A Fruitful and Godly Sermon, preached at Paul's cross before the Honourable audience and assembly there, this present year 1592. Upon the 5. chapter of the prophesy of Zacharie, 1, 2, 3, 4 verses. By A. W.  Esaie 58, 1. Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgressions, and to the house of jacob their sins. 
Printed at London by R. B. for Thomas Man, dwelling in Paternoster-row, at the sign of the Talbot.   

Zachar. chapter 5. verse 1. unto the 5.  
IT is thus written (right Honourable, right Worshipful, and well-beloved in our Saviour Christ) by the Prophet Zacharie, in the fift chapter of his prophesy:  
1. Then I turned me and lifted up mine eyes and looked, and behold a flying book.  
2. And he said unto me, what seest thou? & I answered, I see a flying book, the length thereof is twenty cubits, and the breadth thereof is ten cubits.  
3 Then he said unto me, this is the curse that goeth forth over the whole earth, for every one that stealeth shall be cut off on this side and on that side, and every one that sweareth shall be cut off on this side and on that side.  
4 I will bring it forth saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that falsely sweareth by my name, and it shall remain in the midst of his house, and shall consume it with the timber thereof and stones thereof.  
When I first understood that I was called unto this place, being not ignorant that this great congregation consisteth of divers degrees, conditions, and estates of men, I then began to think with myself what matter I might best entreat of in your hearing at this time, and accordingly my desire was so to frame & direct my speech, that I might bring somewhat fit and profitable for all here present this day. This I take it, is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that right dividing of the word, which S. Paul commendeth to Timothy 1, 2, 15, for as the Priest in the Law was able to discern what part of the sacrafise belonged unto every one, what part the Lord was to have, what the people, and what to be reserved for the Priest: so the Minister of the gospel as a faithful dispenser and steward in the Lord's house, aught to know, how to give unto every one his portion and meat in due season. The wise man saith that the precious stone turned every way shineth, Prou. 17, 8. Much more the word of God, upon what side soever it is turned, that is applied unto all sorts and callings of men, from thence doth issue and shine forth a direction and light for every man's duty. In this sense by S. james 1, 23. it is compared to a looking glass, wherein all men both high and low, noble and unnoble, are to behold their faces. I have therefore for the same purpose, made choice as you see, of this present Text. Wherein the Prophet crieth out against two especial sins of Israel, Theft & false Swearing: under these two comprehending many beside. By stealing, all wrongs and injuries committed against our brethren, and so the offences and breaches of the second Table: by false swearing, all false worship of God and abusing of his holy name, here meeting also with many sins against the first table. And thus I doubt not, but in the opening of these words it shall appear that there are few here present this day, that shall not find the holy speech and admonition of the Prophet in some part to appertain and belong unto them.  
But before we do enter into the matter, we must note somewhat concerning the words and phrase of speech here used by the Prophet: the whole is very well translated, as we read in our English translation, saving that in the third verse, I do find that there are divers readings of those words, They shall be cut off on this side and on that: Hierome readeth, iudicabitur, he shall be judged or condemned, the Septuagint translate thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be punished: Arias Montanus, Succisuserit, as we translate, Shall be cut off: Tremelius somewhat divers from the rest, doth interpret thus, Quia se innocentem agit, They shall be cut off, because they do justify or make themselves innocent. And this diversity riseth of the divers acceptions and take of the Hebrew word Nachah which is here used, which signifieth to absolve, to evacuat, or bring to nothing: likewise the other words (on this side and on that) are diverflye taken: Hierome saith, secundum scriptum voluminis, On this side and that side of the book, and so readeth Arias Montanus the septuagint, understand it of the time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ex hoc, from this time: Tremellius sicut illa, that is, saith he, even as the whole earth shall be destroyed, so shall they. The best and safest reading of all these, in my judgement is, as in our own translation, they shall be cut off on this side and on that side, that is on every hand, according to the writing of the book.  
Let not now any captious papist or any other cavilling spirited man, take hereupon occasion, to make exception against our translations, as disagreeing, and being contrary one to the other: for howsoever in words and in terms they seem to be divers, yet in matter and in sense, the difference and odds is not great.  
We see that the Evangelists, in writing the story of the Gospel, do use the same liberty, in other circumstance of words to exercise the same things: As Mat. 3, 11. reporteth john the Baptists words to be these, I am not worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear his shoes after him, speaking of Christ: Mar. saith, 1, 7 I am not worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stooping down to unlose the latchet of his shoe: here we see there are divers words, but one chief sense. Augustine saith upon this place, Non est mendacium, cum dicens quisque aliquid aliud, quod etiam ille nondixit, de quo aliquid narrat, si voluntatem tamen eius hanc explicat, quam etiam ille, qui eius verba commemorat. It is no untruth▪ saith he, if a man use other words than he did of whom he writeth, if he keep the same purpose which he doth that reporteth the very words. As, be it that Matthew spoke the very words of john, Mark useth other, yet both he that saith I am not worthy to bear his shoes, and the other which hath, I am not worthy to lose his shoes, both do express the self same meaning, showing hereby the great humility of john, how much he abaseth himself in comparison of Christ. Thus much concerning the translation of the words. Now to the matter.  
The parts of this scripture are these two: the Vision itself contained in the two first verses: the interpretation of the vision in the two latter.  
In the vision we must speak of the book, which is described by two adjuncts, one of the quality, it is a swift or flying book, the other of the quantity, it is 20. cubits long, and 10. cubits broad. This book is the decree of the judgements of God, which are both speedy and swift, and general likewise & large, comprehending all the wicked of what state soever they be. In the interpretation, first the sins or matter of God's judgement is set down: namely those two, stealing, and false swearing, containing many other sins, as divers waters issuing from one stream, & many branches springing from one root. Secondly the judgement of god against their persons, they shall be cut off, in the 3. verse, and against their substance, it shall be consumed stick and stone: with the manner also of the Lords judgement, it shall enter in, no secret corner into the which it shall not pierce: it shall also tarry there, they shall not be rid of the plague, when it hath once taken hold of them. This order I will observe (God willing) in the handling of these words.  
But first of all, somewhat would be touched concerning visions, and apparition of angels, for all this was showed to the Prophet by an Angel in a vision. First therefore, that angels were seen in times passed of the Patriarches and Prophets, even with the eyes of their flesh, no man can doubt, that is yea but a little exercised in the reading of the holy scriptures. But whither they appeared with very material and fleshly bodies at some time (for always it is certain they did not) it is a greater question: and yet we may soon be resolved of this point: remembering how that the angels did eat and drink with Abraham. Gen. 18. their feet were washed in Lot's house. Gen, 19 jacob wrestled with an angel. Gen. 32.  
All this could in no wise be, if they had not had material, sensible, & palpable bodies. And of this judgement is that great and learned father Augustine. Quanquam non nati ex faeminis. saith he: though they were not borne of women: Deus tamen illis corpoream creaturam subdidit, yet God gave them power to assume the corporal creature of bodies for a time.  
For this we shall read to have been the difference between the appearing of good and bad angels: that they were endued with power from God to appear sometimes in humane bodies: but the other that we read of, never were seen of men but in show only, and outward appearance; as Augustine thinketh that it was Phantasma Samuelis a show only or fantasy of Samuel, which was seen of Saul, and not Samuel himself. 1. Kings. 28. For the Apostles were afraid when they saw Christ walking upon the waters, thinking that they had seen a spirit, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark. 6, 49. And Luke. 24, 37. they were likewise afraid, as if they had seen a spirit: the word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all one with the other: and our Saviour in that place doth comfort them, using this as an argument, a spirit saith he, hath not flesh and bone, as you see me to have: that is an evil spirit, such as you imagine me to be, & of the which you are afraid (for the Apostles would not have feared the presence of good angels, though they might be our saviour) useth not to appear with flesh and bone, as I have: for if Christ had meant all angels in so speaking, then would it follow that they never appeared in human bodies, which the scripture setteth down to have been otherwise. And concerning the very moment and instant of their appearing, it is no matter, whether the flesh be appropriate to their nature, as it was only in christ, or assumed only for the present, as in the Angels.  
Now for visions, we read in the scripture that they were of three sorts, according to the three faculties of the soul: for there is the outward and external sense, the inward & internal, called the fantasy, and the intellectual and understanding part, which properly we call the mind: so according to this distinction, some visions were showed to the outward sense, as when the young man with the prophet, having his eyes opened saw all about upon the mountains fiery chariots and horse. 2 kin. 6. some are seen with the inward and interial sense, as the visions of the seven fat and lean kine and the ears of corn, which appeared to Pharaoh in his dream: some are altogether spiritual in the mind, & they are of two sorts, either by the abstracting & ravishing of the mind, as in an exstacie or trance: such was that of Peter. Act. 10 and Paul's. 2. Cor. 12. or by the secret instinct & inspiration of the spirit, as 2. kin. 20, 1. The word of God came to Isai the prophet, being gone out from Hezekia, before he was come to the middle court There was no sound or voice herd from heaven, but the word of God was secretly infused into him. This vision, which the prophet saw in this place, seemeth to have been altogether spiritual, as Stephens was. Act. 7, 55. Who being in the counsel house. Act. 6, 15. saw the heavens open, and jesus sitting at the right hand of God, which sight he beheld not with his bodily eyes, being in the house, and therefore it must be understood of his spiritual sight. Before we leave this place, let us make some use of this which hath been said. We learn, that howsoever the prophets in times past were instructed by visions, yet now we are not to look for such extraordinary revellations, having a most perfect rule of the word, unto the which we ought to fly and appeal in all doubts and controversies whatsoever. Wherefore away with all other anabaptistical dreams and revelations, and all popish traditions, which both do derogate and detract much from the integrity and perfection of the scriptures. It is the Privilege that jesus Christ our heavenly Doctor hath, beyond all other prophets and teachers, that unto them God spoke diversly, and at sundry times, not one of them being able to deliver a perfect and absolute form of doctrine, but now in these last times he hath spoken unto us by his son, not many times, but once for all, not diversly, but after one and the self same manner, by him delivering an absolute and entire pattern and form of doctrine, which should remain without any addition, alteration or change to the end of the world. Indeed the word spoken by Moses was so perfect, that if a man regarded it not, neither would he hear a man speaking ab inferis, from the dead, Luke, 16. 31. But the Gospel is left unto us in such perfection, that an angel from heaven, a superis, speaking against it, is not to be heard. Now we see as in a glass with open face, 2. Corint. 3. 18. He therefore that would leave the word and cleave to uncertain revelations, is as one that not contented to see his face in a steel glass, would behold it in the inconstant waters, whereof the wise man speaketh, Prou. 27, 19 Or as one that forsaketh the fountain of living waters, and diggeth the broken pits of human invention, which can hold no water, jerem. 2, 13. Moses received of God this especial grace and favour, that whereas the Lord spoke to other prophets by vision and dream, he would be known to Moses face to face, mouth to mouth, Numb, 12 7, 8. He than that refuseth the word and runneth to unknown traditions, and uncertain and deceivable doctrines, might as well say, I will not have God to speak to me mouth to mouth, for so doth he in his word, but I desire to be taught by visions and dreams. Let us hear, what our saviour saith, scrutamini scripturas, search the scriptures joh. 5, 39 And S. Paul saith, they are able to make the man of God perfect to every good work. 2. Timo. 3, 17. If then the word of God do bring perfection with it, what need we any other helps or furtherances, perfection being by the word already attained.  
It followeth now, that we speak of the book, and the description thereof, which cometh to be considered in the first part. We do read of three sundry books besides the written word, which the Lord in the scriptures, is said for to have. The first is, the book of his secrets as that which was showed to Ezechiel. 2, 10. and that which john saw, Revel. 5, 1 None was found worthy to open it, but the lamb.  
The second is the lords register book, or his book of record and remembrances, wherein all things done in the world either good or evil, are as it were registered, Malachy. 3, 16. A copy or counterpane of this book, every man hath in his conscience, which is called the book of our conscience, Revelations. 20, 12. The third is called the book of life, which is nothing else, but the lords steadfast decree concerning those that shall be saved, Revel. 20, 12. and another book was opened, etc. This book which the prophet here saw, is as the first, the decree of God's judgements, which he had determined to bring upon the wicked.  
This book first is a swift book, which betokeneth the swiftness & of the judgements of God. For howsoever unto the wicked, if the Lord spare them but a little to provoke them to repentance, his judgements seam to be slow, yet shall they come in the end, and suddenly, when they are unlooked for. The Lord is not slack, as some men count slackness, saith S. Peter, for a thousand years with the Lord are but as one day, and one day as a thousand years. 2. Pet. 3, 8. What and if the wicked escape unpunished, even until his old age, yet when God's judgements overtake him at the length, then hec is constrained to cry out and confess, that the judgements of God are swift indeed and too soon brought upon him. The Lord spared the old world a thousand six hundred years and more, yet when the flood came, no doubt the wicked, which perished in the waters, thought their destruction to be too sudden. So was the final overthrow of Amaleck deferred 400. years from Moses time, until Saul, yet who will not say, that they soon were brought to utter ruin.  
Therefore is the destruction of the wicked likened to the putting out of a candle, which with one little blast or puff of wind is soon extinguished and put out. job. 18, 5. like the house of a spider, which is soon dissolved. job. 8, 14. They are set as in slippery places, soon overturned and cast down. Psal. 73, 18. Yea they are as a dream, than the which nothing is more vain. Psal. 73, 20. But some man will say, as Augustine speaketh in their person. Ego iam senui, multos castos inuenes ante me sepelivi, multorum castorum funera ad sepulchrum deduxi. I am now aged, may the old adulterer say, I have buried many chaste young men, and followed them to the grave: O saith he, writing upon those words of the Psalm, Perdet Deus eorum memoriam de terra, god shall cast out their memory from the earth. Est alia terra saith he in qua non erit inpudicus, est alia terra in regno caelorum. There is another country, into the which no unclean person shall enter, another land in the kingdom of heaven. Wherefore boast not, O thou secure sinner, whosoever thou art, that thou hast continued many years, and never tasted of the cup of God's wrath. What if thou passest all thy time in pleasure? yet know that God's judgements may meet with thee in another world. Remember the example of the rich glutton in the Gospel, who lived on earth in all outward happiness, when his life was ended, with all his vain joy, and his sorrows began, think you not, that even then, the time past seemed as nothing, no notas one day or one hour to him, or that he thought not in himself that the judgements of God were swift, yea swifter than any Eagle. Therefore let no sinner flatter himself in his ungodliness, or think because the judgements of God are deferred, that either he regardeth not as the wicked and sinful do imagine, or else that the ungodly shall escape unpunished.  
It is also a large book, 10. cubits in breadth, and in length 20. cubits: whereby is signified, that none, of what place & calling soever, that are or can be exempted from God's judgements. Neither the rich shall escape because of his riches, nor the wise man by his wisdom: yea rather than any of the ungodly shall be left out of this book, it is written both within and without, Isach. 2, 10. Tropheh saith the prophet is prepared even for the king. Isai. 30, 33. say unto the king and the queen, humble yourselves in sackcloth. jer. 13, 18. Wherefore fitly are the judgements of God compared to a razor, that shall shave not only the hear of the feet, but of the head and the beard also. Isai. 7, 20. they are as a raging flood, that cometh up not to the loins only and the middle, but even to the chin and the neck Isai. 8, 8. And although other fishers do spread their net for the smaller fish, they cannot take the Leviathan of the sea, the Whale or the whirlpool with an hook, or pierce his jaws with an angle, as the Lord saith to job. 40, 21. Yet the Lord will come against the great Dragon and Crocodile of the rivers, he will take him with an hook, and cause the fish to cleave to his scales. Isai. 29, 4. By this than we do learn, that there are no such mighty potentates or powers upon the earth, whom the Lord is not able to overthrow and to tread as mire of the street under his feet, if they rebel against him. And therefore the church and people of God, need neither to fear Pope nor Spaniard, no if all the kings of the earth, were leagued together against them, though they stand up as a huge mountain against our Zorobabell, yet shall they be made a plain as the prophet saith. Zach. 4, 7.  
Again, seeing the judgements of God are revealed against all unrighteousness, in whomsoever it is found: Let not rich men, honourable and noble personages think much to have their faults touched by the word of God, nor storm in their hearts, or whet their tongues against the ministers of God's word, which are but the lords mouth to his people: Why? We do but unfold the book, the writing is the Lords, Nunquid ego scripsi (saith Augustine) Nunquid primum ex ore meum exiit: that is, did we write it, or came it first out of our mouths. We do but hold out the looking glass, it is the glass that describeth the blemishes of your face.  
We are the Lords trumpeters: if the trumpet give an uncertain sound, who would prepare himself to the battle▪ 1. Cor. 14, 8. if the trumpet should give a false alarm, and sound the retreat when the enemies are at hand, should he not betray the camp: so if the ministers of God should flatter the people in their sins, and cry peace, peace unto them, when the sword of God is drawn out against them, were it not the ready way to destroy them.  
We are your physicians, Eligo aspera sed salubria medicamenta, saith Augustine, I sometime make choice of sharp, yet holdsome medicines. And again, ye right Honourable and worshipful may find flatterers enough abroad. Where should you look for sound and faithful counsel, if not in this place and at our hands. Wherhfore, let not men be offended at us when we rebuke them for their sins, we are in stead of Physicians and faithful Counsellors unto them. We have also a charge from GOD to speak. O, saith one, Consideret periculum meum, he that is displeased with me, let him consider my danger: For, saith not God to jeremy, that he would destroy him before their face, if he held his peace, jere. 1, 17. Augustine saith very well: Quid tu succenses mortalis? sub iussione Christi mare audit, & tu surdens es? O worm of earth, why dost thou storm? The sea obeyed the voice of Christ, and dost thou stop thine ears. Mare audit, ventus cessat, & tu sufflas? The sea waxed calm, the wind was still, and thou beginnest to bluster and swell.  
Chrisostome prettily quippeth and checketh such proud men, that could not abide to be reproved, Quid tibi tantum arrogas homo? quia sublimi curra veheris? O foolish man, why doest thou think so well of thyself, because thou ride and art carried in a Coach. Quale est istud? nam ligna & lapides sic gestantur. A goodly matter, we see stones and logs even so to be drawn along, and carted in the streets.  
But if so be that men are so dainty eared, that they will not hear a sharp word, let them follow Augustine's counsel: Emendate vitam, ego emendabo verba. Mend you your ways▪ I will mend my words, Cessate perverse ag●re ego quiescam mala improporare: leave ye off to do evil, I will cease to threaten and speak evil against you: And to be short, Qui male audire nolit, ne male faciat, he that will not hear evil, let him not do evil.  
Thus much concerning the vision itself, now we come to the meaning and interpretation thereof. And first of the sins, which the prophet here denounceth against, then of the judgement. The sins are two, theft, and false swearing.  
By theft is not only understood that kind, which the law calleth and adjudgeth to be theft, when by violence or privy pilfering, one spoileth another of that he hath, but likewise when any wrong is offered and done to our neighbour, by craft or subtlety, by oppression or usury, by wrong judgement or extortion, or howsoever else, the spirit of god doth not spare even to call it theft, & to account of such as of those that do rob and steal from their brethren.  
First, concerning open and plain theft, much I will not say, not because I think there are few that offend this way (for I am afraid this sin doth too too much abound both in city and country) but thus I take it, that seeing there is strait provision made by the Laws of this land for the sin of theft, which accordingly are executed, if these poor miserable wretches will not be warned to take heed by those daily examples of thieves and robbers which are brought forth before their eyes to execution, I must not look that they should be much moved by my speech, yet I will not altogether hold my peace, if perhaps it may please God even now to touch their hearts.  
That theft and privy pilfering is too commonly practised, who seethe it not? No rare thing nowadays for servants to purloin from their masters, children from their parents, one neighbour from another. I find that there are 2 especial causes of this mischief: two things that make so many thieves: Idleness, and necessity and want. The idle person that hath not been brought up unto labour, he saith, as it is Proverb. 9, ver. 17. Hidden waters are pleasant, and stolen bread is sweet. It is a goodly matter he thinketh to live of other men's sweat, when without any great labour or travail, he can tell how to satisfy himself and maintain his family.  
But whosoever thus boasteth in himself, let him consider the end, and hear the counsel of the wise man in the same place, in the next verse, he remembreth not that he is in the way to Hell and Destruction: for first the shame of the world followeth, They are ashamed (sayeth the Prophet) as when a Thief is taken, jerem. 2, 26. But if they care not for the shame of men, let that fearful saying of saint Paul move them; That thieves and covetous persons shall not inherit the kingdom of heaven, 1, Cor. 6, 9  
See then, they do not only hazard their bodily life- but they do also incur the eternal danger of their soul. What foolish, nay what mad men than are these, that for a morssell of bread, for a matter of small value, will thus desperately cast away their bodies and lives, yea their souls too, without the great mercy of God. But (sir) will some say, What should I do? shall I suffer myself and my family to starve, and so perish? Here now is the other cause, that driveth men to steal, their extreme want and penury. So sayeth the Wise man, A man despiseth not a Thief that stealeth to satisfy his soul, for he is hungry, Prou. 6. 30. In which words he excuseth not the lewdness of those that satisfy their hunger by stealth: but secretly he reproveth the hardness and unmercifulness of rich covetous men, by whose means the number of thieves is increased, for if they would stretch forth their hand to help and relieve those that are in need, I am verily persuaded we should have fewer Beggars, and not so many thieves. And truly it were greatly to be wished, that as the law is sharp against thieves, so it might take hold of theefemakers: that is, that some order were devised, to restrain the greediness and covetousness of some, whereby many are constrained to use unlawful means. But now to thy demand who sayest, It is better to steal than to starve: What, is there no mean between? must thou needs do the one or the other? S. Paul showeth a safer and better way to provide for thyself: Let him that stole, steal no more, but let him rather labour and work with his hands the thing that is good, that he may have to give to him that needeth. Ephes. 4, 28. Lo here is a way showed thee whereby thou mayst not only in some competent manner maintain thine own estate, but even be helpful unto others. Labour diligently in thy vocation, follow thy calling painfully, be the world never so hard, rich men never so covetous, yet God shall so bless thy travel, that thou both shalt have sufficient and not be without a penny in thy purse, to give to the needy.  
To close up this point. We read that in king Alureds' days, a Saxon king sometime in this land, that this nation was so cleared and void of theft, that of purpose there were golden bruches nailed up in the cross ways upon posts, and there was none to take them away. At that time a man might have gone loaden with treasure from one side of the land to the other, and no man would have asked him any question. If then in former ages there were such simplicity, and true dealing in all sorts of men, when as yet religion was as it were but in the infancy, a shame it shall be for us in these days of knowledge, to come so far behind them in the practise of an honest life.  
In the next place now, we have to deal with crafty and deceitful men, who by their subtle and scandulent sleights in bargaining, do much abuse their simple brethren that come unto them. This is a trade well known to many merchants in this City, who what with bad and naughty wares what with excessive and unreasonable prizes, do even no better, then steal from their brethren.  
Such men the prophet compareth to Fowlers, Hosh. 5, 1. for he that flattereth with his lips, spreadeth a net for his neighbour, Prou. 29, 5. When a simple man walketh in the streets and heareth how merchants call in their chapmen, and offer them good pennyworths, now may he think with himself is a net laid for me, let me take heed as well as I can. Even as a Cage is full of Birds, so their house is full of deceit. jeremy 5, 27. So is a plain man in the hands of deceitful and crafty cozeners, as a Bird which is a prisoner in a cage. Let there not be a root of bitterness or wormwood amongst you, saith Moses, Deutr. 29. 18. These flattering deceitful men are very well compared unto wormwood: for as Wormwood a far off hath colour and savour good enough, but come once to rub it in your hand and taste of it, and then the bitterness bewrayeth itself: even so these men at the first doth show a friendly countenance, and make fair promises, and give goodly words, but begin to grapple & chafe with them you shall find their doings as bitter as gall▪ But will some say as Austin putteth the question, si innocentiam retinuero, pauper ero, If I use plain dealing I shall be but a beggar: O saith he, Paruaene divinae innocentia? What, is it so small a thing to be innocent? to be without guile is great riches. Further he saith: Vt augeres aurum, fides diminuta est, attendis luchra, damna non cogitas, to increase thy coin, thy faith and honesty is decreased, thou thinkest on thy gain, but remember'st not thy life: Abundat nescio quid amplius in arca tua, sed non vides, quid imminutum sit in cord: Thou hast a little more I know not what in thy chest, but thou seest not how much thou hast less in thy heart, for thou hadst some Faith and show of honesty before, but now it is gone. And true it is, that for a little money they have let go that which for no money can be had again. They have filled their chest with gain, but their heart is empty, and even as their coin rusteth, so is there a worm and canker in their conscience, which when it shall begin to gnaw and prick them, then will they wish that never had they used deceit, and that with the loss of thousands they might redeem the peace of conscience, which before they let go for less.  
Next unto these men which do use fraudulent and deceitful crafts, they are to be reckoned and adjoined, which by any kind of oppression and hard dealing, do wring and grieve the people. Such as are all usurers, which by hard loans of money and cruel conditions do bring their poor neighbours to a morsel of bread: As also those, which by extreme covenants and bargains, do seize upon house and land, yea & bo dies to, of those which fall into their hands, and are in danger unto them. Think ye not that they would have their lives to if they might be suffered: for so the prophet saith, They do gape over the head or the life of the poor, Amos. 2, 7.  
And such are the ways (saith the wise man) of every one that is greedy of gain, he would take away the life of the owners thereof. Prou. 1, 19 This I say not, to excuse the bad and lewd dealings of such, as having unthriftilye wasted other men's goods, or craftily gathered them into their hands, do seek how by all means, they may defeat their creditors of their own: but to this end I speak it, that there may be some difference made of men, all being not of the like lewd disposition, and that there might be some moderation and lenity used, that in our common affairs Christians may be known and discerned from Papists, Turks, or Infidels.  
You know that the sin of oppression, is one of those three great sins, that do cry unto God for vengeance. The first is murder, and shedding of innocent blood: so it is written, that Abel's blood cried out of the earth. Gen. 4, 10. The second is the sin of adultery and uncleanness, as the cry of Sodom went up to heaven. Gen. 18, 20. The third, is this grievous sin of oppression, so the Israelites cry being oppressed under Pharaoh, came up into the presence of God, Exod. 2, 23.  
The Prophet Esaye doth no better liken such, then to the millstones, which do grind and wear the corn: so cruel oppressors do grind the face of the poor. Isai. 3, 15. Nay they are like to cruel wolves, that do eat the flesh, flea of the skin, break the bones, & chop them as small as flesh to the cauldron. Micah. 3, 3. Chrisostome thus speaketh of such, wondering & crying out against them. Quid (saith he) irrationabil. us invenire potest, quam ut sine agro, plwia aratro seminare contendas. What an unreasonable thing is it saith he, speaking against usurers, that they should sow their seed, having neither field to sow in, nor rain, nor plough.  
And indeed so it is: for the usurer sitting at home in his furred gown, having neither plough nor horse at work, yet seethe his harvest more plentifully come in, and brought home unto him, than the poor husbandman that toileth in the earth, is worn with labour, and wet with the dew of heaven. Augustine thus saith of the covetous men: Ipsaebelluae modum habent, rapiunt quando esuriunt, cum satiantur praeda pariunt: The very brute beasts keep a mean, for they raven only, when they are hungry, they give over the chase when they are full: only covetousness is never satisfied.  
But go to now thou covetous man, Hearken you Usurers, I see your malady I feel your humour. It is a hard matter altogether to reclaim you from old practices, and to win you wholly to lay down your trade.  
Well, you shall play the usurers still, and put forth your money to advantage, but I pray you listen how: Si vis faenaerare faenera deo, saith Chrisostome, usuram tuam non aurum, sed caelum esse volo. If thou wilt needs put forth thy money to usury, let God take it to lone, I would have thee play the usurer for somewhat, not to purchase gold, but Heaven by thy usury.  
I am sure, if I should come unto a great moneyed man and say unto him: Sir you are my friend, I know you have money, and you make not the best of it, you let it out for ten (or say twenty) in the hundred, but I can tell you who will give you an hundred, nay a thousand increase: would he not think you, give ear unto me. Why then do you not regard that which is said unto you now, Lend unto God you shall not receive gold for silver, and interest of hundreds, for your principal, but heaven for earth, everlasting life for your temporal goods, for so the scripture saith: Pro. 19, 17. He that hath mercy on the poor, dareth unto God, and the Lord will recompense him that which he hath given, not rendering a reward as a debt or due by desert, but crowning his faithful deeds in mercy and according to his bountiful promise  
Now therefore you rich men, seeing you know how to make the best return of your money, slack not the time, distribute to the poor, sow your seed against the time of harvest. It was wont in times past, to be the honour and renown of the City of London, to be given to have compassion upon the poor: & specially have care of 2. sorts of poor: the stranger that sojourneth amongst us, and the poor scholar that spendeth himself in study.  
How your compassion is to strangers, I cannot say, myself a stranger in this place I hope the best: but unto the scholars of the Universities (to whom you have opened your hands wide in former times) your benevolence and liberality is much decreased, & your good will and charity toward them greatly abated. Remember I pray you your ancient love unto learning, that the honour and worship of this city may in you be revived: And consider I beseech you, that though your gifts in all other should perish, yet in such it is not lost: for have not you the fruits of their labours? Are they not all at your commandment, to come up from both the Universities, and wheresoever else in the whole land, to furnish this place (which is, I dare say) as sufficiently in this respect provided for, as any assembly or congregation in Christendom: And yet verily to speak truth (bear with my boldness I pray you) they that come from far to this place, with great labour and to their cost, yet are little regarded or thought upon. You give them the hearing, but how: Even as Ezechiell complaineth, That the people would come to hear, but as they were wont to hear a Minstrel, or physician, or one that could sing well; so long as the song was in singing, they would listen with the ear; but when the song is done, the Minstrel may go shake his ears, they care not from whence he cometh, nor whether he goeth. Eze. 33, 23. I pray you in how much better account are the Ministers of God in these days: the comparison in deed is homely, but judge you if I speak not the truth your wine vessels, and fig frails are in good reckoning and kept safely under lock and key, so long as there is Wine or figs or any other precious thing in them. But when the treasure is drawn out, the empty cask is turned forth, and put to viler uses.  
So with many the Lords messengers are little regarded, while they are in delivering their message, but when the message is out of their mouth, they are but meanly accounted of. But I follow this point to far, I upbraid not good Christians, to whom both the message of peace and the bringers of it are welcome: But I exhort all, that as they love the word of God, so they would have in estimation those unto whom the word of reconciliation is committed.  
And to the rich I do now turn my speech, that they would especially consider of such, as are the seed and hope of learning and religion, I mean poor & painful students in the Universities. For if the swine be not denied the husks, nor the dog the crumbs that fall from the table, how much less ought the mouth of the Ox to be muzzled that treadeth out the corn. Luke. 15, 16. Mark, 7, 28.  
If all poor aught to be relieved, the maimed, the lame and impotent, and other needy folks, to whom what is given is to relieve them, and help their present need. Much more ought you to stretch forth your hands unto those, that do labour in the study of religion & learning, hereafter to profit the Church of God. Shall it not in time to come be a joy and rejoicing of the heart, and as marrow of the bones to you (that fear God) when you shall see the Lords work to prosper and thrive through their hands?  
The fourth general sin which we note out of the prophets words, is wrong judgement & extortion: which sins do reign in public persons, & such as bear office. Here we are to deal with 3. sorts of men. First the judge, than the lawyer, thirdly with officers, scribes, clerks, notaries, etc. For by all these in their several places & callings the people of god may be much grieved, wronged, & injured.  
The judge and Magistrate is a chief Minister of God, appointed for the praise of weldoers, and punishment of the wicked, as S. Paul saith, Rom. 13. They are in the Lord's place in earth, to minister justice and equity unto all: wherefore the scripture calleth them Gods, Psal. 82, 1. They are the pillars that hold up the earth, and keep it as it were from staggering, which otherwise is in danger to be dissolved, Psal. 75, 3. That is, the burden of the common wealth resteth and stayeth upon their shoulders. They are therefore as nails fastened in a sure place, upon the which the whole weight of the land hangeth and dependeth, Isai 22, 23. They are as the strong men of the house, as the wise man saith the legs are to the body. Eccl. 12, 3. Wherefore if the pillars be weakened, if the nail be broken, or the strong men bow themselves, the earth, burden, house and all falleth that leaneth upon them. So if judges be deceitful and corrupt, the whole common wealth is in jeopardy.  
The judge therefore ought not to be a lover of gifts, for a gift blindeth the eyes of the wise: and of all other, judges ought to hate covetousness, as Hobab, Moses' Father in law, gave him counsel to make choice of such to judge the people, Deut. 18, 21. For the wise man saith of a prince that hearkeneth to lies, all his servants are wicked, Pro. 29, 12.  
That is, if the master be corrupt and will favour the unrighteous cause, all his servants will be corrupt to, and look for bribes. Augustine saith, Attendis viscuntuum, propter quod liberas non habes pennas; Thou art caught with birdelime, thy wings are pinioned, thou canst not fly. He likeneth the receiving of a gift unto bird-lime. Another way also the judge may offer wrong: namely in deferring and delaying to give judgement in the righteous cause. Wherefore the wise man saith: if thou canst do thy neighbour good to day, say not to him come to morrow. Prou. 3, 28.  
job also protesteth of himself, that he caused not the eyes of the widows to fail, 31, 16. He was a right pattern of a good judge. And in another place he saith, my talk dropped upon them, and they waited for me, as for the rain. 29, 23, the sentence of the judge to the oppressed is as the comfortable rain to the thirsty ground. The earth waiteth for the rain, but if it come out of time, and not in due season, it helpeth not, so is the sentence of the judge, deferred and put off days and years, even like rain that cometh out of season. Hobab Moses▪ father in law, thought it too much that the people should wait for judgement from morning to even, Exod. 18, 14. What would he say if he were now alive, to see the people wait from month to month, from Term to Term, from year to year, and yet many times find no end of their suits.  
The judge again ought not to have respect of persons in judgement, he ought to hear the small as well as the great, and not to fear the face of man, Deut. 1, 17. for such a man will transgress for a piece of bread, Prou. 28, 21. That is a fearful judge that standeth in fear of the mighty, and will be swayed by authority, is made such a slave to his affections, that the least thing in the world will corrupt him. But as the judge ought to behave himself uprightly in all causes, & to deal equally and indifferently with small and great, so most of all, justice ought to be executed in causes of blood, they ought neither for favour nor fear, nor for any reward to suffer a murderer to escape unpunished. When such an one is accused before them and is convinced by plain evidence, they ought to say as the Elders of Israel were wont, when a man was found slain in the way: Our hands have not shed his blood, neither have our eyes seen it, Deutrinom. 21, 7. For if the judge shall suffer the murderer to escape, though he hath not put his hands to the murder, yet his eyes have seen it, and winked at it, for the matter is made so plain by evidence before him, as if he had seen it, and yet he holdeth his peace.  
There is a notable place for this purpose, 1. King. 20, 37. The prophet there being sent to reprove the king for letting go the Lords enemy, the king of the Aramites, saith unto one, Smite me, and because he would not smite him, he was slain by a Lion, for here the prophet taketh upon himself the person of a malefactor or murderer. He that will not smite such an one, shall be smitten and slain himself. Again, the Prophet disguiseth himself and stood in the king's way, and made as though he had been a soldier, that had lost a man, taken in battle and given him to keep, and so the man did escape, the king's sentence was, That his life should go for his: So, saith the Prophet to the King, that because he had let go a man whom the Lord appointed to die, his life should go for his. Thus than the case standeth, so long as we are in this life we are in a continual warfare, there is a continual fight between the children of righteousness and the wicked. The judges are the captains and chief leaders: when a murderer is brought before you, he is as taken in the midst of bat tail, a man whom the Lord hath appointed to die, take heed, let him not go, the sentence is given, Your life shall go for his, whosoever letteth him escape, that is, God will require it at your hands.  
When Elisia was sick, the king of Israel came to visit him, to whom the Prophet said, smite the ground, and he smote it thrice, than the prophet was angry and said, thou shouldest have smitten five or six times, so shouldest thou have smitten Aram till thou hadst wholly consumed it, 2. King. 13. 19 Thus must the enemies of God be smitten. It is not enough for to smite a murderer once twice or thrice, in imprisoning him or otherwise laying any corporal punishment upon him. But he must be smitten till he be consumed, that is, he ought to die the death, blood cannot be purged but by blood.  
Concerning Lawyers & men of counsel, to them I say that they take heed they become not patrons and maintainers of the unjust and unrighteous cause The wise man speaketh to wise men, and giveth counsel to counsellors, Buy the truth but sell it not, Prou. 23, 23. that is, spare no cost to purchase the truth, for it is more worth than pearl or precious stone: but sell it not, be not hired for any money to forego the truth, and to sell thy counsel and help, to countenance out a false matter against the truth, for now thou sellest, thou betrayest the truth. Doth not the prophet's woe reach unto such. woe unto you that speak good of evil, & evil of good, that put bitter for sweet, & sweet for bitter, doth not the hireling at the law even so for with his sugared eloquence and fined tongue, he giveth a sweet taste to the bitter & sour, that is, untighteous cause, yea to them the prophet speaketh, saying woe unto them that draw iniquity with cords of vanity, Esa. 5, 18. for their fair pretences, their cunning gloss, their goodly circumstance of speech, and all to uphold and bolster out the unjust cause, what are they else but cords and ropes whereby they violently pull iniquity upon themselves. I wish such men that set their wisdom, eloquence, conscience and all to sale, betimes to look unto themselves, and not by unlawful means, as by defending of bad causes to hunt after gain, for in the end if ever they have grace to repent, it will be a worm in their conscience, Then shall they say unto their Clients, Recipe quod tibi cum male adessem, mihi dedisti, & red ●duersatio quod me agente male abstulisti, (August.) Hold here, take that again which thou gavest me, when I pleaded for thee in a false matter, and go thy way, seek out thy adversary, restore unto him that which by my means and false pleading thou wrongfully tookest away from him.  
To officers now, whether in temporal or spiritual courts. I say not, but that holy man john Baptist sayeth unto such, Be comment with your stipend or wages, Luke 3, 13. Use not extortion, oppress not the poor people of God, enforce them not to pay more than of right belongeth unto you. And you Masters that keep Scribes and clerks under you give them for their labour, suffer them not to live by the spoil of others, to scrape and get together what they can, do you not hear the clamour & noise of the people, how they complain of great extortion among officers: judge you yourselves how true & just it is, Si quis (saith Augustine) qui stipendia publice decreta consequitur, adhuc amplius quaerit, tanquam calunniator & concussor Ihoannis sententia condemnatur, He that is not content with the stipend by public order allotted to him but seeketh for more, is condemned by the sentence of john, as an oppressor & extortioner. Such men are fitly compared to the fish of the sea, their property is this, that if one be but a little bigger than his fellow, he will knabble upon him and consume him by piecemeal: then cometh a greater fish than he and devoureth him to, so it cometh to pass, Dumpraedo vis esse minoris, praedaes maioris. It is the just judgement of God upon extortioners, that while they pray upon their inferiors as the smaller fish, they themselves are but made a fatter prey to others, that are greater & mightier than they.  
Now having touched those sins which are worthy of reproof in the Civil state, I come to the ecclesiastical, lest I should be thought either to deem Ecclesiastical persons to be faultless, or else partial, in passing over their faults with silence. There is therefore a kind of spiritual stealing and theft, which is even next unto the Church, for if there were not, the Prophet would not have said of some, That they did steal away the word from the people, jerem. 23, 30. First therefore we are to warn and admonish all negligent & careless pastors to attend upon their charge, and to feed the flock of Christ committed to them, for why should they reap temporal things, unless they sow spiritual, why do they eat the fat, and clothe themselves with the wool. & yet feed not the flock, Ezec. 34, 3. I speak unto all, whether the unskilful Pastor that can not, the idle that doth not, the careless that will not feed and instruct the people. One saith very well of such, Qui non frangit panem, non dispensator est, sed dissipator, non speculator, sed spiculator, He that breaketh not the bread of life to the people, is not a disperser, but a destroyer, not a watchman, but a waster of his flock. Doth not the Prophet worthily call such idol-sheepheards, that as the idol hath eyes, mouth ears, feet, yet neither seethe, speaketh, or walketh, so they do occupy the room of shepherds yet feed not, of teachers, and yet teach not, and they are all physicians of no value, as job saith 14, 4 who are not able or willing to heal the diseases of the people, and to comfort them in the day of their needs. It was decreed in a counsel of Lateran, an. 1179 even under the pope's nose, in the assembly of 300 Bishops, that it should not be lawful for any Priest, as they then called them, to have more than one benefice. Pope Innocent the 6 chased away from his court and from the City of Rome all Prelates and other Ecclesiastical persons that had charges abroad, and sent them home to their bishoprics and benefices. I say therefore no more but this, let our righteousness exceed the righteousness of the scribes and pharisees, as our saviour saith, If in time of ignorance & superstition such good care was taken, and provision made for the church of God, let these lightsome days of knowledge bring forth greater, or at the least the like fruits. And the rather pastors and shepherds are now to be moved and stirred up to look carefully to their flocks, and to speed them home to their charges because there are many wolves gone abroad, many jesuits and seminary Priests, as locusts from the bottomless pit, are spewed forth from Rheims in heaps into this land: now it is high time we should give ear to the wise man Nunc cognosce faciem pecoris▪ Prou. 27, 2● Now be diligent to know the countenance and state of the flock, and be ready at hand to drive away the wolf. The danger is great that is threatened against idle shepherds r●poscam sanguin●m eorum a manib. tuis, I will require their blood at thy hand, Ezechiel 33. And on the contrary side, unspeakable is the joy, that shall redound in the end to faithful shepherds, when they shall stand forth with boldness in the day of the Lord, and say, Ecce ego dominum, & na●i, quos mihi dedisti, isaiah, 8, 18. Behold O Lord, here am I, and the children whom thou hast given me.  
But are Ministers, think you, all in fault for Church matters that are amiss? No I trow not, there are others which are no great friends to the church I pray you what right have lay men to the levites maintenance, to live of the Tithes which are allotted for Ministers. I speak not of human law, by the which they hold them, which is constrained to suffer many things for the great hardness of men's hearts, and so was the law of Moses, as we may read Math. 19, 8. But where find they in the law of god that they ought to deal with spiritual livings, nay we find the contrary, for between the ministers and people there is a mutual exchange, a matter of giving & receiving, Phi. 4. 15. They give spiritual things and receive temporal: none therefore hath right to challenge their temporal things, but they which distribute amongst them spiritual, Augustine saith that tithes and other spiritual maintenance is due unto the church, Quasi debitum fisco reddendum, As subsidies & taxes of the subjects are due to the exchequer, Si non haberet rempublicam Christus non haberet fiscum suum, Christ hath his commonwealth, & Christ hath his exchequer, which are the revenues of the church, it is no more lawful for any man to withhold the due from the Church treasury, than for the subject to keep back any thing from the prince's exchequer. In king Henry the third his days there was suit made by the Bishops of this land to have impropriate benefices that were annexed to Abbeys ●nd priories, and other houses of popish religion to be restored to the Church, they made a great piece of money and sent up to Rome about it, but as never any good thing lightly proceeded from that Antichristian sea, so they were frustrate of their purpose & prevailed not. Which godly motion of theirs if it had then gone forward and taken place, it had been happy with the Church of England at this day.  
But shall I tell you of a worse sort of Church thieves and church-robbers than any I have yet spoken of, they are these greedy & devouring cormorants, corrupt and covetous patrons, who make sale of Church livings, and by cunning sleights and devices spoil and rob, and make havoc of the Church, these fretting Cankers and Caterpillars of spiritual livings (if they might have their will) would bring it about, as they have already in some places, that Ministers should serve as the poor Levite did in Micah his house, for meat and drink and a suit of apparel, and a few sickles of Silver beside, judges, 17, 10. And they would gladly see us in that case that Elie his house was, to bow ourselves for a piece of Silver, and for a morsel of bread, 1. Samuel. 2, 36. Who if they will needs live of the altar, they might be content to be at our allowance, as David received show bread at Achimeleks' hand. But it is too too much that they should be their own carvers, and be first served: Like as in Ely his time the Priest's boy would come & thrust in his three tined fleshhooke into the cauldron, and whatsoever came up was their own, 2. Sam. 2, 13. So now do these fellows deal with the ministers of the gospel, with their threetined flesh hook they will take three parts of the living to themselves, and what remaineth the poor ministers shall have. And thus by their corrupt dealings they cause others to make shipwreck of their conscience, and they themselves are in the high way to destruction, who are the cause that many people for want of sufficient teachers, perish in their ignorance.  
Thus have we delivered unto you the Prophet's meaning, concerning such sins and transgressions as are committed against our brethren, which are comprehended under the general sin of stealing. Now it followeth, that likewise we should declare what the Prophet understandeth by false swearing, whereby such sins are deciphered as offend against the Majesty of God, and whereby his name is dishonoured. First of all, false swearing is condemned, which is of two sorts, either that which is committed in common or ordinary talk, or that which falleth out in public judgement, which we call perjury: the former of these two is a sin used now adays very commonly, yea men are grown unto such a custom in swearing, that many times oaths break from them, & they know not whether they have sworn or not: and they have such a delight in it, that they take it to be an ornament and beautifying of their speech to powder it with oaths, yea daily new oaths are invented, and so foolish and ridiculous, that for shame I cannot name them. And thus the name of God is profaned, and he is rob of his honour, for whereas it is a peculiar part of God's worship to swear by his holy name, they, in swearing by creatures, by Saints, nay by Idols, as by the Mass, by the Rood, and such like, they do give the honour due unto God unto others, and so commit idolatry, they also wilfully transgress the commandment of our Saviour Christ, who saith, Swear not at all, but let your communication be yea, yea, nay, nay, Math. 5, 37, not hereby abridging Christians of the lawful use of an oath before the magistrate, and in other weighty causes, but giving the rules for the bridling of our tongue in common talk.  
The Wise man saith, that in the multitude of words there can not want iniquity, Proverb. 10, 19 How great then is the sin which is committed in the multitude of oaths. It is a sport to a fool to do evil, verse 23. This is even the highest step of iniquity, for a man to rejoice in evil doing. And I am afraid these blasphemers are come to it, that think them the jolliest fellows in their company, that can swear out most lustily. The Leopard's skin is not fuller of spots, jeremy 13, 23, than their tongue is full of lies, their mouth full of oaths, The thorns do not crack faster under the pot, than they break forth into oaths & blasphemies, Eccle. 7, 8. They are always foaming out their own shame. jude. 13. For from the abundance of the heart the mouth speaketh: their unseemly and unchristian talk it is but Tanquam spuma cordis, the froth and foam of a profane heart. And verily this ungodly custom of swe ring, is so much the more intolerable, as it is far easier than many other sins to be left. Non opus est pecunia vel sudore, saith Chrisostome, it asketh no great cost, labour, or sweat, to be weaned from this sin. Watch over thyself saith he, and desire thy friends to observe them: Hac meditatione te exerceas vel quadraginta dies, Be thou but thus occupied forty days, thy sin will leave thee.  
Augustine saith, Nunquid non ego fratres consueveram quotidie jurare: ye all know brethren, that it was my daily practice to swear: But after I understood how grievous a sin it was, I called upon God, and laboured against it, Nunc nihil mihi facilius, quam non jurare, now nothing is more easy unto me then not to swear. Wherefore seeing with so small labour, and in so short time, with faithful prayer and godly endeavour, this sin may be overcome, they are sure most careless and re●chlesse men, that choose rather still to continued in their wickedness.  
The other kind of false swearing is by perjury, when men are not afraid to take a false oath, and to call God to be a witness to an untruth. A horrible sin, nay many sins in one sin. For a perjured person is an infidel in his heart, and saith to himself that there is no God: for certainly if he were so persuaded of the divine power, who knoweth the heart, and is able to be avenged of sinners, he would never be so hardy and desperate, as in an untruth to appeal to God. He is also a murderer, for by his oath his brother receiveth hurt, as if he had wounded him bodily. And therefore by Moses law, the false witness did endure the same punishment, which by his false oath was cast upon his brother. An eye for an eye, a tooth for a tooth, life for life, Deu. 19, 21. If his neighbour were adjudged to lose an eye, a tooth, or life, by his lying evidence, he was to sustain the same loss and damage himself, as if with his own hand he had pulled out his neighbour's eye or tooth, or taken away his life. There is a generation whose tongues are as sword, their jaws as knives. Pro. 30, 14. This is the generation of wicked perjured persons, the poison of Asps is under their lips. Rom. 3, 13 Their blasphemous tongue stingeth to death, as the venomous sting of serpents. Miserable men, which do willingly fall into the snares of the Devil, out of the which few of them can unfold them. Nay their conscience is defiled & polluted. Men more senseless and profane then the devil himself, for they tremble & stand in awe. jam. 2, 19 But these men have no fear of God, but are clean void of understanding Their word shall fret as a canker. 2. Tim. 3, 17, their false oath shall be a bane to their soul, & like the bitter water which the adulterous woman used to drink that caused her belly to swell, and her thigh to rot. Num. 6. Even so this iniquity which he hath drunk as water, shall be as a gnawing worm upon his conscience, and as a fire in his bones. Wherefore repent this evil ye abominable perjurers, and beware of this sin, lest you fall into it, all you that love your own souls.  
Besides these false swearers, which pro perly offend in swearing vainly & falsely, There are other also which in a more large and general sense do fail in the worship of God, and so may be reckoned in the same number of false swearers: & they are likewise of two sorts: either such as are corrupt in the judgement of religion, or else they which profess the Gospel, but deny the power thereof, who honour God with their lips and outward profession, and dishonour him in their life.  
In the first place we must deal against heretics and schismatics, that do trouble our Church. In the next against hypocrites, which cause the Gospel to be evil spoken of by their evil life, and all these are truly said to swear falsely by the name of God.  
First they which fail in judgement of religion, and so we the seed of corrupt doctrine, are the chief troublers and disquieters of our Church, the Papists and romish Catholics. There is also another sect, that have made a great rent in our Church, and they are commonly called Brownists. Both of these do agree in disturbing our peace, and in many opinions they come very near together, and are almost cousin germane. They both are recusants, and refuse to come to our Churches and congregations, and to hear divine service. They both affirm, that we have no sacraments, no true Ministers, and consequently no Church, though upon divers grounds: They do not stand upon the same premises, yet they bring forth the same conclusion. What shall we think of these men? truly their case is more dangerous than they are aware of. For one saith truly, Non potest deum habere patrem, qui ecclesiam non habet matrem, He cannot have God his father who denieth the Church to be his mother.  
But I do make a difference between these two sorts. For the one, that is the Papist, swerveth on the left hand, the other on the right: their transgression is in fowl idolatry and superstition, these offend through a preposterous and rash disordered zeal. They are divided from us in the very substance of religion, and material points of faith. These men do vary from us, chiefly in matters of circumstance, and the external rites and orders of the Church. They, some of them have brought forth sour & ungodly fruit of a bitter root: they have fallen into open rebellion, committed treason in the highest degree, and conspired the death of our Sovereign (whose life God of his mercy long preserve) the other as yet have not proceeded so far, and I trust they will not and I pray god, they do not. To conclude, they are manifest and convict Heretics, these as yet we will vouchsafe the name of schismatics. But let them take heed betime, for if they continue obstinate, their schism will be changed into heresy, as Augustine said of the Donatists, Schismaticus es sacrilega discessione, heraeticus sacrilego dogmate. Thou art a schismatic, because of thy sacrilegious departure from the Church, thou art an heretic, for thy sacrilegious opinions, which thou holdest. First as touching our heretics and Popish Catholics, they are the briars and thorns, which the prophet Micah speaketh of. 7, 4. The best of them is a brier, and as a thorn in a hedge. For they are as pricks in our eyes, and goads in our sides. We nourish them amongst us, even as fire in our bosom, as the wise man saith. Pro. 6, 27. And fitly may they be resembled to cockatrice eggs, if a man eat of their eggs (saith the prophet) he dieth, and that which is trodden upon breaketh out into a serpent. Isai. 59, 5. So if a man be infected with their heresy and taste of their delicates. and drink of the whore of Babylon's poisoned cup, it is death unto him, he destroyeth his own soul. Again if their doings be sifted, their practices sounded, in many of them you shall find, conspiracies, disloyalty, and rebellion: as do but tread on the cockatrice egg, out flieth a serpent.  
These are the greatest enemies that the Church of God either now hath or ever had. Sometime the church was persecuted by cruel tyrants, sometime vexed & molested of Heretics: Tunc leo fuit, as Austin saith, cum apart saeviebat, modo draco est, cum occul e insideatur. Then the devil raged as a Lion, when he raised persecution against the church, another time he playeth the wily serpent, and privily lieth in wait. But these enemies of the church, have both ways vexed the people of God, both by laying waist the sanctuary of GOD, by their barbarous and cruel persecutions, as also in defiling it with filthy idolatry and heresy.  
So that both ways now they prove the Church as cruel persecutors. Exercent patientiam ecclesiae, They do exercise where they may, the patience of the Church, and as egregious Heretics, Exercent sapientiam ecclesiae, They do try the wisdom of the Church.  
Now to leave these men, whose conversion most of all we desire, if that can not be had, our next wish is, that they were from amongst us: that as their heart is at Rome, so they also were with their Pope holy father there. But if this neither cannot be obtained: our last suit and request is this, That seeing we cannot be rid of them, they might be served as the Gebeonites were in Israel. josua. 9, 27. They were made hewers of wood, and drawers of water. So it were not safe that these our home bred enemies should bear any office in Israel, to be governors of the lords people, but let them live as private men, and serve in base places as the Gibeonites. which thing (I trust) our wise and godly magistrates will have an especial care and regard unto.  
Now to come unto the schismatics of our church. We may say to them, nay the Church of England thus speaketh unto them, as the wise woman to her son, Prou. 31, 1, What my son, what the son of my womb, and what O son of my desires. O let them not rise up against their mother that bore them and gave them suck. Hath not the Church of England bread them and brought them up? that knowledge understanding and faith that they have, had they it not by our ministery, have not the spiritual fathers and pastors of our Church begotten them unto God, if they be the Lords? What an unnatural part than is it in them to curse their own mother, and to speak evil of her that bore them. What though the church of England be black, she hath her infirmities, will they therefore make her a keeper of vines, Cantic. 1, 5, that is, clean thrust her out of doors, and say she is no Church, nor give her any place in the house of God. But this is most unkind dealing, that the sons of her mother, children of the same faith, should offer this hard measure unto her: we would not have them to justify things that are amiss in the Church, as Adam with leaves hid his nakedness, neither ought they with cursed Cham to lay open the infirmities of of their parents. They would be builders of God's house, and so are we, let us build together, not with strife and confusion of tongues, as the tower of Baebel was built, but in peace & love, as salomon's temple was raised up, the noise of a hammer was not heard in the house, their stones and timber were squared in the mountains, as the wise man giveth advise, Prepare thy works abroad in the fields, and then build thy house, Pro. 24 27. So our hammering & hewing work ought to be without: our hammers and axes should be turned to beat down popery, and hue off all gross superstition: we ought not one to hue at another: seeing we profess the same faith, and pretend the building of the lords house, we should build together in unity, concord & peace: otherwise under colour & pretence of building, we pull down and destroy the house of God: hear what an ancient Father saith, Venit persecutor, & non fregit crura Christi, venit Donatus, & dirupit ecclesiam Christi, integrum corpus Christi manet inter manus persecutorum, etc. The tormentor came and broke not the legs of jesus, Donatus the schismatic came & broke the peace of the Church, the body of Christ remained sound and whole in the hands of persecutors, and the body of the church is rend asunder among christians. Let our English Donatists take heed therefore betime, they have a great account to make unto god, in making such breaches in the church. Thus having spent some time in dealing against our heretics and schismatics, we must also in few words admonish the hypocrites & dissembling professors of the gospel, who outwardly bear the name of Christians, but their lives are nothing reform, garnished with a goodly show of christianity without, as sepulkers are outwardly bsautiful, but inwardly their life is full of corruption & filthiness, of oppression, covetousness, adulteries, profaning of the Sabaoth, contempt of god's word, intolerable pride, with such like abominations. What is now become of the life and true profession of Christians, Christ saith, Let your light shine before men, & a candle must be put on a candlestick, not whelmed under a bushel, Matt, 5. A good profession is as the candle, but an evil life is as a bushel that overwhelmeth it that it cannot shine forth. The Israelits were commanded to make their garments with fringes on the skirts in remembrance of the commandments, Nu. 15▪ 39 I see every man hath shaped him an Israelitish garment, they would be called Christians, but where are your fringes, where is your obedience to the commandments of God. Christians in these days may be compared to vessels full of wine, but they want a vent job. 32, 19 So men are now full of knowledge and learning, but the vent of a good life is wanting, the vessels are in danger of bursting, if they have no vent: so knowledge puffeth up, if it be not vented by low. There is now a famine of good works, like as in jeremy his time, when the Nobles sent their servants with their pitchers to the fountains and wells for water, they returned without and were ashamed, jere. 14, 3. So now adays many that should be fountains & wellsprings of good life & examples to others are dried up: if a man seek for the water of life at their hands, he shall return with an empty pitcher, he shall find no such thing there. Christ now thirsteth again, as once he did upon the Cross, for the good fruits and holy life of Christians. But we are all become as the summer gatherings, My soul desired the first ripe fruits, saith the Prophet in the name of God, and there was not a cluster to eat, Micah, 7, 1. He saith the Lord hungereth and thirsteth, and longeth after the obedience and holy life of his servants, but what is it, even as summer fruit, soon ripe, soon rotten. But yet I pray you let us remember the end of fruitless trees, They that bring not forth good fruit, shall be hewn down & cast into the fire, Mat. 3. Wherefore as S. Paul saith, let us all covet the best gifts, knowledge is good, but love is better: to believe aright doth help, but to live well is more acceptable: to offer the calves of our lips is a free gift, but a contrite heart is the best sacrifice, Psal. 51, 17. and to give our bodies a living and acceptable sacrifice, holy and acceptable unto God, is the reasonable serving and true worship of God, Rom. 12, 1.  
There remaineth now, having spoken of the sins which the Prophet crieth out against, that we should also declare the judgement denounced against them: which is double, both upon the sinners and transgressors themselves, and upon their substance: first, for their persons, it is said, They shall be cut off (all that steal, and swear falsely) on this side and on that, upon every hand. All thieves shall be cut off as Achan was, joshua 7, 1. All covetous persons, as the rich man, Luke 12, 20. This night shall thy soul be taken from thee. All corrupt judges shall be cut off as Shebuah, Isai, 22, 18. Idle shepherds shall be cut off, three taken away in one month, Zachar. 11, 8. All blasphemers shall be punished as the Egyptian was stoned to death, Levi. 24, 10 All false witnesses shall be recompensed according to their deserts, as they that accused Daniel, 6, 24. Heretics and Idolaters shall be slain, their own parents shall thrust them through, Zachar. 13, 3. schismatics shall not escape unpunished, as Coran, Dathan, & Abiram, as they made a schism and rent in Israel, so the earth was rend and divided to swallow them up, Num. 16▪ All hypocrites and false hearted and dissembling Christians may be warned also by the fearful examples of Ananias & Saphyra, Act. 5. who for their hypocrisy were slain by the mouth of Peter.  
But what if the judgement of God doth not presently fall upon sinners, being for a while differred, yet have they no cause to rejoice & triumph, as though the storm were overpast, and that their sins are forgotten, for the longer the Lord stayeth before he punisheth, the more grievous is the punishment when it cometh, for the Lord is said to make some stay but until he have whet his sword, Psal, 7, 12. and put on his armour, his helmet and habergeon, and cloak of revenge, Isai. 59, 17. That like as a man prepared to battle, doth assail his enemies more strongly: even so the wrath of God the longer it is in kindling, the more fiercely it burneth when it breaketh forth.  
The judgement of God (as the text saith) shall enter into the house, it shall search every corner, the wicked cannot be hid from his sight: It shall creep in at the windows, joel. 2, 9 Like as the frogs could not be kept, no not out of Pharaoh his bed chamber, nor from the couch where he lay. Exod. 8, 3. So there is no place so secret, but the judgement of God shall enter into it. The Lord shall search out the wicked with a candle, Zephan. 1, 12. That is shall most narrowly seek them out, so that they cannot possibly escape his hands.  
And when the judgement of God is entered, it shall remain in their house, like as the leprosy, if it had once taken hold of an house, it would never go away: Neither scraping of the walls, nor pulling out of the stones would serve, till house and all were beaten down & destroyed. Levit. 14, 45. So look where the judgement of God lighteth upon any house or stock, the Lord will continually afflict that house, the father, the children, the children's children, till he have consumed them, if they continue in the disobedience and ungodliness of their forefathers. The curse of God shall enter into their bowels like water and oil into their bones: It shall be as a garment unto them, and as a girdle to their loins. Psal. 109, 19 That is, it shall never departed from their house. Their punishment shall be as blue wounds, and stripes that go down into the bowels. The Lord shall strike home, the marks and spots of his stripes, shall for ever be seen in their stock, as blue wounds are in the flesh. And this shall be the judgement of their persons.  
They also shall be punished and afflicted in their substance, whatsoever they have scraped together, by fraud, violence, oppression, and extortion, shall not prosper in their hands: the judgement of God as a consuming fire, shall consume all the house, the timber, & stones thereof, as the Prophet saith: That like as in a raging fire, there is neither stick nor stone left, so shall the substance of ungodly men come to nothing: So the wise man saith, that the deceitful man shall not roast that which he got in hunting. Pro. 12, 27. He shall not enjoy that long, which is craftily purchased. Their money shall be put as into a bottomless bag. Hag. 1, 6. Though they should build them a nest as in a rock. Isai. 22, 16. yet shall they be as a tottering wall. Psal-62, 2. Though they build them houses, and call them by their names, Psa. 49 11. yet shall they come to ruin and desolation: Nettles and thistles shall grow in their palaces: Owls, serpents, and dragons shall dwell in their pleasant places. Isai. 13, 20. Lo this shall be the portion of the wicked. But as for the righteous, he shall grow as the Lille, and fasten his roots as the trees of Libanon Hosy. 14, 6. and he shall be as the sun when he ariseth in his strength and beauty, judges. 5, 31.  
But now if men would be wary and wise, they may learn how to prevent and avoid the wrath and displeasure of God, and shield both themselves and their substance from the day of vengeance. First let them make them friends of the unrighteous Mammon, let them distribute unto the necessity of their brethren. If they will have their houses to continue, they must lay the foundation in the service and fear of God: as it is said that the midwives in Israel feared God, and therefore the Lord built them houses, gave them a name in Israel. Exod. 1, 21. The fear of God, and true religion, is that rock that we must build upon. Matthew. 7, 24. Terrena aedificatia a terra incipit, caelestis instructio a superno crescit exordio: A spiritual building (saith Augustine) must be built clean contrary to an earthly. For in earthly buildings, the foundation is laid below, but the foundation of our heavenly house must be laid in heaven. Let rich men follow Solomon's order: First build God an house, and then build for themselves.  
Let them not build as covetous and over greedy minded men, in desolate & solitary places, and out of the way. job. 3, 14. But as jobs house stood in the way, and was as an Inn for the poor traveling and wayfaring man. job. 3, 14. Thus an house erected and builded in righteousness, and founded in the fear of God, shall stand and endure many ages.  
Let us hear also a remedy for ourselves, how the lords wrath may be appeased towards us. truly repentance is the only remedy for sinners, we must meet the Lord our GOD in the way, Amos. 4, 12. As Abigail did. 1. Sam. 25. she met David in the way, if she had waited David at home, they had been all put to the sword. So the Prophet moveth us to go forth and meet the Lord by repentance, before the sword be upon us.  
Let us do as jacob did, who sent a present and gift before to his brother: for as the wise man saith, a man's gift enlargeth his steps, and leadeth him before great men. Pro. 18, 16. So let us present the Lord, with contrite hearts, humble and sorrowful spirits, bring forth worthy fruits of repentance, which are the most acceptable gifts unto God. As Aron took a censor and censed before the Lord, and so stayed the plague. Num. 16, 48. So let us sense up unto God the sighs and groanings of our hearts.  
The Gibeonites punishment was to draw water for the temple, God requireth no other punishment of us, but to draw water before him, that is to weep abundantly for our sins, as the Israelites in samuel's time are said to draw water before God. 1. Sam. 7, 6.  
Lastly, either we must judge ourselves or else the Lord will judge us. 1. Cor. 11, 31. Augustine saith, Peccatum puniendum est aut a te, aut a deo, si punitur a te, tunc punietur sine te, sivero a te non punitur, tecum punietur: Sin must needs be punished either of thyself, or of God: If by thyself, then shall it be punished without thee: if of God, than thou and thy sin shall be punished together. Wherefore let us return unto God by true repentance let us judge and condemn ourselves that we be not judged of God.  
Let every man leave his wicked ways, and departed from iniquity: the thief from stealing, the crafty man from deceiving, the covetous man from oppression, the judge from corruption in judge meant, the Lawyer from dealing unfaithfully, the officer from extortion: the idle pastor, from his careless and sinful life: corrupt patrons from Churchrob b'ing: blasphemers from swearing: perjured persons from forswearing: papists from Idolatry and superstition: Schismatics from contention: Hyppocrites fró dissimulation. Thus if every man shall turn from his wicked ways, and do the thing that is lawful and right: the Lord will return unto us, he will favourably look upon us and bless us, he will be our God, and we shall be his people: his blessing shall be upon us and our children for ever: we shall have our desire over our enemies, and shall see jerusalem in prosperity all our life long: and at the length, when we have walked through the desert, the barren and unfruitful wilderness of this world, the lord shall bring us under the leading of our Captain jesus Christ into the promised land, the Celestial Canaan, and heavenly jerusalem: unto the which blessed estate the Lord grant we may at length attain tho rough jesus Christ, who hath bought it for us, not with gold or silver, but with his own precious blood: to whom with God the Father, and God the holy ghost, three persons and one everliving, immortal, and only wise God, be all praise, honour, and glory, through the Church for ever.  
FINIS.