CONFIDITE EGO VICI MUNDUM. IO. XVI.  
A SERmon Preached at Paul's Cross on Sunday the third of November 1577. in the time of the Plague, by T. W.  
Imprinted at London by Francis Coldock. 1578.    


In the name of God Amen.  
IT HATH been an old proverb of proof (right honourable & dearly beloved etc.) Veritas odium parit, That Flattery breedeth friendship, & Truth brinngeth hatred: and therefore it hath wanted no manner of practice, because it is of so good experience both in Court and Country, and I would to God not in the Church itself. Nevertheless, as the true minister of God aught to keep himself unspotted and undefiled from all offences: so especially must he be free from the great contagion of so foul a fault, always regestring and remembering that golden sentence worthy an Apostle. If I were a mampleaser, I were not the servant of God. 
Gal. 4.  And that none can serve two masters, 
Math. 6.  our master himself hath taught us plain enough in the Gospel, that God and Man or Mammon, that God and Ba●l or belial, can at no hand be served together, for God must be served alone: so that Peter'S saying is firm, and out of question true, that when both cannot be served together, it is better to obey GOD than Man: 
Acts. 4.  & the reason for conclusion is very great: For it is a fearful thing to fall into the hands of God: a more perilous lapse by odds to come into his fingers who can deal with body & soul, & cast both into Hell than into the danger of man, 
Math. 10.  be he Prince or Tyrant whatsoever, who can but prison or persecute the body only, but must let the soul alone. Wherefore it is meet that we being ravished of all outward respects, & setting before our eyes the fear of God only, should wholly employ ourselves unfeignedly to please him, & to speak those things chief which shall be most acceptable unto him: for look how the doctrine of the Prophets & Apostles doth concern you, & so the commandment of god to them, reacheth unto us: & though they were all dead & gone long ago, yet God is alive still, & his word endureth for ever: & as there is no other doctrine for you, so is thereno new commandment for us. Look what authority they had them, & the same have we now, though not in the same sort, 
For it w●● extraordinary.  nor after the same measure of gifts, yet all of the same grace and spirit, as you may read Ephes. 4. He gave some Apostles, some Prophets, some evangelists, some Pastors. etc. All the prophets had not like gifts, nor all the Apostles equality of graces: 
Peter is not chief Apostle, then in respect of his Apostleship.  yet he that had lest was a Prophet or an Apostle, as well as he that had most, because of the same spirit, or else should there be Magis & Minus in our ministers. Now because their gifts be diverse, some more, some less, according to the proportion and measure of God's spirit, thereafter is our portion: and yet all that are lawfully called and orderly qualified, are the undoubted Ministers of the Lord: and (howsoever you will answer the contrary) it is as truly said of a Pastor now, as it was ever of any Prophet or Apostle then, He that receiveth you receiveth me, & the contrary, 
Luke. 10. Verse. 16  He that refuseth you refuseth me. Wherefore, how base and simple so ever we seem, we are the ambassadors & servants of god.  
Two principal notes do arise by due consideration of this that I have said. first, that against flattering falsehood, we use faithful flatness. Secondly, that contrary to childishness & folly, we show wisdom and discretion: and these being joined together, are the most necessariest of all the number of graces, which concern a Steward, without the which he shall do his master but simple, small, and very slender service. Wherefore seeing one christ is the soul & substance of all Scriptures, the only mark of both Prophets and Apostles, and the only matter of all their doctrine: as Paul curseth all aftercomers that shall Preach any other Gospel, yea though he be an Angel: so he pardoneth no predecessor that hath broached any other doctrine, though he were a Prophet. Let us then with Trustiness (the first note) join Wisdom, the second also, as two legs to go withal, or hands to labour in the harvest of the Lord. I am not here to give out any rules, or to prescribe precepts of wisdom, for I am not so skilful to teach that way: I had more need learn a great deal. Neither is it my purpose to reprehend any of my brethren, for I know no such cause, and if there were, yet as this place is unméetest of any, so is my person unfittest of all: only this I say at a venture, I would we were all as wise as I hope we are faithful: and howsoeever we excuse ourselves before God, we can not justly be accused among men, not not the carping enemy himself, who cometh for the same nonce, can convince us the contrary, but that we keep touch with the verity written, & speak wisdom, not of man nor Apollo's Oracles, nor inventions and fables of man's brain, but the infallible truth of the holy Ghost. Wisdom is to divide & cut the word kindly, to break this bread skilfully, to give every man his portion as a good disposer, to the godly counsel his part, to the weak comfort his, to the wicked correction his, to the obstinate condemnation his, for so the word is profitable, and the word is plentiful, even for every sore a salve. And howsoever I shall deal in dividing, I am sure I am well enough for the choosing of my text, for while I thought to fit a plaster for the feet, I saw the head diseased, and finding the whole body in the same pickle, I knew not what to do: full fain I would have delivered any piece of scripture rather than this, but I could not so rid my hands of it, till it had passed my mouth: turn whether I would, and every place was like unto it and plentifully expounding it, so that whilst I sought a text, I found a Sermon, A Sermon of the Prophet Sophonye to Israel. I pray GOD make it a profitable Sermon to London. Amen.  
Give me leave therefore to be plain I pray you, for I profess no other thing, and if I could otherwise, yet of purpose I would deceive all such curious comers, as neither hunger nor thirst after righteousness, but with itching ears delight themselves with strange things which are forespoken of in the .2. Tim. 4. And it shall be a good note for me now, and for all my brethren for ever hereafter that are planted in this City, to be known by this mark of plain speaking: not that familiarity in you hath bred contempt in us, for there is no such cause but that your contempt of God should breed boldness in us which are his ministers: and there is such a commandment, and therefore as we see more than other, so are we bound to say more, except you would have us see all and say nothing. And though here I shall say nothing, but that that hath been said, yet that is no shame to me. But I would fain know of all that hath been said, what hath been done, which is, or may be a great shame for you.  
Desperate were the days of jeremy, wherein superstition and sin (as two scorpions) were grown so rank, that high time it was for the very safeguard of God's remnant, that the sound of vengeance, the exclamations of we. and terrible threatenings of God, should be given out to terrify and stay a● many as he had appointed to repent. And our age being in no better case, but well worse, hath extreme need of eiulation, and exclamation of the like woes and curses, to stop (and it may be) the intolerable abuses of our time, to turn (and it be possible) our stubborn and stony hearts at length unto the Lord  
It is lamentable (my brethren) that the husbandman's corn can find no good ground, but the enemies tars not sown but shed and scattered, do yet take root, prospero and prevail, to the utter choking and smothering of the Lords harvest. But as where the word is not preached, there the people perish: So where it is plentifully delivered, and the people wilfully negligent, there is deep damnation and utter destruction shortly to be looked for. Our Saviour truly said, the Harvest is great, and the labourers are few: 
Mat. 9 Verse. 37.  let us follow his counsel therefore & pray the Lord of the harvest, to send in more painful and faithful labourers, least the Boar of the wood do root up the vine, least the cockle do overgrow the corn, least the Devil make havoc of altogether. And in this prayer, let us commend unto him, his universal Church, and specially England and Ireland, and herein particularly our most gracious sovereign Queen Elizabeth, and all her most honourable Counsellors, the whole ministery, and every private member of his body, praying for the rest, that in his good time they may be planted in, or else supplanted out, that if they will never be good, that they may yet never do harm unto Israel which is of God. Amen.   
woe to that abominable, filthy, and cruel City, she heard not the voice, she received not correction, she trusted not in the Lord, she drew not near unto her God, her Rulers within her are as Roaring Lions, her judges are as Wolves in the evening. etc. 
Text. Zophony ●  
THis Text may well be divided into four parts as it lieth, and seeing the words themselves do lead me to so good an order, I will content myself, and not seek to be wiser than the holy Ghost.  
The first and principal part is a grievous accusation of the whole state of jerusalem both for life and religion.  
secondly, an enumeration of the particular causes thereof.  
Thirdly, a reprehension of the persons, but especially of Magistrates and Ministers. And fourthly, a denouncing of woes and plagues against them.  
For the first, it is wonderful to see, that nothing will do the wicked any good. And again, there is nothing can do the godly any harm. All the woes in the world will not make the wilful once to beware, but to the faithful servant of God one word is enough. When the Lion roareth, who quaketh not? 
Amos. 3. verse. 8.  and when God threateneth, who is not afraid? Wide open were all the Prophet's mouths, and every one cried woe, but words are but wind, and will not prevail with the wicked, who are sworn to sin, and sold over to work wickedness without measure, And Gods own children sometimes are taken tardy too, and threatenings are in vain even to them. But as where words will take no place, there blows must be put in proof. So where one nor other can do any good at all, there remains nothing, but a horrible expectation of destruction. Nevertheless, the very reprobate and cursed wretch should quake at God's check, who though he have no hold nor hope of Eternal life for lack of faith, yet to avoid the very bodily plagues and miseries of this mortal life, should tremble and shake at his ireful and fearful judgements.  
God's threatenings have a tw●folde operation and effect: the one in the chosen, and it toucheth them very near, and turneth their hearts, and humbleth them in all their soul, 
jonas. 3. verse. 5.  as Niniveh may be a lively example: the other in the wicked, and they are made more obstinate, froward, and hard at the heart, and thereby more inexcusable, as the example of Pharaoh in Egypt doth testify. 
Exodus. 9.10. Chap.   
It is and hath been ever a merciful manner of our God, to speak before he strike, and he is not by & by at a word and a blow neither, but giveth time and space for repentance: 
joel. 2. verse. 13.  but and his patience be wounded once, than his wrath kindleth as the coal, and flameth as the fire, and no man is able to abide the rage thereof. Flinty and perverse were this people, and this Prophet prevailed not amongst them: he was one of the last that preached to them before their captivity into Babylon. Yet I trust better of you, and pray better for you, and am persuaded that you will do those things that we warn you of, though we thus speak as Saint Paul said of the Thessalonians. 2. Eph. 13. Cap. Let this drive you somewhat more near yourself, 
Whatsoever a man soweth, that shall he reap. Galath. 6. verse. 7. As Adam and Cain did.  that God will not be mocked, and when he accuseth, it is but lost labour to excuse, and as his word endureth for ever, and every jot thereof is perfect & to be performed, so these woes being a part of his word, can not return in vain, thy Prophet, yet be perused and read jeremies' books as it seemeth, and found out the Prophecy of the people's captivity .70. years, which he calls w●●●s, that so long juda should lie by it, and that for their transgression. And the Angel Gabriel revealed to him afterward, that the Lord in mercy would yet restore them seven fold again, that is .70, times seven, which amounteth or multiplieth in account to 490. years, and then this Messiah should come. jeremy here speaketh indefinitely, and saith, the time cometh, where the present time is put for the future (as I take it) not to express the shortness, but the assurance of the time, when Christ should come. 
Eccle. 3. verse. 1.  The wise man saith, all things have a time, and it is a high point of wisdom to know the time of all things, but to know this time of all times, is wisdom of all wisdoms. The Prophets foreshowed it to the jews, but yet he was chiefly received of the Gentiles, for he came to 
john. 1.  his own, & his own knew him not: I pray God for the second triumphant & kingly coming it fall not out so, that to whom he is most preached, they be least prepared. How long was it I pray you that Israel longed to come out of Egypt's bondage? and how long looked juda to be delivered from Babylon's captivity? But for the great freedom indeed, from the perpetual & everlasting thraldom: by this only Messiah, there were very few or none. Right so play we in these days: we are very careful for the times and seasons, concerning our worldly affairs. A prisoner duly waiteth his deliverance: a prentice still thinks on his freedom, and both keep just account of every day: yea the sick man letteth not one hour escape, nor misseth not a minute, but still longeth for his health: but for our great deliverance & departure hence, it is not only the last but the very lest care: when friends & Physicians forsake us, we trust yet in ourselves, for no man is so old, but he thinks he may be older: and no man is so sick, but he hopes he may recover: 
Where the Philosopher ends the Physician begins, and after the Physician, comes the Divine when senses and all are gone.  and the last messenger shall still be for the Minister: the danger sure is very great, and every man is not sure to be at Christ's right hand just when he dieth: and repentance is not in our own hands: thou trustest to thy end, & thy end bringeth distrust, for the greatest assault is in thy weakest estate. As I would not have any man to distrust god, not not specially in the end: so would I not have any to tempt God, and trust only to the end: and yet I say all is well that ends well. This example is plain enough of Christ's coming to the jews, prophesied & prophesied again, and yet not understood. So the natural example of our mortality, and daily dropping away, might move reasonable men to take heed, & it warning would serve, to teach us to watch & weight for his coming, or to be prepared & provided for our going.  
Saith the Lord Look what the Lord hath said, and that is sure to come to pass in all points as he hath said it, for God is not as man is, mutable in repenting his promises, albeit he is said to repent that ever he made man. Gen. 6. It is but to express the hearty hatred he beareth against sin, & against their sins of the old world: or else why do we so confidently build, and constantly assure ourselves of the inexplicable comfort of everlasting salvation: but because of his word which is immutable? & hath he said it? nay, he hath sworn it, 
Heb. 6. verse. 18. Psal. 33  he that commanded the heavens & they were made, and but spoke the word and they stood fast, standeth still upon his honour, and will perform what he promiseth, in number weight and measure, as he hath given his word for some testimony, and examples. Why did not the fire consume those three thrust into the burning Oven, 
Daniel. 3 verse. 25  was it not hot enough? or did it not burn, when the very flames did lick up those tormentors that put them in? and what is the reason but that it shall be so? and why did the Seas so spy the Lord? why ran they back and were afraid, & become as a wall to Israel, and ran together again to drown Pharaoh & all his host? 114. Psa. but this that it shall be so: 
Psal. 14.  Why did not the Lions in their den, snatch Daniel rather before he came to the ground, 
Daniel. 6  & tear him in pieces, than lie still before him as Lambs, & no Lions? but this, the water may not wet, though it be a great Sea: fire may not heat, though it be a flaming fire: many Lions, many hungry Lions, may not touch a silly man, when the Lord hath said it shall be so, for heaven and earth shall perish, and vanish as a scroll, but his word endureth for evermore. 
Math. 13   
That I will raise up the right branch David. This alludes to that raising of seed to a man's brother, if he die without issue, as it is in the law. Here we must note, howsoever God promised to Adam, the Woman's seed shall break the serpent's head. Gen. 3. Howsoever to Abraham in blessing I will bless thee, and in multiplying, I will multiply thy seed as the stars of heaven, or as the innumerable sands of the shore: and howsoever to David, thy seed shall endure for ever, & thy seat as the Sun, etc. That is, how so ever the covenants, or merciful promises of God made to our Forefathers, did differ in circumstance, yet do they all agreed in effect & substance. Again, how soever the Prophets dreamt dreams, or saw visions, whether they prophesied some plainer, some darker, some as it were farther off and mystical, some more evident and near, as the spirit gave them utterance: Yet all inspired from above, spoke in effect one and the same thing. And there can not be found any contrariety in all the doctrine of the Prophets of God, than is possible to be in the spirit wherewith they were inspired. The mark they all shot at, is jesus Christ, 
Luk. 16. verse. 16.  the end of the whole law and the Prophets which were until john: and this particular Prophecy which I have in hand, as I told you, concerneth the pact or covenant with David, but not in the jewish sense. But look how it was promised of God, so is it prophesied of jeremy, and right so hath it been performed in jesus Christ: for the unity of God's spirit is still one, and indivisible as the deity. Why, some jew may object, is it not plain? that Solomon, Ezechias, 
Objection.  and josias, being lawful Sons and succeders of David, were raised of God as righteous branches? I answer, that it is God in deed, by whose power all Princes do reign, 
Solut.  and through his authority they have their seats: It is he which raiseth them up, and razeth them out again at his pleasure, which turned out Nabuchodonozer as a Beast in his justice, 
1. Esdr. 9  and in his mercy made the sheephook of his servant David, to be a Sceptre over Israel. But all that propagation or Princely posterity raised of God, was not without the means of man: and this is immediately of God himself, a great difference. And if you will go further, and ask how this branch should be raised then? I answer, that first you must circumcise your hearts & ears, lest you think it an impossibilytie, 
john. 3 verse. 4  as Nycodemus thought of a man's regeneration: so you having the veil of fleshliness, and the foreskin of filthiness, shall uncleanly and grossly imagine of this blessed generation or raising: 
1 Cor. 1 verse. 14  for carnal man savoureth not those things that are of God.  
This done, I say he was begotten of God, conceived by the holy ghost, incarnate in the sanctified womb of the Virgin Marie, even in the fullness of time according to the Scriptures: and it is part of the Articles of our Christian belief: which none of all David's posterity could say, 
●sal. 51  not not he himself, for he was conceived & borne in sin.  
But here may a more strong and mighty objection be gathered than before as it seemeth, 
Objection.  and all by my own saying: for is it likely, or is it possible, that he should be rightly called, the righteous branch of David, which came not of the seed of any man, of all that stock, before so many kings good and bad, of which every one yet naturally descended, and were his sons after the flesh? I answer, 
Solut.  though I say he was not begotten of any man, yet I do not say, that he came not of that stock therefore: for Ihesse, David's father, was the root, & David as the branch: Marry the Virgin was the flower of David's branch, and Christ our Saviour was the fruit of Mary's blossom. Therefore is he called the son of David in the Genealogy by Math. 1. and often in the new Testament, 
Math. 1  coming in deed of that Tribe, kindred, or stock.  
He is called therefore the righteous branch for three respects.  

Three cause● why Christ is called the righteous branch of Dau●d.  First, because he came of the same kindred by his mother.  
secondly, because of those degenerating bastards, Roboham, Manasses, and the like wicked Princes, who notwithstanding, were of his line, yet followed not a foot of David's ways, but defiled his seat, and profaned the Sanctuary, and turned his Sceptre another way. And as he is not a jew, which is a jew borne: nor he a true Israelite, which is so called: nor all are not Abraham's sons, that are after the flesh. Roma. 9 Not more may they be called right branches of good Princes, which bear no like fruit, although that otherwise they be their own sons.  
thirdly, he is called the righteous branch, in respect of the good Kings also, Solomon, josias, Ezechias, and those few more, which not only were of David's loins, but also did tread in his steps, and walked in the way of David their Father, in obedience to the commandment of the Lord, in setting forth the true service of the GOD of Israel, in firing the superstitious Idols, cutting down their groves and woods, to the ruin and spoil of their Idol altars, which far better deserved the title of David's righteous branch, than any of the wicked Kings forespoken of: And yet they are not this branch neither, but only, and truly, and properly, it is jesus the Messiah. You will think then that I do to much wrong to them which were lawfully begotten Sons, and laudably reigned Kings, which came of his seed aright, and reigned righteously in the seat to, and yet not the true branch? I shall satisfy you, if you mark, and that in a word: I do not deny them to be the right branch according to the flesh, and so is Christ to, but I deny them to be the right and righteous branch, for so is Christ alone: for such a sprygge or stem, never sprouted out, neither of Abraham, whose Isaac was so increased, nor out of David, whose kings so succeeded, nor out of all generations again, for the fountain is too fowl, & our pedigree must be fetched from Adam which is earth: and this second Adam is the Lord from heaven. 1. Cor. 15. And the reason is, that those excellent virtues, and Princely qualities of wisdom, justice, & Religion, in any of those good kings, the sons of David, or in all, it was in them but as shadows, and unperfect figures of him in whom dwelleth the fullness of all goodness, So that he only and alone, is this righteous branch.  
Here we may see the infinite love of God towards his Church, never forsaking her, but in her first fall renewing of her with promises: in her forgetfulness, reviving of her with prophecies, that she might still hope, an● not be confounded for ever. And if the patriarchs and men of God, in elder times received such plentyfulnesse of joy and gladness, in the only promise of the Messiah, whereby their faith was full: What flowing, and overstreaming unmeasurable comfort should we reap, to whom those prophecies do minister more, than to the Prophets themselves. 1. Peter. 1. For kings and Prophets have desired to see what we have seen, and yet saw it not, but in the promise only. Luke. 10. They lived in the time of the promise of this branch: and the Apostles lived as it were under the shadow of his leaves: but we live as under the fruit itself. For the time of Grace, the longer, and the later it is, the more merciful it is to them that shall be saved. And how graciously he hath dealt with us of England beside, may not pass unspoken of in planting a right branch to reign over us, not a bastard bramble, as Abimeleche was, the son of a bond woman, as ye may read, judges. 9 The vine, the Olive, the Palm, the Fig tree, and the rest, chose a Bramble to be their king: Who began with murder, reigned in cruelty, and died in blood. But over us he hath planted a peaceable Prince, 
England's happiness.  the right branch of her royal Father, and most worthy King, Henry the eight: keeping all good steps of her prodecessors, going farther in Religion than many of them, (if not than any of them). The Lord lead her farther, stir up her counsel to comfort her, strengthen her kingdom to keep her, lengthen her life long to reign over us: And though I may not say as the olive tree to bear fruit, yet to flourish as the Palm, to be fresh as the Laurel, to be strong as the Oak, to spread abroad as the Ceader, and to be an old Tree of continuance, as the Cypre: and though she be fruitless one way, yet fructify her O Lord many ways, with g●●d and faithful subjects, that sh●e and we, as well graffed branches may abide still in the stock, and tarry in the vine, and fructify by the operation of God's holy spirit unto eternal life in jesus Christ. Amen.  
Which King shall bear rule. Here he is proclaimed King by the Prophet, head of his Church, and Prince of his people. Traitorous are all other heads then, monstrous, and rebellious of King or Caesar, or Turk, or Pope, or devil, lifting themselves above this King, which must bear all the rule. He is said to be our Prophet, our Priest, and our King: a Prophet, being a fulfiller of all that they spoke, and the end of them: a Priest, to finish all the Sacrifices of the old Law, by one sufficient and most blessed oblation of his own body upon the Cross: a King, by ruling and governing his Church, having full authority alone over the same, being anointed not with the confections of balms or spices of sweet odours, but with the holy Oil of gladness above his fellows. 
Psal. 45.   

Objection.  But what rule bore he, some will say: could he come simplier than borne in a Manger, despised of the Doctors, had in derision of the multitude, spitted on, and most spitefully dealt withal? alas, what crown ware he, but a crown of thorns? or what King was he, being so poor, & so persecuted, that it was not possible it should be he that is here prophesied. Thus they looking for a Princely appearing, in power, authority, and wealth, and to have an earthly kingdom restored (as they dreamt) received not the King of Kings: and therefore though they ask for the day of the Lord, the day of the Lord, yet have they nothing to do with it when it comes, for it is darkness and no light unto them. 
Amos. 5.  And yet as naked, poor, and simple, as Christ bulls, are all beasts, which think that God and Idols, the Sacrifice and the Sacraments, Circumcision and Baptism, the law and the Gospel, nay that flesh and the spirit, and God and Man may be joined together, are but common peddlers and patchers of Christ coat, which had no seam in deed: this is to build but with untempered mortar, and to bodge up a house, which will never abide the trial. Wherefore my counsel to you all is, that as many as find themselves faulty, do presently yield in their hearts to the sovereignty of God's holy word, betake themselves wholly to read it, to hear it, and to meditate there in, which is all sufficient to instruct us, and able to save our souls: that we vomit out all superstitious points contrary thereunto: that this be the line and level of all our life, the touchstone of all truth, whereby Antichrist and his adherents, that is, the Pope and his hirelings are described and convicted, and The Lambs of Christ's flock, nourished, comforted, and preserved for ever.  

Covetous Atheists, but if of any side, of Papists, for it is most gainful.  And there are a third sort who have embraced this present world, and therefore have made shipwreck of Conscience, and these sail frankly to Spain, to Rome, and Hell had any vantage, I think surely they would venture a voyage. This was touched the last Sunday, and I had been well prevented in it, if sickness had not otherwise hindered me: yet this I add, the ignorant Idolater is more excusable far, for thou dost it with a Conscience of evil, 
For his own conscience is against him james. 4. verse. 17.  and to him that knoweth how to do well and doth it not, to him it is sin with a witness. james. 4. Again he is but a simple Idolater, but thou a double and devilish dissembler both before God and Man. But some will say unto me, and you were there you would tell me another tale: I cannot tell what I would do, but what I and thou shouldest do that I can tell: 
So played Peter when he said he would die before deny christ. Math. 26. verse. 35.  I will not brag before the battle, nor triumph before the victory: I thank GOD I am not there, but that is no piece of excuse for thee, and if thou were but a beholder of such Sacrilege, yet (salva Conscientia) with a safe conscience thou must not be silent and so betray the truth. But and thou become an actor once, 
That is, swallow any jot of her pestilent doctrine.  and do participate with them, if thou drink but one drop of the Chalice of the whore, it is top full of deadly poison: or if thou break bread at the table of Devils (for drink thou canst have none) what leprous case is thy whole soul in, the poison whereof though many have concealed for a time, yet hath it boiled and broken out, at the length, to the destruction of their bodies, 
Papists prove traitors apace.  and fearful danger of their souls.  
Yet many think they may safely do it and keep their conscience clear, as they bear themselves in hand: but as well may they deny Christ on earth, and as safely too, whom he hath surely promised to deny in heaven. 
Math. 10. verse. 33.   
1 First, though God be a spirit and must be worshipped in spirit and truth, 
john. 4. verse. 24.  yet the body belongs to God also, both because he made it, and chief now because he hath redeemed it. Wherefore doth the Scripture else command our hands to be lifted up, & our knees to be bowed down, but that it is unlawful to offer them to any service of Satan? But if you will needs stand in it, then must you condemn Sidrach, Misaak, and Abednago: you must count all the martyrs fools, and the prophet David, who said, 
Psalm. 16.  he would not once name their Gods in his lips, nor mention them in his mouth.  
2 Secondly, if I should grant that God is to be worshipped with the heart only, yet it must be with a single heart I trust: but that is a double heart that speaks one thing and doth think another, whose mind is clean contrary to his mouth. For all the members of the body are but ministers & expressers of the mind, although the tongue be chief thereof: full feign I see they would serve God and Man, and they are answered by Christ himself, it cannot be.  
3 Thirdly, if they will needs give their soul to God, and their body to the Devil, let them be sure that God will have either both or none: for as he made both, so hath his Son bought both: so that as the soul and all her powers are due unto God, so likewise the body and all his parts are deep in debt and bound unto the Lord, to serve him in holiness and righteousness all the days of our life. But these good fellows incline toward the error of the Manichees, & make two beginnings, god & the devil, but in truth they are rather Atheists, which serve no God at all, except their belly be their God, or else it is so by halves, with such lame knowledge & rotten faith, with such a wounded conscience & a wicked heart, 
God's service requireth a whole and perfect man.  as it is detestable & abominable before the Lord.  
I will say nothing of Gentlemen travelers, that hold in good sadness this devilish opinion, Cum fueris Romae Romano vivite more, when thou art at Rome live after the Romish manner: but they learn their lesson so perfect there, that a great number cannot forget it here: & therefore let them remember another saying, Roma recipit bonos reddit malos, Rome receiveth good men but returneth evil men. Well, that I may tell you what I think & no more, surely a man may be a very naughty person & yet a good servant (I speak it not to maintain unhappiness, God forbidden) but he can never be a right Roman & a faithful subject. For the other matter wherewith Israel is here to be charged & England to be condemned, is, that she answered not in deed what she professed in word, & for ourselves it is past cry (I fear) for we are both helpless & hopeless in this point, & therefore they for all their fair looks & Peacocks tail, were yet abominable & filthy Hypocrites, & cursed in the sight of God, even as a strumpet never so richly decked, & it be with purple velvet, stinketh the viler rather in the sight of honest matrons: for there is no vice more pestilent, than that that is like virtue: there is no such judas kiss, as with an Apostles face: there is no such deceiving Devil, as like an Angel of light: & there is no such dissembling city as jerusalem for hypocrisy. Wherefore I pray you was christ so gentle to Publicans, over he was to pharisees? & why is God so earnest with Israel, in the .1. of Esai. Why offer you so many sacrifices? I am full of your burnt offerings, I have no pleasure in the blood of bullocks, 
And yet he commanded them.  I hate your new Moons, I cannot away with your sabbaths & solemn meetings, I am weary at my heart with them, offer me no more oblations etc. but that the service of God appointed by those sacrifices was utterly perverted, & no truth in their dealings: There is nothing provoketh god more, than when with a cloak or colour of religion his people shall wallow in sin or superstition. 
Psalm. 50. verse. 16.  Read the 50. Psal. Unto the ungodly man, said God, why dost thou preach my laws, & takest my covenant in thy mouth, whereas thou hatest to be reformed, & hast cast my words behind thee? So be you well assured, that it is not enough to have a gospel in our mouths, but we must express the truth thereof in our lives: it is not enough to have a name of a Christian, but to be found a Christian in deed. Many have a show of godliness saith S. Paul, 
2. Timot. 3  but they have denied the power thereof. If nature helped not Abrahams own children, but because they lacked Abraham's works, they are called Devils sons, john 8. alas what shall a naked name without virtue, a bore title without verity, profit us at all? Doth not Christ foretell of such in the day of judgement? who have done many things in his name, 
Math. 7. verse. 22.  and yet when all is done he knoweth them not? Math. 7. Surely the blind charity of Papists doth say sore to the lame and halting faith of Christians: Our knowledge shall but help us to Hell, if we do not that we know: for the servant that knoweth his masters will and doth it not, must look for many stripes: and to whom more is given, more is to be required. We have received plentifully, but if we yield barrenly, Christ cursed a figtrée, surely he will not spare thee. The Author to the Heb. 6. showeth, 
Hebr. 6. verse. 7.  that the ground that drinketh in the dew, or receiveth the rain falling often upon it, and yieldeth fruit, 
Vnfrui●tfull earth without water, so unfruitful man without the word.  is blessed, but the barren and unfruitful is to be cursed and burned. The Are is at the root of every tree, and judgement is not far, & by his fruit shall every man be known, & no fruit aswell as naughty fruit, is both for the flame.  
It was abominable before God for Israel to swear, the Lord liveth, & yet to deceive, jer. 5. to fast, and yet to do no less violence: 
Esa. 58. verse. 4.  to wash, and yet to be unclean: to sacrifice, and yet to sin: to keep sabbaths, & yet to tumble in all sensuality. For swearing, it was never so common, & custom maketh it nothing in these days, in every place, in every person: the magnificent name of God, who is glorious, great, & fearful, is tossed to & fro as a tennis ball, & that for very trifles. The jews yet when they heard blasphemy, would rend their clotheses. It would grieve a Christian heart to hear at every word an oath, at every lie an oath, buying & selling is not without lying and swearing, 
And therefore not without stealing.  but if the mouth that lieth slayeth the soul Wisd. 1. what deep damnation even in the nethermost hell remains for the perjured person? There would be some exquisite punishment for such hellhounds, & seeing God will not hold them guiltless, let all Magistrates that fear God condemn them to some pain, for they are past shame. And because I spoke of sabbaths, know you that every day is a Christian Sabbath, yet one amongst the rest was specially commanded to the jews, 
jews Sabbath Saturday, Christians Sunday.  and commended unto us both to rest our bodies & our beasts: but the chief end was for Israel to go to the Sanctuary, & for us to come to the house of prayer. The ceremony of the seventh day is not much amiss, and that the number of .7. signifieth perfection, you may often read in scriptures, especially in the Revelation. Of churches, stars, spirits, trumpets, seals, Angels, and all appeared by seven, as a most absolute & perfect number, multiplied in itself, albeit this is somewhat mystical, yet no harm followeth if we say God rested the seven. day to show unto us the perfection of his works, & laboured vi days, to give us an example of vocation. It may be not one of the lest causes, that God ceased the seventh day to behold the excellency of his creatures, and though he seeth them always, from whose eyes nothing can be hid, yet to take delight in their assemblings, singing of hymns, in their praying unto him, and praising his name, in their reading and hearing his word. And if he look down on our sabbaths, what shall he find I pray you? every day evil, and the Sabbath worst. 
Ephes. 5.  Redeem the time for the days are evil. If the Apostle said so then, what would he say if he lived now, when the Lord can not have a piece of a day, not, scarce of the Sabbath day, which he hath so charged to be kept, and straightly commanded to be observed? But it was to the jews you will say: it is true indeed, for those solemn and ceremonial assemblies, sacrifices, and feasts: but otherwise there hath been ever in the primative Church and from the Apostles, some observation of one day among the rest, and for special consideration, albeit the whole life of Gods chosen is a perpetual sabbath, and every day sanctified, and every hour holy unto them. Assuredly we come nothing near the jews in this point, for on our sabbaths, all manner of games and plays, banquetings, and surfeitings, are very rife: If any man have any business in the world, Sunday is counted an idle day: If he have none, than it is bestowed in other pleasure. Trahit sua quenque voluptas, Every man followeth his own fancy. And the wealthiest Citizens have houses for the nonce: they that have none, make shift with Alehouses, Taverns, and Inns, some rowing on the water, some roving in the field, some idle at home, some worse occupied: thus what you get evilly all the week, is worst spent on the Sabbath day, according to the Proverb, Il gotten, ill spent: blame not your servants if they follow your example, for your prodigality makes them unthrifty. But what account? how answer you? is this the lords day or no? if it be, how intolerable, nay how accursed & most condemnable are these outrageous Bachanalia, Lupanaria, I can not tell what to call them, such as Heathen men were ever ashamed of (I am sure,) and therefore practised better matters, although profane exercises: but ours savours so of Venus' Court and Bacchus kitchen, that it may rightly be entitled an abominable and filthy City: and without doubt London shall justify her elder sister Jerusalem, if in time she turn not to the Lord. I say nothing of divers other abuses, which do carry away thousands, and drown them in the pernicious vanities of the world. Look but upon the common plays in London, and see the multitude that flocketh to them and followeth them: behold the sumptuous Theatre house, a continual monument of London's prodigality and folly. But I understand they are now forbidden because of the plague, I like the policy well if it hold still, for a disease is but bodged or patched up that is not cured in the cause, and the cause of plagues is sin, if you look to it well: and the cause of sin are plays: therefore the cause of plagues are plays. Quicquid est causa causae est causa causati. Shall I reckon up the monstrous birds that breed in this nest? 
An old reason.  without doubt I am ashamed, & I should surely offend your chaste cares: but the old world is matched, and Sodom overcome, for more horrible enormities, and swelling sins are set out by those stages, than every man thinks for, or some would believe, if I should paint them out in their colours: without doubt you can scantly name me a sin, that by that sink is not set agog: theft and whoredom: pride and prodigality: villainy and blasphemy: these three couples of hellhounds never cease barking there, and bite many, so as they are uncurable ever after, so that many a man hath the lewder wife, and many a wife the shreuder husband by it: and it can not otherwise be, but that which robbeth flatly the Lord of all his honour, and is directly against the whole first table of his law, should make no bones of breach of the second also, which is toward our neighbour only. Wherefore if thou be a father, thou losest thy child: if thou be a master, thou losest thy servant: and thou be what thou canst be, thou losest thyself that hauntest those schools of vice, dens of thieves, & Theatres of all lewdness: and if it be not suppressed in time, it will make such a Tragedy, that all London may well mourn while it is London, for it is no playing time, (and every man bethink him well) but time to pray rather: but faith is fainted, and when the son of man comes, shall he find faith upon the earth? Blessed is the servant whom when his master cometh shall find doing not playing, but working, 
Luke. 18. verse. 8.  and doing not evil but good, for that is our duty that are Gods servants, but Satan's slaves do run another race.  
And cruel City. This is the other part of his accusation, wherein whether he allude to that general breach of this commandment (Thou shalt love thy neighbour as thyself,) for as Charity in this respect performeth the law, so Cruelty breaketh the same, and therefore is it said on this word (Love) dependeth the whole law and the Prophets, because all their labours have no other end than to raise up our affections, all our desires and delights to be in love with God, and to move our compassion and tender bowels in charity toward our neighbour: or whether by this word (cruel) he means a special vice, which is covetousness, ever unmerciful: and it is nearer the sense, for that I read in some translation, Vae direptrici civitati, Woe to her that is a robbing City: It was boldly done of Zophony to call them all thieves: surely deceit deserves no better name: and therefore as David counsels you in the sixty and two Psalm, 
Psalm. 62. verse. 10.  O trust not to wrongs and robberies, give not yourselves to vanities, if riches increase, set not your heart upon them.  
Here is the difference, that thieves steal without the compass of man's law, and die for it, and you do it within your compass, and escape: they in the high ways, you in your Shops: they plainly enough, but yet with force: you use no force indeed, but subtlety is your shift. Well, though the law be on your side, and layeth no Item to your charge, yet I am assured, the Gospel is clear against you: and therefore remember the law of GOD and his bar, where though the country quit you here, 

Let him that stole, steal no more.  
Ephes. 4. verse. 38.   yet thy conscience shall condemn thee there, and GOD is greater than thy conscience.  
Covetousness is the root of all evil: that is no evil, 
1. Tim. 6. verse. 10.  but hath issued out thereof, Auri sacra fames, quid non mortalia Pectora cogis (sayeth the Poet) What doth not the love of money make a man to do? Idolatry, Adultery, Murder, Theft, Lying, Swearing: yea Treason, both against christ and christian Kingdoms, are the natural fruits of this monstrous tree, and the bitterest Berrie that this root bears.  
I had almost forgotten (Usurye) a younger sprig, and later graff indeed, than any of those I showed you before: but yet for mischief, it doth surpass them all (excepting ever Idolatry) I think in my conscience the Devil is the only life thereof: and as a man having many children, yet sometimes the last doth most resemble his father, so can not I see the devils countenance, complexion, and condition more lively natural in any one, than in this bramble of Hell. How often will you hear of this gear without amendment? there is small or no hope left for aftercomers to do any good at all therein: and yet we must speak still against it for all that. The Prophets had not all success, nor the Apostles prevailed every where, and christ himself ceased not to give it out, though he knew the perverseness of the proud pharisees would not learn Wisdom, nor receive Counsel of the Lord. As a net full of birds, so are your hooses full of things gotten by deceit, 
jeremy. 5.  sayeth jeremy: will you never enter this in your account? when I have gotten the whole world and lost my own soul, what have I gotten? or what shall I give to buy it again? no not, there is nothing left, you must let that alone for ever .49. Psalm. It cost more to redeem a soul, not gold, nor silver, but the precious blood of jesus christ, 
1. Peter. 1. verse. 18.  as of a Lamb undefiled. etc. It were a golden sentence therefore, and worthy to be prefixed over all your reckonings and dealings, which the wise King hath, 
Proverbs. 4. ver●●. 2●.  Keep thy heart with all diligence, for thereout springeth life. Shall I not say that you are covetous and cruel? can you for conscience deny it? if slight wares and light weights: if lying words and false oaths will prove both, then may I safely conclude both. What trade can you name me that Satan is not as free of as the best? I list not to blow up your skirts, or to show your sh●me abroad, but yourselves do not hide it, and it is displayed in a manner to all the world: your entertainment of Satan is so good, you prefer him, and pluck him in with both hands, and many trulier serve him, than the Lord, himself: and therefore as Saint Paul sayeth, Romans .6. you are his servants whom you obey. 
Rome 6.  If you be out of obedience of God, you are straightway out of service, and by consequent out of wages: and wherefore else is the Devil called the Prince of this world, but for his multitude of Subjects: the way to Hell is wide and broad, and many do trample and run in it.  
I can compare covetous men to the Giants in Noah's time, which were not only cruel, 
Gen. 6.  but filthy with the daughters of men, which brought in robbery and spoil first into the world: such monsters were their fathers, and such Camels are their Children, and therefore it goeth hard with them, and there is a sore trial remaining for them: For it shall be easier for a Camel to go through the eye of a needle, 
Math. 10. verse. 24.  than for such rich men to enter the Kingdom of God: or to the foul carrion Raven, which flew out of Noah's Ark, and returned not again, being detained or holden back with the filthy stink of carrion dead bodies that were drowned, 
Gen. 7.  every garbage or baggage is good enough for them, Duleu odor lucri ex re qualibet, The savour of gain is sweet out of the vilest thing: Or to foolish Esau, which for a mess of pottage did make away his inheritance. They may say they are Abraham's Children long enough, but Abraham had two Sons, the one of a bondewomanne, which was Ishmael: So Hagar is your mother, 
Gen. 21.  and you resemble much the envious children of covetous Laban, an Idolater, who might well be your father, for covetousness is Idolatry: achab's example doth declare your fault, 
●. Kings. 21. verse. 19  and doth it not threaten your punishment? I am weary to enter the common beaten discourse of this biting and dogged sin, nay devouring and devilish sin Usury. But for short and long, this you have to trust unto, that if Zion be built with blood, and Jerusalem with iniquity, 
Miche. 3. verse. 10.  Zion shall be ploughed up, and Jerusalem made an heap of stones. London builds apace, beware of blood and iniquity, for it is not tire, nor it is not Sydon: it is not Gomorrah, nor it is not Sodom: it is not Iherusalem: it is not Zion: it is not London: nor it is not England, that shall so escape scotfree, and sweep stakes without all measure, but GOD shall reckon with you in his rage, & give you a taste of his anger, as an earnest penny in this life, of everlasting pains in the life to come, if there be no ho. And if you breed Cockatrice eggs, of which whosoever eateth he dieth, and he that treadeth on them, Serpents come up: if you weave the Spiders web, which makes no cloth: 
Esay. 59 verse. 5.  if the deeds of wickedness and the works of robbery be in your hands, well you may look for health but it is far from you. Of the several sorts of wicked branches, all sprouting out of this poisoned body (usury) covetousness being the root of all, I leave to speak at large: as of Masters detaining servants wages, it is a cruelty and comes of covetousness, a roaring sin which shall make the wringers howl for it, if they repent not in time: 
Collos. 4. verse. 1.  remember you have a Master in heaven, and let not the hirelings wages tarry with thee all night, as many make them reap their labour for their pains: such grubbers' there be, which grind the faces of the poor, and lurch them as they list, 
Esay. 3. verse. 15.  using them worse than many a man would use a beast: they cost more, and are as dear in Christ's eyes as thou, and more precious too, and thou keep that way, for the end thereof is destruction: this is a great fault of Gentlemen in the Country, and of some in the City too, as hard hearted and merciless as the best: take heed lest in the bitterness of their grief they curse thee, and their cry come up unto the Lord.  
I say nothing of executors, which may well be called executors, for spoiling of Orphans, infants, and widows, which are their own carvers, and beggar and beguile them to whom the right belongs. And here my thinks I see the secret judgements of God on goods ill gotten, as David sayeth, thou scrapest and canst not tell for whom: thou rakest into thy clutches and knowest not who shall possess them, perhaps thy executor, & perhaps a stranger, sometimes thy enemy, and sometimes thy own son (and none sooner) shall consume and scatter abroad, what thou with toil and turmoil, with vexing of thy body and venturing of thy soul, hast miserably scratched together in all the days of thy life: it is flush in a year, nay sometimes in an hour, if they fall kindly too it, as many young masters do: such prodigal pranks have made a clean riddance of fair possessions in a short time, and their punishment is right for it, that seeing they are so forward too begin where their parents left, they must be fain to make an end where their fathers began: thus misery meets with prodigality, and prodigality ends in misery as it is meet: and I would both old and young would mark this lessen well, & learn to do well with Mammon whilst they have it, for either the man, or Mammon, or both will away at length, and cannot tarry still. It is an old verse and forgotten of all, Da tua dum tua sunt, post mortem non tua sunt: Give thine while they are thine, for after death they are none of thine.  
I am led by occasion of these words to another kind of cruelty, and it is very needful now to be heard, in good time be it spoken therefore, I pray God: and this grows out of the bowels of covetousness too, and beareth hardness of heart, and as Christ foretold so is it come to pass, 
Math. 24. verse. 12.  the charity is waxed cold. But as it is an argument of the whole worlds overthrow when universally winter shall come over charity, so is it strong as a conclusion of the confusion of the city that hath lost the heat of christian love and pity: if thy enemy hunger, feed him: but we are so far out of charity, that we would feed on him rather, 
prover. 25. verse. 20.  though Solomon himself counsel us, or a greater than Solomon, even our Saviour, command us the contrary: and herein he goeth, so far that many are content to let him go alone. When he bids us love our enemies once, that goeth hard, 
Math. 9 verse. 44.  and it is against Adam's adamant heart: yet must we so be perfect as our father is perfect. But we are so far out of square, that we scarce love our friends, every man is so in love with himself, and Christ's new commandment is made no commandment, love you one another. 
john. 15. verse. 12.  I cannot deny but that there is a general provision for the poor in this City, and your Hospitals find good relief, (God be thanked for it) for he doth it, but every private man's devotion is very small, & I shrewdly suspect, that privy alms come short, your shops have so shaped you after this world. The pharisees were prodigal for praise, I would Christians would learn to be liberal for very shame. It were well and some would not take away that the poor have, such clinchers there are: but as he that gives unto the poor dareth to the Lord, so he that taketh or stoppeth away from the poor taketh from the Lord: or else how should that be true, I was hungry you gave me no meat, 
Math. 25. verse. 35.  I was thirsty, you gave me no drink, etc. Shall our master command us to cell and give, 
Marc. 10. verse. 21.  and shall we gain and yet give nothing? whose servants are you, judge yourselves, that you be not judged of the Lord: surely his whom you obey. Rom. 6. Well, what say you, and the poor lie under every wall, and cry under every stall, and die in the streets in the time of the Gospel? undoubtedly there must needs be cruelty with extremity, you will say, & therefore surely I say, that as this City is lamentable for the multitude of the poor and wretched men, so is it more to be lamented for the miserable rich men: why did james else say, weep & howl for the 
james. 5.  miseries that shall fall upon you you rich men: but that because you eat God's people as bread, yourselves shall be eaten as flesh, & you shallbe but a pray to the enemy & avenger, & come to a miserable end for it. 
Object.  But some will say unto me, what needs all this, I am sure we keep good houses, & spend largely, & deal liberally, and therefore this is a slander (in a matter of truth say I for the greatest number: 
Solut. ) In deed there is a miserable sparing, & you will avoid that well enough: & there is an unmeasurable spending, & you are wise enough for that too: but there is an unmerciful profusion, and what say you to that? 
Amos. 9 verse. 4.  the Prophet Amos saith of them in his time, they lie in beds of Ivory, not so costly a wood at that time, as is to be found in the beds of our age, comparing time with time, and place with place, or howsoever they bettered us in that wood, we pass them all for curious work: the prophet names no down beds neither, perhaps the feathers was then the only use, but now, niceness is more dainty than so, & covetousness more cunning for the turn: their drinking of wine in bowls, doth show that curious wrought goblets, and counterfeit Hypecrice was not then known of old: they nointed themselves with sweet odours, but we perfume ourselves with the dearest musk: they did eat the fat calves out of their stalls, & the younglings out of their flocks, but we are far beyond them, for Veal and Mutton is to gross for our diet, nay the Sea with all his fish, the air with all his birds, and the earth with all her beasts cannot satisfy our beastly appetites. A Cook among profane men was a strange art, and banished out of some common weals, as a superfluous science to make men eat more than needs: but in England, it is a great occupation, and in London a very rich company. I speak it not against the necessary use of them, but against the peerless abuse of such as are cunning and curious, and very costly to no purpose: & he is counted the finest Cook now adays that can invent new fashions, new devices, & new disguises. None of all this could Amos charge Israel withal, 
Amos. 6. verse. 6.  and with all this is England too truly to be charged. Well, let us see what this wrought in them, surely this, that no man was sorry for the affliction of joseph: and can there be any less effect in us, the cause being greater? or is not the Devil so wise now as he was then? Surely rich men to spend are frank and free, but the poor fare never the better. So Dives spent largely, 
Luke. 16. verse. 19  for he fared deliciously every day, but Lazarus could not get a crumb for all that: he spéedes well that gets a crust in these days. But you will say in deed, he was hard hearted and merciless, and we trust that there is none such now: I pray GOD there be not: I mark this yet, whether to 'cause your Charity, or to condemn your cruelty, GOD doth so appoint it, that the story of Dives and Lazarus is the oftenest Grace at every rich man's table, I hope for the best. I will help you a little to my power, and put you in remembrance of this, lest you should deceive yourselves, 
Math. 26. verse. 11. The poor shall you have always with you, but not me.  because that Dives is dead, and yet he is alive, and so of Lazarus who is dead, and yet he is alive also: for though Lazarus be in Heaven, yet Lazarus is on earth, and Dives is on earth, and Dives is in Hell. Go to now you rich men, take heed, and beware of cruelty, and pray for charity: you are but stewards, lay it out: you are no Lords you may not lay it up: Make you friends of the wicked Mammon, while you have time, for your time is not for ever, and perhaps it is not long.  
She heard not the voice. I will run over the particular causes as briefly as I can, for I have been long, and I am afraid of the tyme.  
This first fault is the Original cause of all error, both in Religion and living, and it hath bred monstrous Heresies and mischievous enormities at all times, (especially in the Church) while we have left the voice: 
jerem. 2. verse. ●.  and when Jerusalem had committed those two evils, to forsake God, the Well of life, and to dig broken Cysterns, that would hold no water, it was no marvel that God gave them over to strong illusions, and to believe lies, to kneel to every piece of wood, and say these are our Gods. First they hard it not because the greater sort gave no ear to the Prophets: & so London heareth it not, for though here be a great assembly, yet what are you to all the rest? This is a general plague, that the fewest flock to the church in every place. Secondly because they heard it not effectually: & so we are guilty too. We preach not (my brethren) because you should hear us only, & for no other end: For so we were as good hold our peace, or make a noise with our feet as with our tongues, but that you should do, also, 
Luke. 11. verse. 28.  for none are blessed but they that hear the word, and keep it: Which fault is greater judge you, not to come at all, or to come, and not to hear, or to hear and not to follow? as good never a whit as never the better: the audience of the dead bodies under your feet, is as great and greater, is as good and better, than you, except you mind to follow that you hear, for so Christ said, let the dead bury the dead, 
Math. 8. verse. 22.  but follow you me. If the word be the power of God, as it is, Hebrews. 4. Let it work somewhat in you for shame. I can tell you thus much, you shall give account for that you have heard this nineteen years long, GOD will call a repetition, you can express no greater contempt against God, than so lightly to accept of his word.  
For our living. Thy word (O Lord) is a Lantern to my feet (saith David) and a light unto my steps: whereby then shall a young man or an old man, 
Psalm. 119.  or all men safely direct themselves, but by the word of God? which layeth down rules for all estates, ages, persons & degrees. Here is the Father's duty & the sons, the masters and the servants, the Princes and the peoples, the Magistrates & the ministers, which while jerusalem heard not, she cared not which hand she took, for the ungodly have no fear of God before their eyes, 
Psalm. 10.  because they know nothing of the word as they aught to know. So plays the Pope, he will not be tried by the word (but he shall whether he will or not in the day of judgement,) let him ride on cock horse, nay on men's backs, & tread on emperors necks, and keep a coil like the Devil in every kingdom of this world, his exalting up to heaven, shall but deeper plunge him into Hell, for not hearing the voice. Obedience is better than sacrifice, and the holy Ghost always wiser than men: God is true, and all men are liars: the gold that is purified seuen times, is not so perfect as his word: wherefore all adders too, or takers fro, 
Reu. 22.  are accursed. Hear O heaven and hearken O earth, said Esay, Esai. 1. in his time, 
Esay. 1. verse. 2.  and what may we say in our time, it would grieve your heart to tell a tale to a post, and it would encourage us well to speak to willing men. I will hide nothing from Abraham, 
Gen. 18. verse. 19  said God, for he will show it his children, and teach it his posterity. Would GOD that as you are not always children but sometimes fathers, so you were not always learners but sometimes teachers. I would you were all preachers. Numeri. 1●. verse. 29.  
She received not correction. This is a second cause that the prophet's warnings were but wind, but this word shall burn as fire, and make the people smoke for it. As doctrine is cold without reprehension, so are threatenings in vain without correction. This made jonas so angry with himself, that he wished death again, 
jonas. 4  because he thought it a discredit that God had not so dealt with Nynivie as he had pronounced. But the anger of man doth not accomplish the judgements of God: and he is merciful to spare, & righteous to reward, when & whom he wil I would to God, the case were so with this City now, as it was with Niniveh then. The incurable malice of Israel, even of Gods own people is here displayed and expressed, that neither words nor blows, neither speaking nor striking, neither gentle promises nor sharp reprehensions, neither fair means nor foul could do them any good at all: for if prophesying would have served the turn, why? early and late, she lacked none: or if punishment could have wrought the feat, for dearth, sword, captivity, plague, etc. she wanted not: warning by words doth work with many of God's children, but correction wins them all: 
Because they are reprobate.  and nothing will do with the wicked till condemnation come. He is said to receive correction that is bettered by it, as Ezechias the King, David the Prophet, joseph the Patriarch, job the holy man. It was good for all these that GOD had humbled them: but where there is no fruit, there all is lost, and that correction is not received. As a potion taken for health, if it work not, there must be a quicker, or else the disease remaineth still: even so if one punishment will not do, a kinder must be put in proof, and as where the Physician ceaseth of the second attempt, he seeth small sign of recovery, and that man's state is dangerous: even so where GOD gives over and lets alone, there is no hope of remedy: and that man's case is desperate, for whom he loveth, 
Reu. 3. verse. 19  he chastiseth, and scourgeth every son that he receiveth: and if you be not under chastisement, that is, if you receive not correction, whereof all his children are partakers, then are you bastards and not sons, Heb. 12. but it was far otherwise with this people, 
Heb. 12. verse. 6.7.8.  they were as Horse & Mule, in whom there is no understanding, nay the Ox doth know his owner, and the Ass his masters crib, but Israel will not be made to know her God, 
Esay. 1. verse. 3.  it is a stiff-necked people, she will receive no correction, she hath cast the yoke of obedience over her shoulders: why should ye be stricken any more (sayeth Esay) seeing that you are ever falling away? 
Verse. 5.   
Let us now see this in our se●ues, whether we have any correction or not, and if we have, whether we receive it as we aught to do. God hath played the father's part, in sparing us from Famine, from Battle, from the Sword, and from Captivity and bondage, the common events of Wars: and he hath visited us with a gentle plague, the disease that David chose. 
1. Chron. 21. Verse 13.  And what hath it done? it hath mended, as many as it hath ended, not one that hath not been sick is the better, where as the good child is in awe, and doth as much at the shaking, as at the striking with the rod: nay I may say to you, many have been visited, and are recovered, but for their life and conversation, they are the worse: and do they receive correction then? except he should rent asunder the very Heavens, and break the Clouds, and come down himself to visit, I think we are at a point for all other visitations. I remember what the wicked man sayeth in his heart, 
Psalm. 14.  There is no GOD: but let us not egg him too far. God is provoked every day, but if a man will not turn, he hath whet his Sword, he hath bent his bow and made it ready, 
Psalm. 7.  he hath prepared for him the instruments of death. It is not enough to say GOD SAVE THE QUEEN, & yet by our disobedience, 'cause him to take her away. Our saviour wept over Jerusalem, for that she knew not those things which belonged to her peace. 
Luke. 10. verse. 41.  England hath peace, the Lord long continued it, and open our eyes, to see the things that belong unto it, as well in piety and religion, as in policy and reason. Happy are they whom other men's harms can make to beware. If France, Flaunders, Spain, and all the whole World besides, can not be a fair and sufficient warning to us, let us take heed we be not made an example to all the world. 
God forbid.   
she trusted not in the Lord. This is the third cause, and it is the fountain of all unhappiness, not to depend of God's providence. This made Israel hunt after Idols so, and put her trust in Horses and strength of men, to be so cruel in dealing with deceit. And what shall I say of our engrossers, forestallers, forfeit takers, Usurers, oppressing Landlords, of murmuring rich men, that ever are afraid, and never have enough? that you trust in the Lord? I will not disprove your faith, but if you do those things which deny and defy the faith, which fight against faith, if you justify them of little faith, that cared but for to morrow, 
Math. 6.  and your cark be for a hundred years, though your carcases can not tarry so long. 
A long living and a short life.  You may talk of God's Providence as long as you will, and believe you he that list. Your trust is not rightly in the Lord: and if you mistrust his providence, by my counsel you shall mistrust your own provision, and good reason to, for he will take whether he will at his pleasure. Thou feel, 
Though our Landlord be on earth, yet our life Lord is in Heaven. L●ke. 22. verse. 20.  this night shall I take away thy soul, and whose shall these things be then which then haste provided?  
Again, there are a sort that go down into Egypte, 
Esa. 31.  whom Esay curseth, which seek wise women, old beldames, for young women with child, Witches and cunning men, for things fit.  
It was a great fault in this people, & Manasses the Idolater was sorely given to it, to observe dreams, singing of birds, and the like paltry as many do now, 
Popery joineth with Sorcery.  the howling of Dogs, the gnawing of rots, the spots in the hand, the crying of Ravens, the flying of Owls, a sort of fond observations and dreams, old wives fables, whereby the Devil deludeth many, and weakeneth their faith. Saul would needs consult with a Witch though he himself had put them down: yet when Samuel the Prophet was dead, so bewitched was King Saul, 
1. Sam. 2●.  but shortly after, if not the next day, he ran on his own Sword. There is a Plague in store for all forsakers of GOD, and séekers to the Devil: he doth abhor it, and precisely forbid it in the eighteenth Chapter of Deuteronomie. 
Deut. 18. verse. 10.   
Now for them which fly the Plague, whether they trust in the Lord or not, here are many would fain know, and I will be as willing to declare my opinion therein. I can not define it absolutely, or finally determine the case, but I leave it to my betters, and it is conscience in deed that strikes the stroke of trust or mistrust, and therein every man can best tell himself: for as thy life doth declare thee to man, so thy faith doth show thee unto GOD, and Tenera res conscientia est, quae nec tangi nec angi debet, Conscience is a tender thing, and may not be touched nor troubled. I may term it a sign of weakness, but not flat infidelity, for thou mayest both tarry and flee an Infidel. And there is a desperate kind of tarrying with preposterous words, which I utterly mislike: and that same hard opinion flat against all Physic, that the Plague is not infectious, I can not allow: they have no reason to make it good that so say: but they bring particular experience, which is no proof at all, as though God could not be god, and the Plague infectious. Let him that hath a gift to tarry, praise God for it, and let him not triumph over him that hath it not: and yet I would every man were as he. But man's nature is very frail, and his flesh soon afraid, and every body hath not the like measure of perfection and strength. Again, some are more bound to tarry than other some: as public persons, the Magistrate, the Minister, the master of households that have any public office, charge, or function, let them look unto it: and for the rest that fly away, if they do provide that their neighbours do not lack that convenient comfort and sufficient succour which their presence might yield, I say it is the safer. But to answer rash concluders, which are hasty to give sentence, and do condemn their brethren's conscience, which say absolutely, it is lack of faith, and altogether unlawful, it is to fly from God etc. As though God were the plague. I say, if you will needs prove your faith for your tarrying and playing the men, then must you found a promise for your faith, or else it is no faith. For eternal life we have a promise, and therefore a faith: & where in all the Scriptures have you any promise that God will spare him or her, that upon their trust remain & tarry by it? whereas as godly and as faithful are taken away, as Infidels and wicked: nay, I think rather the worst are left behind to amend, and it will be, or to feel a sorer plague. For as Augustine saith, it is a temptation not to be tempted, so surely may it be a horrible plague not to be plagued, as I have proved before. Away with that Heathen proverb, which is too common among Christians: He that dieth this year, is scused for the next. Nay, he that dieth this year, & not in the Lord, is excused never, but dieth for ever. Let us rather pray the Lord to enable us to do our duty in all spiritual strength, and to comfort one another in sickness and in health, and let us beseech the lord to remove this plague far from us, seeing we can not remove ourselves from the plague, the wings of the morning cannot do it, 
A prayer.  for he is every where. Have mercy upon us therefore, O Lord, according to thy wonted mercy, like as when thou commandest thy Angel to cease from slaughter in the time of king David: so if it be thy blessed will, take from us now this pestilence of mortality, and show thy loving countenance once again, and be not angry with us for ever.  
She drew not near to her God. This is the fourth and last cause. As a wild Ass in the mountain comes not near his catcher, so Israel withdraweth herself from god her keeper. Christ's crying, 
jere. 11. ● Vers. 28.  Come unto me. etc. Mat. 11. doth tell us that he can not abide that we should wander & stray to any other. To come near, is not thy bodily going to the church, or Pharisaical pressing to the high Altar, but it is a spiritual approaching, even as God is a spirit. john. 4. Which words S. james useth too, 
james. 4● vers. 8.  & expresseth what it is to draw nea●● unto god: it is to cleanse our hands, & to purify our hearts. It cannot be but a great comfort to us, that God is every where: & religion doth nothing else but join us unto him, as superstition doth separate us from him: and therefore it is called fornication. Also prayer is a special of this general, whereby we talk with God, & come before his presence, as Abraham talked with God for Sodom, & every faithful child of God for himself. But they that seek other shifts, & never ask of god, as king Asa sick of the gout, sought Physicians and never sought the Lord, they are runagates from god, & they shall die as the king did, without help: for the Lord is sovereign, & ruleth all things by himself, and though he lend us ordinary means, yet he leaves us not to them alone, but would have us seek all things of him, who is the fountain of all good things.  
Her Rulers are as roaring Lions. Lest the Prophet should seem to say any thing that ●e could not prove, and so slander the state of jerusalem, therefore as he named the faults before, so he comes now to the persons also, and that the very chief. Note here how necessary it is to come to particulars, and to point at, and paint out sin, in whom soever it is. He that speaks generally, speaks to no man now a days, for every body can post it off, or sport it out so prettily. 
john. 4. V●●se. 16  As the woman of Samaria by the well of Sichar, was very pleasant with Christ, until he took her up for her adultery: So every man had been faultless here, and the Prophet had not been very plain, they would have set as good a face on it as we do. But as the good Physician to heal the body doth minister many things against the mind, so much more should we to heal the soul, deal plain against the body, especially seeing that, Quo gravior est causa, eo intentior esset cura, The cause being greater, there should be better care.  
I pray you see how he calls the best (Beasts) here, what are the rest then? judge you: and not only under Manasses, but also under josias a good king, were naughty Rulers to be found. And here are names of purpose meet for them, whatsoever other titles they take to themselves. As a roaring Lion and a hungry Bear, 
Prou. 28 vers. 15.  so is a wicked Magistrate over though poor people, saith the wise king. The proverb of a slothful sloven is written in the .22. of the Proverbs, 
Prou. 22. Verse. 13.  that ever when he should do any good, there is a Lion in the street. But and it be true in deed that a Lion sits in judgement to devour whom he should defend, than equity shall have a cold suit: and therefore among many other things it was wisely said of Solomon: There the common wealth doth flourish where the good do bear rule: but where the wicked strike the stroke, there the godly hide their heads.  
We have a most merciful and gracious prince, Elizabeth, God in mercy long preserve and keep her. Amen. She is a Lamb and no Lion: and where she gives the Lion, it is to be wished that in this sense she had many Lions, 
God is our keeper.  I mean men of courage and valour: But as she hath hands enough, so I pray God she have many hearts, and then we shall do well enough.  
Here is the picture of jerusalem, a monstrous body, 
For both her Magistrates and Ministers were corrupt.  a roaring Lions head, a ravening Wolves throat, a Camel's neck, a Cormerants' heart, never an eye but stark blind, not a right hand or foot, but talons like the Devil: so that you might rightly borrow the Poet's verse, to say, Monstrum horrendum inform ingens, cui lumen ademptum. And all this is for the cruelty in the Princes, the covetousness in the Priests, and corruption in the people. Such a foul body was it, that from top to toe there was no whole part, 
jere. 6. vers. 13.  from the head to the heel no sound place: for from highest to lowest they were all set on covetousness.  
And here I could wish one property yet of a Lion in all our Rulers. They say the Lion quaketh at the crowing of a Cock: So I pray God that the threatenings of the word may work with them, and quail them: that the spirit of Elias doubled upon Elizeus may be raised in john: and that such men may be found out as meetest messengers for them, which go not about the bush, neither are blanchers, but as plain as a pack staff, which put them in remembrance what they are, that as the Lion though he be the King of beasts, yet at length is made a prey to small birds, and then is that saying verified, Better is a live Dog than a dead Lion. So they although they be great in authority, yet at the last they are but a bait for the small worms.  
And her judges are as Wolves in the evening. I will not stand on the curious distinction of these degrees, but only show you some difference of the beasts to whom he resembles them. A Lion prayeth in the day, a Wolf in the night: a Lion catcheth stout beasts, a Wolf killeth Lambs: a Lion takes no lambs, as an Eagle takes no flies, A quila non capit Muscas. If a beast humble himself to a Lion he is the less cruel, but do it to a Wolf and he is the more fierce. A Wolf hath a more ravenous nature, for though he be full of spoil, yet he takes pleasure in the blood, for he thrusts his snout into the bowels of a lamb, rooting and noufling for the heart: and therefore in scriptures, the enemies of the Church are often called Wolves, and for no unlike quality are wicked judges here resembled to them.  
Whatsoever is rightly done of the magistrate, may be said to be done of god himself: & I have said you are gods. Take heed therefore what you do (said josaphat a good captain, 
2. Cro 1●  when he ordained judges) for you execute not the judgements of men but of God, and there is no unrighteousness with him. Sat not with his authority then to practise your own cruelty, if you do? you have lost your warrant, and it is of yourself, & you are no magistrate, but a Wolf: and the widow cry, and the fatherless weep for his right, the lamb is fallen into the Wolves jaws. But the blood shall cry for vengeance, and never cease, and revenge shallbe ready, & never sleep, for he that made him shall hear him. 
Ecclesi. 4. Verse. 6.  Now, as that judges case is clear, that judgeth thousands in truth and equity, so is his most grievous that condemneth but one unjustly. Remember the righteous God that hath no respect of persons but is a just judge, remember that Potentes potenter punientur: the mighty shall be mightily punished, and mercy is granted to the lower sort, but the magistrate shall have a sore trial. 
Wisd. 6. Verse. 9  Will you know who hath set you in your seat? that same God, that raised judges unto Israel. 2. judg. Verse. 16. Will you know to what end? it is to do away evil from among his people and to judge them with just judgement. 
De●tr. 16. and. 19  Put to your helping hand then in the name of God, and let two scales fall from all your eyes that have to deal in justice, the one is (covetousness) that you may see right, the other is (cruelty) that you show no wrong, and as much as you can, by clemency, pity, and mercy, avoid the name of Wolves. But against the wicked be Lions and spare not, as jethro counseled his son in law Moses, 
Exo. 18. Verse. 21. Mark these three notes you that are Magistrates.  to pick out men of courage, men that feared God and hated covetousness to govern the people. You had need of stomach and courage, and to be Lions some times, for you shall meet with devils else now & them. Here is such cutting and flashing, as if men were Oxen and not Christians. I think the sword you carry should be able to command up every sword into his sheath, or if they cannot rule their hands, I am sure you have authority for their legs. I read in the 4. of Genesis, 
Gene. 4. Verse. 15.  that he that killed Cain a murderer, should be punished seven fold: I am sorry it is made so light a matter in our time. I speak not unto you to make new laws, I know you cannot, but to execute old laws, & to be more exquisite on the trial of him that hath cut a throat, than of him that hath cut a purse. O Lord, that a murderer should find any one friend in a Christian common weal: 
For as the body is more worth than raiment, so the life is more precious th●● living.  but of nobles? of judges? of magistrates? it were to intolerable: a poor thief packs to Tyburn, but a man killer, a murderer, can shift his legs out of the shackle, and slip his neck out of the halter. In Plato's common wealth, he that killed one was thought worthy death twice: first for nature's duty, secondly, for the life he took away: & shall a ruffian kil twice in a Christian estate before he can be met with once? And here I have a suit to your honours, I will not spare to speak, howsoever I speed, I shall discharge my conscience yet, and the burden shall be yours: it is to renew my petition, which once I made to your predicessor, for poor condemned prisoners: make no such post hast I beseech you, that you danger their souls with their bodies. They are cut off to save their soul, but & you make no care of that, take heed that you have not as short a warning, and a more sudden departing yourselves. God hath given you fair warning, by many late and lamentable examples, even of your own Cloak. I discommend not due execution of justice, it is no piece of my meaning, but mercy is always better than Sacrifice. Wherefore let it ever join with your justice, or else there is no difference between damning & condemning on your part: the old poets had a blind saying, (Dimittamte orco) I'll send thee to hell, when any man was done to death: but Christians have a better phrase (I trow) & I trust they go to heaven. Well, to draw toward a conclusion with you which are our honourable governor and Mayor of this City, you must remember that you are chosen in the time of a plague, and therefore in the time of sin: you are come to a sick & a sore city, you must therefore play both the Physician and Surgeon, you must awake out of Endymion's sleep, and thrust diligently your sword of justice in, to lance out all corruption and baggage which is gathered in the bowels, we stop not our nose so at the plague, as the Lord doth stop his nose at our sin: the stink of London is come up before him, God hath a work to do by you, do not the Lords work negligently, for fear of a curse: Tully truly said (Magistratus virumindicat) authority doth declare a man, whether he Love superstition or religion, whether he love justice or bribes, whether he be inclined to mercy or to cruelty, & whether he be covetous or liberal: and if he be a Lion, his paws: or if he be a Wolf, his jaws will soon bewray him: the cry of the Orphan & oppressed will Hunt him and find him out.  
It comes to my mind, those three ships, sent to Mar. Aurelius' Emperor of Rome out of Spain (as I remember) full fraught with vagabonds, loiterers, thieves, jugglers, & jesters, & in a letter he wrote that these were but the masters of this misrule, and the captain Rogues, but for the scholars themselves three hundred ships would not suffice. To this end I tell you this, because we have more than three ships full, by odds. I will not say, the City is full: but sure adulterers and harlots, thieves and Uacaboundes do swarm in most places of the same, and no marvel, for Dicing houses, Dancing schools, bowling-aleyes, Alehouses, are almost lawless in every place: me thinks the policy were as good to note on those places (LORD HAVE MERCY UPON US) as on infected houses, & more need to, even at this time, if there were due search, you should find my words true. Service or Sermon, all is one to them. I leave to tell the ribaldry, contempt of God, and of good order, blasphemy and villainous speeches amongst them, that a man would take them to be rather Devils than Christians. You cannot have all of me now, give ear to other when they come, I beseech you, and in any case despise not the least that the Lord doth send: so shall you show in your years accounted that you have kept your conscience unwounded, unburdened, as Samuels was before the Lord: you may chance else to get such spots and scars in this year, as will not out again before the judgement day, the which the Lord God forbidden. Amen.  
And as for thee London, I must needs say thou art deep in debt, double and triple danger doth environ thee round about, and compass thee in on every side, for thou dost overflow with sin. Even as a Conduits sprouteth out water, 
jere. 6. Verse. 7.  and as the Sea foameth with mire and gravel: So thou dost discover thine own shame. Prodigality & pride, deceit and fraud, and all the rest, it was first began in thee: Thou hast infected both Court and Country, and their blood will be required at thy hands. Great need have we therefore (my brethren) by our timely repentance to turn unto the Lord, that as by our example we have fetched them in, so by our general lamentation & mourning, we may bring them out again. Who can tell whether the Lord will yet have compassion upon us, or not, and stay the thing that is concluded against us? It was one of the last offers that god made to Israel, when he said, amend, 
jere. 6. vers. ●. Esai. 24.  or I will withdraw my heart from thee. Now if in his rage he shall swear that we shall not enter into his rest, and in his anger he shall withdraw his countenance, which hath been our continuance, than soon shall fearfulness, the pit, and the snare, come upon us, and all them that devil in the world. The Lord turn our hearts rather unto him: work in us timely repentance before it be too late: make us more obedient to his holy word, that we may serve him more truly in holiness and righteousness all the days of our life, that this miserable and painful life being passed over, & ended once, we may receive an eternal and everlasting life, which is the only purchase of jesus Christ our only redeemer and saviour: to whom with the father and the holy ghost be all glory, praise, and power, for now and evermore.  
Amen.    

 

   

IMPRINTED AT London by Francis Coldocke.  
Anno Dom. 1578. Februarij. 10.