincerely administred, & godly discipline by wholesome lawes established: therefore this Churche of England is the true church of God. For the first, we dare appeale to the throne of God, and the consciences of vpright lerned men, that we haue the trueth of Gods holye doctrine taught amongest vs. Whiche doctrine also, by hir gratious Maiestie, in hir godly laws is mightily maintained and by the helping hande of such as be godly Magistrates, is greatly furthered, but by the learned fathers and zealous godly preachexs, most truly, diligently, and plainly in these our days deliuered. And we may for our doctrine in Eng. (approued as I haue said) right boldly affirm, as Pet. the Apostle in his time, for ye Apostolical doctrine, said thē:1. Pet. 1.25. And this is the word which is preached amōgest you.
2 And for ye two Sacramēts of Christs holy Church, which Churche knoweth no moe) we haue them (in substance) sincerely by law established, and by the godly Ministers likewise to Gods people administred, without addition or defalking too or fro the worde of God.
3 For the Discipline of the Church we also haue it (thoughe in some weaker sorte) than either the auctoritie of the worde seemeth (to me) to affoorde, or ye grauitie of the cause, in our pestiferous time, doth require it: Yet it cannot bée said, but we haue established discipline, by hir graces godly laws, to this Churche of Englande, and at thys laste Parliament (agaynst the Papists) haue the same Christianly augmented. God grāt that our godly and reuerende Bishops, Iudges, Ecclesiasticall Commissioners and officers whych haue the authority, may, and would, so vse thys aucthoritye they haue, that God myghte be wonne, (as it were) wyth theyr godly indeuor, to enlarge the heartes of higher aucthoritye ouer vs in the Lorde by lawefull [Page] power, to yéelde vs further and more seuere discipline, to one and all in thys Churche of Englande. Lord for thy mercies sake graunt it to this thy holy visible Vineyarde of Englande we beseeche thée. And in the meane space (brethren) let vs be obedient to this we haue, and heartilye praise God for the same, and pray earnestly with conioyned hearts, for a further, by hir Graces aucthoritie, and the strict rule of hys holy worde. These holy and sufficient notes of hys visible Church, we haue in our English Church at thys day (the Lord be praised for them, and contynue them wyth vs) and therefore agaynste al your blasphemies to God, your sinister, but subtill suggestions to Princes and people (o ye poore Papists) we stand by proofe to bée the Figge trée, planted indeede in the moste holy Vineyarde of the Lorde, and haue our Churche consecrated a sacred member of the Catholike Churche of God, visible wyth the rest of that Militante troupe and companye of sanctified men in the vniuersall earth.
And as for the other forged marks of Vniuersalitie, and personall succession, we count it sufficient to haue the society with suche the sonnes of God, as haue their felowshippe with the Sainctes of Christe,1. Io. 11.2.3 4. and haue learned to forsake the company of the wicked, and to auoide the way of sinners, but greatly deteste, to stoupe to that Cacolike Apostata of Rome, Ps. 1. whych so arrogantly setteth hymselfe in that chaire of the scorner. But touching personall succession of Bishoprickes and Churches, we holde it not to be always a sure marke of Gods holye Churche. Except ye wil saye of the Church of Israel vnder Ieroboam, that Idolatour, that she was then the true Churche, (thoughe an Apostata by hir grosse Idolatrie) bicause she could boast of personall succession from the Kyngs, and Bishoppes of that people. Or that the Churche of Iudah vnder Manasses, (that idolatrous King) was (notwythstanding the murther of Gods chyldren, their sacrificing to Idols, theyr racing out of the lawe of the Lorde, and [Page] banyshing hys holy sacrifyces,) was (I saye) (all thys admitted) yet the true Church of God, bycause they hadde and coulde shewe a personall succession of Kyngs and Byshoppes, euen from the firste Moses and Aaron. But yée wyll possibly presse vs wyth the auctoritie of the Fathers, as wyth Tertullian that ancient, whych boasted in truth, to haue had succession of ye Byshops of Rome, for the furtheraunce of hys purpose. But forget not (you Papists) that as yet the Fathers of that Church had not departed from the faith: but wyth theyr succession had contynued the Apostolicall doctrine, vppon whiche point Tertullian chiefly stoode: as it may appeare by hym. And also, would God you would not wyth malitious heartes séeke to darken that notable doctrine of hys, in that hys Booke of prescriptions, that althoughe manye Churches, haue not to shewe theyr personall succession of Byshoppes, yet, if so they haue the Apostolicall doctrine, [Page] taught sincerely in them, for that consā guinitie and kinred in Doctrine: those Churches are, and are to be accompted Apostolicall. The Orientall Churches hadde due succession til Arrius had infected them with hys poyson: shall personall succession nowe approue the sect of the Arrians to be the church of God? So had the Churche of Rome before Antichristes possession therof. Shal we therfore now say, whē their doctrine, theyr malice, theyr ambition, theyr pride, theyr dyuelishe conuersation dothe conuince them to be that whore of Babilon: Shal we (I say) now say, bycause they possibly can shew vs a great Catalogue of Byshops from Linus or Anacletus, that therefore they are nowe the true Churche of God? And yet, were that a sufficient proofe of Gods Churche, our Bishops in England then haue their personall succession from the firste, euen the firste that you can name, as by time, and nexte course succéeding one an other.
Thus you sée (dearely beloued) howe apparant it is, that this noble Realme [Page] of Englande is planted by Gods greate mercy into the Catholike Vineyarde of the Lorde, the visible Churche of God, and is it selfe a notable member of the same.
Now time requireth, that we speake something likewise of the inuisible cō pany and Church of God, to the greater comforte of the godlye in thys visible Churche, whiche this day heare me, or hereafter may heare of this holy labor, to their further benefite. If thou wouldest knowe certainly (beloued) in thine owne conscience, whether thou arte verily and indéede, the member of Christ, and so a liuely braunche of the virident Vine, end a fruitful Figge trée: examine thy selfe by these thrée pointes,The true notes of the inuisible Church al which the spirite of God againe hathe laide vp in one most sacred Sentence, and thys it is: The end of the commandement is loue out of a pure hart, 1. Tim. 1.5. and of a good conscience, and of saith vnfained. In thys sentence (beloued in Christ) is laid forth vnto vs, the verye true and infallibe tokens to euery mans soule, whether [Page] he be the sonne of God or no. For, by degrées, from the fruite to the trée, from the childe to the parent, he goeth & fetcheth thence vnto vs, the certaine markes, whereby we are sealed to the Lorde. The purpose of God, giuyng his worde, is (saith the Apostle) that yée purely loue one another, but your loue muste procéede from a good conscience, not from a corrupted hart, and this conscience hath his purging from an vnfained faith. Then take hence your certaine notes of Gods children, and these they are. 1 First, by the vertue of the spirite and word of God, a pure faith vnfained. 2 Secondly, a renued minde, whiche here is called a pure heart. 3 And thirdely, by the same spirite, suche charitie, as neither can be cold or hypocriticall. In whom soeuer these be vigent & warme, let him be assured, though al the Popes in Rome had sēt their curses against him & this honorable natiō, yet he is of god, the member of Christ, & one of his inuisible Churche, whyche can not be caste forth of the dores.
But that we maye the better knowe howe to sounde our heartes, and haue a more ful féeling of this heauenly swéetnes, let vs learn what is ye operation of this vnfained faith required. Surely, it worketh by Gods spirit and word thrée notable things in vs.
The first is, a perfect beléefe in our inward man, that though our outwarde shoulde be fully punished for sinne, yet our inwarde man, shoulde haue prerogatiue to bring both to the fauor of God bicause our sinnes are not laide to oure charge,Rom. 4.7.8 Ps. 32.1 1. Io. 1. but remitted fully in the purging bloude of Iesus Christ. And therfore through his merite (our faith apprehending him) we may approche by that newe and liuing way, vnto his grace,Heb. 10.19. and call vnto him, as his iustified children, Abba, deare Father, and reste assured, that we, by pure faith vnfained haue Christe Iesus to be to vs againste our sinful folly, Gods holy wisdome, our iniquity, Gods righteousnes, our grosenes, his holinesse, & against our dailye & deadly sins: Christ Iesus our sufficient [Page] raunsome,2. Cor. 1.30. as the Apostle hathe sette it downe vnto vs in these words: But ye are of him in Christ Iesus, who of God is made vnto vs, wisedome and righteousnesse, and sanctification, & redemption. 2 The seconde worke of this our vnfained fayth, is growing from the firste, to assure our heartes of the countenaunce of Gods fauour, and good continuance of vs in hys loue for euer and euer, so as, neither our dayly sinnes, or Sathans accusations, or yet the verye Iustice of God can possibly take hys fatherly loue from vs, or impeache our great fauour with him, or by laying to our charge true thynges agaynste vs, could yet cast off hys singular loue from vs,Rom. 8. tot. cap. of al whych, that moste noble chapter of blessed Paule, the eyghte to the Romaines doth assure vs. 3 Laste of all, thys faith is so renued by the worde of God, that it can not but saye, to mans soule that hath it, Blessed art thou whiche haste thy parte in the firste resurrection, Apo. 2.6 for thou shalte not taste of the second death, but shalt be the Priest of [Page] God, to raigne with hym a thousande yeares. But will yée knowe (beloued) who hath this regenerating faith? verily, euen onely they, which are of a pure hart: For this is the ordinary worke of God, by faith first to approch vs to his holy presence, to make vs his beste beloued children, to iustifie vs by his grace, and to sanctifie vs by his spirite. Then the same spirite descendeth to the second degrée of his most holy labor,Ezech. 36. Ephe. 4. Coloss. 3.1. and dothe with his moste holye finger, forme and frame vs anewe, changeth our acts and hearts, and fashioneth vs, to the Image of God, in true holinesse and righteousnesse. And out of all doubte, greate is the glorious God, by whose mighty operation the sea of mans hearte is turned so quite to another course so as by ye spirite he is brought to hate that horrible vice, whiche before he honored, and ardently to loue, and embrace with great delight that vertue whiche before he did despise. And to desire, to do those blessed things, of whyche he earst could take no pleasure. And this is that puritye of the [Page] hearte by the Apostle to Timothie so greatly commended, and is the seconde sound note of Gods holy childe and mē ber of the inuisible elect and predestinat Churche, to life euerlasting. And thys seconde note you sée consisteth in these thrée blessed vertues. The true hate to sin, Rom. Ps. 119. euen as to a Serpent. The sincere loue of righteousnesse, with the exercise of the whole body and spirit to it. And thirdly, the inwarde desire of the heart in soule and body, to doe the wil of God: Althoughe the same godly desire by mightie battels with sinne, and Sathan, is euery day impugned: as by Paule in the seauenth of the Romaines, is moste notably sette downe, whether for breuities sake I sende thée. 3 The laste note of the inuisible Church, and member of it, is sincere loue & burning charitie, loue or vncorrupted charitie, which procéedeth from true faith, is accompanied with assured hope, diffused by the spirite of God into vs, and so borne vnto our brethren, as we shunne by euill example to hurte them, and take greate [Page] care with all our power,1. Cor. 10 31 to doe them benefite, euen as the Lorde hath commaunded vs, and doe omitte the oportunitie of reuenge, or hatefull memorie of euil done déedes: But, as God for Christes sake, hathe forgiuen vs, doe from the botome of our harts, forgiue and forget the iniuries of oure brethren, according to this saying of Gods spirite by Paule: Eph, 4 31.32. Lette al bitternesse, and anger, and wrath and euill speaking, bee putte awaye from you, wyth all malitiousnesse. Bee yee curteous one to another, and tender hearted, forgiuing one an other, euen as God for Christes sake forgaue you. Shall wée putte the Papistes to silence (o ye blessed people?) In this then doe it, that they blaspheming vs as euil doers, may haue their mouthes stopped by our godlynesse of life.
And further,1 Pet. 2.12.15. that so we maye make our calling sure, and an entring into ye euerlasting Kingdome of God. Nowe then apply thys doctrine to your selues,2. Pet. 1 10.11. [Page] (deare brethren) that yée haue nowe hearde, and saye to your hearts, for comforte (if ye finde in trueth these markes liuely in you.) Now we know for truth that Gods spirite dothe assure our spyrites,Rom. 8. that we are the sons of God. And so maye you be bolde, to blesse God for thys grace, and say vnto the Papistes, Gods goodnesse is great, who hath planted vs in Englande, and Englande into his Catholike Vineyarde, both visible & inuisible. But beholde, yet further, his gracious goodnesse appeareth, & is right notable to behold. 1 For in this Vineyard of his holye Churche of Englande to the great benefite of the Figge trée he hathe firste placed a watche Tower. Esa. 5. 2 He hath secondly set a Hedge of defence rounde aboute it. 3 And thirdly, hauing stoned ye grounde, hée hathe stablished a Wine presse within the yarde, where eache trées fruite, shall, in conuenient time be brought to his tryall & purpose of benefite. If that noble Prophet Esay could say so of Iudah and Ierusalem, maye not Gods Prophets crye it out nowe, concerning [Page] Englande, and say, the Lordes goodnesse is maruellous greate to thée (o thou Figge trée of England) For he hath placed thée in hys owne Vineyarde, he hath set vp a Turret in thée, whence thy watche men may sée thée, and thyne enimies purpose agaynste thée, wherehence to giue thée warning of thine intended harmes. And he hathe sette hys hedge of prouidence rounde about thée, in more ample wise than euer had the Isralits, for they had but warrant, when they came vp to Ierusalem to worship, that no enimies shoulde inuade them. But thou England arte and haste béene hedged and defended, by the Lords miraculous hād, not séeking to serue God, but after a fashion waxing colde of hys seruice, and haste giuen thy selfe to vanitie and securitie in sinne, arte called, and goest rather backwarde: And yet, thine enimies abroad,Hos. 11 1. Esa. 7.1.2. & deinceps and thy false confederates at home, séeking to make a breache in thée, thy God, Englande, thy good God, saith, it shall not be, and hath vpholden thée, and defended thée, by him [Page] self against al secrete conspiracies open rebelliō, & forrain threats, now full this 22. yeres. Thy name be blessed for it, my God, & Lord, giue our Englande eies, to sée hir sins, & thy long suffring safetie to vs & for vs in this thy prouident hedge. The pollicie of ye watchers, whereof hir Maiestie is chiefe, (whom the Lord still defend ouer vs, that long she may wake to God, and watche godlily, for this hir people of England, and also the Ecclesiastical, and ciuil honorable councel, and Christian gouernors) is great no doubt, for whose great and godly paines to vs, we owe in truth greate things to them, and manye blessings to God. Yet is it neither simply, hir Maiestie, their pollicie, or other indeuor. (For al these with vs are sinners, in his sight) but hys holy hande alone, and that for his owne names sake, that hitherto hathe guyded their holy counsels, and defēded vs. Oh that the watchemen of oure Englande, would consider then right déepely theyr place. You be set my Lords alofte, to see aloofe for ye help of vs that are appointed [Page] vnder you. Your carcks & care may not be, the Bishop to become very rich, the Iudge to be of great reuerence, ye Councellor & ruler, to gape after priuat gaine, but you muste be all helping, rather vs, thā your selues, yea, to your own losse, in winter, sommer, heat & cold, day and night my Lords, euen as hiding places from ye winde, a refuge for the tēpest, as riuers of water, in a thirstie place, & as ye shadows of greate rockes, in a wearye land. So the Lord hath allotted you.Esa. 32. [...]. [...]. So Esay the Prophet hath told you. And the reuerend Bishops must lerne to know, that God hath called thē to such reuerēd places, that they shoulde not be more ydle and Lordly,Acts. 20. but more labouring and lowely, yea, if possible it may be, than their inferior brethren called to like fū ction in the Lord, and holy office of preaching. And (beloued brethren) of the popular sorte, our partes is to blesse God, for our godly gouernors, both reuerende fathers, and the ciuil Magistrates, whyche doe manye of them painefully trauaile in their places to watche ouer vs. [Page] And are to pray wyth sighs and sobbes to God, for some suche of them, as neyther teache as they ought, or watche as they shoulde, or yet procure such as willingly would to the benefite of the Fig trée. I knowe some where, some places in England, that haue a Turret or Pulpit, but no Preacher in it almoste since hir Maiesties raigne: For why? the spirituall officers looke ouer it, some temporall statute, and stearne Papistes, doe so out-countenaunce it, as, neither the worde is desired, or can with quietnes happily haue grace of hearing. The lord from heauen be mercifull vnto hys people in earth. Wel we must render to either state, our due obedience, suffer them to stone vs, wéede vs, & proine vs, that we may become fruitefull, and so behaue our selues in al thinges by loue towardes them, that as they must render accompts to God, for theyr offyces, so they maye take pleasure to exercise theyr function amongst vs. So doth the holye Apostle teache vs,Heb. 13.17. saying: Obey them that haue the ouer-sight of you, [Page] and submit your selues: for they watch for your soules, as they that must giue accomptes (to God) that they may do it with ioy, and not with grief for that is vnprofitable for you. The Lord further saith, he stoned his Vineyarde, and surely he hath mightily by hir Maiesty, cropped the toppes, and caste out of the Churche of Englande, the stony hearted Papists. It remaineth, that the stoners vnder hir grace, be not stony thēselues: For, if they be Papisticall, that be Rulers, howe shal the Papistes of England, be stoned out of ye Vineyard? Lord, thou clensing God, preserue thy little church of Englande, clense the Benches of the lande, that Benchers maye call to the barre, such as hinder the growth of the Fig trée, in euery part of this thy kingdom & by iustice, authoritie & grace, cō uert them Lord, or cast them out of thy Vineyarde: For why Lorde, shoulde they also make the ground barren? The allegory of the Wine presse, lette it be thus vnderstoode, the worke offered of God to euery calling in this hys Vineyarde [Page] of Englande. The noble Potentates haue vs hir people committed vnto them, the Lorde doth looke, that their indeuour shoulde fill the presse with holy labors. The reuerende Fathers, and learned Preachers of the lande, haue their people: namely, the Church of God to exercise themselues vpon. The graue Iudges haue their gréedye plaintiffes and defendants, to trye their industrie, and toyling seruice, yet holy to ye Lorde. And surely my Lordes, you must stoutly and with good courage tread ye Wine presse in your Assises, and in Westminster Hall. Your calling doth not onelye teache it you, but your verye robes doe preache it vnto vs: You sitte in bloudye Gownes of Scarlet hewe, as whereby your very apparell dothe prognosticate to your selues, and vs, with what hate to sinne and zeale to God, you muste execute the lawes, euen to the not only drawing of bloud, by the sword of equitie, but euen to the dying of the place with the bloud of the wicked, whiche otherwise can not be reclaimed. Your [Page] eyes muste not looke vppon the mightie againste the pore, or spare to strike the strong, that else would grinde the simple vnto powder: But you muste aboue all (my Lordes) that be Iudges, take greate care of religion, and if in your circuites, you happily find any one bencher, that wil not accōpany your Lordshippes to the hearing of the worde, the same you muste call to barre to taste of the sworde: For the iudgement is the Lords and not mans. O Lorde that I might once sée that example in England, of some one godly Iudge or other, that, if any his associates refused in contēpte of the word and lawes established to go with him to Churche, to heare the word of God there preached, his Lord would commaund him from the Bench to the Barre, yea, though he were a Lorde. Some of you my Lords are more gretly beholding vnto God, as by health and sickenesse, drawne nearer and nearer him, and are restored againe vnto life, that Christe Iesus shoulde be séene [Page] afreshe to liue in you. The Lorde doth knowe his Churche hath néede of you: and therefore in mercie he hath agayne lent vs you, play the men, and helpe to stamp into the Wine presse, those whiche without you can not be broughte to tryall, and muche hinder the gratious growth of the Figge trée. Let your godly heartes, take that auncient precepte from Iehosophat, that godly King, vnto you, which saith, or rather Gods spirite, in that place of the Chronicles:2. Chro. 19.6.7. Take heede what yee do, for yee execute not the iudgementes of manne, but of the Lorde, and he wil bee with you in the cause and iudgements. Wherfore now let the feare of the Lord be vpon you: Take heede, and doe it: for there is no iniquitie with the Lorde our God, neither respect of persōs, nor receiuing of rewarde.
The Wine presse for you (my brethren) of the vulgare sorte, is, that Christian duety, whiche of duty we owe one vnto an other, teaching vs to liue godlily,Titus. 2 11. Gal. 6.9. soberly, iustly, and not to be weary [Page] of wel doing one to another, but as candles alwayes light, we so shine,Math 5. that our workes may procure Gods praise. Let vs doe good vnto all menne, but especially to the Children of God. And know wel, that the Apostle to the Ephesians, Gal. 6.10. teacheth this to be the end of our placing in the Vineyarde, that we be wel exercized in the Wine presse, saying:Eph. 2.10. Wee are his workmāship created in Christ Iesus vnto good workes whiche God hath ordayned, that we should walke in them. And thus muche of the first part concerning the great goodnesse and grace of God, to his Churche this aduā ced Figge trée. And now (beloued) we approche to the reste of our Texte, whiche setteth sorth vnto vs the sharpe and seuere sentence of God, vppon the same Figge trée, that was before so happilye harboured.
The seconde parte. Then, saide hee, to the Dresser of thys Vineyard, beholde, these three yeres haue I come and sought fruit of this Figge tree, and finde none: Cutte it down, why kepeth it also the groūd barren?
THis second parte of our text (deare brethren) containeth two speciall points. 1 First, the Lordes long suffering the vnfruitfull Fig trée, to stand in hys Vineyard, wherein his great goodnesse is yet further declared. 2 Secondely, hys heauy sentence vpon the Fig trée, after the long abuse of his greate patience. Then said he to the dresser of his Vinyard, beholde, these three yeres haue I come, &c. Oh happy Vinyard that hath such a Lord, who doth not only plant it, defend it, & fructify it, but also doth daily visite ye same, calleth vpon his people, & offereth them the remembraunce of the ende, wherefore they are so planted and placed in his holy Church. He commeth [Page] firste in long patience, to his slouthfull trées to sée, if at lengthe they can take blossome, and bring him fruite. Note then (good people) the ende of your calling, it is to be holy,Heb. 3.13. liuely workers in the Lordes Vineyarde,Iude. vers [...] 20.21.22.23 Esa. 58. to laboure the Lords increase, by teaching & exhorting one an other, while it is to day, helping vppe some, and pulling out other from the fire, comforting the weake, walking with the strong, deliuering the oppressed, and setting the prisoners frée, restoring eche man hys right, vsing no violence to the litle flocke, but by godly example in life, and daily practise to their good, so to yéelde our Figges to our brethren, that they séeing our good workes, maye glorifie our Father whyche is in Heauen.Math. 5.16. And thus shall we make oure calling and election sure, as the Apostle Peter hath taught vs, saying: Giue al diligence thereto, to bee partakers of the godlye nature, sleeing corruption and luste, ioyne moreouer vertue wyth youre fayth, and wyth Vertue, Knowledge, and wyth [Page] knowledge, temperance, and with tē peraunce patience, and with patience godlinesse, and with godlinesse brotherly kindenesse, and with brotherlye kindenesse, loue. For if these things be among you, and abounde, they will make you, that yee neyther shall bee ydle nor vnfruiteful in the knowledge of our Lorde Iesus Christe. The Lords people muste doe the Lordes workes, & the working God doth require a labouring people. Forget not (beloued) that the Lorde of this Vineyarde doth in visiting vs often séeke for fruite. Thrée thinges are of this Texte to be considered: 1 Firste, hée commeth not hastily, to looke if the trée be full of fruit, (although his soule desireth the firste ripe fruites) but he louingly looketh as a manne desirous of some, and if the trée be very sparing, he doth not spéedely depart, as angry at the same: but he taketh the boughes tendrely into his holy handes, and he lifteth vp the leaues therof, and searcheth diligently, if so there be any one Figge there, once, twice, and thrice, and [Page] verye often, and if he at anye time comming, find but some fruit, be it but here and there a Figge, he yet kéepeth a blessing for that trée. But if after oftē comming, and paineful searching, he yet (from whome nothing can be hidde) can finde no fruite, then pronounceth he his cursse, vpon that Figge trée, and saieth: Cut it down, &c Oh ye long loking eies of Gods mercie vpon the Figge trées of Englande: He came vnto them in the beginning of hir Maiesties raigne, and did mercifully plant vs, he hath daylye since come by his Prophets ordinary & extraordinary, and all to trimme and proine vs,Io. 15. that we abiding in his Christ might bring forth more fruite. But hée hath by his correcting hande to London, (oh London looke to it, thou City of God) and other places with punishing roddes of plagues and sodaine deathes, continually of late visited vs, as thereby reprouing our wantes of fruite. And now he stirreth vppe the courage of his Prophets (the godly Preachers whiche truly feare him) with one consent to sound, [Page] as it were the solempne blaste of a laste visitation, that if we can not yet be fruitefull,Esay. 65.8.9.10.11.12.13.14.15. they shoulde tell thée (O Englande) that then this hys Vineyarde shall be taken from thée, and thou caste out of it, and shalt sée it giuen to a nation that shall bring forth his expected fruite. Oh Englande, GOD make thée carefull and mindefull of this seuere sentence, Cutte it downe.
2 Secondly, let vs here note, how the Lorde saith not, I haue come and found no Blossomes, but I haue come and founde no fruite. Fruite, and apte fruit (beloued) is that whych the Maister of the Vineyard expecteth. Blossomes are blowne awaye with a blaste, Buddes are beaten downe with stormye tempestes, but swéete fruite is moste méete for the Lordes mouthe. But it is a harde thing for the bitter Figge trée to alter hys nature: Wherefore he often draweth the vigoure of the earth to féede his bitternesse. Looke vppon the Iewishe Figge trée, and [Page] the Lord comming after long expectation for good fruite, what fruites founde he? Esay sayeth:Esay. 5.4. Hee looked that it shoulde bryng foorthe Grapes, but it broughte foorthe Wilde Grapes, viz. hee looked for iudgement, but beholde oppression, Vers 8. for righteousnesse, but beholde, a crying of them that are oppressed, throughe ioyning of house to house, and fielde to fielde, so as they woulde banishe the poore, to dwell alone by themselues.11. Earely vp to dronkennesse and bibbing from morning till nighte, banquetting, feasting, piping and dauncing, but no regarde of the worke of the Lorde, wherefor he hathe made them. Furthermore,Vers. 20. they gaue a contrary tongue vnto God: For they yéelded commendation of that whiche was noughte, and flatly condemned the simple good. They altered the tymes and seasons to their owne fantasies, darkenesse for light, bitter for sweete, and swéet for sower.21. They estéemed mannes pollicie aboue Gods diuinitie, makyng muche [Page] of their owne conceits, and became prudent in their owne sight, they durst vse, and bragge of it, that a carowsing Cup, or a harty draught coulde not ouertumble them, & therefore they woulde ioine Bacchus to Venus still.Vers 23. Finally, they abused the seate of Iustice, Equity was sent from home, and the wicked were iustified for bribes, yea, the godly, and his cause was by the aduerse power intercepted of his right, and hys case peruerted, so as either the righteousnesse of his cause was darkened, or much diminished, or the true alowance to it vtterly taken away: therefore the Lorde did threaten his cutting down,Esay. 5.24. saying: Like as the flame of fire deuoureth the stubble, and as the Chaffe is consumed of the flame: So their roote shall bee as rottennesse, and their bud shall ryse vp like duste, bycause they haue caste off the lawe of the Lorde of hostes, and contemned the worde of the holy one of Israell.
3 But nowe let vs looke into the long suffering of this our God to this people. [Page] Beholde, (saith he) these three yeares haue I sought for fruit and finde none. By this terme of time, we are to note (beloued) the long suffering of God, which calleth by it to repentance. So he dealt with the world in the dayes of the floude, yea, euen when he was ready to strike, then he gaue them afreshe a longer time to repent, namely, 20. yeres.Gen. 6.3. So prolonged he ye time of his plagues, to their posteritie, euen when the daye was conceyued, to sée if they would preuent his anger with their returning vnto him. And by his holye Prophets, cryed vnto them: (oh ye people) why wil you dye?Ezech. 33.11 Turne you from your euil wayes: gather your selues togither (o people) not worthy to be beloued, before the dresser come forth, and ye be as chaffe that passeth in a day, and before the fierce wrath of the Lorde come vpon you.Zephany. 2.12. But they greatly abused his great forbearing, and so do we. Ieremy saide of them,Ierem. 25.3 that hée hadde called them to repentaunce ful 23. yeares, earely and late, but they woulde not heare nor encline [Page] thine eares to obey, but prouoked him to anger, albeit he long suffered them, and sente to them his Prophets, as before is saide. Oh Ieremy (Gods holy Prophet) thy terme of time is cast vppon vs. These thrée and twentie yeares hathe the Lorde in mercye by the voice of his Prophetes, called for fruite of vs in Englande. But what shoulde be our fruites? Surely, a duple degrée in fruites, the Lorde dothe require of vs.
1 Firste a generall fruite, as we be all professed into our Christe. 2 And then a speciall, namely, euery trée his owne fruite.Philip. 1.27. Of the firste the Apostle Paule speaketh thus: Let your conuersation be as it becōmeth the Gospel of God, &c. That is, that our heartes be one in iudgement, oure offections in loue, our confederacie in godlynesse, suche as wée ioyne hands in vnitie one with another, to fight togither through the faith of the Gospell againste the aduersary, and not as dismembred bodies and companies, to deuoure one an other by iarring [Page] braules and causelesse contentions. Let this (beloued) be neuer out of our minds which are of one religion: If ye bite one an other, Gal. 5 15. take heede leaste ye be consumed one of an other. Our vnitie & loue doth appall the pride of ye Papists: our brawling, contentions, and strife, (not for knowledge but for malice) doth bréede a breache for the wicked. But, note that our vnitie & godlinesse, muste be a conuersation, not a déede well done by chaunce at a sodaine, but a continued conuersation in holynesse: The guide of whiche conuersation is set downe to vs here to be ye faith of the Gospell of God, as from which fountaine euerye manne may fetche hys seuerall fruite, and lycour to life. Marke this you mighty rulers and rich of the earth. From hence, namely, from Gods holy worde oughte you firste (to others godlye example) to draw the patterne to your conuersatiō. God sendeth hys holy Prophets ye preachers of the worde, fyrste to call you hyther. Goe downe to the house of the Kyng of IVDAH, [Page] (saith the Lord) to Ieremy, Ierem. 22.1 and speake thys thing and say: heare the worde of the Lord o King of Iudah, thou that sittest vpon the throne of Dauid, thou and thy seruants and thy people. Execute iudgement and righteousnesse, &c. then shall yee liue. I praye you reade the place at youre leysure you princely Rulers. Know you, that first you aboue all menne are spectacles and myrrors vnto men: your conuersation therefore muste shine by the Gospel; & Gods holy word, and your loue from aboue must abound in equitie to his Ministers. Moses must loue Aaron & defēd him in truth againste ye malice of ye wicked. But where is this Gospel-like conuersation? We wil aske of the riche and mighty, nowe at the ende of these thrée and twenty yeres but this equall fruit. But it is with vs fruite good ynoughe, for the Minister to be basely estéemed, it is no matter to priue his portiō to your owne purses, but suche are Nabothes & feare not God. I speake not against the godly mighty, but against the rich men [Page] of the earth, whiche care not for these wordes: Do my Prophets no harme: Nor for this: He that teacheth the Gospel, let him liue of the Gospell: Nor for this: Muzzel not the mouth of the Oxe, that treadeth out the corne, &c. But are these worldlings but fewe, or rather may we not aske who is it, that delighteth in this conuersation of the worde? For the moste parte ye dispise our holye calling, but daylye more and more, you labour and hunger to be possessed with our liuings. You are by calling properly temporall, but through elder abuse, many of you are become improperly Ecclesiasticall. The poore Minister muste crouch to such patrons, his knée to the grounde, his stéeple to theyr stealth, his tythe to their granary, and his due portion to their vnsatiable prouision. These be improper persons, and therefore (I take it) by law, their Churche detentions are rightly called impropriate promotiōs. These improper persons receiue hundreds, but the pore Vicar can scarce haue tenne poundes, and [Page] yet the whole burthen is layde on hys shoulders. I know not howe many Fathers of the lawe are embrewed wyth this bloude. I am also a straunger to the Citie (a poore man come oute of the Country) and whether my Lorde Mayor or his brethren be, or haue in their corporation this improper proprietie, I cannot say: but I am very sure of thys, it is a very vnséemely sight to sée a Parson of a Parishe Churche, so stately attyred in suche costely robes and golden chaines, as the honor of this Citie doth affoorde to hir Aldermen. But if you bée suche improper persons, I pray you yet haue lesse care of your gaine, and more of conscience: lette vs not serue you for suche parings, but somewhat more liberally carue to vs in the Lord, we admonishe you. Remember, that the word of God requireth you to make vs partakers of all your goodes:Mala. 1.14. And dare you so boldelye take from vs then, our fyrst allotted portions?
Malach. 3.8It is counted a blessed thyng wyth manye, in these dayes to spoyle the [Page] portion of the Minister: but the dayes to come shall proue it accurssed with God.
But (Lorde) this is thy iudgement vppon vs thy seruauntes whyche haue not serued thée, as belongeth vs in these thy forbearing dayes, and thy further plague to the posteritie, for this contempte againste thée. For thy worde, by thys meanes shall bée eyther sparingly, or not at all delyuered them. But surelye, if Potentates hadde lyttle regarde to Religion, yet me séemeth it their greate pollicie, whylest the LORDE dothe yet forbeare, well to maintaine the preaching ministery: For the hart of man is his leader, and the affectictions kindled there, enforce the bodye seruiceable to his will. The handes maye be restrained for a time, but the hearte not altered, a newe assaye is to be giuen. But if the heart of man bée once conuerted vnto the trueth of God, whyche commeth to passe by the office of Preaching) then the soule [Page] submitteth hymselfe to euerye lawfull power,Rom. 13.1 as sent from God, and for conscience to GOD, and dutie to hys worde, causeth his body to obey, euen to moste hard commaundements, impositions, & euery demannd. Let a suruey be taken hereof betwixt the Papist, and the true Protestant, the one is ready to rebell at euery motion, the other alwayes preste to aide aucthoritie, with goods, landes, & life. Wherehence commeth this, but that the heartes of men are setled by the worde, to stoupe and stande to their superiors set ouer them, not for feare, but for conscience?Iere. 29.6.7 And good Ieremy and Barucke Baruc. 9.11.12. do euer persuade the Israell of God, not only to bende their backes to Nabuchadnezars bondage, but also hartilye to praye to God for his prosperous raigne, and for the life of his sonne Balthazar: how much more then wyl they teache obedience to godlye Princes, by whome God is greately honoured, and his Prophets right louingly intreated? But this is a hard fruite, (o noble Fig-trées, and improrer persons) to giue to [Page] God lame liuings and halting portions, to take the beste by spoile from his Minister, and your selues not sanctified to ye seruice. For you are not otherwise Ecclesiasticall, then when you call for tythes, but for the charge of the Cure you take no care. Oh, be afraide of thys, you that forget God, and yet boaste of hys truth, for it is a right bitter fruite, and roote of a thousande euils, to the Church of God, whyche is the verye cause why I haue thus saide vnto it. A braunche whereof, beholde, oure presente time hathe bredde, for our Ministers in the Country, for the moste part, are either ignorant and idle, or else ouer poore and néedy. The people, for the moste, are likewise vnder suche, either blinde and Popishe, or hauty and harde harted, and yet the Lorde doth stil beare, and cryeth for better fruites:Heb. 3. oh (beloued) lette vs hearken to his voice, while it is to day: that we do not stil thus fall, by degrées, from the lyuing God, thoroughe the deceitfulnesse of sinne. It is ynough that we haue spent the time of two and twē tie [Page] yeares so vainely,1. Pet. 4.2.3 lette vs knowe that hence forth we ought to liue not after the lustes of the fleshe, but after the will of God. But this is a greate wonder to manye, that men professing God, and indued with so goodlye wits should in the light of the glorious Gospell (so manye yeares gloriouslye shining) delight to dwell in suche obstinate blindenesse. But take vppe thy wonder (beloued) and looke into the matter: So shalt thou perceiue this bitter fruit to arise of these thrée monstrous vices, namely, of the carnal contempt of Gods long sufferaunce: Of the naturall distruste of his worde and promise: And of the presumptuous abuse of his goodnesse.
1 First naturally we feare those things which be angry and able to hurt, as lyons, beares, and tyrannous men: Againe, we doe not feare, but rather contempne those thinges whych be milde, & mind not harme, as louyng, kinde, and peaceable men. Yea, suche Princes as be rough and sharp to punish transgressors, wée feare to offende: but suche as [Page] onely strike of mercies string, and seldome touch due Iustice threat, our wicked nature with tooth & naile, enarmeth hautie contempt against them. Euen so it is likewise to our good God, bicause he is slow to wrath, & doth not alwayes strike, we straight contemne his threatning worde, supposing, eyther he is not able, or not knowing, to punishe our open rebellion againste hym, and so the wicked saieth in his hearte,Psal▪ there is no God.
2 Secondely, if GOD in mercie doe swéetely persuade vs by hys holy worde to true repentaunce, straightwaye our nature halseth vp a naturall distruste, saying:Malac. 3.1 [...] what profite haue we to serue the Lord? or what be his promises vnto vs? we wil not hearken vnto his word:Io. 22.14.15 For if we pray vnto him what gaine to vs? In their deadly distrust, they scornfully saye:Ezech 33. Come let vs goe heare what the Lorde wil say to vs: but they holde his Prophets as iesting persons, and pleasant Minstrels that satisfy the time. & not as the sincere Prophets of God.
For neither beléeue they the promises of Gods loue to appertaine to them, or the iudgements of his wrath doe they accepte in truth, and therfore they neyther embrace the promisse of his mercy, or be terrified with the threates of hys Iustice. But in steade therof they say: Come, lette vs eate and drincke, for to morrowe we shal dye. Oh horrible and thrice curssed nature, so arming thy carnall corps, to abuse the long suffering of thy good God. But be ye sure, yt the eternall worde of God is yea, and Amen, that whatsoeuer it promiseth, it shall performe, and though his infinite wisedome (to drawe thée to repentaunce) do differ his plagues, yet he wil iustifie his worde in the day of his anger. When those thyngs shall come to passe whych he hath spoken by his Prophets, and then in the midle of his wrath, you shall confesse, that not pleasaunt Minstrels, but Gods true Prophetes & Preachers were sent to forewarne you.2. Kin. 21.2 These bée much more wicked thā curssed Achab, whyche yet beléeued the worde, at the [Page] voice of one Prophet, and receiued cō forte: But these shall haue him a witnesse to their condemnation, in the day of Gods anger, which cannot, or wil beléeue ye Lordes word, by so many yeres trauel amongest them.Rom. 12.1. But lette vs labour to persuade you by Gods mercies, to offer vp your bodyes a holy, liuelye, & acceptable sacrifice to God: whyche is your resonable seruing of God: Tush, yt cānot moue, for you beléeue vs not: you haue Papisticall spirites, that is to say, doubtfull hearts you dare not reste vpon the promises of God, and therefore wil not be allured by his mercies. But let vs tell you,Esay. 26 17 that if ye followe the fashion of this worlde, you shal die in the sinnes thereof, you saie to your selues, safe inough, for we haue made a couenant with death, our Preachers do but scare vs, we sée no suche likenesse of Gods anger, all thinges continue their course as at ye beginning: But you wilfully are ignorant, saying,2. Pet. 3.3.4 that the Lord hath a desire to saue vs, and would haue none to perish, but woulde all to come [Page] to repentance. Notwithstanding, be it knowne to you (O ye curssed scorners) the Lorde wil come to you as a théefe in the night, and when you crye to youre selues, peace and rest, then sodaine shal be your destruction,2. Tess. 2.12 whiche woulde not credite the worde of trueth to your saluation.Gen. 7. The first age beleued not Noah, and are vniuersally drowned.Gen. 19. The cursed Sodomites scorned Loth, and wyth fyre and brimstone are consumed. And canst thou think to escape with thy scorning couenant of death, thou Paynim Papist, and carnall Atheiste? No, the Lord saith to euery such, your couenant with death shall be disanulled, and your agréemēt with hel shal not stād, When a scourge shall runne ouer, Esay. 28.18. and passe through, then shal ye be troden down by it, &c. 3 The third vice abusing Gods long suffering is, Our presumption to sin: For we conceiuing by a natural self liking, a sinister cōiecture of Gods mercie, that he doth not so narrowly looke to our offēces, or will so strictly punish our sins: do therfore take occasion presumptuously [Page] to adde sin vpon sin, to passe the dayes of our youth, in distemperate dealings against God & man, promising to our selues a long life, a long tyme to repent, & a long suffering God. But (O ye gallants of these days) which sin in this presumption, know ye, that God is iust as he is merciful, & that repētance is his gift, to whom it pleaseth him, & giuen to the hūble spirited that feare him: which in the days of their youth remēber him, before those euil dayes come, wherein you shal for paine & griefe in conscience & corps say, we haue no pleasure to liue. Be helping therefore to youre selues in God,Eccle. 12 1. and stowpe to the yoke of Christe in time. Nowe is the day of your calling, when the sounde of Gods Gospell ringeth in your eares, now is the acceptable day: In this day harden not your harts, nor treasure vp to your selues anger against the day of wrath. But lende your lustie eares to this necessarye demaunde of the Apostle Paule: O man, Rom 2.4 despisest thou the ryches of hys bountifulnesse and patience, and long [Page] sufferaunce, not knowing, that the bountifulnes of God leadeth thee to repentaunce, but thou after thine hardnesse, and heart that cannot repent, heapest vp as a treasure vnto thy selfe, wrath against the day of wrath, and of the declaration of the iust iudgemēt of God, who wil reward euery man according to his workes. Now (beloued in God) let vs pray the Lord our long suffering God to giue vs true repentaunce, that we abuse no longer his blessed bountie, either with carnall contempte, naturall diffidence, or presūptuous sins: but that with Dauid we may praye againste the rebellion of our youth,Psal. 19. our secrete faults and presumptuous offēces, that in this long time of his suffering, nowe, drawing so neare the Lordes Haruest, wée may hasten throughe him our heares to be fruitefull, leaste we still abusing his great patience, at the laste shall heare to our endlesse sorrowe, the sharpnesse of this sentence, Cutte downe the Figge tree. But (O Lorde) and deare father graunt vs thy heauenly grace, wée béeséeche [Page] thée for thy holy Christs sake.
And nowe time requireth to speake some thing of this sharpe sentence, Cut it downe. If he had saide but, cut it, it had bene a harde word of Gods anger, but in that he saith, Cut it downe, and with a further demaund, namely, Why keepeth it the grounde barren also? hée signifieth his loue is gone, his wrath is kindled, and therefore this barren trée must néedes perishe.
Two wicked euils you sée followeth this wicked Fig trée. 1 Firste, he is not only fruitelesse himselfe, but the verye place where he stādeth, he maketh barren also.
2 Secondly for thys, after a long wattering, proyning, wéeding and wayting, no goodnesse founde in him, but much euill, he is commaunded to be cut downe from the trées of the Vineyarde.
1 And for the first, would God it were rightly considered of those which are in aucthoritie. For wheresoeuer the barren Figge trée abideth, there he is not [Page] onely fruitelesse to God, but very hurtful to the common weale rounde about him, as for example, the child of hel, the shamefull Vsurer, as barren to God, so he maketh barren and vnable to liue, al the trées that earste bare greate shewe in that Forrest of his Countrey. Likewise the hardned Papist is not onely an enimy to God, his religion, and hir Maiestie in his heart, but he maketh according the valor of his countenaunce, the Countrie by proportion where he dwelleth very Papisticall with him. If he be a Gentlemā, he corrupteth his tenants, and the godly Minister there hath small ioy of his labor: but if a Iustice of peace (as too manye suche there are) then hée goeth very néere (if not) to corrupt sundrye his fellowe Benchers, yet by the fleshly fauor they owe him, and through the linkes of bloude or affinitie to him, or other their friendes, they are become very sparing of religious fruite, bothe bearing with his Popery, and all hys, and also, not so dutifull to God, and hir Maiestie, for the purging of the country [Page] of such bitter trées or fruites, as they, of faithfulnesse oughte, or for their owne persuasion should, were they not made barrē by such a bitter Fig trée. Oh Lord why should such vniuste Papists, sit in place of Iustice, so to barren the soyle rounde aboute them. Mercy they haue had, and it doth rather mar them: Lord, from heauen, from heauen Lord, grant them Iustice or mercy at thy good wyll. Conuert them, or confound them Lord: For why shoulde they yet make their wiues, their children, their seruantes, their tenantes, theyr friendes and kinred, theyr associates and countrey thy people, hir graces subiects in these growing times, so mightily barren? Wel, wel, the iolity of these, and the number of our owne sins, haue writhen a coard of maruellous length,Esa. to drawe thys heauie sentence vppon this Nation and people, if we repent not, Cut it downe. Thys sentence is most heauy, Cutte it downe: But yet it is here intercepted, with a most louing petitiō of ye dresser of [Page] the Vineyarde, viz. Lorde, let it alone this yeare also, till I digge rounde aboute it and dung it, and if it bring forth fruite, well: if no, then after thou shalte cut it downe.
Greater glorie God neuer broughte to nation, than to this country of Iudea, so as the Princely Prophet Dauid said of it: The Lord hath not dealt so with any Nation: And yet where he bestowed his greatest loue, there they caste vnto him for thankes the vile sin of senslesse securitie, contemning his grace, despising his lawe, slouting hys Prophets, killing his Christe, murthering his Apostles, and persecuting his Churche, detesting his Gospell, and leading their liues without féeling with the Gentiles in moste gréedye filthinesse. Wherefore their glorie is turned into shame,Zach. 11. and the staffe of their beautie, & the band of his couenante is brokē al to péeces, and they commaunded to vtter ruine, Cut it downe. Oh that Englande would looke to this. More beautie, greater bandes of Gods amitie hath not bin [Page] séene, no not in Iewrie, yet Englande is too carelesse what she giueth God: She taketh an argument frō his former fauour, and louing band of peace, to be incorporate into a perpetual reste, but she remembreth not that Ierusalem and Iuda are cut down, nor throughly weyeth the cause crauing like censure nowe. In truth (beloued trée of Englande) were it not for yt interception of thy dressers petition, the intercession of thy only mediatour Iesus Christ, ther is no let of this sentence againste thée, Cut it downe. Consider then with thankefulnesse (beloued) who is thy safetie, Euen Iesus Christe alone our mightie Michaell, Daniel 12.1 that standeth in the gap these 22. yeares for thée. But here we may not forget, ye Christ our dresser & defender to God his father doth 2. things for his church.Ezech. 22 3 1 The one is, as a vigilant pastor & defēder, he is redy to help, presēt at néed, & taketh ye oportunitie offred, to benefite the same: For euen at that instant, when God cō mandeth to destroy the trée, at that present, he maketh his harty petition for it.
2 The other is Christes prayer for his people, but vnder a condition, Spare it Lorde (saith he) &c. till I digge it, if then it bring fruite, wel: but if no, thou shalt cutte it downe.
Of Christs vigilancie ouer this land, for hir defence, we haue moste singular assurance, and the same shall appeare moste plainely vnto vs, if we looke into the ancient sins of the same, in hir elder people, and his sentence, executed vppon them after hys long sufferyng, for that there wanted a Mediator at last to stād in the gap. And in sinceritie of our harts doe then leuell the line of oure wicked conuersation, with the sins of our ancestors, & his defending arme vpon vs, we shal be driuē to acknowledge his louing vigilancie to be our only stay. The antient Brytanes the firste Fathers of thys Iland, did liue after Christs incarnation in abundant wealth, but they gaue themselues (saith the storie) to the heresie of the Pelagians, to the disdaine of the truth, and to great loosenesse of life, so as ye Nobilitie & Clergie were wholy [Page] giuen to Bacchus and Venus. The Lord first sent them warnings, then warres with the Picts and Scots, whych mightily molested them. But what didde these brute Brytanes? They returned not to the Lorde, confessing their sins, and repenting theyr wicked liues, reposing their confidence in Gods hande, but continuing in their luste stil, they sente for aide against the enimy to the Saxons, about the yere of Christ 685. which was the first message of their ouerthrowe. For ye Lord in his iuste iudgement vsed them his instruments to driue the Brytanes into Wales, where they remaine as yet, & these their confederates possessed thys pleasant Iland. So came the Brytanes vnder this Censure, Cutte them down. Likewise the Saxons possessing this lande, and abusing Gods blessings, gaue themselues to a declining from God and his truth, and charity was key cold amongst them. Whiche two horrible vices can neuer dwel alone, & therefore ignorance came into the countrey, and tooke possession of the Churche.
It was a wonder (saith the Booke) to haue a Priest to vnderstand his Grammer. The Nobilitie became Atheistes and wicked men, the common people were solde to sinne: For pride, whoredome, and drunkennesse entred into thē from high Palaces. Nicenesse of apparell, had then a common habite wyth men: for newe deuises were euery day. And (that which is not at this day amō gest the reste to be forgotten) the Saxons did in very muche brauery clip or shaue their beards to the very face, all excepte onely the ouer lippe. But the Lorde (as greatelye grieued at the Lande, by some good Bishops reproued them, and when no admonition coulde preuaile, he bente the heauens wyth blazing Comets, to threaten this Sentence: Cutte the Saxons down. For, Anno. 1066. after the Comet, came William the Norman, and did execute that sentence vpon the Saxons, conquering the lande, and ouerthrewe the former state. O deare brethren in God, can wée Englishemen sée our noble trée thus twice cutte downe, [Page] and not quake for feare of like iudgement? or is there not like cause in vs, so to procure Gods wrath? Be not deceyued, GOD is not mocked, neither come I to flatter, or yet to feare to speak the truth. Englande is full of sicknesse, byles and soares, procuring death. We may truely lament, for it is as the Prophet Micah Micah. 7.12.3. did for his people, saying: Wo is me, for I am as the Sommer gatherings, and as the Grapes of the Vintage, there is no cluster to eate, my soule desired the firste ripe fruites. The goodman is perished out of the earth, and there is no righteous among men. They all laye waite for bloude, euery man hunteth his brother with a nette. By this sentence the Prophet accuseth his people of 3. pestiferous euils: wherof the firste is a Catholike backesliding from religion & godlinesse saying: the good mā is perished for those yt remain, are but rare & thin, euen the gleanings of the Haruest, and as the Vine trée, after the Vintage whiche maye happilye haue here and there one Grape lefte behind. [Page] 2 Secondly, of a general hipocrisie, for he saith: Nemo rectus, No man treadeth by the measure of ye line, whych his profession & calling doth leuil vnto him, but maketh a shew of another than that he is indéede. 3 And laste, of an vniuersal crueltie, vsing the Metaphor, Euery mā hūteth his brother with a net. And my brethren lette vs examine the common condition of most parts now in Englāde, shal not we perceiue these sins to aboūd in the same: looke to our earnest profession of the Gospell, in ye beginning of hir Maiesties raigne (whō God in his mercie long preserue ouer vs, & euer in hys Christ) how we hungred the truth thē, how we ioyed of Gods Ministers, how we desired heauēly encrease, & prepared our liues to answere ye Gospel: we clensed our Churchs, our hearts & houses of popish Idolatry, we reedified ye same wt ye squire of ye word, yt in such zeale (namely, ye Potentates, Bishops, Citizens of London, & other many godly ones) as we were no whit inferior to ye Iewes, whiche with Nehemias & Ezra Esra. 3. & 5 Nehe. ca. 3. ca. 4. repayred the [Page] ruinous walles of Ierusalem. But (beloued) let vs with a simple eye, looke into euery state almost in Englād now, & we shal right sorowfully sée a catholike cooling of this former zeale to Gods house. Partly by ye malice of Sathā in his seruants the Papists, séeking by persuasion & al policie, to hinder ye former work, offring vs their help to build, whose purpose is, wholy to pul down: And partly,Esra. 4.2. by our owne wearinesse of well doing, which contenting oure selues with our firste building,Haggai. 12.4. haue taken surcesse for a time, to build & pul downe, & rebuild againe (to our great cost, & the Countries great paine) our braue bowers & sumptuous towers, to féed our fantasies, and pore mēs eies: but the building of Gods holy house, to the encrease of faith & vertue in true religiō, we haue almost laide aside, except a few sommer gatherings, by grace conserued vnto God. May wée not therfore admonish Magistrats, Ministers & godly men, to apply this voice of the spirite of God to his holy churche, which firste was sente to Ephesus? viz. [Page] I knowe thy workes (sayth God) and thy labour, Reuel. 2.2. and thy patience, and how thou canste not forbeare them whych are euil, and hast examined thē which say they are Apostles and are not, and haste found them lyars, and haste suffered (for my names sake) and hast patience, and for my names sake haste laboured, and haste not fainted. Neuerthelesse, I haue somewhat against thee, bycause thou haste lefte thy first loue. Remember therefore from whence thou haste fallen, and repent and doe thy firste workes, or else I will come shortly and remoue thy Candlesticke. We are all lesse louing, lesse labouring, and lesse zealous in religion, than earst we haue béene: yea, one and all of vs, which the Lordes spirite (the true discerner of all things) doth call here a falling from our first loue, and threatneth a comming to cut vs downe, if we preuent not his spéedy cōming to our candlesticks. O Lord for thy mercies sake, graunt to our godly Prince, and all hir noble Counsellors: to the Bishops and [Page] learned Fathers, to the Iudges, Preachers and godly people (thoughe Sommer gatherings) thy grace, that they may all in their callings and spirites, take hold of their first loue, and do their firste good workes, in thée, and by thy Christe, that our Candlesticke (thy holy gospel and Church, hir Maiestie, and this our hapy state) may firmely stand to thy glory, and our continuall comfort for thy holy names sake. 2 But if ther be such a weaknesse in Gods Sommer gatherings in England, whiche yet are the best beloued of the Lord: what are wée to looke for in the rest, whyche are but hypocriticall? Nemo rectus, (sayth the Prophet) No man kéepeth hys heart, and his hand, by that line that the lawe of his God, & the simplicitie of his soule, doth direct vnto him. And surely, if you wil not wilfully be blinde, when didde you euer reade, heare, or sée of greater hypocrisie, than is nowe resiante in Englande?
The Papist supposeth, it his greatest grace to coulour his Italian hearte [Page] with hys Papisticall hypocrisie: For lette hym bée accompted Papisticall by the superiours, and Lorde, howe hée protesteth the contrarye, and if hys inferioure enforme him, then he frowneth, sweateth, sweareth, and taketh it hotely: but yet there is no greater poyson in the Toade, nor fixed hatred in the Serpente, or rigoure in the roaryng Lyon huntyng for hys praye,Gen. 3. than lurketh vnder the sugred tongues of oure Italienated Papistes: For the poison of Aspes is vnder their lippes. Againe, what dissimulation amongest menne of all sorts in eache degrée? O Lorde, it is a worlde to sée Abels countenaunce, but Caines hearte amongest confederates, friendes, parteners and cobrethren vniuersallye abroade. It hathe béene called the holy water of the Courte, but in euerye corner of the lande at thys daye are greate Welsprings of this infernall Lake. If yée buy but corne of the husbandmanne, there is deceit, if you deale with the Artificer, [Page] beholde swéete wordes, and sleightie subtiltie. But trafique, or craue counterchaunge with the Marchaunte or Vsurer in Citie or Towne, (excepte some speciall man of GOD) and beholde a graue countenaunce, a sugred tong, and séemely welcome: but if thou deale wyth hym, he is as a thornie hedge. Thou takest hym for a shilter, but if he haue delyuered thy clothes from some stormy raine: yet ere thou escape from vnder him, he will all to scratch thy fleshe: If he bit thee not to the very bones. Oh séeming friendship, and sure hypocrisie. O Lorde preserue thy holy ministery from hypocrisie, and kéepe hir farre from Iustice seate. But Micah Micah. 7.3. saide in his time of it thus: To make good for the euil of his handes, the Prince (viz. the great Rulers in the lande) asked, and the iudge iudged, for a rewarde, therfore the great man, hee speaketh oute the corruption of hys hearte, and so they wrappe it vppe. The beste of them is as a bryar, and the moste righteous of them [Page] is sharper than a thorny hedge. The daye of thy watchemen, and thy visitation commeth, then shall bee theyr confusion.
No maruayle (beloued) for a generall iniquitie, can not but begette an vniuersall cutting downe. Woulde God hypocrisie had not spred his wings so largely in Englande, & pierced so déepe as to the harts of many sorts in hir, or so cunningly couloured his vgly shape, as he hathe at this day. For no where shal religion, godlinesse, or honesty offer hir selfe in England: but hypocrisie dare aduenture to presume of some preferment in that place. He is the vesture of the proude, the habite of the adulterer, the gowne of the Vsurer, and the beste attyre for the Macheuil. The Atheist girdeth him about him, and no treason can be broched besides him. He delighteth not to dwell with beggers, but offereth salutations to sacred states, the Lorde graunte all godly Princes and Potentates eies to sée hym, and spirites to discerne him, for his glorye and oure beste [Page] good.
3 But haue we likewise vniuersall Crueltie? and doe wée lay watch to forstall our brethren? surely, thys sinne is too vniuersall. What Village, Towne, or Citie is it, that is not a witnesse vnto this?Gen. 10.9. Nymrod was called a greate Hunter, but Nymrods hunting is nothing worth: he hunted after beastes and buildings, but wée againste our brethren. And surely thys hunting muste néedes be vniuersall, while it hathe taken holde of the Clergie. Doe not hir maiesties Courtes approue greate hunting with a Nette lease often, twelue, or twenty yeares to come, is hunted so after, with a couetous Nymrod nowe, that his poore brother whyche dothe enioye it, muste of necessitie, eyther take a newe, or bée in feare to bée forestalled of hys state to come. No offices so base, that sundry nettes of dyuers webbes, are not prouided to forestall them. No forfeite, bée it small, but gréedily some one doth prosecute agaynste an other by meanes [Page] whereof, sinne is dailye solde for siluer For the informer taketh his bribe, and lets the faulte remaine. No intreaty, persuasion, or louing desire, can winne the poore, but little fauour in this cruell age. Such dyking in of groundes, suche barring menne of common righte, as the poore Cottier muste eyther begge, and bée starued, or else steale and bée hanged: For so menne hunte after bloude. The Countrey Villages doe decaye, and shire Townes are fylled wyth beggers: for rotten shéepe do ouer runne all. Oh Lorde, cease thys crueltie.Habac. 2.12. The Prophet Habacucke cryed out of them in olde tyme, whyche buylded Townes wyth bloud viz. rapine, oppression, and cruelty.
But he hathe lefte it also to thée in writing, which pullest down Townes, to féede thy owne couetousnesse wyth pore mennes bloude: Ho (sayeth he) hee that coueteth an euill couetousnesse to hys house, Habac. 2.9 that hee maye set hys neste on hyghe, to escape from [Page] the power of euill, thou haste consulted shame, to thine owne house, by destroying manye people, and haste sinned agaynste thine owne soule: for the stone shal crye out of the wall, and the beame out of the timber shall aunsweare it, And concerning the Cleargie, such spiteful crueltie is bent against it, as it passeth, not onelye by others agaynste vs, but euen of one of vs againste an other.
It is a greate crueltie, my Lordes, and Fathers of the lawe, that sundrye godlye Preachers in this land, lyuing obediēt to ye now established laws, haue bene possessed of their benefices for manye yeares, shall be no more regarded than a dumbe Dogge, a blinde Idoll Priest, that can nothyng saye: Nay, by some suche wicked persons and their complices, Noble menne, and greate menne of aucthoritie shall be abused, yea, reachyng sometime to the hyghest Gouernoures, to flitte good mennne oute of theyr seates. I coulde name some suche lewde persons, [Page] and wil, if I be demaunded, that make an occupation to espy aduantage, making no difference of men, for their filthie gaine, to thrust out godly Preachars from the Church of God, and for theyr fée, to thruste the greatest giuer into such roomths. These are shamefull Hunters whyche hunt some twentie, some thyrty, some forty yeares past, for forfaites of Benefices, to sette Symony on sale. I beséeche your Lordeships aydes and helpes for Gods church herein, that if you wante lawe for these men, your endeuour may be to procure further, as time and grace will offer it. Wante lawe sayde I? nay my Lordes, you had néede go afresh to your Books, and studye more law, againste the crueltie of these dayes: For, what say you (learned Fathers) to this cunning crueltie. A patrone of a Benefice, giueth his Benefice fréely, fearing the strict examination of some good Bishoppe, so as the poore Clearke to be instituted by his presentation, may safely swere and performe, that he hath giuen nothing, promised [Page] nothing, either money or lease, he or hys friendes: but the patrone calleth the friendes of the partie presented, and bindeth them in a greate summe, that whensoeur the same shall be instituted and inducted, he shal at any time, within one moneth, after suche his induction, at the demaunde of the said patrone, or his assignes, absolutely resigne v [...]pe hys sayde Bene [...]yre. But what is the purpose of this crueltie? Forsoothe, eyther to compel the incumbent hauing passed the Byshops handes, to lease vnto him the couetous patrone, that benefice at his owne price, or else to thruste him quite out of that seate, for an other Chapman. O horrible and most gréeuous crueltie: I speake not by gesse, but by certaine knowledge hereof, yet not in mine owne case, I praise God for it. But if cruelty be crepte so high, as it rageth so againste the Ministers of God: shall we not thinke she hath greate authoritie in the temporall sorte? I purpose not here to saye more of the sinnes of Englande: but be you Iudges (O honorable [Page] audience, whether the petition of our Mediator hathe not hitherto most mightily preuailed againste our deserued sentence, Cut it downe. But now lette vs consider likewise of Christes conditionated prayer for the Figge trée. Till I digge it, and dung rounde about it: if it bring forth fruite, then well: If no, then after thou shalte cut it down.
Here is prayer with condition, the condition hath in it thys: Firste, the labour of the dresser, and also of the good successe of the trée. I will digge it and dung it, saith the dresser of the bitter Figge trée. That is, I will do to it that thing, which, if there be any life in it, shall without doubte make it fruitfull. The great mercie of God doth still yet abounde (beloued) and the singular loue of this oure Mediatoure Christe, héere also, that when the daye of destruction is preparing, euen then the Father by the mediation of the sonne is stayed from striking, to a further season. But Christe will digge, and Christe will dung his Churche this Realme, and euery [Page] Fig trée to take awaye by the one, the corruptions and impediments that may hinder his fruitetulnesse: And by the other to shelter him, supple, and moysten his roote, that the vigor, whych there is cowched as scante kéeping life, should valiantly aspyre the top of smallest twigges, and mightily make them fruitefull. And this holye operation Christe our Lorde, worketh from heauen by his substitutes and Ministers in earth, namely, his Magistrates, Ciuil & Ecclesiasticall: his holy spirite by them diggeth ye trées at the roote, to ye glorie of his name, in conuerting and cōfirming the Figge trée, or in Iustice and equity to cut downe the same. And here you Gouernors vnder God, you must learn from Christ two especiall lessons: 1 First, that you haue suche a Fatherly loue to your charge and people cōmitted to you as Christ our Maister had, and to be frée frō those euils your selues, whiche cause this heauy sentence to the Fig trée, cut it down. Secōdly, to be vigilant, sober & wise, to discern ye time whē to make present [Page] petition to the Lorde, and to digge and dung the trée, and to stande in the gappe againste the Lordes wrath. To the firste, Moses giueth example, to al Magistrates, and (besides oure Christe in thys Parable) Amos the Prophet to al Gods Ministers. And feare you not good successe of youre prayer and youre godly trauel: for thys Parable and other places of Gods Booke, doe hearten you hereto: namely, the Lorde by the Prophet Ezechiell, Ezec. 22.26 who, accusing the Priestes to haue broken hys lawe, to haue defiled the Sacrifices, and prophaned the Sabbothes: The Princes to be rauenous as wolues, and to destroye soules for theyr couetous lucar: The Prophets and Preachers to haue dawbed them (that is, flattered their vices) with vntempered morter, to saye, thus sayth the Lord, when the Lorde spake not so: The people of the lande by violence and robery, vexed the pore and nedy, and oppressed the stranger agaynst righte: all whyche prouoked Gods greate anger, and their deadly destruction, [Page] yet to the comforte of the ciuill and Ecclesiasticall Gouernors: he there sayth:Verse. 30.31 And I soughte for a manne among them that shoulde make vppe the hedge, and stand in the Gappe before mee for the lande, that I shoulde not destroye it, but I founde none: Therefore haue I powred out mine indignation vppon them, and consumed them with the fyre of my wrath. Theyr owne wayes haue I rendered vppon theyr heades, sayth the Lord.
Note wel thys, howe God in hys anger, séeketh for hys Gods and Ministers in earth, to haue theyr laboure, to dygge and dung, to hedge and stande in the breach against God, if his vengeance be commyng: and they shall preuaile. If the loue of Moses be in ye Magistrates, as wée haue greate cause to confesse it, and the bowelles of pitie in our fathers and Ministers of the church of England: No doubte they will pray for vs, they wyll endeuour to make vs fruitefull. Of whose loue, for breuities sake I send the Magistrates to Exodus, [Page] [...] [Page] [...] [Page] 32.31. and the fatherly Pastor to Amos the Prophet. 7.1.
2 Then, to discerne the time of standing in the gappe, is right necessary for the godlye Magistrates in earth, and when to be moste earnest to digge and dung the Figge trée: And that is, euen when else the Lorde woulde destroy it, and saith, Cutte it downe. God vseth not nowe to speake to vs, but by his holy Preachers, whiche be ordinary and extraordinary. His ordinary Preachers (our dayly Pastors) we knowe, and by his great mercy féele the great blessings of God in thē. His extraordinary Prophets are partely from heauen, partelye from earth. The Lorde by these dothe teache vs into his obedience, and forewarneth vs of his plagues, when they perceiue oure iniquitie to growe into ripenesse.Amos. And surely the Lord doth stil open his secreates to his Prophets, and doth giue them eyes, to discerne hys iudgements, comming by his former hande vppon like transgressions. They are called our watchemen, and surely, [Page] we muste yéelde them credite,Ezech. 33. when rightly they ring the Alarma, or else we perish. And that they myghte not be deceiued, God hathe in hys worde tolde them when to praye, and to stirre vppe the Magistrates to digge and giue compose. But when bothe the tokens in the worde, and the extraordinarie Preachers of Gods sworde doe crye to vs, beware this sentence, Cutte it downe: then it behoueth to digge and dung, that is, to take awaye that and those things whiche hinder the fruite of the Figge trée, and to adde and laye to it, that which maye comforte, supple, and moysten the roote therof. 1 The time when to praye, to digge and dung the Figgetrée is, when the Bridegrome is departed from his spouse for a season in displesure, thē must his church mourne, and his Prophets pray, as it is Math, 9.
2 Secondly, when God by his extraordinary Prophets in earth, and from Heauen dothe crye to vs the foresaide heauy sentence, then it is highe time to digge and dung the Figge trée, Esay. 22.
1 But the Bridegrome is absent from thys Church, when in hir peace by hir owne wantonnesse and wilfull disobediēce, she turneth to hir stubborne hart, to loath his worde and fruitefull voice, recallyng hir Fathers house, to hir affections,Psalm. 4.5. and by the luste of carnall Aegipt, doth quench in hir ye purity of loue, and dothe giue hir selfe to hir owne delyghtes, so as hir husbande Christe can take no pleasure in hir company. Thys is wel signified to vs by the Psalmiste, in the 45. Psalme verse 10. Psal. 45.10. by the opposite doctrine: Hearken o daughter (saith Christe to his espoused Churche) and consyder and incline thine eare: forgette also thy fathers house, (that Aegiptiacall and idolatrous house) So shall the Kyng take pleasure in thy beautie: For he is thy Lorde, and reuerence thou hym. But by that wée haue sufficiently sayde, and the experience offered to eache man euery day, we maye clearely sée, that our Preachers haue, at this very instant, great cause to call to mourning. For the loue to oure [Page] Bridegrome Christe is almost al spent, we waxe weary of his worde, we take vs to our owne direction, and beginne to dislike to be ruled longer by it: For the Papistes will not heare, the Christian doth not consider his backesliding from his former loue, neither inclineth with an obedient eare to the voice of the Bridegroome: but our delights are wholy sette, if not in the golden Calfe, yet to eate and drinke, and rise vppe to playe, as erst we did, euen as the Gentiles,Exod. 32 6. 1. Cor. 10.7. which knewe not God, and that wyth gréedinesse: but brethren we haue not so learned Christe.Ephe. 4.19. Gods Prophets séeing this, and this to growe so greate, as growing all abroade, and for the ripenesse of it, ready to the Haruest, wyth one consent they crye to Englande, Math. 3.2 Repent for the kingdome of God is at hande. Verse. 10. Nowe is the Are laide to the trée, therefore euery trée which bringeth not forth good fruite, is hewen downe and cast into the fire. But they crye and lament with Esay, Lorde, Esa. 53.1. Rom. 10.16 who is it that beleeueth our saying? Wherefore [Page] it behoueth you my Lords, & Gods Magistrates, to ioyne the sworde with the worde, and more forcibly yet to digge aboute the Figge trée. 2 But let vs consider of Gods extraordinary Preachers from Heauen, and with vs here in this land, and marke wel, whether there be not a consent, of bothe in this matter, to sommone vs to iudgement. From Heauen God by fire, hathe sommoned thys land to repentance (Anno. 1581. primo Elizab. when in that tempest this most notable monument (of Paules Churche) by whyche we stand, and is now in our eyes, he, to shewe his kindled wrath, set fire vppon the spier of it, whych was the beautie of the lande. And Christianlye consider it (brethren) it beganne not at the Church, least men might haue imagined it, to haue come of trechery or negligence, but from ye goldē bowle downwardes, that one and all might sée it, to be the only worke of God. Manye other Churches this noble citie hath like subiecte vnto GOD, but hys good pleasure was to make choice of thys [Page] (the moste notable Beacon of the land) as thereby to expresse his anger vnto al, if we repent not. Againe, the fire fel not on our dwelling houses at home, but only on the house of God: Euen therby, not only to conuince vs of sinne, for the abuse of hys holy Temple, but also to signifie to the beste of oure soules, that wée whyche beare the name of GOD, & his religion in our profession, haue not in sinceritie aunswered oure faith, and therefore are vnder the censure of Gods anger. And surely, thys double abuse is greate this daye in Englande: For there is no place so egregiously polluted as the Churche of Paules, or his worde more contemned in any place. What meaneth else that accustomed walking, and prophane talking in time of the Sermon there? Neither is there any Nation more blessed wyth puritie of godly doctrine in trueth, or any (so blessed) lesse fruitefull vnto GOD. Although I confesse it, with thankfulnesse to God, yt his Gospel hath won to hym, infinite soules in this nation which doe [Page] the Lorde, his holy word, Sacraments, and Sabaoth, as well in thys Citie, as in the realme abroade. But at the comming of thys firie Preacher, we then cryed (namelye thys Citie, hir Graces Courte, and the whole lande) Lord, we haue sinned, spare thy people O Lorde: And so our mediatour Christ stayed the fire. And then also the Lorde stirred vp the heartes of our honorable aucthoritie to giue from hir Maiestie, Proclamation, to take away the abuse thereof, whiche was an approued digging: but alas, how long did we obey? euen but a short space, for as the lawe came but for that house of stone, so our stony heartes, cast off with spéede, the verye memorie of this iuste threatning Preacher. And nowe who maketh accompts of it? wel, wel: nay, woe, woe, to vs, if we so loosely looke about vs. O Lord, what harts haue wée? Shall a sodaine falling of a rotten and olde Turret of Syloah, be by our Maister Christe instituted a doctour of repentance to the Iewes, (for the fall whereof reason coulde afforde vs some [Page] cause) and shall wée, or dare we so despise this speciall messenger from God, this burned stéeple, whych calleth vs al to daily repētance? Come hither to me, ye commers to the Citie (saith Paules stéeple) and beholde the anger of oure God. For as ye sée me, so I remayne corrected by his reuenging hande, to cal you to repentance. But O Lorde, thou God of Heauen, this Citie, this land, this place, yea this day hath forgotten this. Make vs mindefull (O Lorde) of thée, and penitently sorrowfull for oure sinnes against thée, we humbly beséeche thée for Christes sake. And as Gods extraordinary preachers came not alone, but had some one or other ioyned vnto them, as Esay had Micah, Ieremy had Ezechiel, and Hoseas had Amos: So this fire from Heauen hathe to associate his message in earth Gods swift arrowe, and burning sword of pestilence, chieflye in this Citie,Psal. 91.5.6. from whence it hathe bin sundry times, in sundrye places dispersed, and in suche sorte, as oure gracious Quéene, & godly Magistrates [Page] haue gyuen forth holy lawes for prayer and fasting, to moue the people to repē taunce, thereby acknowledging this sword to be far other, and beyond naturall cause of infection. From heauen we haue hadde also a thirde extraordinary Preacher of Gods anger, and warning to repentaunce, whych hath bin termed, The gentle warning, the Lorde make vs méeke spirited in humble sorte, to bée rightly warned by it. But howsoeuer it fare with vs, yet these termes and godly actes doe approue these for Messengers sent of GOD, and that (by our consent in worde and déede) to our forewarning. The blazing Starres I speake not of, as hauing foresighte to sée thys cauill: and why they to Englande more than to other countries? wherefore I care to giue vs our own messengers. From earth also the Lorde hathe moste notably cited vs to iudgement, & signified his sentence ready to be executed, but for the mediation of our Christ, and that alone. What meaneth else that monstrous mouing of that twentye [Page] acres of grounde, Anno. 1570. as oure allowed Chronicles do reporte? or such sundry inundation of waters in euerye coast of our Country? Such monstrous byrthes, strange sicknesses, and sodaine deaths? But laste of all,An. 1580. Aprilis. 6 that vniuersall Earthquake, and like watershake, whiche draue vs into present feare, and forced the whole state to Christian prayer, and care to repent? If nowe the Preachers of our time haue not cause to say, Our God is angrie and prepared vnto battel? wherfore also I would not haue you to forgett our present Irishe wars, which, although they be farre from the hearte, yet God graunte vs to remember, that his power is greate, our sins are ripe, and the enimies purpose, (that traiterous Doctor Saunders and his adherents) right daungerous, But if wée truely turne to the Lorde, he will turne to vs and them, with theyr aides, to vtter confusion, as his grace hath shewed himself a louing God to vs, in their late ouerthrowe in those parts, his name for euer be praised.
Nowe beloued Magistrates of bothe estates your office is at this instant required, to digge and giue compose, and aboue all, you must take care that standing in the gappe to stoppe the breache for the people, you be not like wicked, as the people: for their shall you perishe before them, and great shall be our confusion. The Lorde Mayor muste not be a Protestaunt, during his office, and a Papist after, and so for his office sake, shewe himselfe occupied about the Fig trée of his City: but he with his brethren ought to be touched and sealed in hearte to the Lorde, that at all times, as they are preferred to their people, so they bée godly, religious, vpright, & holye aboue the people, that their prayer and Christian practize maye ben defence for the Citie, not onely against the pernitious purpose of the euill disposed: but also against the iust reuenging hand of God, whē he warneth vs of iminent danger. So likewise muste the Bishoppes those reuerende Fathers, and the other councellours and gouernors abroade be, and [Page] haue the same condition engrauen in their spirite with the pensil of God, that they may repaire the broken hedge, remoue the hindering matter from the roote of the Fig trée, and lay compose to moisten, supple, and comforte the life therof. Which grace God grant you for your selues, and vs for Christes sake. But our texte doth directe your holy labours vnto two things: First, that you take from the trée, that whiche doth hinder the growth to the fruit therof: Then that you lay to the roote of the same that dung or compose whiche may administer helpe to the life of it. But I praye you lette pore Haggai Haggai. 1.1. delyuer vnto Zorobabel and Iehosuah the thing whiche mightily doth hinder the growth of the Figge trée, whych may séeme to youre discretions, so muche more worthye of receit, as that the same is sente to youre memories, by that Princely Prophet Dauid. And it is that:Psal. 1.1. Zorobabell and Iehosuah, (of a milde purpose) haue vsed to the enimies of thys trée such mercilesse pitie, that by suche ouermuche lenitie, [Page] thrée pestilent cancre wormes are bred in the earth about the roote, and eate vppe the life of the Figge trée. But if they be not with spéed digged and cast away, to the helpe of his life, it is of necessitie, that he muste be cut down. 1 The firste is the cancre of Popishe conspyracie, and their wicked counsell. 2 The seconde is, the stiffe and stubborne standing in sinne and the defence thereof. 3 And the thirde is, that the scorning Atheist, pestilent Papiste, and subtile hypocrite are set with, and aboue the godly in ye chayre of aucthority, which is (by their abuse) become greately the chaire of scorners. If thys earth be not remooued, the Cancre wormes excéedinglye bréede, and the barren trée must perishe. 1 The conspiracies of the Papistes, and their wicked coūcels they be eyther publique or priuate. Publique, but yet among themselues, at their solemne places of appointed méetings, where, for their Counter caked Christ, against the Lorde and his annointed they consulte and mightly conspyre, awayting onely [Page] theyr trauailing day of such Popish conception. As the laste good Fridaye in our partes, was a suspected number gathered, neare vnto a suspected place, where that horrible sacrilegious Masse, if it often be not, may with greate ease, voide of feare, be daily sacrificed. Their priuate persuasions are greate, and wrought by sundry, sometime by wandering Priestes, (harboured of no beggars) sometyme by popishe Phisitions (greatly magnified of our greater Papistes) and these secreately sollicite the Romishe religion, to men in towne and fieldes, and in their weary beddes, and muche moleste the valor of the Figge trée.
But these sinners stande the more stiffely in their Italienated sinne, bicause they stande in that way, whiche manie of oure Worshipfull and Noble States be delighted in: to whiche Popishe sinne all lashing luste is fixed, and their state dothe bréede suche stoutnesse, as it is euen at this [Page] day déemed a sin, eyther to reproue thē for it, or thys Cancre worme of deathe in them. And can we looke to haue eyther Atheisme, Popery, or Popishe hypocrisie, once but a little disgraced, so long as the Chaire of aucthority in most of our shires is filled with the Popish scorner? Sundry letters are carefully sent many times to search out Papists, but they come to the handes of suche, often, as haue more cause, to be called themselues, than to be in commission to conuent others. And what is then done? the packet once receiued, happily there is some priuye packing (of the Popishe Iustice) to those knowne or suspected, so as for the tyme, non est inuentus, is a good returne: So is God dishonored, hir Maiesties godly endeuor disturbed, hir honorable Councell set to Schoole, and the poore Figge trée vndigged to hir death. You sée then of necessitie it is, if ye wil (my Lordes whiche haue the authority to place into the Chayre of Iustyce) rightly digge, the hurting matter from the Figge trée:) you must take away [Page] this earth, that countenaunce and purpose whyche earste haue fedde these cancre wormes, I meane that lenitie & mercilesse pitie, whyche in hope to win thereby the hollow Papist, haue greatly hurt and hyndered the true hearted Protestant. And the verye grounde of your labour, and firste setting the spade to the earth, is and muste here begynne to digge out the Papist from the Chaire of auctority: For you may not forgette, that not onely they are fruitelesse themselues, but they make the grounde also barrē, wheresoeuer they rule, yea, they bite at the prospering Figge trée, they whet the téeth of theyr confederates and are practising their purpose (vnder the pretence of hir Maiesties power) against the branches, that their cunning maye excell againste the bodye, and the verye roote of the trée of thys common weale in the day of their decrée. But if that the Atheiste, hypocriticall and scorning Papiste were altogither discontinued the seate of authoritie: No doubt thereof, but their agents the Popishe [Page] practitioners, that so conspire into the heartes of men, against Gods truth, durste not, or could haue such fréedome, neither suche standing in sin, or so mightie preuailing aide woulde be lent vnto it. Oh Lorde, worke this yet more effectually, for thy holie names sake, and for thy loue to the dresser of oure Figge trée. And London, London, thy Rulers and Gouernours muste well looke vnto it: For, a little digging in the Countrie dothe driue these cancred Papistes into thée. So as thou arte become a mother to manye godlye: So also, a Nurse (vnknowen to thée) to manye a wicked Papist, whiche breake vp their being in the countrey, and lurke in the Citie of London, and so are moste safe when they are nearest the place of their deserued daunger: as neare to the court, the Councell, the Bishoppes consistory, Westminster Hall, and the sworde of authoritie. Wherefore my Lord Bishop muste be still vigilant, the Iudges diligent, the Mayor painefull, all to picke oute the scorning Papiste, thys [Page] pestilent cancre worme, which for more safetie, créepeth so neare the roote of the Figge trée. The reuerende Fathers muste bée holpen with the aide of theyr preaching brethren. The godlye Iudges with the help of their associats. And surely (praised be God for it) Englād had neuer in mans memory, so manye good christian Lawyers, whych with their study to the Common laws, haue bin so able to benefite the bodies in ye common weale, as now they are, by their increase in godly knowledge of his holy laws, to furnish well the Fig trée to hir growth in spirite, for the good successe to hys church. This thē remaineth (my Lords) that you being our godly Fathers of the law, endeuor with godly strife, to excel one another in digging: and that you become for your zeale in knowledge, so religious, and for youre dexteritie in Iustice so vpright, that al other godly Iudges succéeding you may with reuerent regard, feare to pronounce ye sentence of Iustice after you, leaste they should not [Page] equall your equitie to Papist or Protestant, but chiefly in digging of euil matter from the Figge trée. To your godly furtherance herein, I pray you reade Psalm. 101.
The seconde worke of the Magistrate of either estate, is to laye to the roote of the Figge trée that which maye supple, and comfort, and mightily help the weakened life of the same, and is here, by our heauenly dresser, exampled vnto suche, namely, earnest and hearty prayer vnto God, to humble his church, to quicken hir, to make supple and nimble hir veynes, by his spirite, that hys sap may be vigent, and working in hir making hir more & more fruitfull: And then to dung the same trée, that is, to indicte to it such godly exercises, as maye rightly humble theyr heartes, and supple their soules before God. And that is, the exercise of true mourning and fasting to the Lorde, approued in the holy Scriptures. Our time dothe aske it, our sinnes, his iust anger, and the wickeds glorious bragge dothe enforce it, I [Page] meane not, that ordinary course of abstinence, whiche the lawes haue wholesomely enioyned onely, but I pray, in humblenesse of my hearte, that to those prouisions, might be added the purpose of the Lorde, in the outward exercise of Fasting: That is, that as our plagues are to be feared greatelye, bycause oure liues are so far oute of order, our mourning and fasting shoulde be suche, as might be extraordinary, & yet not voide of Gods ordinaunce, and may be sayde to consist in these two branches: Namely, in the outwarde exercise of abstinēce, and in the inwarde drawing of water. The outward exercise of true fasting to humble and supple the hearte, the scripture commendeth vnto vs thus: Firste, that we by aucthoritie, I say, by aucthoritie of the Pastor, and Magistrate,Zoph. 2.1. Ioel 1 &. 2. Ionas. 3.7. Nehem, 9.1 1. Sam. 7 3. Ezra. 8.21. bée assembled into the house of God, there to doe these thinges, for, and during the whole daye, whyche oughte to bée as a Sabbaoth vnto vs. First the Ministers (Gods Prophetes) are to preache to vs the lawe of GOD, and to signifie [Page] our transgressions vnto God, against ye same, which then shal most humble vs, when of purpose wée assemble to that end: (and herof reade we in Ieremy. 36.6. Iere. 36.6 and the whole Chapiter: In Nehemiah, the eight and ninth Chapiter, to the diligent reading whereof, at thy comming home, I beséeche thée good people.) Whose Sermons, must be endeuoured to shewe the cause of oure assembly, and to lay open, Gods anger againste vs, and the imminent daunger that hangeth ouer vs, whyche can not but proue the heartes of euerye suche, as haue any life of Gods spirite in them, thoughe by our insolencie, abusing hys greate patience, the same lye as almoste dead within vs. And further, the Preachers office in thys fasting daye, is, to pray God hartily for the people. 1. Sam. 7.4. Ioel. 2.17. Their direction to the people is ruled to vs thus. That they in that day of faste, should not only earnestly for euer after, vtterly deteste all sin & iniquitie, but that they also obstain frō things otherwise approued lawfull, [Page] and requisite, yea, very necessarye. And these maye bée thus diuided: Into the godly abstinence of the Christian faster, from lawful and godly pleasures: And into the like abstinence from necessarye sustenaunce. Let the Bridegroome goe out of his chamber, and the Bride forth of hir closet (saith the Prophet) Ioel. 2.16. Let mā and beast put on sackcloth, saith the lawe of Niniuie, Ionah, 3.8. which law, though it strictly tye not vs, yet ought Christians to consider, howe absurde a thing it is, and farre from the Analogie, of a true humbled spirite, in the day of fast to assēble with the church in prowde, shining, and glorious apparel: for nothing may be thē and there admitted, whiche doth not moue to mourning. And for that our labour & trade of occupatiō & merchandize, worketh profit & so pleasure, & the vse of it that day, doth work impediment to our fast, therfore,Daniel. 9.5. the day of Gods fast we must solemnize as a Sabbaoth to the LORD, as to the Iewes it was commanded,Leu. 17.26.30.31 32. ch. ch 23.7.8. and as a christian help, to our humilitie, before [Page] the Lord, is yet by aucthoritie to be embraced, as the Lorde shall worke them, to thinke it conuenient. The holy abstinence from meates,Esther. 4.16 Ionah. 3.7. is also in our godly faste required, not that thereby, God is simply pleased, but that thereby, our bodies shoulde be lesse sturdy, and our spirites more humbled and apt to praye.
And this is the very cause why abstinence from (not one kinde of meate, as fleshe onely, but from) all sorts of sustenaunce, is in the Scriptures so ofte required, namely, that neither fulnesse shoulde make vs lustye and proude agaynste oure God, or drowsie and sléepie, when we were to heare of our sin: but that oure hungrye bodyes, myghte teache our pyned soules, what néed wée haue to crye for the foode of life, and how vnable to liue wythout his hand, whom we so mightily offende, and that the byting worme of hunger, mighte helpe to tame, and bring obedient to the spirite, that fleshe, whiche farced full, hathe so contemned, to stoupe vnto his God. Lo, this is the true vse of oure abstinence, [Page] from all meates in Gods holye fasting daye. But to abstaine from meates, by choice, and to vse other, for religion, is méerely euil and Diabolicall. 1. Tim. 4. Againe, to abstaine from meates, and not to vse the inward exercise, is to prophane the holy right of fasting vnto God, Esay. 58.
2 Wherefore, lette vs consider the second part of true fasting vnto the Lord, according to his worde. This dothe consiste, as we haue saide, in the inward drawing of water, and is set forth to vs by Samuel at Mizpeh, when ye Lord had returned the Arke, & increased the zeale to right religion, in his people, whyche twenty yeares and more had bin returned from the Philistines. Samuel sayd,1. Sam. 7.1. If yee bee truely turned to the Lord, and come to him with youre heartes, then putte away the straunge Gods from amongest you, and Ashtaroth, and dyrecte your heartes vnto the Lorde, and serue him onely, and hee shall delyuer you out of the hands of the Philistines. Then the children of Israel did putte away [Page] Baalim and Ashtaroth and serued the Lorde onelye. And Samuel saide: Gather al Israel togither at Mizpeh, & I wil pray for you, and they gathered togither to Mizpeh, and drew water, and powred it out, before the Lord, & fasted the same day, and said there: We haue sinned agaynste the Lorde, &c. Thys tyme aunswereth ours, and here after oure twentye yeares and odde, of Gods mercifull returne to vs, what dothe he aske of vs, but that wée, if wée be come to him with our hearts, put away the Popish Christe, and that Ashtaroth, that Italian God and Romishe Priest the Pope, and his pelfe?
And secondelye, that we directe oure heartes, not to our mincing, but to hys Maiestie, and serue him onely, and not oure carnall pollicie, that we faste and pray, and draw water, and powre it out before the Lorde. That is, that hearing our sinnes, reproued by his worde, and hauing our bodies, broughte vnder in abstinence, our spirites humbled, at [Page] the sighte of oure sinnes, wée shoulde wyth Christian compunction, digge the stonye fountaine of our hearts, and wyth Dauid, Daniel, Peter, Magdalene, and the Sainctes of God drawe thence the salted water of the same, and plentifullye poure it forthe, by the conducte of the eye, and that, before the Lorde, not before Sathan, thoroughe dispaire, with Iudas or Achytophel, or hypocriticallye before men, wyth Achab and Ishmael, 2. K. 21 27. Iere. 41.1.6 purposing no amendment, but after mischief: but simply before the Lorde, with these Israelites and godly Samuel in Mizpeh, and vnfainedly cry, and confesse to his Maiestie and fatherly mercie: Wée haue sinned Lorde and done vniustlye: We haue neglected the glorie of thy Arke and Testamente: We haue loathed oure heauenly Mannah, thy blessed worde: Wée haue lefte oure first loue, and become barren Figge trées. Wherefore, thy wrath is kindled, and thy fury is waxen hote.
But behold, we thus embrace thy son, our sauiour Christ, and prostrate oure selues before thée: We caste from oure selues, all superstition, and that antechristian Priest, thy great enimy: Wée humble our selues in thys thine approued exercise: We offer our selues by our onely sacrificing Priest,Rom. 12.1. Christe Iesus, vnto thée, a holy turned people, and liuely offering, whych is our reasonable seruing of thée: We therefore eftesoones beséech thée to spare vs, at our only mediator God & man, Iesus, our dressers petitiō, & cease thy ready sentēce: Cut them downe. As these laws for fasting, whiche hir Maiestie hathe godlily giuen vs, be good: So let vs pray God, that thys our like addition, by hir gracious auctoritie maye be added, and so shall the Fig trée, haue rightly, his moste fertile compose, Amen Lord Iesu. But let vs knowe, that neyther Samuel can profitably pray, or the people rightly & plentifully drawe water, and faste to please GOD, excepte they turne in heart to God.
And further note of Samuels wordes, that the duty of true conuersion, is, first to caste out of the Chayre and Churche, Baalym and Ashtaroth, the Italian Priest and his adherents, and thē to direct our heartes vnto the Lorde, in the right addressing to his faste, whych shal bring vndoubtedly his olde aduaile, to oure present Figge trée, that is, though, when we be beste disposed at Mizpeh, the Philistines take occasion to work our spoile (some by fawning flatterye, and some by open warre) yet the Lord will rowse vppe hys strength for vs, and hée wil assemble the chariots of his Angels, and the artillerie of hys thunderclappes (if men were not of force by him) to disperse the confederates againste vs, that with easie pursute we shall ouerthrowe all Popishe Philistines: As, to our comfortable example and doctrine, we may reade the Lorde to haue done, for these his beloued in Mizpeh, 1. Sam. 7.7. &c.
And finally our kingdome, by hys mighty hand, shal be then preserued, hir Maiestie in much godlynesse, long continued, [Page] and we, hir faithful subiects, shal henceforth liue in al godly peace, with ye whole Israel of God. This, & al other thy graces, we beséech thée (o Lord) to grant in thy great & rich mercy, to hir maiestie thy seruante, hir counsel, to al spirituall pastors, Magistrats & people, to ye whole realme of Englande, and hir Graces dominions, that we may not be cut down as barren Figge trées, but maye endure blessed, as ye Palme trée, by ye riuers side planted, & euery of vs, to bring forth our allotted fruites. in due season, in the puritie of Faith, by the measure of true Charitie, in the garden of a good conscience, through Christ our Lorde, to whō, togither with thée (O deare Father) and the holy Ghost, thrée distinct persons, and one eternall God, be all honor, glorie, power, and dominion, for euer and euer, Amen.
Laudes Deo per Christum seruatorem nostrum.