A sermon made at Blanford Foru[m] in the countie of Dorset on Wensday the 17. of Ianuarij last past at the session holden there, before the honorable and the worshyppefull of that shyre, by William Kethe minister and preacher of Gods word. 1571.

❧ A Sermon made at Blanford Forum , in the Countie of Dorset on Wensday the 17. of Ianuari last past at the Session holden there . &c. If I had not come and spoken vnto Iohn . 15. vers. 22. them , they should not haue had sinne , but now they haue no cloke for theyr sinnes . &c.

OUr Sauiour Christ in this xv . of S. Iohn doth not onely put his Apostles in mind what great troubles wer to come vpon them for the profession of his name , but he also sheweth , what shuld moue those persecutours so to vexe & to trouble them . Haec omnia facient vobis Iohn . 1● . 13. propter nomen meum , quia non nouerunt eum qui misit me : All these thynges shall they doe vnto you , for my names sake , bicause they haue not knowen him which sent me . But least any man should thinke that those wicked persecutours should vnder coulour of ignoraunce excuse them selues , Christ our Sauiour in these woordes that I haue read vnto you , conuinceth them , by iij. notable reasons or Arguments , Three Argumentes to conuince the Phariseis . prouyng their ignoraunce not to be simple , but rather wilfull and malitious , much lyke vnto such as at noone day will of set purpose , close their eyes bicause they will not see the light . Christ by his first reason or Argument proueth that they were enemyes to his doctrine in these wordes . Si non venissem , & locutus fuissem eis , peccatum non haberent . Nunc autem non habent quod praetexant peccato suo . If I had not come and spoken vnto them ( sayth Christ ) they should not haue had sinne , but now they haue no cloke for their sinne .

By the 2. Argument Christ proueth that they were the very enemyes of God , in hatyng hys person as they dyd , bicause of his doctrine taught among them . Ther fore he sayth . Qui me odit , is & patrem meum odit , he that hateth me , hateth Uers. 23. my father also . For the father and I am one . The thyrd Argument sheweth how they contemned his wonderfull workes , such was their hatred both to his doctrine and person . Si opera non fecissem Uers. 24. inter eos , quae nemo alius fecit , peccatum non haberent &c. If I had not done workes among them , which no other man dyd , they should not haue had sinne . &c.

But bicause tyme will not licence me to prosecute these three Argumentes of Christ agaynst them , I will stay onely vpon the first Argument , requestyng you to obserue three notes that may Thre notes gathered of the first Argument . be gathered of the same . The first is that no man can be excused before God by ignoraunce , though he haue not heard the word . The 2. is , that where the word hath sounded , there can no man haue No cloke where the Gospell is preached . a cloke for his sinne . The thyrd & last note is to shewe you what startyng holes the wicked haue to auoyde their sinne , and what shiftes they haue to put theyr sinnes to other , or to escape punishment for sinne , thoughe to their owne confusion . But that I may haue grace so to entreate of these thinges as may be to the glory of God , and to the edification of such as are present , I shall desire you that we all may ioyne together in prayer . And in these our prayers . &c.

Si non venissem , & locutus fuissem .

The first thing I wished you to obserue vpon this first argument of Christ , was this , that ignoraunce should excuse no man before the iudgement seate of Christ , which assertion although it may be confirmed by many places of the scriptures , yet one or two places I trust may suffice at this present . We reade in in the 3. and 33. of Ezechiell , Ezech. 3. 17. and Cap. 33. 1● . where God vsing a similitude from the warres sayth thus . If I bring the sword vpon a land , if the people of that land take a man from among them , and make him their watchman , if when he seeth the sworde come vpon the land , he blow the trumpet & warne the people : Then he that heareth the sounde of the trumpet , and will not be warned , if the sworde come and take him away , his bloude shall be vpon hys owne head : but if the watchman see the sworde come and blowe not the trumpet , and the people be not warned , if the sworde come and take away any person from among them , he is taken away for his iniquitie , but his bloud will I require at the watchmans hand . The Lord turneth from the similitude to the Prophet , and to all others which shoulde take vppon them the office of teaching his people , The office and duetie of Ministers . putting them in minde of their dueties , which is to tell the people their sinnes : if beyng tolde , Then wo be vnto blynd and ignoraunt & slouthfull guides . they repent not , their bloud shal be vpon their owne heades : but if for want of warning the people perishe , them shall their blouds ( as the Prophet sayth ) be required at the watchmans handes . S. Paule also in the first to the Romaines , affirmeth , that for asmuch as that which may be knowne of God is manifest in them ( for God hath shewed it vnto them ) and that the inuisible thinges of him , that is , his eternall power and Godhead , are seene by the creation of the world , being considered in his workes , to the entent that they should be without excuse . These and such places of Scripture do take all excuse from the sonnes of men , although they haue not heard the sounde of the Gospell : So that , if traytors and rebels , rebell against their lawfull Magistrates , although they neuer heard or red that of Paule in the 13. to the Rom. Let euery soule be Rom. 1. 19. and 20. subiect to the higher powers . &c. Or that of S. Peter the first Epist. Rom. 13. 11. 1. Pet. 2. and 2. chapt . Submit your selues vnto all maner of ordinaunces of man , for the Lordes sake . Yet notwithstanding , like as it cannot excuse them before the iudgement seate here in earth to pleade ignoraunce , and that they thought it not to be so heynous a cryme to rebell , no more can it excuse than before God . For the very lawe of nature shall suffice to condemne them of ingratitude .

The Magistrates in like maner , A warning to Magistrates . 〈…〉 . where as God hath placed them in authoritie to the end they should defend the innocent , and punishe the wicked , if they , taking their pleasures , neuer seeke to know their duties , out of Gods worde , but for lacke of knowledge of God , and the lawes of the realme , or the common weale wherein they are Magistrates , do punishe the godly and mainteine the wicked , can ignoraunce excuse them , either before God or man ? no , no , for though they neuer heard that in the law ; Thou shalt not in iudgement bow to the Exod. 23. 3 Leuiticus . 29. 65. Deu. 1. 178 16. 16. Pro. 24. 23 Psal. 2. 10. Iam. 2. 2. right hand , nor to the left hand , and that of the Prophet in the second Psalme , Be ye learned O ye rulers of the earth . Yet shall the lawe of nature condemne them , which teacheth them to helpe others , as they would be holpen them selues .

And the same may be sayde of the ministers of the Church , and The Church is full of such whiche would to God they might bee thrust out & good men let alone . such as ought to be the feeders of Christes flocke , of whom God by the Prophet Malachy saith , that their lips should preserue knowledge . If such should enter into the ministery , not for any zeale , but for ease , for liuing , and for worldly respectes ( as a number do ) being beastly , ignoraunt , & farre from that knowledge which the Lord requireth : certenly , it is so farre of , that this their ignoraunce shall excuse them before God , that it shall suffice deepely to condemne them . And thus much shortly touching the first note , vpon these wordes of our Sauiour , where he sayth : If I had not come . &c.

The second note teacheth vs The second note . that where the word hath sounded in mens eares , there can they not bring ignoraunce , or any other thing to excuse them , or to cloke their sinne , yet the wordes of Christ be such , as some might thinke the contrary . For Christ sayth , If I had not come and spoken vnto them , they shoulde not haue had sinne . But the whole scope of the scriptures do euidently proue , that No man without sinne . no man euer was , is , or can be without sinne , the sonne of God onely excepted .

And the holiest men that euer were , as Abraham , Isaac , Iacob , Dauid , Daniell , and Iob , felt their great imperfections , acknowledging them selues to be earth & ashes , desiring God not to weye their iniquities , nor to enter into iudgement with them . Christ therefore in this place of S. Iohn , dischargeth not men of all sinne , though he had not come vnto them , but now that he came and spake vnto them , & they not to make their profite of his comming , he now chargeth Wilfull sinne , obstinate sinne , & the sinne of infidelitie . them with wilfull sinne , wyth obstinate sinne , and with the sinne of infidelitie .

In the ix . Chap. of Iohn the Disciples aske Christ , who had sinned 1. Iohn . 9. 2. 3. &c. either he that was borne blinde , or his parentes ? but Christ aunswereth that neither he , nor his parentes had sinned , but that the workes of God should bee shewed on him . And yet who knoweth not that both the blinde man and his parentes were sinners as other men . But Christ in saying to the Iewes they should not haue had sinne , sayd as much as as thus vnto them .

If I had not come among you accordyng to the very tyme appoynted , at the place before spoken of , and of the linage before prophesied , if I had not preached vnto you , if I had not done such miracles as no other man dyd , then might you haue pleaded ignoraunce though it should not altogether haue excused you : but now that I haue accomplished all thinges that were before told you , what so euer ye now shal alledge in the defence of your selues , it shal not cleare you , nor dis charge you of wilfull and obstinate sinne .

Now I will be so bold before your honors and worships to apply these wordes of Christ , as the present tyme doth offer occasion .

There are in this our countrey many thynges farre out of frame , & though I can not touch all , yet some of them I purpose to lay before you , besechyng you to consider of them . And here I mynde not to make rehearsall what shamefull , and trayterous libels are cast abroad , or set vp in the chief Townes of this shyre , by seditious and wicked Papistes Trayterous libels set vp by the Papistes . agaynst such as professe the Religion , bicause they are as yet vnknowen : neither do I mynde to shewe you how shamefully , & cruelly the poore Ministers of this countrey are misused ( I meane not the dissemblyng Papistes whiche can counterfayte to serue the time , for they haue to much ease ) how some are threatned , some imprisoned , I know How the Ministers are handled by the Papistes for not consentyng to superstition . not by what law , and some put in daunger of lyfe , bicause they will not consent to superstition . As for these thyngs ( bicause they bee matters as some say touchyng the Churche ) the ordinaries should reforme . But I purpose to open vnto you such abuses as to you the reformation thereof doth belong . It hath pleased God to make you Magistrates and fathers of this countrey , not onely to see that common quietnes be kept among the people , but also that God might haue his due honor and glory , so The office of the Minister , and the office of the Magistrate . that as the Ministers office is to exhort and reproue by the word , your office is to defend the good , and to punishe by the sword , I meane to execute iustice vpon such as transgresse the lawes of God.

The Lord God hath commaunded , The abuse of the Saboth day . and so do the lawes of this Realme that the Sabboth day should be kept holy , that the people should cease from labour , to the end they should heare the word of God , and geue them selues to godly exercises , but custome and sufferaunce hath brought it to passe that the multitude do most shamefully prophane the Sabboth day , & haue altered the very The Sabboth day turned into a Reuelyng day . name therof , so as where god calleth it his holy sabaoth , the multitude call it there reuelyng day , whiche day is spent in bulbeatings , bearebeatings , bowlings , dicyng , cardyng , daunsynges , drunkennes , and whoredome .

If these shamefull disorders haue bene kept from your knowledge , yet are you sinners before god : but if you haue heard of them , and haue yet suffred them , or if ye shall from henceforth now that you haue heard of it , suffer it : Then these woordes of Christ touch you very neare , who speaketh yet out of his Scriptures vnto you , and out of my mouth vnto you ( though a poore minister ) saying , If I had not come and spoken vnto you , you should not haue had sinne , but now you haue no cloke for your sinne .

There haue bene also very good orders set forth as well for the relieuyng of the poore , as for Sturdy va gabondes not looked vnto . the punishment of sturdy vagabondes whiche loyter in euery corner as though there were no officers in the countrey to punish them , and if any rebuke them for ranging from place to place , they will not feare to shake vp such a one , and say that he taketh more vpon him then the iustice hymself , who can see them , and suffer them . These are their reportes whiche are not rashly to be credited . It is a wonder to consider with what difficulty any thing is gotten toward the reliefe of the poore , but how ready a nomber be to helpe and relieue sturdy vagabondes , all the worlde may see . So that if any tything man , or The poore neglected & vagabonds relieued . Constable should accordyng to his dutie punish such , or go about to reforme any thyng besides within his charge , such ( though rare to be founde ) are enuied , chalenged , counted very busie and that they will heape more vpon their heades in one yeare , then they will put of in vii . &c. If you haue not heard of these thynges , yet are you sinners before God , but if you haue heard of them , and suffer that the same vnreformed , and now also after that Christ out of the mouth of his Minister hath told you , then these wordes of Christ touche you very neare , who sayth of you , If I had not come and spoken vnto them they might seme to haue some excuse for their sinne , but now haue they not to cloke their sinne with all .

What trayterous practises Trayterous practises agaynst the state . there haue bene of late among the Papistes to ouerthrow the state , you are not ignoraunt , and how busie they be on this side , & on the other side the Seas , by seditious billes , & bookes to stirre sedition and tumulte . The consideration wherof hath moued the Queenes Maiestie , and the honorable Counsaile to set forth earnest proclamations for redresse of the same . But what a lamentable case is this ( the matter is euen now before you ) that a poore man bringyng to light the seditious bookes of a Papist , and deliuering them to the Lord Lieutenaunt of this shyre , should ( being This matter would be looked vpon . stomaked for this fact ) be set by the heeles for matters 4. or fiue yeare old , to be driued from hys house , his house to be rifled , he & his , fayne to forsake the Towne for feare , the offender to be in maner quyet and vntoucht , sauyng bound to appeare nowe before you . And that that more is : the Lord Lieutenaunt sendyng hys seruaunt and officer ( for the tyme ) to take order in this matter , to be so reuiled , and put in feare of his lyfe : if you should suffer this vnpunished ( as I know you wil not ) I leaue to the consideration of your wisedomes , what inconueniences will shortly come to your selues : what would Manlius Torq . that noble Romayne do , if Manlius Torq . he were now here in this case , who beyng chief of the army of the Romaynes , & hauyng a sonne of a valiant courage encountryng with the common enemy , and gettyng the victory , yet , bicause he attempted the same contrary to his fathers commaundement , his father caused his head to be striken from his shoulders , to teache all others how they contemned authoritie ? If any should gather by this that I haue sayd , that I went about to moue the Magistrates to crueltie , let them vnderstand , that they are very much deceaued . I know that God from the begynnyng hath abhorred cruel tyrauntes , and their tyranny , The fearefull end of tyrauntes . yea the very endes so horrible of Cayn , Saule , Antiochus , Herod ▪ & sithens the Ascention of Christ of Nero , Caligula , Domitian , Comodus , Decius , Maxentius , Aurelian , Dioclesian , with many other tyraunts , may suffice to feare all others from the lyke tyranny . My meanyng is that lenitie should not put Iustice to silence . That same that is written of Domitian and Nerua , can not to oft be called to memorie . It is doubted whether the cruelty of the one , or foolish pity of the other , did more harme in the common wealth . It is a miserable common weale where it is lawfull for a man to do nothing , but yet more miserable , where euery man may doe what he liste .

To conclude this second part , if Papistes , rebels , magistrates , ministers , &c. can not be excused by ignoraunce , as ye heard in the first part , how much more vaine shall the excuses of such be , as haue heard the worde , and that Christ out of hys scriptures , and out of the mouthes of his ministers so often tymes haue spoken vnto them ? so that now such may assure themselues that they shall haue no cloke for their sinne , but that shall fall vpon them which Luke affirmeth 12. chap. The seruaunt Luc. 12. 47 which knoweth his maisters will and doth it not , shal be beaten with many stripes .

But now it is tyme that I The thyrd note . come to the third and last parte , and so an ende . Our Sauiour Christ knew how necessary it was to take from the vnbeleuing Iewes all excuse , and that they might haue nothing to cloke & to couler their sinne , for he was not ignoraunt how prone man was to sinne , and yet how harde a thyng it was to make hym confesse his sinne , how readie he would be to laye hys sinne vpon others from himselfe , what clokes he would haue to couler his sin , Mans corruption in acknowledggyng and confessyng his sinne . & what starting holes to auoyde the punishment for his sinne . If ye will learne how harde it was to make the Iewes confesse their sinne , read the 8. of S. Ioh. where Iohn . 8. you may see , how stoutely they stoode to the iustifiyng of themselues . And when Christ at the iudgement shall charge the wicked , that when he was hungry , they gaue hym no meate . &c. They shall aske hym when they Mat. 25. 44. sawe him hungry , or thyrsty , and did not geue hym , as though Christ vniustly charged them .

But if the fault be so euident , that it cannot be auoyded , yet will we couer & hide our selues wyth figge leaues , and in the wods , as did our father Adam before vs , who , when God asked him whether he had eaten of the forbidden fruite , and that the thickets coulde no longer hide hym , yet he could be contented to laye the faulte to the woman , so Gene. 3. well as he loued her . And when God asked the like question of the woman , she posted it of , to the Serpent , and coulde not abyde that the faulte shoulde rest vpon herselfe .

The most parte of men ( and The grace of Papistes in postyng their faults euer vnto others . especially the Papistes ) haue a singuler grace in thys , to shift of faultes from themselues to others , and such as accuse them . And in very deede it is in all places a thyng to common . Let honest men vpon their othes , present great crymes , eyther before the temporall Magistrate , or the spirituall officer , it is oft tymes sene that the offenders goe away lesse discouraged , than those which present them . What encouragements are these to farther iustice , when matters passe so slenderly ?

There was of late a papistical Prelate of thys shyre , who in the Such fellowes would bee had in remembraunce . Pulpit cast out these , or such like wordes in effect : that where men merueyled he spake no more agaynst the Pope , he did them to vnderstand , that he knewe no hurt by the pope , if he were a good man , he prayed God to continue him in his goodnesse , if he were an ill man , he prayed God to amend hym .

What wordes were these of a preacher ? what subiect is there so simple which knoweth not , that that vile Italian of Rome is a traitor to this Realme , who hath of late by his beastly Buls sturred The popes Bulles . the subiectes of this Realme , to rebell agaynst their lawfull magistrates , and hath sought what he might , and yet doth what hee can , to pull the crowne from the Queene Maiesties head : and is this fit that a Papist which shall speake such wordes of the Pope as I haue recited , or the lyke in effect , shall yet continue not onely an ordinary ouer a great multitude , Note this gouernour of others . but also a common preacher ( such as he is ) in this shyre . Such are the subtill shyftes of craftie Papistes , and such a face or countenaunce of honesty they can make with a multitude that shal cleaue vnto them to speake in their cause : that they are able to cast a myste before the eyes of such , as are to be reuerenced both for their wisedome , learnyng , godlynes and vertue .

But in the tyme of Queene Mary , if ten Protestantes had come agaynst one Papiste , could they haue bene heard thoughe their matter had bene neuer so good ? and shall now ten Papistes preuayle against one Protestant , thoughe their matter be neuer so ill ? God forbyd . And here I haue a sute vnto you . I beseche you , ye honorable and A caueat for admitting of witnesses . worshypfull euen for the loue of God , that ye will haue good regard what witnesses ye admit in matters of weight , and especially in Gods cause , when the controuersie riseth betwene man and man : that you will consider what the men be , and not how many they be . I will shewe you a notable storie concernyng the the multitude , or number of witnesses , and how some tyme they are to be suspected .

There was within my remembraunce a Minister of this shyre , who vnderstandyng what great disorders there were commonly at these Church Ales vpon the Saboth day , required his flock committed to his charge ( as hee was preachyng vnto them ) both in Gods name , the Queenes Maiesties name , and the Lord Lieutenauntes name of the countrey , that they should not assemble the people together , to offende God by theyr vngodly behauiours , but rather geue them selues vppon the Sabboth day to serue God , accordyng to their duties . The people could in no wise away with this exhortation , but certaine of them , went to the Iustices to desire licence for the commyng together of the people . Sondry of the Iustices both godly and wisely denyed them . At lenght one Iustice they founde who for good considerations ( as he thought ) gaue them a licence for certaine dayes I may not say to commit disorders , for we may well thinke no Iustice would be so vndiscret , but they abused hys authoritie . The Minister seyng the great disorders in hys Parish , the next Sabboth day after they had obtained licence , wrote to the Iustice of that same , and wrote nothyng but that he will yet stand to . The Iustice called those that had abused hys authoritie and reproued them , but now ye shall see the multitude .

There were ( by the Iustices report ) 36. whiche offred vp vnto hym theyr names ( which was as much to saye , as that they would haue periured them selues , if the Iustice would haue put them to their othes ) to testifie agaynst the Minister , that where he complayned of disorder , they to the contrarie affirmed , that there was no disorder at all . And yet it was manifest that the same Sabboth day was shamefully prophaned , with bulbeatynges , boulynges , drunkennes , dauncynges , and such lyke , in so much as men could not keepe theyr seruauntes frome lyinge out of theyr owne houses the same Sabboth day at night , but yet in the Iudgementes of . 36. ( or there about ) there was no hurt , nor disorder at al committed .

This I haue opened vnto you , to the ende ye may see what credit is some tyme to be geuen to the multitude , if it be a matter with toucheth the glory of God . But if ye will credite the multitude , I will shewe how ye may trust , and credite them without an othe , and not to be deceaued . Where as the Queenes Maiestie in the begynnyng of her raigne , commaunded and gaue charge , that the Clergie should so playnely read the Scriptures that the people might be edified ; and that the people should so diligently heare the word of God , that they might make their profite of the same : if we should suppose the case that a contrary commaundement had then bene geuen , but by some meane officer , that the old popish Priests ( who for lyuyng sake remayne still in their benefices ) should so mumble out theyr seruice that none might vnderstand them , or where there are some whiche can read playnly , there the multitude to be so negligent in hearyng , that they haue for these xij . yeres , learned nothyng , no not the Lordes prayer in Englishe , if the multitude would proteste before you both of popish Priestes , and people , that they had folowed and obserued this contrarye commaundement , assuredly ye might credite them , for neither do a number of the Popish Clergy so read , that the people may vnderstand them , neither do the people make their profite of that whiche they heare , where it is playnely read vnto them . Or , where as the Queenes Maiestie gaue charge in the begynnyng of her raigne , Disobedient are they that deface not all monumentes of Idolatry . that all monumentes of Idolatrie should be defaced , if but a very meane officer had then genen a contrarye commaundement that both the Popishe Priestes , and Popishe people , should hide these monumentes of Idolatrie in theyr houses , and secrete places , in hope of that day they looke and long for , ye might beleue them that they had obserued this contrary commaundement , with all diligence as it notably falleth out at this present in prooffe .

But in touchyng the inconstancy of the multitude , I except such among them as feare God , who notwithstandyng be very few compared to the rest .

I will shewe you but of one startyng hole more , that the wichaue to put of sinne , and to anoyde the punishement of sinne , and so will I commit you vnto God.

When the Iewes were so conuinced in theyr consciences , that they could not put of theyr sinne , and turne it to others , then they deuised a pretie tricke to An other vsual tricke of the Papistes . quyte them selues , whiche was to make God ( as it were ) theyr feede man . And for the synnes they daylie committed , they would be very busie in offryng Sacrifices , and exercisyng them selues in Ceremonies , thynkyng by the very worke wrought , to bynde God to pardon theyr offences . A lyke kynde of policie was practised by the Papistes in the tyme of Poperie to bynde GOD to forgeue them theyr sinnes . For where as in the tyme of Christmasse , the disorders were meruelous in those dayes , ( and how it is now God seeth ) at Candlemasse , whiche some counte the ende of Christmasse , the papistes would be euen with God , by that tyme they had offered hym a bribe , and such a bribe ( beyng a candle or taper ) as a very meane officer , would take foule scorne of , though he could do a man but small pleasure in his sute .

Shroft Twesday was a day of great glottonie , surffeting , & dronkennes , but by Ashe Wensday at night , they thought God to be in their debt . On Goodfriday , they offered vnto Christe egges , and bacon to be in hys fauour till Easter day was past . The sinnes committed betwene Easter , and Whytsontyde they were fullye discharged by the pleasaunt walkes , and processions in the rogyng , I should say , Rogation Weeke . What offences soeuer happened from that tyme to Midsommer , the fumes of the Friers dedicated to Iohn , Peter , and Thomas Becket the traytor , consumed them . And as for all disorders from that tyme to the begynnyng of Christmasse agayne , they were in this countrey all roonge away , vpon all Hallounday and all Soules day at night last past .

But bicause the Iewes dyd so shamefully abuse the Sacrifices , and other Ceremonies whiche were ordeyned to put them in mynde of the promised seede to come , therefore he reiecteth them , and sayth vnto them Esay . 1. 11. and 12. 13. in the first of Esay . What haue I to do with the multitude of your Sacrifices ? I am full of the burnte offrynges of Rammes , and of the fatte offedde beastes : yea he demaundeth of them , who required those thynges at theyr handes , that they should come and tread in hys courtes . He requireth them to bryng no more oblations to hym in vayne . He sayth in the 50. Psal. That all Psal. 50. 10. and 11. 12. &c. the beastes of the forest are hys , and the beastes on a thousand mountaines , so that he needeth not their bribes , he would haue them to offer vnto hym laude , and prayse , to call vppon hym . So sayth God to the brybyng Papistes , who requireth these thynges at your handes whiche I neuer commaunded , as your candles at Candlemasse , your Popishe penaunce on Ashewensday , your egges , and bacon on Goodfriday , your Gospelles at superstitious crosses , decked lyke Idols , your fires at Midsommer , & your ringyng at Allhallountide for all Christian soules ? I require sayth God a sorrowfull and repentaunt hart , to be mercyfull to the poore , to shewe your selues faythfull &c.

But as the Iewes thought them selues by these their practises sure inoughe touchyng the sauegard of their soules : So had they an other shift in a readynes to auoyde suche daungers as might come towardes their bodyes , in offendyng the politique lawes , whiche was to bribe the Officers , Rulers , and Magistrates , and to corrupt them with rewardes . And in dede the Scriptures affirme that bribes are of that strength , that they blynd the wise . And that the Rulers of the Iewes , were geuen much to take bribes , is manifest by all the Prophetes , especially in Esay Esay . 1. 23. the first where God sayth . Thy rulers are companions of theeues , euery one loueth giftes , and foloweth after rewardes , they iudge not the fatherles , neither doth the widdowes cause come before them . The very heathen dyd abhorre this bribyng , as may appeare by Cambises Cyrus sonne , who Cambises the sonne of Cyrus . though he were a wicked kyng yet he thought it a very semely sight that a brybyng Iudges skinne should be hanged ouer the Iudgement seate : and that wise and prudent Prince . Alexander Alexander Seuerus . Seuerus smothered to death one that he made most accompt of , for the lyke offence .

But we do read to the perpetu all prayse of Lucius Valerius , who Lucius Va lerius . being consull of Rome , and dying whilest he was consul , hauing by his life time the custody of the treasure of Rome , & in his keepyng ; was yet so free from making him rich by vnlawfull meanes , that hee was found so poore at his death , that the charges of hys buriall was payde by the common people . And that of Quintus Cincenius Quintus Cincenius . is not to be passed ouer , who beyng taken from the ploughe and made Dictator of Rome : after that he had gotten many noble victories , and had done meruelous thynges for the common weale , returned home to the plough agayne ▪ from whence he was taken , so endyng hys lyfe with a contented mynde as one not desirours to become riche by bribes and rewardes .

Wherfore , if such as be offendours in the common wealth would assaye to corrupt those that be in office , and authority , by their bribes and rewardes to escape condigne punishment : Such as be officers should vse to aunswere them as GOD aunswered the Iewes , saying : Who requireth these thynges at your handes ? So should officers say to offendours , who required these bribes at your handes ? God sayd to the Iewes , will I eate the fleshe of Buls ? So should they say , haue we not Bull bief inough of our owne , but that we must be corrupted by your bribing Bull bief or Oxen ? be not the hilles and valies ours ? haue not we possessions inough to liue by , but that we must beare a porte by such vnlawfull meanes to ouerthrow Iustice ?

If rulers and officers would thus aunswere bribe offerers , then should they auoyde those punishments , and plagues which God threatneth to fall vpon bribers : and wicked men would not be so bold to sinne in hope to escape punishement by geuyng of bribes .

The tyme calleth vpon me to make an end , you haue heard vppon this first Argument of Christ these three notes : first that ignoraunce can excuse no man . Secondly , that where the word hath sounded , there man can haue no cloke for his sinne . Thirdly , you haue heard how loth man is to acknowledge his sinne , how he putteth of hys sinne to others , & what shiftes he hath to qualify , & to escape punishement for hys sinne .

Now let vs besech almighty God our heauenvly Father to illuminate our mindes with his holy spirite , and that you which be the Magistrates , and fathers of this our countrey , may so quyte your selues in your offices , that negligence be not layd to your charges , at that great and dread full day , but rather that you folowyng the steppes of that good steward in the Gospell , vnto whom Christ sayd , O thou good seruaunt thou hast bene faythfull in litle , I will therfore make thee a ruler ouer much : so you after that you haue passed your liues here , in holynes and righteousnes , the Lorde Iesus at hys commyng may draw you vp vnto hym , and so raigne with hym , to whom with the Father and the holy Ghost , be all prayse , honor , and glory .

Amen .