❧ A Summons for Sleepers Wherein most grievous and notorious offenders are cited to bring forth true fruits of repentance, before the day of the Lord now at hand.  
Hereunto is annexed, A Pattern for Pastors, deciphering briefly the duties pertaining to that function, by Leonard Wright.  
Newly reprinted, corrected and amended.  
Woe be to the inhabitants of the Earth, and the Sea, for the devil is come down unto you, whose wrath is great, because he knoweth that his time is but short.  Apoc. 12.12. 
Be sober and watch. etc. 1. Pet. 5.8. Happy are those servants which the Lord when he cometh shall find waking.  Luke 12.37. 
1589.   

The Epistle to the Reader.  
TO feed thy fancy with frivolous fables gentle Reader (as to tell thee of drowsy Endymion, who desired of jupiter, to sleep perpetual: or Epimenides, who in seeking his father's sheep, took a nap of forty and seven years long, or those seven supposed Saints, whom the golden Legend reporteth to have slept two hundredth years and odd) is no part of my purpose. But rather as one in grief of conscience, for the zeal of my God, what in me lieth, to wake and stir up those wicked and sinful sluggards, whom the cursed serpent in Paradise, 
Gen. 3.  above five thousand five hundredth sixty and two years past, applying not the sin of the sea calf to their heads, but that enchanted apple of perdition to their hearts, hath so venoumously infected with contagious poison of iniquity, and lulled so sound a sleep in the careless cradle of security: that neither the golden bells of Aaron▪ the thundering trump of Esay, the well tuned Cymbals of David, the pleasant harmony of the Evangelists, nor the sweet comfortable pipe of Christ himself, could once as yet allure them to repentance and amendment of life: trusting that God by this my plain rough Summons, penned without fear, or flattery, shall now in the dawning of the day, ring such a peal at the door of their conscience, as shall either move them at length to love him in his mercies, provoke them to fear him in his justice, or leave them unexcusable in the day of vengeance. But of all the sinful crew of napping sleepers in general, is lately revealed unto us, one notable and pestiferous sect especial: most odious to God, grievous to his Church, dangerous to the State, and noisome to the common wealth▪ of whom the holy Ghost by the pen of the Apostles, hath most lovingly forewarned us: deciphering them in their colours, with titles correspondent to their manners: as covetous boasters, 
2. Tim. 2.3. 1. Tim. 4.2. jud. 16.18.19. 2. Cor. 11.13.14. Apoc. 12.12.  disdainful mockers, false accusers, murmuring complainers, dissembling hypocrites, Authors of sects, and despisers of authority: having a similitude of godliness, but have denied the power thereof, in whom Satan hath transformed himself into an angel of light, whose restless rage doth manifestly show the ruin of his kingdom at hand. These under a colour and shadow of religion, are so vehemently set on fire to shake off the yoke of obedience, and seek innovation: as nothing is thought tolerable but what they like, and what they allow must only stand for law: whereby the church is torn in pieces, authority contemned, vice advanced, virtue neglected, and all men in opinion wonderfully distracted. Look where they do loath, every mite is made a monster: every gnat, a camel: and every trifle a trespass, which must be curiously ripped up, and made open to the view of the world. But where they like, mountains are no moats, nor beams no blemishes: love must cover the multitude of sins, and all things smothered up with a show of holiness. Their pretence (as their Captain saith) is to mar the Prelate, 

The Prelates propounded, the potentates pretended.  
The Potentate, Prelate, and people. Mat. 7.15.16. Act. 20.29.30.   the ancient grave Pastors, reverend Fathers, and chief pillars of our Church: the middle cord of that threefold cable, the only anchor staff and stay of our common wealth: much like those ravening wolves, which by no means would enter league with the poor sheep, unless their Mastiffs (whom they feared) were delivered unto them: but dangerous was that peace, and simple were those sheep, to yield their dogs to such as sought to pray upon their carcase. They resemble in divers points that notable and presumptuous crew, jack Straw and his fellows, who being devilishly incensed with mutation, pretending a cause of liberty, stirred up such trouble & civil dissension in this land, as nothing could appease, unless the king would grant to put down all the nobles and prelate's, 
Richard the second.  reserving only a few to be of his counsel, and the rascal rabble of begging Friars, to live of the people's devotion: much like the prelacy which these new devising church-founders are now so desirous to have established: who must be no Bishops, to bear the state and title of honour, but superintendents to control Princes: no beneficed men, and why? because it bringeth a charge, as fruits, tenths, and subsidies to her majesties coffers, hospitality to their neighbours, and general relief to the poor: but must live popularly with their feet under other men's tables, and their tongues tied to other men's purses. But jack Straw was taught to know how horrible a thing it was, 
1. Reg. 24. Psal. 105.15.  once to lift up either hand, tongue or heart against the Lords anointed, or do his Prophets any harm, by sheathing the Mayor of London his dagger in his bosom. So would these be learned to understand, 
Rom. 13.1.2.5. 1. Pet. 2.13.14. Tit. 3.1.9.10.11 Heb. 13.7. 1. Tim. 5.1.17.  that the word of God doth teach, and our English laws command, obediently to honour the Prince, and reverence the Prelate. To conclude (gentle Reader) I crave only thy friendly censor without partiality, not forgetting the good Hermit, who having three of his friends come to visit him, for want of better dainties to entertain them, bestowed on every of them an old apple, half putrefied with spots. The first friend, to show his affection, devoured his apple heartily, sound and rotten together as it was. The second, more nice than wise, because his was spotted in part, disdainfully threw away the whole. The third, making choice of the best, rejected only the rest. So do I wish thee, not with the first friend, to devour the bad with the good: neither with the second, to cast away that is good because of some bad: but with the third, to accept and use that is wholesome, and refuse that is loathsome. Vale in Christo.  
Leonard Wright.   

A Summons for Sleepers.  
AFter that the Apostle Saint Paul had taught the Romans many notable lessons and rules, touching the doctrine of christian faith, charity, and obedience to Magistrates. In going on to exhort and persuade them to repentance and amendment of life, he taketh occasion to speak of time, of sleep, of light, and of darkness. And that considering the season (saith he) that it is now time, that we should wake from sleep: 
Rom. 13.11.12.  for now is our salvation nearer than when we believed. The night is past, and the day is at hand: let us therefore cast away the works of darkness, and put on the armour of light, etc.  
This word dormire to sleep, in some places of the holy scriptures, is taken for requiescere, to rest, as our Saviour Christ came to his Disciples and found them a sleep: Christ himself slept in the stern of the Ship, and Peter slept between two soldiers. Again in some places, it is taken to sleep in sepulchro, the grave, as David and Solomon slept with their Fathers: Behold saith job, I must sleep in the dust, and Saint Paul saith, The faithful that are dead, are fallen a sleep in Christ: But that sleep which the Apostle doth here speak of, is to sleep in ignorance, darkness and sin. The way of the ungodly is called darkness and shadow of death. To wake up this kind of sleepers, and rebuke the world of sin, 
joh. 6.15.  is my chief intent and purpose in this book. Which is, no doubt, a thankless office, and a very unthrifty occupation, veritas odium parit, truth never goeth without a scratched face: he that will be busy with vae vobis, let him look shortly for coram nobis. So long as Micheas prophesied victory against the Assyrians, he was a trim Prophet: but after when he told them the contrary, they had him in great disdain. When our Saviour Christ fed the people, 
1. Thess. 8.  they would have made him a king: 
Mat. 27.  but after when he began to rebuke their naughty manners, they desired to have him crucified: even so in these days, our dainty ears can hardly abide to hear our vices touched: Much like the foolish Ass, that when he is a loading standeth stock still, but in taking the load off his back, doth yearke out behind. It may aptly be said unto our people, as Martial the Poet said once to his friends, My friends (saith he) you will embolden me to speak the truth, and the truth is this, that you can not abide to hear the truth. He therefore that will boldly utter his conscience without fear or flattery, shall hardly escape without imminent danger. Notwithstanding how odious and despised soever God's Prophets shall seem to the eyes of the world, they must not be afraid to speak the truth, & to beat down the infection of sin and wickedness. How dangerous soever it be for Lot to reprove the filthiness of the Sodomites, yet must he not cease to say unto them. 
Gen. 19  I pray you my brethren, do not so wickedly. Though it cost john Baptist his head, yet must he not forbear to say unto Herod, It is not lawful for thee to have thy brother Philip's wife. 
Mat. 6.18.  Though nathan's message seem never so perilous, yet must he not be afraid to say unto David, 
2. King. 12.  Thou art the man, it is thou that hast done this deed. Elias must not be afraid to say unto Achab, 
3. King. 18.  It is thou and thy father's house that hath brought this plague upon Israel. jonas must not refuse to cry out in the streets of Niniveh, 
jonas. 3.  Yet remaineth forty days and Niniveh shall be destroyed. 
Mat. 10.  Our Saviour Christ sent forth his Disciples as sheep amongst wolves. I have given thee a face of brass, 
Ezech. 3.  as hard as a flint stone, that thou shalt not be afraid to tell my people their sins and offences, saith the Lord. As Christ himself took all our sins upon him, so ought every good christian to take the injuries done to Christ as his own. The Lord hateth as well him that justifieth the ungodly, 
Prou. 17. Psal. 139.  as he that condemneth the innocent. O Lord (saith David) I have always hated those that love not thee, and been a stranger to those that have forsaken thy law, 
He that is not with me, is against me, saith our Saviour.  Amicum esse licet (saith the Philosopher) sed usque ad Aras. David would have no friends but those that were Gods friends, nor enemies but those that were Gods enemies, and he that will bear with the vice of his dearest friends wherein God is offended, is unworthy the name of a christian. And he that rebuketh vices where amendment doth follow, killeth the sinner that man hath made, and saveth the man whom God hath made. We read in the Gospel, of certain people that were possessed with devils, 
Mar. 16.9. Mat. 10.1. Luke. 4.36. Luke. 9.1.  which Christ himself did cast out, and gave power to his Disciples to do the like. But I think, in no age from the beginning was there ever so many possessed with devilish spirits, as in these our miserable days. In old time, Agar was more fruitful than Sara: and in our time the Church is so barren, & the world so fruitful to bring forth huge swarms of wicked imps, that hard it is to find one corner, calling, or kind of life without them. We read of seven principal or captain devils, who have always borne a great sway amongst men. The first called Lucifer, the devil of pride and presumption, 
Esay. 14. Mat. 12. Luke. 22. Apoc. 9 Mat. 6. A gaping Idol. Tob. 3.  The second, Belzebub, the Lord of envy and malice: The third, Satan, the master of wrath and disdain: The fourth Abadan, the patron of sloth and idleness: The fift, Mammon the father of covetousness and snudgerie: The sixth, Belphegor, the God of gluttony and drunkenness: and The seventh, Asmodius, the ruler of lechery and whoredom. And whosoever is infected with any of the said vices, be sure he is possessed with a great captain devil, which must of necessity be cast out, or else of force the man must perish. And surely the Clergy of long time have been very careful and diligent in discharging their duty herein, 
Luke. 13.3.  so as the immortal seed of the Gospel, since the Apostles time was never more plentifully sown. Notwithstanding the small testimony of amendment declareth it to be rather known then kept. The people so lovingly linked in league with the devil, their ears are so deaf, their senses so dull, their wills so obstinate, and their hearts so barren, as they have neither sense to taste, stomachs to digest, nor hearts to credit, except it feed their filthy infected humours. I think if the preachers should go in sackcloth like Esay, 
Esay. 15.  or with irons about their necks like jeremy, 
jer. 28.  yet were there small hope of amendment. If those good ancient Fathers who complained so grievously of the wretchedness of their time, did see the horrible abuses and vile corruptions of our age, they would wonder at our folly, and burst out in tears at our misery. Or if Saint Paul himself were here now to see our pitiless days, when charity is grown so cold, and humanity almost forgotten, no doubt he would wonder, and say, Surely these people are possessed with devils, they sleep in sin, and it is high time to wake them.  
And first to begin with the great rich giants and covetous prowling cormorants of this land: 
Esa. 34.  abundance of wealth hath so bewitched their unsatiable minds, and taken such rooting in their flinty hearts, that neither the fear of God, the infamy of the world, nor hell mouth that gapes for them, 
Esa. 5.  can once staunch their greedy desires. There is such joining of house to house, ground to ground, field to field, land to land, farm to farm, and living to living, to maintain their proud backs, golden heads and costly throats, still scraping for superfluity, that the poor can not have to aid necessity: the one wallowing in wealth, and floating in prosperity, the other wrestling with need, and like to sink in misery. 
Pray. 4.  They have power to get riches, policy to keep them, and time to possess them, but want hearts to use them: so as the more goods they have, the more they desire, and less good they do. A number have too much, but none have enough, having so much doings, that they can do nothing well. They swell with intolerable pride and envy, oppressing their poor brethren, 
Amos. 4.1. Mich. 2.1.2.  some by force like Lions, and some by fraud like foxes, so that if rich Achab begin once to frown, all Westminster Hall & other places to help, 
3. Kin. 21.  can not keep poor Naboth his vinyeard. Again, they build great gorgeous houses, as though they should live for ever, and surfeit with excess of diet, as though they should die to morrow: being less charitable than the devil himself, who desired to have stones turned into bread: but they turn and convert beef and bread that was wont to feed the poor, 
Mat. 4.  into stones and bravery, & have brought the common wealth to common misery. The seely wretched souls may feed their eyes with gazing, but their bellies may starve for food. The goods of christians, by right, should be private to no man's lust, but common to every man's need, according to their state and calling: But they are prodigally spent in vain pomp and superfluity, and made enticing baits to draw men to sin at their pleasure, and repent at their leisure. Hypocrisy and superstition did blear the eyes of Papists: and ambiton and covetousness putteth out the eyes of the protestants. In times past, he that held by violence that was not his own, or converted other men's goods to his own use, or sought either by fraudulent or violent means to take away their lands or livings, was accounted a thief, and the laws prescribed several punishments, and kinds of death, according to the quality of the offence. But if there were commission granted at this day to hang up all thieves and robbers, I think we should rather want gibbets than thieves to furnish them. These worldlings (no doubt) are possessed with Mammon that great master devil, they sleep in sin, and it is high time to wake them. Either they think there is no God, or I must think they are no men.  
What mean you my brethren and countrymen? will your covetous minds never be satisfied? Christ hath redeemed you from the world, and will you still be partners with the devil in possessing the world? It will shortly pass away and perish before your eyes, and will you make it your God? 
2. Pet. 3.  What madness is it to repose your felicity in that which is nothing else but troubles to your bodies, disquietness to your minds, cares to your hearts, 
Prou. 15. Prou. 31.  enticements of vice to your children, seeds of envy to your neighbours, and occasion to your enemies: Never got without travel, kept without danger, nor left without grief. Gold is called the bait of sin, 
Eccle. 31  the snare of souls, and the hook of death. It is aptly compared to a fire, whereof a little is good to warm a man, but too much will burn him up altogether. Covetousness is called the root of all evil, there is nothing worse than a covetous man, saith jesus Sirach, 
1. Tim. 6  nor a more wicked thing then to love money: for such a one hath even his soul to sell. 
Eccle. 10  A covetous man's purse is called the devils mouth: The chariot of covetousness is said to be carried of four wheels of vices, churlishness, faint courage, contempt of God, 
Barnard.  and forgetfulness of death: it is drawn by two horses, called greedy to catch, and holdfast: the carter that driveth it, desire to catch, and the carter hath a whip called loath to forego.  
If rich worldlings would weigh with themselves, the great wealth they possess, and the little good they do withal; what intolerable evils they have committed, and how much better they might have done: how apt they are to offend, and how slow to amend: they would be ashamed to live, and in great fear to die. It is hard (saith our Saviour) for a rich man to enter into the kingdom of heaven, 
Mar. 10.25. Mat. 19.23.  they are more hardly converted unto God then poor men, for three causes. First, for that pride is always annexed unto riches. Secondly, the heart of a rich man is choked with worldly cares. Thirdly, for as much as they are endued with temporal comforts, they have small regard unto spiritual consolation. Woe be unto such greedy worldlings and fat bulls of Basan, 
Abacuch. 2. Amos. 6. job. 21. Esay. 34. jere. 12.  as covetously gather together evil gotten goods, that they may set up their nests on high to scape from misfortune: which wallow in wealth and prosperity like pampered oxen preserved for the day of slaughter, kick at their duty, break the hedge of their bounds, and run where they list: without speedy repentance they shall shortly be turned into hell, 
Psal. 22.  and all the people that forget God. Woe be unto the proud wealthy rulers in Zion, that sit in the chair of wilfulness, 
Amos. 6.  and lie upon soft couches, and beds of ivory, 
Gen. 25. Wisd. 6. jere. 25.  selling their birthright with Esaw for the Pottage of pleasure: for they shall be sore punished. Go to now you rich worldlings and Rams of the flock which live here in pleasure and wantonness (saith the Apostle) Weep and howl for the miseries that shall come upon you: 
jam. 5.  for the day is at hand, when you must yield account of every penny you have received and were put in trust withal. When without speedy repentance your wealth and prosperity shall be turned into scarcenesss and penury; your joy and gladness, 
2. Pet. 2. Esay. 34.  into sorrow and heaviness: your mirth and pleasure into lamentation and mourning: your peace and security, into miserable calamity: 
Mat. 8.12. Psal. 11.  and your dainty diet, into weeping, wailing, and gnashing of teeth: fire and brimstone, storm and tempest, this shall be your portion to drink. What profiteth it a man to gain the whole word, 
Mat. 16.26.  and yet lose his own soul.  
If a nobleman sending his servant about his affairs, shall commit his money into his hands upon trust; with a commandment in writing how to lay it out: thus much upon such a thing, and thus much upon such: if that servant when his master shall call him to account: shall say unto him: thus much I spent upon pomp, pride, and superfluity, and thus much upon riot, whoredom and vanity, so as I could spare little or nothing to bestow as you commanded: he would surely take that malapert fellow by the ears, thrust him out of his service, and commit him to prison for his sauciness. Even so hath God himself, the Lord of all Lords, made and appointed rich worldlings his servants and stewards, committing his treasure into their hands upon trust, with a commandment in writing, to bestow it in helping and relieving his poor distressed children, whom he hath chosen to receive the glad tidings of his gospel, and be heirs of his kingdom, whom he hath left here in his own stead, 
Mat. 11.5. jam. 2.5. Luke. 6.20. joh. 12.8. Mar. 14.7. Deut. 15.  to supply his own absence, and whatsoever is done to them, his pleasure is to accept it as done to himself. It was promised Moses for a blessing, that the land where he dwelled should never be without poor people. He that considereth the poor and needy saith the Psalmist, the Lord shall deliver him in the time of trouble, but he that hath this world's good, 
Psal. 41.  and seeth his brother have need, and shutteth up his compassion from him, saith the Apostle, how dwelleth the love of God in him. 
1. joh. 3.17.   
Be not deceived my brethren, God will not be mocked: as worldly riches are Gods good blessings, 
Galat. 6.7.  to such as can use them: so are they his fearful curses to such as abuse them. You ought to spare neither goods nor lands to maintain the law of charity. Seeing he that hide his talon was cast into utter darkness, no doubt, such wicked Stewards as do not only hoard up, but also waste, misspend, and abuse the Lords talents, shall be sore punished.  
O Dives dives, non omni tempore vives,  
Fac bene dum vivis, post mortem vivere si vis. 
Barnard.   
Da tua dum tua sunt, post mortem tunc tua non sunt.  
He that stoppeth his ears from hearing the poor, saith the wise man, shall cry himself and not be heard. 
Prou. 21.   
It is true in deed that every man ought to have an honest care for his family: nature doth teach it, reason doth persuade it, the word of God doth allow it, and he is worse than an infidel that neglecteth it: yet not for superfluity, but according to his state & calling, to aid necessity: 
1. Tim. 5.8.  and that after the rule of our Saviour Christ, first to seek the kingdom of God and then he will bless all his labours, and increase his store, so as he shall always have sufficient: it is not abundance, 
Mat. 6.33.  but the Lords blessings that maketh rich: prosperity saith Solomon, 
Prou. 10. Prou. 17. Prou. 28.  doth follow liberality: so that he which is liberal to the poor, shall never want: and daily experience teacheth how God doth commonly bless the good housekeeper with great plenty; when hard patching prowlers have often such scarcity, 
2. Cor. 9.10 Prou. 12.  as all men wonder how the devil they waste it.  
another intolerable mischief, is that incurable canker of usury, which hath brought many an honest man to misery. It is the office & duty of a good christian, whom God hath enriched with plenty, 
jam. 2.13.  to be always ready & willing either by liberal giving, or charitable lending, to help, comfort and relieve his poor needy neighbours in distress. The law of nature doth teach it, the rule of charity doth will it, and Christ himself doth command it. Whatsoever you would that men should do unto you, 
Mat. 7.12.  do even so unto them, for that is the law and the Prophets. 
levit. 25.  If thy brother be impoverished & fallen in decay, thou shalt relieve him, thou shalt open thy hand to thy poor brother, 
Deut. 15.  and lend him sufficient for his need. From him that would borrow, saith our Saviour Christ, turn not away thy face. 
Mat. 5.42.  He that hath pity on the poor, saith Solomon, 
Prou. 19  he dareth unto the Lord: and look what he layeth out, it shall be paid him again. Seeing then, that God himself the author and giver of all good blessings: 
Mat. 10.29.  and without whom not so much as a sparrow falleth upon the ground; whose promise is ever most certain and sure yea and Amen, will be surety for his poor afflicted members, and pay their debts to the uttermost farthing. Sure there is no honest nature, nor true christian heart, having any spark of grace or fear of God, 
They that fear the Lord will not mistrust his word. Eccle. 2. jam, 2.16.13.  knowing himself to have store to help his poor needy neighbour in distress, that contrary to his own conscience, either would or durst so dissemble and mock with his heavenly majesty, as to answer him with excuses.  
As love and charity, are two special fruits of faith and religion: so are free gift & favourable love two special fruits of love and charity, and most certain tokens to know a pitiful christian from a cruel infidel.  
And as we are commanded to lend, so are we to lend freely without usury. Thou shalt not oppress or bite thy brother with gain or usury: for that is not to help or relieve, but rather to impoverish and utterly undo them: Cursed be that lone that bringeth borrowing to begging. 
Exod. 22. Pro. 28   
An old dog and an hungry flea is said to bite sore, but the covetous usurer biteth sorer: He that is once catched in the usurers bonds, is much like a bird snared in a lime bush, the more she wrestles, the faster she is. Cato being asked what it is to lend upon usury, answered, Quid hominem occidere? 

Cicero office lib. 2.  
Barnard upon that canticle. Sermo. 39  
Chrisostom upon Mat. 5.   S. Barnard would have a man rather to do any slavery, than sell his patrimony: yet rather to sell his patrimony, than borrow upon usury. Chrisostome compareth usury to the sting of an Asp, whose venomous infection casting the party into a pleasant sweet sleep, disperseth into every member of his body, that presently he dieth: even so the borrowing upon usury seemeth sweet for the time, but in the end, the venomous infection thereof will so run through his substance, that all that he hath is soon converted into debt.  
These are the devouring caterpillars of the common wealth, whose ears in respect of any goodness, are as deaf as a door nail, their eyes as blind as a beetle, their hearts as a flint stone, and their pouch as greedy as hell mouth. An usurer is worse than judas, who after he had sold Christ but once, repent, and restored the money again: but the usurer selleth him in his members continually, and yet never repenteth nor restoreth the money again: he is compared to infectious lepers, unmeet for any Christian assembly, or to a noisome hog, for that he is never profitable till he die, that his friends may strive for his wealth, the worms for his carcase, and the devils for his soul. We are taught in the holy Scriptures, to reject him that is an heretic, 
Titus. 3.  after the first and second admonition, as a firebrand of hell, knowing that such a one is perverted, and sinneth even damned in his own judgement. And forasmuch as the vice of usury is directly against the commandment, 
Exod. 22.  & yet most wilfully & obstinately is practised after so many & vehement admonitions, I think it verily in those so often warned, a sin against the holy ghost, 
Mat. 12.81 Mark. 3.29 1. john. 5.16 Psal. 15  which shall never be pardoned, neither in this world, nor in the world to come: but even as Lucifer was cast down from heaven into the horrible dungeon of hell for pride: so shall they he cast headlong down from the earth, to fry in hell torments for covetousness. So loathsome was that filthy brood in times past, that they were excommunicate, as unworthy to come in any Christian congregation, nor suffered to be buried in Christian man's burial: and if they fell in poverty, it was not lawful for any man to relieve them, neither might the Minister in time of sickness resort to exhort them: but were suffered to die like dogs, as they lived.  
Some think to qualify the offence, by taking somewhat less than ordinary: but we may not seem wiser than the holy Ghost: there is no more mean in this vice, than is in theft, adultery, and murder. He that stealeth a penny is a thief, as well as he who stealeth an hundred pound: he that committeth fornication but once, is guilty as well as he who hath offended a dozen times: he that killeth but one man▪ breaketh the law as well as he who hath killed twenty: and he that taketh out a penny of gain, is an usurer as well as he who taketh ten pound. Though the dog bite sorer than the flea, yet the flea biteth. Adam thought it but a small offence to bite the apple, but he was banished from God's presence for breaking his commandment.  
Some would cloak their usury by fraudulent bargains and sales: but though such subtle worldlings, void of all conscience, charity, and fear of God, be never so crafty and politic, to seek some means by wresting of law, to run headlong to the devil, yet God will not be mocked: truth is truth, and falsehood is falsehood. Whatsoever is lent out either in money or wealth, 
Deut. 23. Ezech. 18  if the lender receive more in gain than he delivered out, it is usury: the alteration of the title cannot take away the badness of the vice.  
Some to avoid the name of an usurer, deny to lend any at all, who in flying of Scylla fall into Charibais, and in stead of an usurer become a manslayer. The commandment hath two branches, 
Psal. 112 1. john. 3.17  to lend, and to lend without usury: so is there two ways for covetous rich worldlings to run headlong to hell, the one by lending upon usury, and the other in not lending at all: and to die for it, they will thither either by the one way or the other: and seeing they will needs go, I think it better to send them that way, by which other may have some use of their money, than to stop the way clean up. These usurers (no doubt) are possessed with some great master devil: they sleep so deadly in sin, that it is hard to awake them, and therefore to themselves I leave them.  
Some think the borrower to be an offender as well as the lender, but I am not of that mind: for God knoweth poor soul, whereas he is enforced through extreme necessity, without any evil intent, would be glad to borrow freely: 
jer. 15 Esay. 24  but he is constrained to pray heartily, and pay dearly: and so long as the mind and intent is not defiled, no sin is committed: as a woman that is abused by force against her will: or he that being in peril upon the seas, casteth his goods out of the ship to save his life: or he that is beset with thieves, giveth his purse freely, lest his throat should be cut violently.  
The next grievous abuse in this land, is the corruption of justice, by means of too many ambitious Lawyers, who swarm as thick now▪ as the Friars in times past, and are as covetous as they were superstitious: and as those wilful beggars were maintained of devotion and charity, and the merchants are enriched through pride and bravery: 
To offend the good I mean not, & to 〈◊〉 the wicked 〈◊〉 may not.  so do they live by malice and envy: by whom our good laws are abused, as though they had been made rather to enrich the lawyers, than for execution of justice, and become like spider's webs, where great flies pass easily through, but little flies are strangled: or a bait to catch birds: the lawyers are the fowlers, the judge the net, and the poor clients the birds: for though their cause were never so plain and sure, yet were he much better to give half the prize of his coat at the first, than to defend the whole through bribery & corruption of justice. So long as their clients continue in greasing their unsatiable hands with unguentum rubrum, they seem to feel their matter, encourage them to proceed, and extolling their cause, 
To sell justice is intolerable but to sell injustice, is either bribery or plain knavery.  as though the day were already won, till they have drawn all the money out of their purses, and the marrow out of their bones: at last when all is gone, so as they cease to feed them, as the crow doth her brats: then wax they cold as a stone, and finding one cavil or other, send them home to agree amongst their neighbours: ah fools, so they might have done before.  
They are much like a bramble bush standing in the midst of a plain field, whereunto the poor sheep in time of cold storms run for succour and harbour so long, till at last by little and little, being rob of their fleeces, are sent away naked. There is a pretty story of a blind man, 
They let the man go that offended, and punish the purse that never offended.  who carried about his fellow being lame, these in the way by chance finding an oyster, fell at debate which of them was most worthy to have it, the one alleging his eyes, the other his legs: at last agreeing to be judged by the next man they should meet, happened upon a Lawyer, who taking upon him to end this strife, opened the Oyster, gave each of them a shell, and eat the meat himself.  
Thus under a cloak and colour of justice, they have prowled and scraped together the chief wealth and fat of the land, to the spoil and utter undoing of many an honest poor man: whose proud gorgeous attire, do plainly show, they intent to rob a sort of contentious fools purses to pay for them, by whom they are maintained to swim in silks, while themselves roist in rags.  
These Lawyers therefore are surely possessed with some great master devil, they sleep in sin, and more dangerous than profitable for me to awake them: But I will pray unto God to convert or confound them.  
All such, whose beginning is pride and ambition, most certain their end will be shame and confusion.  
Not to keep the law is iniquity,  
And not to mitigate the same is tyranny:  
Pity without equity, is plain partiality:  
And justice without mercy, is extreme injury.  
Corrupt Lawyers are no doubt a scourge of God, sent in the old age of this froward world, to plague such wrangling and contentious men, as of an obstinate, wilful, and malicious stomach, refuse to have their matters ended at home amongst their quiet neighbours, according to God's law: for as sins and disobedience do increase, 
Prou. 25 1. Cor. 6  so are punishments and injuries heaped one upon another.  
There came on a time before Alexander Severus, two Christians proudly contending and accusing each the other, whom the good Emperor forbade to name themselves Christians any more, for that their pride and malice declared them to be no followers of him whom they professed. But if Alexander did see how maliciously the people of our age do vex, toss and turmoil one another in the law (not for corruption of evil manners, but rather that one may enjoy the goods and possessions of another, without either right, conscience, or charity: some never at quiet with themselves unless they be at strife with their neighbours, and then seek to abuse law and justice, as a cloak to purge their crooked stomachs, where some pay so dear for a purgation, 
One poor man oppressing another by violence, is like a continual rain that destroyeth the fruit: Prou. 28. He that of wilfulness delighteth in law, Shall strive for a cocks comb and thrive as a daw: Tusser.  that he is constrained to live in misery all his life after) he might well think and say, Surely these people are not inspired with the spirit of God, but rather possessed with some great captain devil, they sleep in sin, and it is high time to awake them. Yet some are enforced either to try law, or lose right: to whom there be four things requisite. First, a just cause. Secondly, a true and faithful counsellor to plead the same. Thirdly, a full purse to feed the lawyers. And further, a sure friend to solicit his cause to the judge, and procure expedition, or else, if the matter be doubtful, to prolong the time: to the end, his adversary being wearied, may seek to compound. This Lesson I had of a Lawyer.  
Amongst a number of intolerable abuses in this common wealth, the corruption of negligent officers is not the least. The office of government is of many desired, but of few well executed: they profess equity and justice, yet will neither take wrong nor do right. 
Preach. 3.  They are apt and ready to revenge every little trifle committed against themselves, but regard not most grievous offences committed against God: against him they favour, the truth will not be heard: but against him towards whom they have conceived some secret displeasure, they will not stick to set their hands and seals. They suffer all the Country to be choked and vexed with filthy whoremongers, drunken maltwormes, and idle vagabonds, whereas the filth of a privy, the stink of dead carrion, and the ordure of cities do not so much infect the air, as that cursed crew infecteth the common wealth: and yet these horrible vices remain still unpunished, borne withal, and lightly passed over, so long, till they are grown almost incurable. Again, they make a difference between the offences of rich men and poor men: the one is sore punished, the other for a privy bribe scapeth free, so that private commodity banisheth general honesty: the law is torn in pieces, so as right and justice can take no place. Ephraim is oppressed by tyranny, violence beareth sway, might overgoeth right: 
Abacuc. 1 Esay. 5  the poor are despised, the wicked advanced, vice unpunished, virtue unrewarded, and good laws unexecuted, and therefore better unmade:  Dat veniam coruis, vexat censura columbas. 
Yea, Democritus would laugh to see great thieves hang up little thieves: And Heraclitus weep to see vicious men extolled, and virtuous men disdained: they have turned true judgement into bitterness, 
Amos. 6  and the fruit of righteousness into woormewoode. In Israel might none be chosen a rabbin till he could speak seven languages: but I think a number of our officers are rather possessed with seven devils. Solon being asked what best preserved a common wealth, quoth he, when subjects obey the magistrate, and magistrates the laws: but they sleep in sin themselves, and suffer others to do the like, and therefore it is high time to awake them.  
Forasmuch as officers appointed in authority to govern in the Church or common wealth, 
2. Cor. 19  do not execute the judgement of man, but of God himself, who seeth the very secrets of the heart, who hath neither respect of persons, nor receiveth bribes: It standeth them in hand to be wise, diligent, and circumspect in their callings: 
jere. 22  to examine by law, direct by justice, and conclude by conscience: to keep equity, and deliver the oppressed: 
1. Tim. 5.17. Luke. 12.47. Wis. 6  for as those which govern well, are accounted worthy of double honour, so are those that neglect their duty, worthy of double punishment. Mercy is granted to the simple, saith the wise man, but those that are set in authority, shallbe sore punished.  
Though our Preachers have been very painful and diligent in discharging their duty in some measure, yet is there noted a great fault in many: who have gone so far in seeking reformation in doctrine, that the people are grown to a plain deformation in life and manners: again, they make great outcries against vice in general terms, but either they dare not, or will not tell men their particular faults to their faces: again, they are very vehement and hot as a toast in reprehension, amongst the inferior sort where smallest offences are, but in speaking against extortion, oppression, bribery, & such other horrible crimes reigning amongst the superior powers, they are very faint, and cold as a stone. And as a learned man said once, they are like cocks nipped with kites claws, they cackle, but they crow not. Again, they have gone so far beyond the bounds of modesty, in searching and ripping the blemishes and infirmities of their fellows in open place, as their calling is almost brought to an open contempt.  
Spiritual pastors amongst our elders, were had in great estimation and credit, but in these our wretched days, they are rather disdained, envied, & despised, insomuch as though a graduate in schools, or a Gentleman by birth, yet the very habit and name of a minister, seemeth so to disgrace his credit and estimation, as every inferior person is preferred and thought worthy to take his place before him. And as the four cardinal vices in the superior sort before touched, are most grievous to the people, and cause of great inconvenience in the common wealth: so there be three sorts of men most grievous to the clergy, and the chief cause of that, intolerable contempt of their function.  
The first are covetous patrons, who are so greatly infected with the golden dropsy, as their church door will not be opened without a silver key. He that will have a Church living (what other good gifts so ever he be endued withal) he must needs bring this learning with him, to know who was Melchizedecks' Father and Mother, or else a dish of master Latimers' apples, or he may cough for any benefice.  
The Prophet David being willing to show kindness unto Hannon, as his Father Nahas had showed favour to him, 
2. King. 10  sent his servants to comfort him in his heaviness: but the Princes & nobles of Hannon persuading him that they were spies sent to search the City, took David's servants, 
2. Chro. 19  and shaved half their beards, and cut off their garments hard by their buttocks, and so sent them away. And even in like manner do greedy patrons deal with poor Ministers, whom God hath sent unto them with the Gospel of peace, gelding, paring, poling, and cutting off the beards & skirts of Church livings, so as they are made but servants and slaves to their patrons, and brought so bare for the most part, that they have not sufficient to maintain themselves with thin diet and simple clothes, and live out of debt nor able to give a draft of small drink at their door: so as after their decease, a number of their wives and children may go beg their bread.  
In times past, not only the papists of a blind zeal, but also the very heathen have been always very beneficial & bountiful to their Priests and soothsayers. Pharaoh was a cruel tyrant, 
Gen. 47  yet in the time of famine he had a special care for his Priests: jesabel a most wicked Queen, yet fed she daily at her table four hundred of her grove Priests: 
3. King.  the popish clergy, whose doctrine was nothing but devices and fancies of men, were holden in such reverend estimation, that nothing was thought too much or too good for them.  
But the poor Ministers of the Gospel, bringing the glad tidings of salvation, are contemned, despised, reviled & defaced, and their livings pinched, bribed, polled, pined and grudged at: every little being thought too much for them, and made a pray to every catchpoll and pelting officer, that if it were not for the favourable kindness of our gracious loving Queen, a number had ere this day been constrained to leave their function, and fly their Country for want of living.  
It is written how Dionysius coming to a Temple where Images were clothed in costly coats of silver and gold: These garment (quoth he) are too heavy for Summer, and too cold for Winter: and so taking them away, clothed them in linsey woolsey. These (quoth he) are more light for summer, and warmer for winter. And even in like sort both patrons and people in these days, do seek what possible they can, to spoil the clergy of tithes, lands, and all Church livings, and think a cloak of linsey woolsey good enough for them: not like innocent sheep that willingly yield their fleeces, but noisome Goats that strike with their horns. The good old benefactors are gone, and new startups, who neither fear God nor devil, supply their places. Abraham, Lot, and job we have not. Captain Cornelius and old father Thobie are black swans amongst us. Elias cannot find his hostess of Sarepta: Paul the purpuresse, nor Peter the Tanner: but many a churlish Nabal and greedy cormorant, to pinch and proll from us what possibly they can: these patrons therefore are surely possessed with some great captain devil, they sleep in sin, & it is high time to wake them.  
If the Ambassador of an earthly Prince, being sent in friendly manner to his subjects, should be so uncourteously entertained, as a number of God's messengers are in England, no doubt he would be revenged. If those that sold doves deserved to be whipped out of the temple, sure our Church pollers, who sell the temple itself, as judas sold Christ, deserve to be hanged up in the temple.  
The second sort, are an intolerable crew of double faced officers, put in trust to see the Prince's laws observed, 
Mar. 11.15. Mat. 23.23.24.25. The guiltless will not grieve although the galled grudge. judas. 2. Tim. 3  ecclesiastical discipline executed, and contemptuous persons punished, who privily, both favouring, furthering, and maintaining the causes of divers disordered, and seditious schismatics, that boldly through their sufferance dare presume to control, gainsay, and stand against her majesties laws established, to feed whose humours some commonly use, under the title of an exhortation to the Clergy, in their accustomed assemblies, at synods and generals, to seek in open place with bitter invectives, disdainful glances, & most odious terms, to discredit and deface them. Beating into the people's heads there present, that their Pastors are no better than ignorant asses: meaning all such as show themselves obedient to public order. Whereas in truth to speak general, there was never a more learned Clergy in any Church since the Apostles time, than now in England, insomuch that the meanest sort, for the most part, are better able to teach and instruct the plain people of their Parish, in faith and good manners, than most of those spiteful spurring officers, are to speak in such a learned audience. I see no reason therefore why they should be likened unto asses, 
Amos. 3.  except for bearing so quietly the heavy burdens & intolerable extortions which those greedy prowling cormorants do daily lay upon them, being so pinched & prowled, that their very lives are bitter unto them: otherwise they are not so like the nature of asses, 
Exod. ●.  as themselves are like the nature of foxes, whereupon this question may arise, whether asses or foxes be more intolerable beasts in a common wealth: these peevish officers therefore, are possessed with devils, they sleep in sin, and it is high time to awake them: the Lord of his mercy convert them, or else of his justice confound them.  
The third cause of contempt in the ministery, is this: Whereas in times past, the Church had but few teachers, & many learners: 
jam. 3.1.  it is now given to have many teachers, and few learners: It was thought in old time there were but seven wise men amongst the Greeks, and we think now there be not so many fools amongst us. We all glory of our knowledge, and presume of our wisdom, & this cometh to pass through the number of scholars in this land, 
Rom. 12.16  who do not only increase and multiply daily without measure, 
It is meant by such scholars as will be rotten before they be ripe.  but also for want of right choice of good natures, the greater sort being fantastical, wilful, and wayward, whose wits being strained against kind, become disordered, disquiet, and seditious: for it is hard to make strait by art, that which is made crooked by nature, when learning and eloquence is graft in a wrangling, stubborn, and contentious disposition, it is a dangerous thing. For as in a good man, learning is the armour of virtue, so when it hits in a wicked person, it is able to work much mischief. It is said, that fools set neighbours at variance: but a malicious person having wit, learning, and a plausible tongue, is able to set kingdoms by the ears. One scabbed sheep will infect a whole flock, and one jarring string bringeth a whole noise of music out of all tune: 
A self-willed fool is a perilous beast.  and one busy headed fool that is learned, able to bring a whole Country out of all quiet order: and as too few breed consumption, so too many breed surfeits: for certainly there is no more noisome member in a common wealth, than a professed scholar unbestowed to live by his profession: his conceit is lofty, and his life loitering, whose idleness engendereth disdaynfulnesse to labour, which through long sufferance, must needs in the end, grow to some great inconvenience. By this means the Church is pestered with a sort of busy vainglorious fools, puffed up with a certain spiritual pride, through a vain opinion conceived of themselves, every one having a Church plat or common wealth in his head, who despising the judgement of their elders, run on rashly before them, till they have fallen into intolerable errors. And having a great desire to be taken for singular wise men, zealous professors, and diligent builders, look grim and big with a haughty stern countenance, much like a windy egg, or a blown bladder. And casting off the yoke of obedience, having a pride to be pervish, never cease brabbling and broaching of new frantic follies, spreading of sects, and sowing contention in the Church, being further wrapped in devotion, than they can pass through with discretion: and under the colour of zeal, 
Titus. 3  they rouse and rage without all measure: much like new wine, which without some vent, is like to break the cask, as though God's spirit enforced man to pass the bounds of Christian modesty.  
These, like evil birds that bewray their own nest, or hateful snatching curs, never cease barking and railing in open audience at their fellow ministers, yea, and such as their faults and blemishes being rightly weighed, are fewer in number, and lighter in weight than their own, whose innocent lives are able to confute their viperous slanders: utterly despising all those in whom they see any infirmity of man, as though themselves were some airy spirits. Especially, such as they perceive more pleasant and sociable of nature, or more delighted in mirth and honest pastime for their health and recreation than agreeth with their own Stoical disposition: or if his gifts in preaching do not altogether satisfy their fantastical humours, and his doctrine applied to the seditious vain: though the man be never so honest in life and conversation, nor so careful and diligent in discharging his duty according to his talon: yet in the eyes of these vehement accusers, he is but a dumb dog, salt without savour, a bell without a clapper, and a feeder without food: the children (say they) do cry for meat, but he hath none, neither for himself nor them, except they will have whole loves: as though he could do nothing but cast the Bible at their heads. Such a wise reason made that late sprung up heretic Browne, a brother of theirs, when he compared God to man that loved pottage well, that as a man might be glutted with too many pottage, so might God with one prayer often said. Thus they accuse without truth, judge without authority, 
Luke. 6.36.42  and condemn without trial, whereby the poor Ministers of the Church, who of a good conscience do keep themselves within compass of order, and endeavour to continue the people in due obedience to the same, are despised, defaced, and shaked up in open audience, as though they were most grievous and notorious offenders, yea jesabel was never more mad against the true Prophets, 
Col. 3.3.8  Herod against the innocents, nor the Scribes and Pharisees against Christ himself, than these severe censors are against their poor brethren, to bring them into hatred and discredit amongst the people, to the end, that by one means or other they might hitch them out of their livings, and enjoy it themselves. Yea, such is the misery of our days, when youth are so fantastical to invent, and age so senseless to credit, that the one is brought into fools paradise, and the other into open dotage, being thought a thing seemly and tolerable for a young scholar of small learning, and less wit, before he be either ripe in knowledge, 
1. Tim. 6.7  governed in life, or reform in manners, to prick up into the Pulpit, blushing like a black dog, 
3. King. 12  to control, discredit, and deface the ancient grave Bishops, and reverend learned Fathers of the land: much like as a proud beardless Boy should sit in a chair with a rod in his hand teaching: and Saint Augustine and Chrisostome to say their lessons: In whose judgement they are but lazy, loiterers, dumb dogs, Popish doctors, men pleasers, and their Churches no better than dens of thieves, being grown so far past shame, and void of all humanity, that now they fall from reasoning to plain round railing, scoffing, iearing, deriding, and threatening of buffets, with bend fists: insomuch as no state or degree can scape their venomous tongues. They look like Lions, léere like Foxes, hiss like Adders, bark like dogs, and if they durst, they would bite like Tigers: so maliciously measuring other men's doings by the crooked line of their own imaginations, that I think if wise Solomon and learned Paul were here in these days: the one would be taken for a fool, the other for a mad man: Dumb dog is a great word in their mouths: that sermon where dumb dog is left out is not worth a pin, it fits not their fancy: for why? their whole felicity is in barking and snatching, yea rather than cease, for want of other, they would bark at the Moon and seven Stars: They are much like the dog that Cicero speaketh of, that being set in Capitolio, a tower in Rome, to fray thieves, left the thieves and fell a barking at true men, whose doctrine and example of life, 
Mat. 7.15.16.  tends only to this end, to drive the queens subjects to a loathsomeness and misliking of the present government, and order established, to discredit her majesties supremacy, to deface her Ministers, and contemn her laws, to surfeit the Church with Schisms, and infect the common wealth with factions. And if wisdom in time do not prevent it, than folly in trial will surely repent it.  
To use the laudable ceremonies of the Church, 
1. Tim. 1.6.7.  they make it an heinous offence: but in disobeying the Prince's laws, backbiting their superiors, slandering their brethren, disquieting the Church, abusing the office of godly preaching by their vain seditious prattling, they make no offence at all. They seem very diligent and studious, but it is rather for novelties, and variety to make an eloquent show, that by the persuasible words of man's wisdom, they may delight itching ears, than for sound doctrine to convert sinful hearts: they use cunning persuasions with fair golden phrases, but as Absalon did to steal away the hearts of the people from David: they proclaim public fastings, but as jesabel did to kill Naboth. For under colour of reformation, they seek to rob God of his honour, the Prince of her due, 
2. King. 15  and the Clergy of their livings: being as is supposed, 
3. King. 12  instruments of some others, who by their means seek to make the Church a mark to shoot at, and a carcase to pray upon, to the spoil, overthrow, and utter confusion of Church. learning, religion, and all. Devisers and fanciers were never good either for Church or common wealth. So judas under a pretence of holiness, desired to have the ointment sold for a great sum to relieve the poor withal: but his purpose was to get the money into his own bag: so was it pretended that the lands of Abbeys, Colleges, and Chantries, 
Mark. 12.  should have been employed to the enriching of the king, maintaining of schools, and relieving the poor, but they are put to maintain pomp, pride and superfluity. Fair words and wicked deeds deceive both wise men and fools.  
Thus when under the name of a Sermon, these great builders have tossed their fantastical doctrine, such as Peter never planted, nor Paul never watered, before the light believing multitude, with such an outward show of holiness, that Lady hypocrisy herself could not more fitly handle the matter, spitting out their poison with cutting girds, 
Mat. 23. 2●  disdainful glikes, and pretty biting nips, against orders established, Bishops, Ministers, Magistrates and all, so far as they dare. Then like unto the late rebels that rose in the North, in the end of their traitorous proclamations, to blind the multitude, pray for the Queen, full coldly and craftily God wots: and forasmuch as all is done under the title of preaching, what soever they say, all is taken in good part, and greatly commended without controlment or danger of punishment.  

Esay. 56 Philip. 3 jude. 2. Pet. 2 2. Cor. 12 2. Tim. 3  These are not those dumb dogs which the Prophet speaketh of, but those barking curs, and proud stubborn, and disobedient murmurers, false accusers, authors of sects, and despisers of authority, which the Apostle speaketh of. Those foolish Prophets & false dissembling liars that are wise in their own conceits, follow their own spirits, and speak where they see nothing, which Esay and Ezechiel speaketh of, 
Esay. 5 Ezech. 13 Esay. 95  and those pharasaical hypocrites, which say unto those that come nigh them, touch me not, for I am holier than thou.  
These are no unpreaching Ministers, but rather unministring preachers: for so they may have as great lordship and superiority over their parishes, as the Prince hath over the realm, the Bishop over his diocese, or the Pope in time passed over the Church: to teach what doctrine they fancy, establish what laws they like, & observe what orders they list, without controlment, they are contended at Christ's commandment to go forth and preach. 
Mat. 18.29.  But if he will have any sacraments ministered, he must go himself for all them, for it goeth against their consciences.  
These are no lazy loiterers, but diligent feeders, such as john Leaden, David George, and Knipper Doling in Germany, apt and ready to sow Schisms in the Church, factions in the common wealth, and set the country together by the ears. They are not idle, but sure were better be idle, then so busily occupied, in applying their wits by art and learning, to work dissension and mischief in the hearts of the people. They feed in deed, but their food is such as can hardly be received without danger. Whose hypocritical purity, churlish stern countenance, disdaining to give men their titles of honour, privy conventicles, and condemning our Christian order in baptizing of Infants, do manifestly show them no other, but the very sect of Anabaptists. And if that grave, reverend and learned father D. Whitegift now Archbishop of Canterbury, had not stepped in in time, to withstand their subtle and peevish devices: 
john Sleidan in his Com.  we had ere this day felt as great hurly burly in the Church of England, as was of late years by their predecessors in the City of Munster.  
These are not hirelings in stead of shepherds, nor wolves in stead of hirelings, but rather devils in stead of wolves. 
Hilaries sermon at the Synod at Rheims. Mat. 5: 9:  For if peacemakers be the children of God, sure these disturbers of peace must needs be the children of the devil, they sleep in sin, and it is high time to awake them.  
Yet by reason of their hypocrisy and straightness of life, such as be of contentious natures, do follow them and commend their doings. We need not now flee to the Poet Homer for his aid in prescription of the Sirens, seeing this our unhappy age is so furnished with Mermaid's, whose delicate tunes, pretenced holiness & sweet venomous enticements do so ravish & tickle the itching ears of a sort of giddy headed people, 
Their tongues are much like Mercury's pipe, that enchanted the hearers.  as they do think themselves rapt up into the third heaven. Whereby they have hatched such a viperous brotherhood of sycophant whelps, both dog whelps, & bitch whelps, half saints, half devils, with busy dissentious heads, proud disdainful stomachs, wilful wits, factious hearts, brazen faces, golden mouths, and smooth glozing tongues, as this land before this time was never troubled withal: Some snatching curs that bite before they bark: some barking shafts that would bite if they durst: some fawning spaniels much like the flattering butcher, who gently claweth the Ox, when he intends to knock him in the head.  
They take great pleasure and delight in coming to sermons, not as scholars to learn, but rather as judges to control, being grown so diverse in manners & variable in conditions, that it is easier for a cook to please an hundred mouths, with one dish of meat, than a preacher to order one sermon to content a dozen heads: some would have matters of faith handled, some invectives against Papistry, some vices rebuked, some sharp & hotly, some gentle & coldly, all men other men's faults, but no man his own faults. And as they disagree in matter, so do they in form, some like ancient doctors, some new writers, & some call that man's doctrine, Some would have it polished with logic & rhetoric: & some call that persuasive words of man's wisdom: some would have study in sermons, & ●ome only a sudden motion of the spirit: some would have long Sermons, and some care not how short, & some so dainty and coy, that they can brook no Sermons.  
Thus what by the infectious crew of Papistical heretics on the one side: and this pestiferous sect of anabaptistical Schismatics on the other side: the Church of God is greatly troubled and disquieted, good order, the pale of our park, or common wealth broken down: And the dear of Christ so dearly bought, in danger to be devoured of a sort of wolves in lambs skins, and devils in men's vizards, half Papists, half Anabaptists, who, though in some points they seem to differ in opinions: yet in defaming her majesties government, denying her supremacy in matters Ecclesiastical, condemning the book of Common prayer, and the public reading of the holy Scriptures, with diverse other points, they jointly agree together as brethren: and under a glozing show of obedience, like unnatural children, who at the commandment of an adulterous stepfather, are willing and ready to thrust their swords into their mother's belly, live gaping for a day to utter their malice. At whose hands there is no other friendship, 
1. King. 11.  or true hearts to be looked for. But as Nahas king of the Amorites, would have made with the king of Jabes, by pulling out their right eyes. So nothing can reform, content or satisfy these, except yielding up the authority of Ecclesiastical government into their hands. And therefore certain they are possessed with some great master devil, they sleep in sin, and it is high time to wake them.  
Forasmuch as heretofore their opinions have been opened, their fancies detected, their heresies confuted, and their arguments confounded. And yet neither reason can lead them, authority move them, nor truth itself enforce them to yield, to confess their errors, and amend their manners: it is high time to tie them shorter for infecting of others: such trees as lopping and watering cannot make fruitful, must be cut down. When gentle medicines will not help, the Physician must use bitter potions: when the grieved place cannot be broken with plasters, the Chirurgeon must launch it. So when lenity cannot reclaim them, severity must correct them: so shall we have more religion, and less contention. Though our saviour Christ commanded to pardon our enemies, yet not his enemies: as to be angry with sin is not anger, but zeal: so to smite for offending God, is not to smite, but to correct to amendment: the lives of lewd men are a sweet sacrifice unto God: it is a greater fault to let go a Wolf, than to kill a lamb in the flock: and a greater offence to pardon a rebel or a traitor, than to kill a true man: 
Prou. 17. 1●  but these are not called rebels as they are, because they are not hanged up as they should. He that hath a dog that is a sheep biter, must by law either hang him up, or else pay for the sheep he hath wearied: even so the Christian magistrate, whom it hath pleased God to set in authority, and given charge to govern and defend his poor sheep, knowing notorious biters lying in wait to devour them, must either hang up those curs, or answer to God for those sheep that they do weary. The bridle (saith Solomon) belongeth to the horse, a whip to the Ass, and a rod for the fools back. 
Prou. 26. Pou. 17.10.  Correct a wise man with a nod, but a fool with club: we see that nodding will not serve, nor becking will not serve, nor winking will not serve, it must be a club, a hatchet, or a halter, or else such busy headed fools, as disdain to be ruled, will never be quiet, till they may rule themselves without controlment.  
Their words and reasons unto many seem big in sound, yet in truth are but small in weight, great in show, little in substance, full of terror, void of wisdom, rather bugs to fray babes, than matter to move any staid Christian, great persuasions to seduce weak flesh, yet not sufficient to satisfy consciences: they may stir up conjectures in some unstaide brains, which like weak reeds will move and wag with every blast of wind, yet not able to stay assurance in such constant Christian subjects, as stand firm and faithful to God, their Prince and Country, like oaks: 
1. Cor. 16.13.  so that Helleborus were more fit to purge their frantic brains, than arguments to confute their trifling errors.  
To proceed, our delicate and fruitful Country hath engendered a multitude of dainty and vicious people, proud, 
jer. 4.9.  prodigal wasters, miserable pinching proulers, false dissembling liars, fair looks, and smooth tongues without good meaning, some cruel as Lions, some crafty as Foxes, some ravenous as Wolves, some envious as dogs, some lecherous as Goats, some filthy as Swine: the most part either hypocrites, wicked livers, or ignorant of God, every one in love with his own face like Narcissus: the higher sort contemning their inferiors with snuffing scorn, 
Eccle. 13.  and the lower sort sto●●aking their superiors with grudging spite. It is said that a Chameleon can transform himself into all colours save white, and our people have all conditions save honesty. I think in Sodom was never more filthiness, in Flanders more drunkenness, in Crete more lying, in France more dissimulation, nor in jewrie more hypocrisy, than is now practised in England. And as good men would gladly have evil men amended, so evil men would rather have good men consumed. 
Prou. 29.  The multitude of sinners have to chased away the shame of sin, that common wickedness is taken for no private offence: there is such unmerciful bribing, oppressing, and wring the poor, as though there were neither God to honour, devil to dread, heaven to hope for, nor hell to eschew. Every one is more liberal to lend another his conscience, than his money, and his seal is of more credit than his soul. One crow will not pick out the eyes of another: but for money, one man will not stick to pick another to the hard bones, according to the Proverb: Homo homini Lupus est, Man to man is no man, but a Wolf. These people therefore are possessed with devils, they sleep in sin, and it is high time to awake them.  
The glory of the Romans in old time, was to speak little, and do much: of the Greeks to speak much, and do little, 
Hypocrisy.  and of our dissembling Protestants to talk much, but earn to amend nothing at all. Our Elders were rude in speech, and civil in manners: we civil in speech and rude in manners: they believed as Pagans, and lived like Christians: we believe as Christians, and live like Pagans: they preached not the word, nor we live according to the word: the name of God is in our tongues, but his fear is not in our hearts: the Papists do call us Solifidians, but our works declare us rather Nullifidians: we are like the Athenians, the more good we know, the less good we do: or pepper which is hot in the mouth, but cold in the belly: so we fry in words, but freeze in deeds: speak by else, but work by inches. We read of one Pambo, who after he had heard one lesson, would hear no more till he had learned to practise that one: we desire to hear thousands, and yet frame ourselves to practise none: our preachers, for the better instruction of the people in all truth and godliness, have painfully endeavoured themselves to beat down the superstitious abuse of fasting, prayers, and alms deeds, commending the thing itself as very pleasant and acceptable in God's sight, but they understanding (as it were) with their heels, upon a wilful negligence, have taken occasion thereby to cast away both fasting, prayer, and alms deeds, with feasts of the poor and all together. Again, some Preachers teach the people, at the hearing of the name of jesus to bow the knee: 
Phil. 2.10.  another sort deny it, as unlawful to yield more reverence to that name, than to God the Father, and the holy Ghost: the people hearing that, think scorn to bow their knee to any of all the three. Thus they make their liberty a cloak of looseness, turn the grace of God unto wantonness, and the Gospel of Christ unto lewdness: they have changed works into words, godly devotion into bare knowledge: and are become rather lip Gospelers, than life Gospelers. The Papists were not so zealous to gild their Temples with gold, 
juda.  but our Protestants are as negligent to gild their souls with virtue. They were beneficial and diligent both in decking the false dead pictures of Saints, and feeding the true lively members of Christ: and we seem to condemn the one, and leave the other undone. They used fasting from meats, we neither from meat nor sin, they prayed often, we seldom or never: they were bountiful to the poor, but we live only to ourselves: they wrought of intent to merit heaven, but we neither do good for merit, nor yet of charity and duty: yea, we are come from blind zeal to wilful wickedness, and from superstition to no religion. For the world is now grown to this point, that if a man of godly zeal and devotion, do accustom orderly to frequent the Church, he is accounted an hypocrite. If he be given religiously to fast and pray, he is taken for a Papist. And if he keep a good house for relief of the poor, he is called a merit monger. Whereby fasting is despised, prayer contemned, and alms deeds abhorred. Thus have we cast off the works of Simon Peter, 
Simulata sanctitas duplex est iniquitas.  & are become in manners like Simon Magus, that walked with Philip as a disciple, yet wrought with money like a worldling. Achabs' wife would never put on demure apparel but when she spoke with the Prophets, 
Ipsius est meta-lupus actu voce propheta  nor our dissembling Protestants be never holy but at Sermon times. They hear and desire like Saints, but live & deserve like devils, they can look and speak holily, whereby they seem glorious before men, but their works are nought, and therefore odious in the sight of God, whose outward behaviour is much like clouds without rain, whereby God himself doth mock such fruitless shows. These hypocrites therefore are possessed with devils, thy sleep in sin, and it is high time to awake them.  
Though the observing of the Sabbath day, touching bodily rest, do belong to the Ceremonial law, and shadows which had an end in Christ: being therefore altered from Saturday do Sunday, 
Exod. 20. Mat. 12.12.  yet, as the jews did celebrated theirs in remembrance of the creation of the world: so ought we to observe and keep our Sabbath, in remembrance of the resurrection of Christ, and as a figure to confirm our hope in the resurrection of our own bodies, and our spiritual rest in glory to come, as also for a comely and decent order to be used in the Church, that in resting from bodily work, we may charitably assemble together, 
Luk. 4.16.  to the end the Lord by the preaching of his word, may bring forth his work in us, to his own glory and our salvation: but our Sabbath in many places, is so vilely abused, as though it had been rather ordained to serve Bacchus and Venus, the people being grown so careless, negligent, and licentious, to feast when they should fast, play when they should pray, and laugh when they should weep for their sins, 
isaiah. 56.2.3.  as though there were neither God nor devil, heaven nor hell▪  
As every honest nature hath affection & good will to his native soil and place of birth, so ought every good Christian to have a godly desire to the soil of his regeneration, & place of his new birth by Baptism, which is the temple of God, the school of Christ, & nurse of Christianity, to make open confession of his sins, and rehearsal of his faith: to entreat for pardon, pray for things necessary, 
Mat. 10.32. Mat. 21.23. Act. 2.42. Rom. 10.14.  give thanks for benefits past, to celebrate the Sacraments, to hear and learn his duty, and right way to salvation, to believe truly, live honestly, and walk uprightly. If the ground yield not sap to the tree, it will soon sear and whither away: if the lamp be not fed with oil, it must needs go out: if any living thing be kept from nourishing, it cannot live: even so if the faith of a Christian do not receive continual sap and moistness of the heavenly word, fed with the oil of sweet promises in Christ, and nourished with the wholesome bread of life, it cannot continue, but consume and die. The seed of the Gospel must still be sown in our hearts, or we cannot reap the harvest of eternal life: where prophesy faileth the people perish.  
When the Lord of a manor appointeth his tenants a day to come to his Court, the rolls are laid open, the Stuard is ready prepared to give the charge, the tenants are dutiful to come, attentive to hear, and diligent to execute their Lords will: and if any shall chance to be absent, or come after the charge be given, no doubt the Lord will be very angry, and set a fine upon his head: even so the Lord of all Lords, of whom and at whose will we have received and do hold all that ever we have, doth every Sabbath day keep his court, at his temple, Church, or house of prayer, his rolls the sacred Bible is laid open, the Stuard or Minister is ready to give the charge and tell every man his duty: and if any of his tenants or people be absent and refuse to come, no doubt the Lord himself will be angry, or if they come after the charge, when service or sermon is done, they were as good not come at all: Again, such a dutiful tenant as desire to stand in his lords favour, will now and then prepare and bring him a present, such as he knoweth his Lord loveth: but no present is more precious in the sight of our heavenly Lord, than the prayers & thanks of an humble penitent heart, and therefore he that will please him and stand in his favour, must often féde his appetite with such presents. The Papists of a blind zeal, in time of darkness, would not stick to rise up at midnight to public prayer, fast with bread and water, suffer hunger and cold, run some times an hundred mile bore footed and bare legged, to seek a dumb image: but our professed Protestants having the true light of the Gospel, their prayer and devotion is faint & cold as ise, and their disobedience greater than their father's ignorance. When they come together, it is rather of compulsion, custom, or fashion sake, than of any godly zeal: much like a sullen, stubborn and froward servant, that when his master calleth him, cometh grudging with a sour moiling countenance, mumbling a dogs pater noster, and with less reverence than those thréehalfepeny servants that Aesop hired, to hear him recite his fables.  

1. Cor. 11.  The Apostle S. Paul saith, that forasmuch as man is the image of God's glory, he ought not in time of prophesying or prayers, 
Phil. 2.10. Esay. 45. In receiving the communion we pray & give thanks ergo the etc. Dan. 6. Ephe. 3.14. Luk. 22.41.  to cover or dishonour his head: and in another place: At the name of jesus every knee shall bow: and the Prophet Esay, All knees shall bow unto me, saith the Lord. The meetest gesture and séemliest behaviour at prayer and thanksgiving, is kneeling: so prayed Daniel, Paul, and Christ himself: but our people are grown so stubborn, wilful, and wayward, that in stead of humility and reverence, they fall to kick at their duty, think scorn to uncover their heads in time of sermon or service, for hurting their caps. Or to kneel at the name of jesus for wresting their joints. Or look up to heaven when they pray, for wrinkling their ruffs. These people are therefore possessed with devils, they sleep in sin, and it is high time to awake them.  
In times past, he that had learned the seven liberal arts as Grammar the key of knowledge, Logic the rules of reason, Rhetoric the mother of eloquence, Music the sweet recreation of wearied minds, Astronomy the secret knowledge of nature and course of the heavens, Arithmetic the art of numbering, & Geometry to work by rule, compass, weight, and measure, he had obtained and gotten even a world of wealth & treasure. But in these our wretched daeis, the eight liberal science called Ars adulandi, the golden art of flattery, hath won the goal, and sitteth in fortune's lap, so that without skill in that art, though never so well seen in the rest, a man shall hardly find means to shift in the world. Qui nescit simulare, nescit vivere: These flattering clawbacks, students of brazen face college, are no doubt, a most dangerous and contagious kind of vermin, as intolerable amongst men, as wolves amongst lambs: Ravens ease not men till they be dead, but these smooth glozing Arch-parasites, with two faces in one hood, like janus, 
True simple meaning asketh God's blessing, and double dealing double punishment.  two tongues in a head like judas, and two hearts in a breast like Magus, do daily eat men quick, & become so familiar with the superior sort, that they bring to pass even what they list, so as the world seemeth to be divided between the secret dissembler, and the open blasphemer. These parasites are therefore possessed with some great captain devil, they sleep in sin: the Lord of his mercy convert them, lest they perish themselves, or of his justice confound them, for infecting of others.  
This land is also most vildly corrupted with intolerable pride, with such a confused mingle mangle, and variety of apish toys in apparel, every day flaunting in new fashions, to deform God's workmanship in their bodies, as great monstrous ruffs starched in the devils liquor, and set with instruments of vanity, doublets with great burssen bellies, 
M. St.  as though their guts were ready to fall out, some guarded like French men, some fringed like Venetians, 
French nets do catch English fools. Wis. 3.  some their heads Turkish, their backs Spanish, and their wastes Italian: some their hair curled, and their beards writhe to make them look grim and terrible, as though they had seen the devil, with long daggers at their backs, to kill every one they meet prouder than themselves, with such riotous excess and vain curiosity, that I think they have made a league with Satan, a covenant with hell, and an obligation with the devil to marry his eldest daughter: they sleep in sin, and are as easy to be waked or reform, as the old world was at the preaching of Noah, or the latter age at the preaching of Christ. Pride is the mother of hypocrisy, the enemy of devotion, the nurse of envy, and the fountain of all vice: sin was the cause why God did first give us apparel, not as badges of pride to feed the eyes of vain gazing fools, 
Chrisostome.  but to cover our shame and keep us from cold: Quid superbis terra & cinis, quid vest nitida gloriaris, subter te sternitur tinea, & operimentum tuum erunt vermes, haec tua vestis erit.  
Again, our Country is most horribly choked and overgrown with multitudes of drunken tosspots, vile lecherous whoremongers, and filthy enticing drabs, which vices do so greatly offend both the majesty of God, the law of nature, and the common wealth, that if the very stones in the street could speak, they would cry out upon it. Yet by means of greasing, bribing, and corrupting of officers put in trust to punish them, it is no more accounted of, but a sport or game to laugh at, as though heaven and hell were nothing else but old wives fables to fear and flatter children withal. These are (no doubt) possessed with devils, they sleep in sin, and it is high time to awake them.  
If filthy whoremasters would weigh with themselves, how God doth know the very secrets of the heart, 
Luke. 16.  & that of his justice he will leave no sin unpunished, either in this world, or in the world to come, they would surely be afraid to do that in his sight, which is so shameful, loathsome, & odious to be done in the presence of an honest earthly man. It is a thing most filthy & against nature, that a professed Christian, an adopted child of God, 
Rom. 8.15. 1. Cor. 6.15.19. Luke. 22.24. john. 19.34.  a member of Christ, & temple of the holy ghost, redeemed with no less price, than by shedding the very heart blood of the dear & only beloved son of God, should take that same body & member of Christ, & make it the member of an harlot. S. Gregory compareth lechery to a fiery furnace, 
Gregory.  whereof the mouth is gluttony, the flame, pride, the sparkles filthy words, the smoke an evil name, the ashes poverty, & the end, shame & confusion: at the last (saith Solomon) it biteth like a serpent and stingeth like an Adder. 
Prou. 13.  whoredom, beside the infamy of the world, it wasteth the goods, withereth the body, decayeth the health, shorteneth the life, & maketh a man stink in the sight of God.  
The vice of drunkenness in like manner consumeth the wealth, surfeits the body, dulleth the wit, dimmeth the understanding, troubleth the senses, & without repentance, bringeth both body & soul into hell: And therefore if either the fear of God, the shame of the world, the desire to be in their right wits, to live in health of body, or to escape the miserable state of beggary may move them to repentance & amendment, it is now time to awake, detest & avoid such horrible wickedness which do justly merit a short life & a shameful death.  
There was never more sincere preaching, nor so little following, so great persuasions to honesty & virtue, & so many given over to vice & naughtiness: so much exhortation to love and charity, & so many stuffed with hatred & envy. We greatly complain of the unfruitfulness of the earth, the corruption of the air, the unconstantness of the world, & time that slips so fast away, but we complain not against our own selves, for whose sinful lives the very heavens do weep: we profess to be the followers of Christ, yet in Christian behaviour much inferior to the heathen Ethnics, that knew not God, who passed us as far in good living. as we pass them in good learning: we greatly delight to bear the name of Abraham's children, yet not so willing to kill one wicked affection that offendeth God, as Abraham was at his commandment, 
john 8.39. Gene. 22.  to kill his only beloved son. It is said that the Castor & the Elephant being hunted, the one for the virtue of his genitors, the other for his tooth: the Castor biteth off his genitors, and the Elephant findeth a mean to wrest out his tooth, & cast them away to save their bodies: but our people had rather both preacher & pulpit were set on a fire, than they would cast away their filthy vices to save both body and soul. The seaman knoweth his tide, 
jer. 8.  the Swallow her time, and the Crane her season: but our people are senseless: the tempestuous winds, 
Mat. 8.27. Mar. 12.7.  the waves of the sea, and the very devils themselves did hear and obey his word, but they sleep so sound in sin, that neither the infamy and shame of the world can move them, nor all gentle admonitions allure them, nor the terrible threatenings of hell torments once fear them, nor the filthiness of sin that seemed so odious to the very infidels withdraw them, nor the continual preaching of all creatures under heaven persuade them to repent and amend: Saint Anthony being a man unlearned, had no other books but these, and he that can behold these excellent books, setting forth the wisdom and goodness of almighty God, without praising and glorifying his name, is worse than a bruit beast.  
The Sun, Moon, and Stars, by whose heat & light the whole world is nourished and governed, 
Psal. 19  do daily preach unto us: The beauty of the heavens, the wholesomeness of the air, and the plentifulness of the earth do daily teach us: the pleasant valleys, delightful springs, and rich mines of treasures, 
Psal. 107  do daily instruct us: the goodly fruitful trees, medicinable herbs, 
Mat. 6  and sweet fragrant flowers, more gloriously attired than Solomon in all his royalty, do daily admonish us: 
job. 12  ask the beasts of the field, the fishes of the Sea, and the fowls of the air, and they will tell thee and say, we were all created and ordained for the use and profit of man: Yea our Saviour Christ himself calleth daily upon us, Young man arise, Damsel arise, Lazarus come forth, dead sinner awake, but their ears are deaf, their minds obstinate, and their senses without feeling. Seeing then that God hath knocked at the door of our consciences by so many and sundry means, and of his mercy hath tarried waiting so long for amendment, it cannot be but great vengeance must needs follow. Heinous sins do call down grievous plagues, every kingdom divided within itself (saith our Saviour Christ) shall be desolate: 
Mat. 12.25  but England, by sects, factions, heresies and schisms, is divided it itself: the Lord of his mercy defend it from that which followeth. If God so sharply punished one sin in Adam and the Angels, 
judas.  what may we that have committed such a multitude of sins look for? If we shall yield an account for every idle word, what reckoning shall we make for such horrible offences both in words and actions? 
Mat. 12.36  God is said to have feet of lead, but hands of iron, he cometh slowly, but when he cometh he payeth home: as one man smiting another, the higher he lifteth up his hand, the greater is the stroke: even so the longer that God tarrieth looking for amendment, the greater will his punishment be when it cometh. If we will not glorify his name in repenting and turning unto him, he will glorify himself in revenging and heaping plagues upon us. He is the God of judgement and Lord of revenge, 
jer. 51. Psalm. 18.  at whose word the very heavens do tremble, the earth doth quake, & the mountains shake: he is a wise and righteous judge, 
Psal. 7. Rom. 8.27. Gal. 6.7. john. 5.30. Psal. 19 2. Cor. 1.20.  he searcheth the very secrets of the heart and reins, he will not be mocked nor deceived, neither will excuses go for payment in his sight: he is righteous and just in all his dealings, faithful and true of his promise, his word is always most certain and sure, yea and Amen: that except we repent, we shall all perish in our sins: those that refuse his mercy so lovingly offered, 
Luke. 13.3.  shall surely feel his justice.  
To fall into sin, cometh of humane weakness, but to lie still and sleep in sin, after so much teaching by his creatures, his word, his writings, his Preachers, and his own example, is proper only to the wayward imps of Satan. Sodom and Gomorre, Tire and Sidon, 
Mat. 10.15. Mat. 11.21. Luke. 11.  the Ninivites and Queen of the South, shall rise up at the last day and condemn this generation: for if the doctrine and miracles, which have been showed amongst these, had been done amongst them, they had long since repent in sackcloth and ashes.  
Though I be earnest, bear with me, I touch not those that be good, and say too little to such as be nought: I appeal to God who knoweth these things to be true, and to the world, who cannot for shame deny them. And if I have said nothing but the truth, then blame not me, but go about your own amendment: for seeing that all flesh have so corrupted the Lords way, 
Gen. 6. Deut. 13.  & that such abomination is wrought amongst men, and the measure of iniquity heaped so full, it must needs follow, that the judgements of God are not far off. No doubt, his bow is ready bend, the arrows of his vengeance are drawn to the head, his fire is kindled, 
Psal. 7. 1. Thes. 1.7.8.  and his wrath is gone out, and ready to be powered upon the contemners of his law, and therefore high time to awake from sin.  
When David killed Urias, 
2. King. 11.  & committed adultery with his wife, he slept in sin, but being awaked by Nathan the prophet, he repented earnestly: when Mary Magdalen was possessed with seven devils, 
Mark 16.9  she slept in sin, but being waked by hearing the sound of Chrstis Gospel, 
Luke. 7.37.38  she lamented pitifully: when Peter forswore his master, he slept in sin, but being wakened at the crowing of a little cock, 
Mat. 14.71.72  he went out & wept bitterly.  
It is a common usage in cities & great towns, to awake the people from sleep, and give them knowledge that night is well-nigh gone, & the day at hand, either by playing of waits, ringing of bells, sounding of trumpets, or singing of Psalms: and in country villages, the Cock is a necessary bird for the same purpose: 
Mar. 11.17 Esay. 58. Eccle. 33.  even so the Preachers of the word, as Waits they have played unto you, as trumpets they have sounded out the word of life unto you, as Bells they have rung out his heavenly will unto you, as Psalmistes they have sung his wondrous works unto you, and as Cocks they have crowed and warned you to prepare yourselves, forasmuch as the night or time of darkness is well-nigh spent, and the day of salvation at hand. And as a little after midnight the Cock doth crow a little while and then ceaseth: about three of the clock somewhat longer: and when it draweth near day, very long and thick, even so in the time of king Henry the eight our English Cocks began to crow a little, and afterward in King Edward's days somewhat longer: but now in her majesties happy reign, they have crowed above thirty years together: and now to warn you, that the night is past, and the day is even at hand, they crow thick, thick, and therefore it is time now or else never to awake from sin, and cast away the deeds of darkness. Whiles the husbandman slept, the enemy came and sowed tars amongst the wheat: 
Mat. 15. 2●  while the foolish Virgins slept without Oil in their lamps, the bridegroom came and shut them out from the wedding: 
Mat. 25.10 Luke 12.40. Mar. 13.33  for as much therefore as we know not when the master of the house will come, let us awake up and watch, lest he find us sleeping: behold I come as a thief (saith the Lord) happy is he that watcheth and keepeth his garments of faith and charity, 
1. Thes. 5.2 2. Pet. 3.10 Apoc. 16.15. 1. Cor. 16.13 Phil. 4.5.  lest he walk naked, and men see his filthiness: watch (saith the Apostle) stand fast in faith, be strong, continue in prayer, and quit yourselves like men, for the time is at hand.  
Some learned men by certain conjectures have painted out the time and season of the last judgement: 
2. Pet. 3  alleging the Oracle of Elias that the world should stand two thousand years before the law, two thousand in the law, and two thousand in the time of grace: and out of saint Peter, a thousand years with God, is but as one day, & one day as a thousand years. And as in six days the Lord made the world, and rested the seventh day, so within the compass of six thousand years he will gather his Church by the ministery of his word, and the seventh keep holy his everlasting Sabbath. Again that Henoch and Elias, the one in generation, the other in computation in years, being the seventh from Adam, the first in not tasting of temporal death, as the other six fathers before him, 
Genis. 5. Heb. 11.5.  was a figure of the last day, the second being taken up in a fiery chariot, did prefigure the ascension of the elect, meeting their Redeemer in the clouds. Hereupon they conclude, 
4 Kings. 2. 1. Thes. 4.17.  that the world shall not stand above six thousand years. And to prove it shall not stand so long, they allege the saying of our Saviour Christ, that for the elects sake the days of our affliction shallbe shortened: again where the Angel vriel answered Esdras about three thousand and five hundred years after the creation of the world, 
Mat. 24.22. Mark 13.20. 4. Esdras. 4.  that the time past was much more than the time to come: and where it was prescribed in the law, that about the evening of the sixth day the Sabbath should begin. 
levit. 23.  And as the Israelites were delivered from bandage by Moses in the sixth year, so shall the Christians be delivered from their wearisome bondage of this wicked world by Christ in the six age. Then come they to aim at a certain year comparing the time from the birth of our Saviour Christ unto his passion, being three & thirty years, with the time that Luther and other godly men began to preach the Gospel, till the great persecution of the members of Christ in Germany, by the Pope and Charles the fift, being the like quantity of years. And the time from his passion until the destruction of jerusalem, a figure of the end of the world being forty years, with the time from the said persecution, till the year of grace 1588. the like quantity of forty years. They note moreover, that in every 7. and 9 year of man's life called Climacterian years do happen great alterations and dangers, divers famous men have ended their lives in the same: as Luther, Melancthon, Munster, & Peter Martyr, with divers others: so have there happened in every seventh age of the world great alterations and changes, and in the said year 1588. the age of the world being divided by seven, maketh just seven times nine, or nine times seven. Again after seven times seven, 
levit. 25.  was always the year of jubilee, hereunto agreeth an old Prophecy recited by Melancthon, and translated out of germanical rhyme into Latin by Cyprian, and after Englished as followeth:  
When after Christ's birth there be expired,  
Of hundreds 15. years, eighty and eight:  
Then cometh the time of dangers to be feared,  
And all mankind with dangers it shall fright.  
For if the world in that year do not fall,  
If sea and land then perish ne decay:  
Yet Empires all, and kingdoms alter shall,  
And man to ease himself, shall find no way.  
But leaving these learned men with their learned conjectures, 
2. Pet. 3.3.4. It is not for you to know the times and seasons which the father hath put in his own power. Mar. 13.32. 2. Pet. 3.10. Luke 17.26.27.28. Mat. 24.37.38. Gen. 7. Gen. 19  whose judgements are yet more tolerable than those mockers which S. Peter speaketh of, who shall come in the latter days and say, where is the promise of his coming? for since the fathers died, all things continue in the same estate wherein they were at the beginning: and let us content ourselves with the words of our saviour Christ, of that day and hour knoweth no man, no not the Angels in heaven, nor yet the son himself, save the father only: the day of the Lord will come as a thief in the night, & as it was in the days of Noah and Lot, so shall it be in the day when the son of man will come, they eat, drank, married and were married, and the flood and the fire came and destroyed them all. Yet our loving Redeemer of a singular affection to comfort his poor afflicted members hath forewarned us of certain signs and tokens which should appear before his coming, by the course whereof we may easily conjecture the events following, 
2. Thes. 2.3. Math. 24.  as the coming of Antichrist and his false prophets, rumours of wars, hungers and pestilence, persecutions & troubles abounding of wickedness, eclipse of Sun, and Moon, 
Luke. 17.  and the universal preaching of the Gospel, and left us an example of the fig tree, which beginning to bud, do manifestly show that summer is near. And as beholding a man whose eyes wax dim, his ears deaf, his head bald, 
Mar. 23.28.29  his face wrinkled, his hair white and hoary, his back crooked, his legs twofold under him, his tongue to falter, his teeth to fall out of his head, his blood to be cold, and his body feeble and sickly, which are all incident to humane nature: they be evident tokens to show that the end of his natural life is at hand. Even so when we see these signs aforesaid come to pass, they do most certainly premonish and forewarn all the people upon the earth, whom the ends of the world are come upon, that the day of the Lord is not far behind.  
That Antichrist is revealed, and all these signs and tokens passed already, all christendom have felt the smart thereof, and our present age can witness. So many authors of sects, and brochers of devilish heresies, were never heard of before in any age from the beginning: who hath not either felt or heard what rumours of wars, uproars and blood shed in all lands? For hunger and famine, Samaria, jerusalem and Sanxurie with a number of other places, where through extremity, they have been driven to eat, not only venomous beasts and their own ordure, but also their own children, can testify.  
Again, who hath not read or hard what wonderful strange eclipse of sun & moon, terrible blazing stars, glistering comets dreadful conjunctions of planets, strange flashing of fire in the elements, & alteration of the heavens, resembling as it were, the countenance of the angry judge? What raging & swelling of the floods, fearful trembling & quaking of the earth, horrible tempests, vehement winds, & unseasonable wether, what loathsome monsters & other prodigious sights, contrary to the course of nature, so as it seems that all the creatures of God are angry and threaten our destruction. All which, no doubt, are God's Heralds of arms to show unto the world, that himself is not far behind. Again, the universal preaching of the Gospel in spite of Antichrist and his cursed crew, so as no Nation can justly excuse itself, and say they have not heard the sound thereof. And yet notwithstanding, such grievous abounding of all wickedness, that if the Lord should not come quickly no flesh should be saved: 
Mark. 13.20.  again the earth itself waxeth weak and feeble for age, & therefore not so fruitful as in times past: plants and herbs have less virtue. Again the years do change their natural course, every year bringeth forth new tidings, every living creature liveth shorter time than heretofore, this is called aetas decrepita, and therefore even by course of nature it must needs be that the day of the Lord is at hand, 
Act. 1.11.  that our Redeemer is even ready coming to judge the earth, to keep his general Parliament of reformation: to search jerusalem throughout with candle light, 
Apoc. 6.10. Psal. 94. last verse. Math. 25.31. Math. 24.30 Apoc. 1.7. 1. Thes. 4.16. 1. Cor. 15.52. Esay. 51. Esay. 65. Apoc. 6.14. Psalm. 50. josua. 6. Heb. 11.31. jam. 2.25.  to revenge the blood of his servants, recompense their enemies as they have served them, & reward them according to their wickedness. He cometh triumphing in majesty & honour, accompanied with Angels, Archangels, and all the hosts of heaven: he cometh with the voice of a fearful trumpet, at whose terrible sound the very heavens shall move, the seas shall roar, the clouds shall rend, and the earth shall tremble and quake: a consuming fire shall go before him, and a mighty tempest shall be stirred up round about him: when great jericho shall be cast down with the blast of josua's trumpets when none shall scape safe but the house or Rahab the harlot, which received the messengers (that is to say) those penitent sinners which obediently receive the message of the Gospel, 
Math. 24.31. Apoc. 20.13.14.15.  when all souls shall be joined to their bodies, and gathered from the four corners of the world, to receive just reward celestial or infernal: when every one shall be called to yield account of his talon, how he hath employed his wealth, wisdom, strength, or beauty, to the benefit and profit of his brethren, how he hath ruled his affections, 
Mat. 25.32. 1. Thes. 4.17. Math. 13.39.  mortified his appetites, and behaved himself in his calling. When his obedient children shall be divided from the wicked reprobates, and go meet their loving redeemer in the clouds, 
Math. 25.34.  of whom they shall hear that joyful sentence pronounced with a cheerful countenance, Come ye blessed of my father, inherit the kingdom prepared for you from before the foundation of the world was laid: when the wicked shall hear that dreadful sentence pronounced of their angry judge, depart from me ye cursed into everlasting fire, prepared for the devil and his angels: 
Math. 25.41 Rom. 9.28.  when they shall see and feel without them the world burning with fire, within them the worm of conscience ever gnawing, above them their unappeasable judge condemning them, beneath them, the horrible confusion of hell torments, prepared to devour them, on their right hand their sins accusing them, on their left hand the cruel enemy ready to execute Gods eternal sentence against them: then will they confess (but too late) that the judgements of God are true, & say, 
Mat. 7.22.23 Wisd. 5. Luk. 13.25.28. Apoc. 6.16. Ozeas 10. Luke 23.30 Psal. 11. Mat. 25.  did not we hear of this? then will they cry unto the Lord, but he will not hear them, and desire the mountains to fall upon them, but all in vain, they will not do them so much pleasure, fire and brimstone, storm and tempest, this shall be their portion to drink, there shallbe weeping, wailing, and gnashing of teeth, whose doleful & lamentable shrieks, horrible grievous groans, deep hollow sighs, terrible loathsome looks, sorrowful mourning complaints, sad melancholy thoughts, and heavy pensive conceits, no tongue is able to express, 
Esay 65.  for they go to fry in perpetual torments wiithout remission, and utter confusion without redemption: The dreadful place appointed for the execution of God's vengeance, hath divers names in the holy Scriptures, most terrible to our senses, tending all to express unto us the grievousness of punishment, as horrible darkness, 
Mat. 8.12. Mar. 9.44. 2. Pet. 2.4. Apoc. 9.2.  unquenchable fire, unsatiable hunger, and the gnawing of a worm: to signify the miserable oppression & hurling down, it is called Infernus, a dungeon of God's wrath, or bottomless pit: to signify the intolerable pain without ceasing or end, it is compared to a burning lake, 
Apoc. 19.20 Esay. 30.  the burning whereof is fire and much wood, and the ureath of the Lord as a river of fire and brimstone, doth kindle it: it is also called Gehenna of Goe and hinnum, which signifieth a valley, nigh unto jerusalem, wherein was a Chapel wherein the Idolatrous jews did offer and sacrifice their children unto a brazen Image called Moloch, 
jerem. 7. g. jerem. 32. f.  which being made hot enclosed them in the hollowness thereof, and so slew them, and lest their shrieking should moon any to pity them, they made an hideous noise, with tabrets and drums: whereupon the place was called Tophet, 
Psal. 2. Mat. 25.46. 1. Thes. 4.17. Daniel. 12. a. 1 Tim. 5.17.  thus will the Lord speak to his enemies in his wrath, and vex them in his sore displeasure, when his faithful obedient children shall pass the Imperial heavens, with their loving redeemer to joy in felicity for ever with Abraham, Isaac, and jacob, with all the number of godly patriarchs, the goodly fellowship of the Prophets, the glorious company of the Apostles, the noble army of Martyrs, with Angels, Archangels, & all the joyful troops of heavenly powers.  
The joys of heaven are pleasant joys, our eyes cannot see them, our ears cannot hear them, our hearts cannot conceive them, 
1. Cor. 2.9.  nor our tongues express them: as if a man should promise his horses a good banquet, 
1. Cor. 2.14.  they could imagine no other but provender and water to be their best cheer, because they know no daintier dishes: even so the natual man accustomed to the puddle of fleshly pleasure, his mind can mount no higher, to perceive, discern, or understand the things that be of God, 
Math. 2.11. Apoc. 22.  so as the joyful plaeasures of heaven are hidden from his senses. But seeing the wise men that came so far from the East, did joy so much to see Christ in the poor manger, it must needs be much more joyful to see him in his state of glory. Seeing our vile corruptible bodies receive of his goodness so many benefits and pleasures to abbreviate our weariness in this wretched vale of misery, where every of his creatures do serve us in their kind, no doubt our heavenly palace, where we shall see him face to face, containeth marvelous great and joyful pleasures. 
1. Cor. 13.12.  Seeing we receive so many comfortable blessings in the day of sorrow and mourning, much greater shall our pleasures be in the joyful day of marriage. Seeing the prison and painful pilgrimage contain such things, much more shall we find in our heavenly paradise, when we shall departed from pain and misery, 
john. 16.20. Apoc. 21.4. Apoc. 7.16.17  to joy and felicity, when death, sorrow and grief shall be clean taken away, & all tears wiped from our eyes. If a seely poor man wandering alone upon the mountains out of his way, in the midst of a dark tempestuous night, void of company, destitute of money, beaten with rain, terrified with thunder, wearied with travel, strife with cold, famished with hunger, and wrapped in all kind of misery, should presently upon a sudden, be placed in a goodly rich palace, with clear light, warm fire, sweet smells, soft beds, dainty meats, pleasant company, and delightful Music to comfort and cheer him, who could express the sudden joy of that poor miserable wretch, yet is it nothing in comparison of those unspeakable joys prepared for Gods elect children in his heavenvly paradise, where is no serpent to tempt us any more, but glory without comparison, riches without measure, day without night, life without death, liberty without thraldom, solace without ceasing, and joy without ending: to which kingdom the eternal God, the father, the son, and the holy Ghost, bring us.  

A prayer.  
Help Lord, for there is not one godly man left, the faithful are minished from amongst the children of men, they do but flatter with their lips, and dissemble in their double hearts, they are become abominable in their doings, there is no fear of God before their eyes, the Ox knoweth his owner, and the Ass his master's crib, but our people will not know the judgements of the highest. The Turtle, the Stork and the Swallow, do know their appointed seasons, but this people is without understanding. Oh Lord how wicked are these our days? if the very Turks and Infidels had heard the preaching, and seen the wonders that we have done, they had long ere this repent and amended their lives to our confusion: Oh Lord, we hear much with our ears, but our hearts remain still as hard as flint stones, we rather feed our fancy, than our faith: Lord convert and amend us, create in us new and contrite hearts, adorn our eyes with the tears of true repentance, & give us grace in some measure to frame our lives according to thy heavenly will, that by the course which thou hast appointed for us in this vale of misery, we may yet at the end, come to live with thee in felicity for ever, through jesus Christ our only Saviour and Redeemer, to whom with the Father and the holy Ghost, three distinct persons, and one eternal God, be all honour, glory, praise, and thanks, for evermore, Amen.    

A Pattern for Pastors.  
THe office of a Preacher is a dignity of great reverence, honour and estimation. The holy Ghost doth call them the Angels of the Lord of hosts, 
Apoc. 2.8.12 1. Cor. 4.1.  dispensors of his secrets, Stewards of his household, and fellow workers with Christ himself, 
joh. 15.15. Ezec. 33.  God's Trumpeters to sound out his word through the world, whose tongues are consecrated to instruct the ignorant, comfort the weak, edify the simple, 
Ephe. 4.12 Titus 1. Mat. 16.19 Apoc. 1. levit. 21.  defend the truth, confute heresies, suppress vice and convert sinners unto Christ. A calling meet for the best part of men, such as are endued with comely parsonage, a grave countenance, a bold spirit, and a manly courage, a good virtuous nature, and civil behaviour, a learned mind, and a fruitful tongue. The priests lips should preserve knowledge, 
Mal. 2●  that the people may seek the law at his mouth: about the skirts of Aaron's Ephod were hanged golden bells, always sounding, 
Exod. 28.  to signify that preachers must be apt, and able to sound out the word of truth. He must be no green plant, but hard timber well seasoned with knowledge and experience, 
1. Tim. 3.6.  to instruct and teach sound, profound arguments and reasons, to persuade and dissuade pithily, art and eloquence to stir up and delight pleasantly, discretion and modesty to order and govern politicly, not only apt to flourish in a Pulpit, but able also to play his quarter strokes, and defend his head Christ, especially in these our dangerous days, when Satan is so busy is sowing of sects and heresies. He must therefore be well furnished with canonical authorities, pithy sayings, apt similes, fit comparisons, familiar examples, and pretty histories meet both for comfortation, persuasion and delectation: for the multitude, as Horace saith, is like a monstrous beast with many heads, and like diversity of natures, and commonly the most part ignorant and foolish, who, though the doctrine be never so wholesome, yet without variety are soon dulled and wearied, so greatly is the nature of man delighted with novelties, that without change and variety, nothing seemeth pleasant to his loathsome appetite. One kind of music, though never so sweet, yet without variety it is loathsome to the ears. One kind of meat, though never so dainty, yet without variety gluttish to the taste, and one kind of matter, though never so well framed, yet without variety seemeth tedious to the hearers, And for that cause were figures first invented, to refresh the audience with pleasure: and to this end serveth Metaphors, fables and wise sayings of Poets and Philosophers, which being rightly understood in sense & allegory, & aptly applied in time & place convenient, contain very profitable lessons, to instruct unto virtue and godliness, and as it were to spoil the Egyptians of their jewels: and so are the arts of Logic & Rhetoric very necessary handmaids to divinity, 
Exod. 1●.  wherein are five things requisite, as well in a Preacher, as in an Orator. The first, invention to find out meet arguments and reasons, to prove and confirm every matter, whereupon question may arise. The second, disposition, to frame and dispose the matter in right order. The third, Eloeution, to adorn and beautify the same with apt words and picked sentences. The fourth, a good memory, to preserve & keep such things as the wit hath conceived. The fift pronunciation, which is a moderate and seemly behaviour, both of voice, gesture and countenance, with a comely motion of the body, and exactness of speech, so as the words do agree with the matter, and the gesture with the mind, whereby the he arers are as much moved and delighted, as with doctrine itself. Demosthenes' being asked what was the first, second, and third, points of an Orator: answered pronunciation: meaning that art without utterance is to small purpose. Some speak shrill, short and thick, every word tumbling over in another's neck, much like the cackeling of jacke daws. Some are so fine and curious, as though every word should be weighed in a balance. Some whewle and pipe so small, as though it were a pig whining for his breakfast. Some look grim and stern with the Welshman's wag, the Italian shrug, and the precisian Snevill, as though he came to fray the audience. And some stand so long about instructing the souls, as though they had forgotten the people had any bodies, who do not so much edify as tedifie. Whereas a comely, grave and moderate behaviour in voice, gesture, and countenance, with a clean sensible tongue, to deliver his words plainly, distinctly, and modestly, with discretion to order the matter aptly, pithily and briefly, doth best instruct, soonest profit, and most edify.  
A good Preacher also must be wise, circumspect & discreet in choosing the seed most fit for the soil: remembering that as little children may not always be fed with vinegar and sharp saulce, but rather with milk & sweet pap: so though sometime it be necessary to bruise and mollify the hard stony affections of men's hearts, with the rigour of God's fearful judgements: yet rather to water them often with the sweet comfortable dew of his mercies in Christ, according to the wise Physician, who tempereth his bitter medicines with sweet sirops. He must not be high minded, wise in his own conceit, nor curious in taking offence at every little trifle, 
Rom. 12. 2. Tim. 2.24. 1. Cor. 13. john 4.11. 2. Tim. 2.24.  but charitable in ●udging the best of all men, and patiented in bearing the infirmities of evil men, for common quiet sake: for from the beginning, the Church was never either so ripe in knowledge, or purged in manners, but that great imperfections remained. In the houses and families of godly patriarchs were always some wicked imps. Amongst eight persons in the ark with Noah, was one naughty pack. 
Gen. 9  Amongst the twelve chosen Apostles with Christ himself was one judas: and therefore, 
Mat. 26.  as if in Sodom there had been found but ten good men, the whole city, had been saved for their sakes: so though some of their fellow ministers lack grace to live as they ought, yet would charity rather bear with some bad, 
Gen. 18. Malem multos nocentes condonare, quàm unum innocentem condemnare. Wisd. 1. Rom. 14. 1. Tim. 6.  because of the good, then openly to deface & discredit their brethren because of some bad: The spirit of wisdom is loving & gentle. The Apostle S. Paul would not have those that are endued with greater gifts to disdain their brethren having lesser, neither an elder rebuked rigorously, nor accusation received against him under 2, or 3 witnesses: But forasmuch as we are all fellow servants, & none of us without his imperfections, 
Phil. 2.3.  he would have one to suffer and bear the weakness of another, one to help and comfort another, that nothing be done through strife or vainglory, but in meekness of mind, every one to esteem another better than himself: and whereas we have diversity of gifts, 
1. Cor. 12.  and difference of administrations, as every one hath received the gift, so one to minister to another, 
1. Pet. 4.10. 2. Thes. 4.11. Gal. 6.  every one to meddle with his own business, knowing that every one shall bear his own burden, and receive his reward according to his own labour: he that stands, 
Rom. 14. 1. Cor. 12. Rom. 12. Mat. 25. Luke 12. Rom. 1●.  to take heed lest he fall: as for his brother, whether he stand or fall, that pertaineth to his own master, who bestoweth not his gifts alike unto all men, neither will he require ten talents, where he gave but one: to whom much is given, of him shall much be required. Some are endued with wisdom, knowledge & judgement, to discern truth from falsehood, home with utterance, memory and boldness to instruct with stongue, some with godly devotion, christian charity, and honest disposition to teach by example of life and conversation: he that carrieth brick and mortar may be a mason, though not so expert as the master of the building: he that diggeth ground, may be a good gardener, though not so cunning as he that draweth the knot: he that cutteth the timber may be a good Carpenter, though not equal to him that contriveth the house: Even so the meaner sort of ministers, being honest men, working in the lords vineyard in some measure, whether it be by writing, reading, or speaking without book, may be good Preachers, though not so fit for the Pulpit as those which are endued with greater gifts: and no doubt, their diligence in doing their best, shall be accepted with the poor widows oblation. Though the Fletcher want strength to draw the bow, yet is he a special mean to further shooting: though the Smith want skill to hold the plough, yet is he a necessary instrument to help forward the work: 
Luke 21.  though the whetstone can not cut of itself, yet is it needful to make sharp the scythe: so, though some want the gift of memory and boldness to instruct by preaching with tongue, yet may he be a profitable member in the Church, by teaching with pen. Our God is loving and gentle, and taketh in good part the good will even of the poorest and simplest of his children: pardoneth their imperfections, 
Exod. 35. Mar. 20.  accepteth their obedience, and rewardeth them as liberally as the greater.  
A good Preacher also must be careful to keep in credit the authority of his office, 
Gal. 2. Ephe. 4.14. Hiperius.  not to vary in doctrine from his fellow labourers, neither to minister any matter amongst the ignorant people that may breed contention or discord. Finally, he must be a man of honest life and conversation: 
1. Tim. 3. Titus. 12.  for none can effectually teach the way to die well, except himself be such a one as liveth well. The Priests of the old Law were chosen without blemish, 
Levit 21.  to signify their lives without blame. The Apostle would have them well tried to be honest men, and of good report, 
Tit. 2.7.8.  before they be admitted into that reverend function. He that will profit in teaching, must labour with both hands, or else as fast as the one doth gather, the other doth scatter: as the one doth build up, the other doth pull down: he must have both urim and Thumim, knowledge and virtue, persuasion in words, and example in deeds, to thunder in doctrine, and shine in life and manners. 
Mat. 21.3. Act. 10.  True Christian religion consisteth not only in bare preaching & dumb hearing, but rather in devout praying, virtuous living, & charitable working. It is naturally grafted in man to speak holily, praise good sayings, and desire rather to know much, that live well. Knowledge (no doubt) is a goodly gift, and a great blessing of God: yet knowledge without virtue, or learning without good living, are nothing else but as trees without fruit. At the last day we shall not be demanded how much we have known, but how well we have lived. What availeth it a man to be able to define what faith and repentance is, 
Mat. 25.  not feeling Gods holy spirit working faith and repentance in his heart: or to tell a fair smooth tale in words, & yet stammer in his deeds, or to have all the Scriptures & witty sayings of Philosophers at your finger's ends, & yet want grace to live accordingly? or how is he able to govern others, that hath no power to govern himself? Unto the ungodly, said God, Why dost thou preach my laws, or takest my Testament in thy mouth, 
1. Tim. 3.  whereas thou hatest to be reform: he that employeth his tongue unto virtue, & his deeds unto vice, 
Psal. 50.  〈…〉 carrieth treacle in one hand to resist death, 
Psal. 50.  and poison in the other to take away life. A wicked liver though his tongue be never so plausible, yet the infamy of his life decayeth all his doctrine and other gifts whatsoever: for if one praise that he saith, a number will blame that he doth. A teacher without virtue, is compared to a painted fire without heat, or a fair vizor put on a deformed face: or the ship writes that made Noahes Ark to save others, yet perished in the flood themselves: or an Idiot standing by the sea side, and seeing strangers pass by in danger of the tide, crying unto them, away, away, the tide cometh: who looking back, and seeing the fool stand still, begin to say one to another, surely this fellow doth but jest, for if it were so dangerous as he saith, he would certainly make more haste away himself. S. jerom saith, 
jerom.  Maius est voluntatem, Domini facere, quàm nôsse. A virtuous liver though he say little, yet is he a good preacher, a good pillar of God's Church, and a right Lay man's book, whose honest life is a seal to confirm his doctrine.  
God's building is compared to a stone wall, the Magistrates & ministers, unto squared stones framed on each side, and the people unto little ones filling up in the midst: and if any of the squared stones chance to slip down, a number of the little ones will follow: even so, if the Magistrate, or teacher chance to fall, the people will follow after by heaps, yea if the one do but limp, the other will halt right down, and therefore they especially must have their rough knobs of vices hewn away, and be closely joined together with the mortar of unity and concord, not only in respect of themselves, but also of the common people, whose affections even by nature, do give more credit to their eyes, than their ears, and be more aptly led by example then by persuasion: and therefore more availeth deeds without words, than words without deeds. That good Emperor Alexander Severus, having sent for Origene to instruct him in Christ's religion, would often say, that the concord, humility, patience and charity which he saw amongst the christians did more move and stir him up, to believe that Christ was the Son of God, than all Origens' vehement and learned persuasions.  
To conclude, a good preacher having a good living, must be a good housekeeper. Peter was three times commanded to feed his flock, that is to say, 
joh. 21.  by the judgement of Saint Barnard, 
Barnard.  with sound doctrine, honest life, and good hospitality. When john Baptist sent his Disciples unto Christ, to ask if it were he that should come, 
Mat. 11.  or that they should look for another: he bade them go again and tell john, not only what doctrine they had heard, but also what works they had seen, 
Mat. 14.16. Mar. ●. 37. Luke. 3.11. Rom. 12.13. 1. Pet 4.9. Heb. 13.2. Tobias. 4. joh. 6.26.  who did both feed the souls of his sheep with heavenly doctrine, and example of virtuous living, and their bodies with material food of barley loaves and fishes, which did more win the people's hearts, than all his wonderful miracles and divine Sermons which they saw and hard. A number in these days do bear a great name of singular Preachers, with fine eloquent tongues: but we find not those good old Parsons that were wont to preach in the plural number, by example of good virtuous living and charitable hospitality. The people do hear much, but the poor can not find their old relief: saying Preachers are good, but doing Preachers are better, happy is that parish where both hitteth in one man. But whosoever will mark it, shall find that a mean learned Parson of an honest conversation, keeping a good house in his parish, shall persuade and profit more in coming to one dinner, than the best Doctor of divinity which keepeth no house shall do by preaching a dozen solemn Sermons. And that Gentleman who keepeth a good house in the country, shall be in better credit with the people for his liberality, than the best Orator or lawyer in England for all his eloquence. We see by daily experience, that the Commons are not so loving, trusty, nor obedient to their superiors, as they have been in times past: the chief cause whereof, (no doubt) is this: whereas heretofore they have found good cheer to satisfy their hunger, they find nothing now but fair houses, and fair words without either care of their cause, or filling of their maws. It is a true Proverb, Where the gate of the Magistrate is shut against the subject, there the heart of the subject is shut against the Magistrate.  
Touching the younger sort of Ministers, it is a dangerous thing for them to be ripe too soon, & presume to venture upon weighty causes: such self-willed, and self learned, become hurtful members in the Church. 
3. King. 12.  Where wise men can keep moderation and order, such rash fools, through ignorance fall often into errors. It is an old Proverb, the more fool the more impudent: ignorance hath always the boldest face: empty vessels make loudest sound, & such as have least to say, are commonly most bold to speak: none so forward as blind bayard. Unskilful Hipercian blushed not to trouble Mercury with his rustical dances, before whom cunning Orpheus was ashamed to tune his harp: such arrogancy (no doubt) hath been a great hindrance unto learning. Many might have come to wisdom, if they had not thought themselves there already. There is a certain foresight, unto the which unripe years can never come, till age bring discretion. Our judgements are but weak, our appetites variable, our senses deceivable. and our desires unprofitable: the days of our life are short and evil, and the knowledge we learn in long time unperfect, and full of errors: for as it is proper to God only not to err, so it is naturally given unto man, seldom to hit the truth. And therefore young men cannot be deep of judgement, because wisdom is gotten by experience, and experience in long time. Truth is called the daughter of time, and time the mother of truth: he is wise that can perceive his own ignorance. S. Bernard alloweth better of him that humbly confesseth his ignorance, 
Barnard.  than of him who proudly presumeth of his knowledge: 
There is more hope in a fool, then in him that is wise in his own conceit.  It is more tolerable (saith D. Some, 
D. Some.  to open the Church door to a simple Minister, than the pulpit to a presumptuous preacher: the ignorant are evil, the negligent worse, but the impudent and hairbraind worst of all. S. Paul would take upon him, to know nothing but Christ crucified, and his own infirmities. 
Prou. 26. 1. Cor. 2.  S. james would have men quick and ready to hear, 
james. 1.  but slow and circumspect to speak. S. Peter exhorteth young men to deck themselves with humility & lowliness of mind, 
Peter.  and to submit themselves to their elders: so saith jesus sirach, go not from the doctrine of thy elders: & in another place, 
Eccle. 6.  despise not the Sermons of such Elders as have understanding (saith he) but acquaint thyself with their wise sentences, for of them thou shalt learn wisdom: 
Eccle. 8.  the Prophet Esay in his time thought it a thing intolerable, 
Esay. 3.  for prickeared boys to presume against their elders, or persons of low degree against the honourable. Wise Socrates confessed that all the time he had been student in Athens, he had learned only this lesson, to know that he knew nothing: who noting the heat and rashness of youth, affirmed it the greatest virtue in a young man to acknowledge his own weakness, and to attempt nothing too much: Pythagoras enjoined his scholars to five years silence, before they should take upon them to teach others: Plato maketh Sara the image of divinity, and Agar the figure of human sciences, as necessary handmaids, wishing young men to dwell very long with Agar, before they venture upon Sara, who will not be fruitful till riper years: a good tree is not known by the leaves and blossoms in spring time, but the fruits being through ripe in harvest: Christ himself remained thirty years in virtuous living, before he began to publish his doctrine to the world: 
Luk. 3.23.  so he that will be a fruitful teacher must first win the name of a good virtuous liver. As deep waters seem not to run because of their stillness, so when art and learning is planted in a good virtuous nature, he croudeth not in to utter his stuff, till age bring experience, and such in time become ancient grave Fathers of profound judgement, who having skill to discern, cunning to instruct, and discretion to govern, are men only fit and meet for such a reverend function & chargeable office, as a public Preacher is. It were much better for the younger sort of Ministers to forbear the Pulpit, and give themselves to distinct reading of the holy Scriptures & godly homilies, and use catechizing, which is a very profitable kind of teaching, till age bring discretion, and learn to prate less, and live better. 
Chitreus.  But they are so greatly delighted in hearing themselves speak, that they disdain public reading of the holy Scriptures, and condemn it as a thing intolerable, as though it belongs not to the preaching of the gospel, which is nothing else but to teach and instruct the people in faith and good manners: and whether it be done by writing, reading, or speaking without book, so they be taught, the spirit of God doth work effectually, as well by the one as the other, though not in like measure: When S. Paul did write unto the Romans, no doubt he preached unto them: when Esdras read Moses law unto the people, no doubt he preached unto them: when Barucke read jeremies' sermons unto the Israelites, no doubt he preached unto them: when josua read the whole law before the congregation, no doubt he preached unto them. Moses' had in every City those that preached him (saith the Evangelist) seeing he was read in the Synagogue every Sabbath day: the Apostle S. Paul exhorted Timothy to give attendance, as well to reading as exhortation and doctrine, charged the Thessalonians that his Epistle should be read unto all the brethren the saints, 
2. Esd. 8. Exod. 24. Deut. 31.4. King. 33. Baruk. 1. jerem. 36. josua. 8. Act. 15.21.13.27, 1. Tim. 4.13 1. The. 5.27  & taught the Ephesians that by reading of his Epistle, they might know his understanding in the ministery of Christ. 
Ephes. 3.4.  Tertullian calleth the reading of the Scriptures the feeding of our faith, 
Tertullian.  the Evangelist saith, they were written for our learning that we might believe and live, 
joh. 20.  and are so plain and easy, (saith the Psalmist) that they give light and understanding even to the simple: 
Psal. 119. joh. 1●.  wherein our Saviour Christ hath plainly revealed unto us his father's will, 
Apoc. 1.  and made h●s name manifest unto men: happy is he that readeth (saith he) and those that hear & keep the prophecy of this book: 
2. Cor. 4.  and if the holy scriptures seem dark or hidden to any (saith the Apostle) it is only to those that are lost, whom the God of this world hath blinded: and I think verily that a man's conscience is more moved, better edified, and soundlier satisfied by the only words of the text distinctly read, then by long tedious discourses of men's inventions, and more profited by reading of one godly homely, wherein the truth is plainly opened and proved, and false doctrine confuted, being well penned in good Method and order to help the memory, then by a dozen of such verbal unlearned and contentious sermons, as daily proceed from our young fantastical upstarts, which by wreasti●● 〈◊〉 and diminishing at their pleasure, do rather 〈…〉 malice and sedition in the hearts of the hearers, then work any good effect. The word doth not edify the less because the eye of the speaker is turned down to the book, but rather the book is a mean to keep his tongue within compass of truth, and sure it were much better for the people to be but meanly fed with good wholesome diet, then puffed up fat with meat infected with poison: course household bread is more healthful than fine manchet mixed with gravel: as of sound and godly knowledge with meekness, charity, and true devotion, I wish they had more than they have, so were it better, that of such knowledge as makes these hot talkers and contenders to swell so big, and seem so wise in their own conceits, they had less than they have: they starve not for too little, but rather surfeit with too much.  
Touching our women preachers, I blush in their behalf, in calling to mind the unshamefast boldness of that sex in this our crooked age: women are taught in the holy scriptures, not to imitate their grandmother Eve in usurping the office of teaching, neither the example of their sister Miriam, 
Gen. 3. Num. 12. Apoc. 2.20.  in grudging against Moses, neither such proud jesabels' as boldly dare usurp the name of a prophetess to deceive the servants of God, neither such Idle tattler and busy bodies, 
1. Tim. 5.13.  as wander about from house to house speaking things which are not comely, whose ears itching for novelties, 
2. Tim. 4. ●  do get them a heap of teachers, after their own lusts, ever learning, and never able to come to the truth, having a similitude of godliness, 
2. Tim. 3.5.7. 1. Pet. 3.3.  but have denied the power thereof, neither to prompe themselves in gorgeous attire like proud lecherous Venus, 
1. Tim. 2.11.9 1. Cor. 14: ●4. 35. 1. King. 1. Gen. 18. 1. Cor. 3. 1. Pet. 3. 1. Cor. 1.10.12.13.  or Helen of Troy, who were more honoured for their beauty, than their honesty, but in the fear of God to learn in silence with all submission, and if they doubt of any thing, to ask their husbands at home, to deck themselves with the modest sobriety of Anna, the humble obedience of Sara, and the shamefast chastity of Susanna: not boldness in women, but blushing is the right colour of virtue.  
Finally the Apostle exhorteth to avoid strife and contention, and study to be quiet and agree together, because we are brethren. Brethren by nature, brethren by calling, and brethren by religion, having all one God to our Father, one Catholic Church to our mother, 
Ephe. 44.5.16 Phil. 3.16. Gen. 13.  and one jesus Christ to our redeemer, all branches of one vine, sheep of one fold, and fellow servants of one house, all partakers of one baptism, one faith, and one hope of salvation. Let us therefore say one to another, as Abraham said to Lot, I pray thee let there be no strife between thee and me, 
Psal. 133.  neither between thy herdmen nor mine, for we are brethren. O how good & pleasant a thing it is (saith David) for brethren to dwell together in unity? 
joh. 13.35.  by this shall all men know you to be my disciples, (saith our saviour) that you love together as brethren. It is written how the mother of Seneca, seeing two of her sons having their daggers drawn in their hands, the one ready to slay the other, caught them both in her arms, and showed them her breasts, my dear children (quoth she) what do you, behold my breasts that nursed you both, you are brethren. Even so the Church of God, which hath nursed you with her breasts, and brought you up in the knowledge of the truth, most earnestly doth desire and beseech you with her tears, that as you will have her continue your loving mother, you will be kind and gentle one to another, and live together as brethren, agree together as children of one family, join together as stones of one building, 
1. Pet. 2.5. Ephe. 2.20. joh. 15.5. 1. Cor. 12. Mat. 20. Rom. 15.6.  grow up togethe as imps of one stock: hold together as members of one body, and one help to bear another's burden, as fellow labourers of one work: that with one heart, one will, and one voice, we may together praise, honour, and glorify our loving redeemer for ever, Amen.  
FINIS.