A SERMON made at Blanford Forum, in the County of Dorset on Wednesday the 17. of januarij last passed at the Session holden there, before the honourable and the worshipful of that Shire, by William Kethe Minister and Preacher of God's word. 1571. AT LONDON Printed by john day, dwelling over Aldersgate. ¶ Cum gratia & Privilegio Regiae Maiestatis. ❧ To the right honourable my very good Lord Ambrose, Earl of Warwick, Baron Lisle, of the most noble order of the Garter, Knight, general of the Q. majesties Ordinance within her highness Realms and dominions, his most humble servant William Kethe, wisheth grace mercy and peace in the Lord WHen as I considered (right honourable) how many godly, and notable works, had been set forth by excellent learned men, to the great utility, and profit of such as should with an upright judgement studiously read them: I determined with myself, and thought it sufficient for discharge of my conscience, if I wholly employed that simple talon committed unto me, in preathing the word, (though simply, yet sincerely) according to that function, whereunto I am called. And so it came to pass by the good providence of God, that on wednesday, being the 17. day of this month of january. I preached at Blandford Forum, in the County of Dorset, at the Session holden there, where both the honourable, and many of the worshipful, which hard me, took my simple travels in very good part, as both then, and sithence I have well perceived. Nevertheless, sundry, not only of the multitude, but some of higher calling so much misliked my said Sermon, that they thought I spoke somewhat more than become me, but yet I praise God that those which take the matter most grievously, are but pot companions, who think that I have done them an exceeding great miury for that I opened to the Magistrates, how shamefully the Saboth day (which God would have to be kept holy) was profaned with drunken and ungodly reveling, and all kind of iniquity, in so much that some are cast, (I know not how,) into such a heat therewith, that it seemeth, they want but the change and turn of time, to put me in a greater heat than they themselves would be in willingly, who also by their sinistral reports of my Sermon, would very feign 'cause others which heard me not, to be of their own corrupt, and perverse judgements. I have therefore thought it expedient and not without advise & counfaile, to call to my remembrance my said Sermon, and to commit the same to writing (and to the judgements of the godly) wherein I have used such diligence if I be not much deceived, that such as heard it shall find not very many things added, but yet less left out or omitted, certainly, to my knowledge not one sentence. And now (right honourable) if I should follow that laudable custom of the learned, which commonly do dedicated their works to such personages as they think to be most worthy, and to such as be of honour, or worship, being desirous to further virtue, and the sincere religion of jesus Christ, with the favourers of the same: To whom should I dedicated these my poor simple travels but to your honour, who being not only my especial good master and Lord, as full often I have felt, but also under God and the Queen's Majesty, one of my chief protectors and defenders against all such as would offer me injury? And although I should say a part all those respects, yet (my case standing as it doth) I know not to whom by better right I should dedicated this my Sermon then to your honour, who among many other, both honourable and worshipful can witness with me, that for the time I was with you in Newhaven the minister and preacher there, and also this last year with you in the North parts, one of the preachers of the Queen's majesties army, I used at both places, when occasion was offered to speak plainly before your honour and the rest, and yet not forgetting I trust, before whom I spoke, yea and when I saw that great necessary so required, and that duty drove me thereto, I practised (your honour well knoweth) a certain kind of discipline, even upon those, that by birth and parentage were far above me. I do willingly and of set purpose put your honour in mind of these things (which otherwise might full well have been buried in oblivion) to the intent, that when such as so stomach me for telling truth, shall understand, that as well your honour, as a great many of other, men of high calling in this common wealth, Gentlemen and Captains of great worship, activity, courage, & valiantness, besides the multitude of common Soldiers, were not only well pleased with my plain speech among them, in preaching against abuses, but also willing to redress the same, and to show them very honourable, & worship full towards me both in word & deed, for my plainness with them: It may be that these men (by such a precedent before their eyes) will somewhat qualify and content themselves forasmuch as between such as I have named, and them, (if the question be for worship, office or dignity) I see not well how there may be any comparison. Our heavenly father preserve your honour with all yours, and grant you the continuance of his love and favour. Amen. At Childockford this xxix. of january. 1570. Your Lordship's most humble servant, William Keth, minister of God's word. ❧ A Sermon made at Blanford Forum, in the County of Dorset on Wednesday the 17. of januari last passed at the Session held there. etc. If I had not come and spoken unto john. 15. vers. 22. them, they should not have had sin, but now they have no cloak for their sins. etc. OUr Saviour Christ in this xv. of S. john doth not only put his Apostles in mind what great troubles were to come upon them for the profession of his name, but he also showeth, what should move those persecutors so to vex & to trouble them. Haec omnia facient vobis john. 1●. 13. propter nomen meum, quia non noverunt eum qui misit me: All these things shall they do unto you, for my name's sake, because they have not known him which sent me. But lest any man should think that those wicked persecutors should under colour of ignorance excuse themselves, Christ our Saviour in these words that I have read unto you, convinceth them, by iij. notable reasons or Arguments, Three Arguments to convince the Pharisees. proving their ignorance not to be simple, but rather wilful and malicious, much like unto such as at noon day will of set purpose, close their eyes because they will not see the light. Christ by his first reason or Argument proveth that they were enemies to his doctrine in these words. Si non venissem, & locutus fuissem eyes, peccatum non haberent. Nunc autem non habent quod praetexant peccato suo. If I had not come and spoken unto them (saith Christ) they should not have had sin, but now they have no cloak for their sin. By the 2. Argument Christ proveth that they were the very enemies of God, in hating his person as they did, because of his doctrine taught among them. There fore he saith. Qui me odit, is & patrem meum odit, he that hateth me, hateth Uers. 23. my father also. For the father and I am one. The third Argument showeth how they contemned his wonderful works, such was their hatred both to his doctrine and person. Si opera non fecissem Uers. 24. inter eos, quae nemo alius fecit, peccatum non haberent etc. If I had not done works among them, which no other man did, they should not have had sin. etc. But because time will not licence me to prosecute these three Arguments of Christ against them, I will stay only upon the first Argument, requesting you to observe three notes that may Three notes gathered of the first Argument. be gathered of the same. The first is that no man can be excused before God by ignorance, though he have not heard the word. The 2. is, that where the word hath sounded, there can no man have No cloak where the Gospel is preached. a cloak for his sin. The third & last note is to show you what starting holes the wicked have to avoid their sin, and what shifts they have to put their sins to other, or to escape punishment for sin, though to their own confusion. But that I may have grace so to entreat of these things as may be to the glory of God, and to the edification of such as are present, I shall desire you that we all may join together in prayer. And in these our prayers. etc. Si non venissem, & locutus fuissem. The first thing I wished you to observe upon this first argument of Christ, was this, that ignorance should excuse no man before the judgement seat of Christ, which assertion although it may be confirmed by many places of the scriptures, yet one or two places I trust may suffice at this present. We read in in the 3. and 33. of Ezechiell, Ezech. 3. 17. and Cap. 33. 1●. where God using a similitude from the wars saith thus. If I bring the sword upon a land, if the people of that land take a man from among them, and make him their watchman, if when he seeth the sword come upon the land, he blow the trumpet & warn the people: Then he that heareth the sound of the trumpet, and will not be warned, if the sword come and take him away, his blood shall be upon his own head: but if the watchman see the sword come and blow not the trumpet, and the people be not warned, if the sword come and take away any person from among them, he is taken away for his iniquity, but his blood will I require at the watchman's hand. The Lord turneth from the similitude to the Prophet, and to all others which should take upon them the office of teaching his people, The office and duty of Ministers. putting them in mind of their duties, which is to tell the people their sins: if being told, Then woe be unto blind and ignorant & slothful guides. they repent not, their blood shallbe upon their own heads: but if for want of warning the people perish, them shall their bloods (as the Prophet saith) be required at the watchman's hands. S. Paul also in the first to the romans, affirmeth, that for as much as that which may be known of God is manifest in them (for God hath showed it unto them) and that the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. These and such places of Scripture do take all excuse from the sons of men, although they have not heard the sound of the Gospel: So that, if traitors and rebels, rebel against their lawful Magistrates, although they never heard or read that of Paul in the 13. to the Rom. Let every soul be Rom. 1. 19 and 20. subject to the higher powers. etc. Or that of S. Peter the first Epist. Rom. 13. 11. 1. Pet. 2. and 2. chapped. Submit yourselves unto all manner of ordinances of man, for the lords sake. Yet notwithstanding, like as it cannot excuse them before the judgement seat here in earth to plead ignorance, and that they thought it not to be so heinous a crime to rebel, no more can it excuse than before God. For the very law of nature shall suffice to condemn them of ingratitude. The Magistrates in like manner, A warning to Magistrates. 〈…〉. where as God hath placed them in authority to the end they should defend the innocent, and punish the wicked, if they, taking their pleasures, never seek to know their duties, out of God's word, but for lack of knowledge of God, and the laws of the realm, or the common weal wherein they are Magistrates, do punish the godly and maintain the wicked, can ignorance excuse them, either before God or man? no, not, for though they never heard that in the law; Thou shalt not in judgement bow to the Exod. 23. 3 Leviticus. 29. 65. Deu. 1. 178 16. 16. Pro. 24. 23 Psal. 2. 10. jam. 2. 2. right hand, nor to the left hand, and that of the Prophet in the second Psalm, Be ye learned O ye rulers of the earth. Yet shall the law of nature condemn them, which teacheth them to help others, as they would be holpen themselves. And the same may be said of the ministers of the Church, and The Church is full of such which would to God they might be thrust out & good men let alone. such as aught to be the feeders of Christ's flock, of whom God by the Prophet Malachy saith, that their lips should preserve knowledge. If such should enter into the ministry, not for any zeal, but for ease, for living, and for worldly respects (as a number do) being beastly, ignorant, & far from that knowledge which the Lord requireth: certainly, it is so far of, that this their ignorance shall excuse them before God, that it shall suffice deeply to condemn them. And thus much shortly touching the first note, upon these words of our Saviour, where he saith: If I had not come. etc. The second note teacheth us The second note. that where the word hath sounded in mens ears, there can they not bring ignorance, or any other thing to excuse them, or to cloak their sin, yet the words of Christ be such, as some might think the contrary. For Christ saith, If I had not come and spoken unto them, they should not have had sin. But the whole scope of the scriptures do evidently prove, that No man without sin. no man ever was, is, or can be without sin, the son of God only excepted. And the holiest men that ever were, as Abraham, Isaac, jacob, David, Daniel, and job, felt their great imperfections, acknowledging themselves to be earth & ashes, desiring God not to weigh their iniquities, nor to enter into judgement with them. Christ therefore in this place of S. john, dischargeth not men of all sin, though he had not come unto them, but now that he came and spoke unto them, & they not to make their profit of his coming, he now chargeth Wilful sin, obstinate sin, & the sin of infidelity. them with wilful sin, with obstinate sin, and with the sin of infidelity. In the ix. Chap. of john the Disciples ask Christ, who had sinned 1. john. 9 2. 3. etc. either he that was borne blind, or his parents? but Christ answereth that neither he, nor his parents had sinned, but that the works of God should be showed on him. And yet who knoweth not that both the blind man and his parents were sinners as other men. But Christ in saying to the jews they should not have had sin, said as much as as thus unto them. If I had not come among you according to the very time appointed, at the place before spoken of, and of the lineage before prophesied, if I had not preached unto you, if I had not done such miracles as no other man did, then might you have pleaded ignorance though it should not altogether have excused you: but now that I have accomplished all things that were before told you, what so ever ye now shall allege in the defence of your selves, it shall not clear you, nor does charge you of wilful and obstinate sin. Now I will be so bold before your honours and worships to apply these words of Christ, as the present time doth offer occasion. There are in this our country many things far out of frame, & though I can not touch all, yet some of them I purpose to lay before you, beseeching you to consider of them. And here I mind not to make rehearsal what shameful, and traitorous libels are cast abroad, or set up in the chief Towns of this shire, by seditious and wicked Papists Traitorous libels set up by the Papists. against such as profess the Religion, because they are as yet unknown: neither do I mind to show you how shamefully, & cruelly the poor Ministers of this country are misused (I mean not the dissembling Papists which can counterfeit to serve the time, for they have to much ease) how some are threatened, some imprisoned, I know How the Ministers are handled by the Papists for not consenting to superstition. not by what law, and some put in danger of life, because they will not consent to superstition. As for these things (because they be matters as some say touching the Church) the ordinaries should reform. But I purpose to open unto you such abuses as to you the reformation thereof doth belong. It hath pleased God to make you Magistrates and fathers of this country, not only to see that common quietness be kept among the people, but also that God might have his due honour and glory, so The office of the Minister, and the office of the Magistrate. that as the Minister's office is to exhort and reprove by the word, your office is to defend the good, and to punish by the sword, I mean to execute justice upon such as transgress the laws of God. The Lord God hath commanded, The abuse of the Saboth day. and so do the laws of this Realm that the Sabbath day should be kept holy, that the people should cease from labour, to the end they should hear the word of God, and give themselves to godly exercises, but custom and sufferance hath brought it to pass that the multitude do most shamefully profane the Sabbath day, & have altered the very The Sabbath day turned into a Revelling day. name thereof, so as where god calleth it his holy sabaoth, the multitude call it there revelling day, which day is spent in bulbeatings, bearebeatings, bowlings, dicing, carding, dancings, drunkenness, and whoredom. If these shameful disorders have been kept from your knowledge, yet are you sinners before god: but if you have heard of them, and have yet suffered them, or if ye shall from henceforth now that you have heard of it, suffer it: Then these words of Christ touch you very near, who speaketh yet out of his Scriptures unto you, and out of my mouth unto you (though a poor minister) saying, If I had not come and spoken unto you, you should not have had sin, but now you have no cloak for your sin. There have been also very good orders set forth as well for the relieving of the poor, as for Sturdy va gabondes not looked unto. the punishment of sturdy vagabonds which loiter in every corner as though there were no officers in the country to punish them, and if any rebuke them for ranging from place to place, they will not fear to shake up such a one, and say that he taketh more upon him then the justice himself, who can see them, and suffer them. These are their reports which are not rashly to be credited. It is a wonder to consider with what difficulty any thing is gotten toward the relief of the poor, but how ready a number be to help and relieve sturdy vagabonds, all the world may see. So that if any tithing man, or The poor neglected & vagabonds relieved. Constable should according to his duty punish such, or go about to reform any thing beside within his charge, such (though rare to be found) are envied, challenged, counted very busy and that they will heap more upon their heads in one year, than they will put of in seven. etc. If you have not heard of these things, yet are you sinners before God, but if you have heard of them, and suffer that the same unreformed, and now also after that Christ out of the mouth of his Minister hath told you, than these words of Christ touch you very near, who saith of you, If I had not come and spoken unto them they might seem to have some excuse for their sin, but now have they not to cloak their sin with all. What traitorous practices Traitorous practices against the state. there have been of late among the Papists to overthrow the state, you are not ignorant, and how busy they be on this side, & on the other side the Seas, by seditious bills, & books to stir sedition and tumult. The consideration whereof hath moved the Queen's Majesty, and the honourable Counsel to set forth earnest proclamations for redress of the same. But what a lamentable case is this (the matter is even now before you) that a poor man bringing to light the seditious books of a Papist, and delivering them to the Lord Lieutenant of this shire, should (being This matter would be looked upon. stomached for this fact) be set by the heels for matters 4. or five year old, to be drived from his house, his house to be rifled, he & his, fain to forsake the Town for fear, the offender to be in manner quiet and untouched, saving bound to appear now before you. And that that more is: the Lord Lieutenant sending his servant and officer (for the time) to take order in this matter, to be so reviled, and put in fear of his life: if you should suffer this unpunished (as I know you will not) I leave to the consideration of your wisdoms, what inconveniences will shortly come to yourselves: what would Manlius Torq. that noble Roman do, if Manlius Torq. he were now here in this case, who being chief of the army of the Romans, & having a son of a valiant courage encountering with the common enemy, and getting the victory, yet, because he attempted the same contrary to his father's commandment, his father caused his head to be stricken from his shoulders, to teach all others how they contemned authority? If any should gather by this that I have said, that I went about to move the Magistrates to cruelty, let them understand, that they are very much deceived. I know that God from the beginning hath abhorred cruel tyrants, and their tyranny, The fearful end of tyrants. yea the very ends so horrible of cain, Saul, Antiochus, Herod▪ & sithence the Ascension of Christ of Nero, Caligula, Domitian, Comodus, Decius, Maxentius, Aurelian, Dioclesian, with many other tyrants, may suffice to fear all others from the like tyranny. My meaning is that lenity should not put justice to silence. That same that is written of Domitian and Nerua, can not to often be called to memory. It is doubted whether the cruelty of the one, or foolish pity of the other, did more harm in the common wealth. It is a miserable common weal where it is lawful for a man to do nothing, but yet more miserable, where every man may do what he list. To conclude this second part, if Papists, rebels, magistrates, ministers, etc. can not be excused by ignorance, as ye heard in the first part, how much more vain shall the excuses of such be, as have heard the word, and that Christ out of his scriptures, and out of the mouths of his ministers so often times have spoken unto them? so that now such may assure themselves that they shall have no cloak for their sin, but that shall fall upon them which Luke affirmeth 12. chap. The servant Luc. 12. 47 which knoweth his masters will and doth it not, shallbe beaten with many stripes. But now it is time that I The third note. come to the third and last part, and so an end. Our Saviour Christ knew how necessary it was to take from the unbelieving jews all excuse, and that they might have nothing to cloak & to colour their sin, for he was not ignorant how prove man was to sin, and yet how hard a thing it was to make him confess his sin, how ready he would be to say his sin upon others from himself, what cloaks he would have to colour his sin, Man's corruption in acknowledging and confessing his sin. & what starting holes to avoid the punishment for his sin. If ye will learn how hard it was to make the jews confess their sin, read the 8. of S. joh. where john. 8. you may see, how stoutly they stood to the justifying of themselves. And when Christ at the judgement shall charge the wicked, that when he was hungry, they gave him no meat. etc. They shall ask him when they Mat. 25. 44. saw him hungry, or thirsty, and did not give him, as though Christ unjustly charged them. But if the fault be so evident, that it cannot be avoided, yet will we cover & hide ourselves with fig leaves, and in the woods, as did our father Adam before us, who, when God asked him whether he had eaten of the forbidden fruit, and that the thickets could no longer hide him, yet he could be contented to say the fault to the woman, so Gene. 3. well as he loved her. And when God asked the like question of the woman, she posted it of, to the Serpent, and could not abide that the fault should rest upon herself. The most part of men (and The grace of Papists in posting their faults ever unto others. especially the Papists) have a singular grace in this, to shifted of faults from themselves to others, and such as accuse them. And in very deed it is in all places a thing to common. Let honest men upon their oaths, present great crimes, either before the temporal Magistrate, or the spiritual officer, it is often times seen that the offenders go away less discouraged, than those which present them. What encouragements are these to farther justice, when matters pass so slenderly? There was of late a papistical Prelate of this shire, who in the Such fellows would be had in remembrance. Pulpit cast out these, or such like words in effect: that where men marveled he spoke no more against the Pope, he did them to understand, that he knew no hurt by the pope, if he were a good man, he prayed God to continued him in his goodness, if he were an ill man, he prayed God to amend him. What words were these of a preacher? what subject is there so simple which knoweth not, that that vile Italian of Rome is a traitor to this Realm, who hath of late by his beastly Bulls stirred The pope's Bulls. the subjects of this Realm, to rebel against their lawful magistrates, and hath sought what he might, and yet doth what he can, to pull the crown from the Queen majesties head: and is this fit that a Papist which shall speak such words of the Pope as I have recited, or the like in effect, shall yet continued not only an ordinary over a great multitude, Note this governor of others. but also a common preacher (such as he is) in this shire. Such are the subtle shifts of crafty Papists, and such a face or countenance of honesty they can make with a multitude that shall cleave unto them to speak in their cause: that they are able to cast a mist before the eyes of such, as are to be reverenced both for their wisdom, learning, godliness and virtue. But in the time of Queen Mary, if ten Protestants had come against one Papist, could they have been heard though their matter had been never so good? and shall now ten Papists prevail against one Protestant, though their matter be never so ill? God forbid. And here I have a suit unto you. I beseech you, ye honourable and A caveat for admitting of witnesses. worshipful even for the love of God, that ye will have good regard what witnesses ye admit in matters of weight, and especially in God's cause, when the controversy riseth between man and man: that you will consider what the men be, and not how many they be. I will show you a notable story concerning the the multitude, or number of witnesses, and how some time they are to be suspected. There was within my remembrance a Minister of this shire, who understanding what great disorders there were commonly at these Church Alice upon the Saboth day, required his flock committed to his charge (as he was preaching unto them) both in God's name, the Queen's Majesties name, and the Lord lieutenants name of the country, that they should not assemble the people together, to offend God by their ungodly behaviours, but rather give themselves upon the Sabbath day to serve God, according to their duties. The people could in no wise away with this exhortation, but certain of them, went to the justices to desire licence for the coming together of the people. Sundry of the justices both godly and wisely denied them. At length one justice they found who for good considerations (as he thought) gave them a licence for certain days I may not say to commit disorders, for we may well think no justice would be so undiscreet, but they abused his authority. The Minister seeing the great disorders in his Parish, the next Sabbath day after they had obtained licence, wrote to the justice of that same, and wrote nothing but that he will yet stand to. The justice called those that had abused his authority and reproved them, but now ye shall see the multitude. There were (by the justices report) 36. which offered up unto him their names (which was as much to say, as that they would have perjured them selves, if the justice would have put them to their oaths) to testify against the Minister, that where he complained of disorder, they to the contrary affirmed, that there was no disorder at all. And yet it was manifest that the same Sabbath day was shamefully profaned, with bulbeatynges, boulynges, drunkenness, dancings, and such like, in so much as men could not keep their servants from lying out of their own houses the same Sabbath day at night, but yet in the judgements of. 36. (or there about) there was no hurt, nor disorder at all committed. This I have opened unto you, to the end ye may see what credit is some time to be given to the multitude, if it be a matter with toucheth the glory of God. But if ye will credit the multitude, I will show how ye may trust, and credit them without an oath, and not to be deceived. Where as the Queen's Majesty in the beginning of her reign, commanded and gave charge, that the Clergy should so plainly read the Scriptures that the people might be edified; and that the people should so diligently hear the word of God, that they might make their profit of the same: if we should suppose the case that a contrary commandment had then been given, but by some mean officer, that the old popish Priests (who for living sake remain still in their benefices) should so mumble out their service that none might understand them, or where there are some which can read plainly, there the multitude to be so negligent in hearing, that they have for these xii. years, learned nothing, not not the lords prayer in English, if the multitude would protest before you both of popish Priests, and people, that they had followed and observed this contrary commandment, assuredly ye might credit them, for neither do a number of the Popish Clergy so read, that the people may understand them, neither do the people make their profit of that which they hear, where it is plainly read unto them. Or, where as the Queen's Majesty gave charge in the beginning of her reign, Disobedient are they that deface not all monuments of Idolatry. that all monuments of Idolatry should be defaced, if but a very mean officer had then genen a contrary commandment that both the Popish Priests, and Popish people, should hide these monuments of Idolatry in their houses, and secret places, in hope of that day they look and long for, ye might believe them that they had observed this contrary commandment, with all diligence as it notably falleth out at this present in proof. But in touching the inconstancy of the multitude, I except such among them as fear God, who notwithstanding be very few compared to the rest. I will show you but of one starting hole more, that the wichave to put of sin, and to annoyed the punishment of sin, and so will I commit you unto God. When the jews were so convinced in their consciences, that they could not put of their sin, and turn it to others, then they devised a pretty trick to another usual trick of the Papists. quite themselves, which was to make God (as it were) their feed man. And for the sins they daily committed, they would be very busy in offering Sacrifices, and exercising themselves in Ceremonies, thinking by the very work wrought, to bind God to pardon their offences. A like kind of policy was practised by the Papists in the time of Popery to bind GOD to forgive them their sins. For where as in the time of Christmas, the disorders were marvelous in those days, (and how it is now God seeth) at Candlemas, which some count the end of Christmas, the papists would be even with God, by that time they had offered him a bribe, and such a bribe (being a candle or taper) as a very mean officer, would take foul scorn of, though he could do a man but small pleasure in his suit. Shroft Twesday was a day of great gluttony, surffeting, & drunkenness, but by Ash Wednesday at night, they thought God to be in their debt. On Goodfriday, they offered unto Christ eggs, and bacon to be in his favour till Easter day was passed. The sins committed between Easter, and Whytsontyde they were fully discharged by the pleasant walks, and processions in the roguing, I should say, Rogation Week. What offences soever happened from that time to Midsummer, the fumes of the Friars dedicated to john, Peter, and Thomas Becket the traitor, consumed them. And as for all disorders from that time to the beginning of Christmas again, they were in this country all roonge away, upon all Hallounday and all Souls day at night last passed. But because the jews did so shamefully abuse the Sacrifices, and other Ceremonies which were ordained to put them in mind of the promised seed to come, therefore he rejecteth them, and saith unto them Esay. 1. 11. and 12. 13. in the first of Esay. What have I to do with the multitude of your Sacrifices? I am full of the burnt offerings of Rams, and of the fat offedde beasts: yea he demandeth of them, who required those things at their hands, that they should come and tread in his courts. He requireth them to bring no more oblations to him in vain. He saith in the 50. Psal. That all Psal. 50. 10. and 11. 12. etc. the beasts of the forest are his, and the beasts on a thousand mountains, so that he needeth not their bribes, he would have them to offer unto him laud, and praise, to call upon him. So saith God to the bribing Papists, who requireth these things at your hands which I never commanded, as your candles at Candlemas, your Popish penance on Ashewensday, your eggs, and bacon on Goodfriday, your Gospels at superstitious crosses, decked like Idols, your fires at Midsummer, & your ringing at Allhallountide for all Christian souls? I require saith God a sorrowful and repentant heart, to be merciful to the poor, to show yourselves faithful etc. But as the jews thought themselves by these their practices sure enough touching the safeguard of their souls: So had they an other shift in a readiness to avoid such dangers as might come towards their bodies, in offending the politic laws, which was to bribe the Officers, Rulers, and Magistrates, and to corrupt them with rewards. And in deed the Scriptures affirm that bribes are of that strength, that they blind the wise. And that the Rulers of the jews, were given much to take bribes, is manifest by all the Prophets, especially in Esay Esay. 1. 23. the first where God saith. Thy rulers are companions of thieves, every one loveth gifts, and followeth after rewards, they judge not the fatherless, neither doth the widows cause come before them. The very heathen did abhor this bribing, as may appear by Cambyses Cyrus' son, who Cambyses the son of Cyrus. though he were a wicked king yet he thought it a very seemly sight that a bribing judges skin should be hanged over the judgement seat: and that wise and prudent Prince. Alexander Alexander Severus. Severus smothered to death one that he made most account of, for the like offence. But we do read to the perpetu all praise of Lucius Valerius, who Lucius Va lerius. being consul of Rome, and dying whilst he was consul, having by his life time the custody of the treasure of Rome, & in his keeping; was yet so free from making him rich by unlawful means, that he was found so poor at his death, that the charges of his burial was paid by the common people. And that of Quintus Cincenius Quintus Cincenius. is not to be passed over, who being taken from the plough and made Dictator of Rome: after that he had gotten many noble victories, and had done marvelous things for the common weal, returned home to the plough again▪ from whence he was taken, so ending his life with a contented mind as one not desirous to become rich by bribes and rewards. Wherefore, if such as be offenders in the common wealth would assay to corrupt those that be in office, and authority, by their bribes and rewards to escape condign punishment: Such as be officers should use to answer them as GOD answered the jews, saying: Who requireth these things at your hands? So should officers say to offenders, who required these bribes at your hands? God said to the jews, will I eat the flesh of Bulls? So should they say, have we not Bull beef enough of our own, but that we must be corrupted by your bribing Bull beef or Oxen? be not the hills and valies ours? have not we possessions enough to live by, but that we must bear a port by such unlawful means to overthrow justice? If rulers and officers would thus answer bribe offerers, than should they avoid those punishments, and plagues which God threateneth to fall upon bribers: and wicked men would not be so bold to sin in hope to escape punishment by giving of bribes. The time calleth upon me to make an end, you have heard upon this first Argument of Christ these three notes: first that ignorance can excuse no man. Secondly, that where the word hath sounded, there man can have no cloak for his sin. Thirdly, you have heard how loath man is to acknowledge his sin, how he putteth of his sin to others, & what shifts he hath to qualify, & to escape punishment for his sin. Now let us beseech almighty God our heavenvly Father to illuminate our minds with his holy spirit, and that you which be the Magistrates, and fathers of this our country, may so quite yourselves in your offices, that negligence be not laid to your charges, at that great and dread full day, but rather that you following the steps of that good steward in the Gospel, unto whom Christ said, O thou good servant thou hast been faithful in little, I will therefore make thee a ruler over much: so you after that you have passed your lives here, in holiness and righteousness, the Lord jesus at his coming may draw you up unto him, and so reign with him, to whom with the Father and the holy Ghost, be all praise, honour, and glory. Amen.