Sermons preached at Pauls Crosse and else-where, by Iohn Hoskins, sometimes fellow of New-Colledge in Oxford, minister and Doctor of Law.

THE CONCLV∣SION OF THE REHEARSAL SERMON at Pauls Crosse, Anno 1614.

AT length your pati∣ence hath conque∣red mine harsh a∣bridgemēts of those delightfull Treati∣ses, which neuer in their whole so much as tempted your patience: veri∣ly griefe in my selfe all along bid me be∣le••ue, there was indignation in you, that so much sound learning at the first should, by my vnfaith full memorie, bee crackt in the second carriage to this famous Auditorie. 'T were high time now to blesse you with a dismission, or to dismisse you with a blessing, did not custome rather, then any desire at all to speake, or to bee heard any longer, heere

command me••▪ The remembrance of these foure Remembrancers only to mention (I cannot say to prosecute) some passage of holy Scripture for con∣clusion. Better mine interrupted meditations could not light vpon, then that in the 62. of Isaiah, vers. 6. You that make mention of the Lord, or, You that be the Lords Remembrancers, be not silent. Wherein I present vnto your Christian consideration, first, the condition of our office described, You that are the Lords Remembrancers. Secondly, the executi∣on enioyned, be not silent: of which, though I pur∣pose to bee passing short, yet, if you bee not weary euen of your wearinesse, I shall haue reason to pro∣nounce your patience inuincible. I come then to the condition of our office here described, You that are the Lords Remembrancers. Hamazchirim, Remem∣brancers, a word of office (attributed to Ioah in the 36 of this prophecie and Ichosaphat, 2. Sam. 8. who were both Recorders) includeth the proper act of that office, not a publication at randum, but a co∣memoration. This act sends vs backe to the pro∣per principle, whence it proceedeth, none other fa∣cultie of the soule, but the memoratiue. The me∣moratiue facultie directs vs againe to the proper obiect, not occurrents of all sorts, but occurrents that are past. Reserue me then a lawfull libertie to apply this Cruill terme, to Ciuill Officers anon, and take it a while as this Prophet doth naturalize it in the Church. You shall need small light to discerne the nature of a Preachers errand: no late deuice starting vp vpon occasion in the phantasie, but an

ancient record long since enrolled in the memorie. Preachers are Remembrancers: because Esay looks forward ••ere towards an administratiō, altogether Euangelical, su••fer me to lay the foundation of my proofe in the Gospel which Saint Iude comprehen∣deth in a short description, the faith which was once giuen to the Saints: where no wits exercised in Gods booke and good language, will construe once after a simple sense, at one season. For not only Hebrew, and Greek, but the Latine is more emphaticall then so, Nulla reparabalis arte pudicitia 〈◊〉〈◊〉 deperit illa se∣mel: Once doubtlesse the Apostle meanes with in∣timation of perfection so giuen at once, that it needs neuer to be giuen againe. The selfe-same doctrine, Saint Paul. 2 Tim. 1. stileth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A worthy trust or treasure, with allusion to some re∣positorie: whereupon Vincentius Lyrinensis hath bestowed a large Comentaric, in his 27. Chapter a∣gainst heresies, Quod tibi creditum, non quod ate inuen∣tum, quod ••cc••pisti, non quod excogitas••i, cuius non autor esse debes, sed custos, and that which there followes, whosoeuer can with iudgement peruse that pithy Manuel, may freely renounce all collections out of other Fathers, as superfluous, in this argument, and settle his resolution vpon that rule of truth, where∣with Tertullian begins his eight Chapter depraescrip∣tionibus, a booke in drift agreeable with the former, Nobis curiositate opus non est post Christum, nec inquisi∣tione post Euangelium: After Christ, there is no fur∣ther need of curiositie, after the Gospell, no vse of further inquisition. Nay, Christ himselfe taught vs

not, because he brought vs not any nouelties from heauen. I doe preuent that obiection in the 13. of Iohn, A new commandement giue I vnto you, that you loue one another. The commandement was not new, but renewed, and how renewed? Wee haue a di∣minution of the old burden, by the work of Christ, He hath redeemed vs from the curse of the Law, being made a curse for vs, Gal. 3.13. An addition of new strength wee haue by the gift of Christ, The spirit which helpeth our infirmities, Rom. 8. The preaching of faith it selfe sets before vs a conueyance of righ∣teousnesse, contrary to that which the Law requi∣red, no contrary righteousnesse: for our Redeemer in his owne person, did aswel performe the strictest precepts, as sustaine the seuere penaltie of the Law to the vtmost: but for life and manners, the Deca∣logue, without contradiction, is that magnacharta, to which, as to their common principle, all doctri∣nall conclusions are reducible. Let vs heare the con∣clusion of all, Feare God, and keep his commandements, this is the whole duty of man, Eccl. 12.13. Whē we passe once the number of ten, in Arithmetick, the latter numbers, though multiplied vnto millions of milli∣ons, can be but compounded resumptions & repeti∣tions of the former. So the whole consent of the Prophets wholly consists in expositions and appli∣cations of those ten words, written at the first by Gods owne finger, in two Tables, for which cause Malachi seales vp the old Testament in his last Chapter at the very point of his passage, towards the prediction of Christ, and Iohn Baptist with this

memorandum, Remember the Law of Moses my seruant. Prophets then and Preachers bee Remembran∣cers.

Inough (though I might vrge much more) for the many yeeres continuance, and the continuall maintenance of this present exercise. For, as after the works of God were crowned with their Ma∣kers approbation, It was very good: all contempla∣tions were but surueighs, all inuentions but disco∣ueries; and all actions of men nothing in effect but imitations, there is no new thing vnder the Sunne: So when Gods word was perfectly deliuered, all Psalmes ensuing were like the 105.6.7. rehearsall Psalmes. All prayers like the Leuites, Nehem. 9. re∣hearsal prayers, and all Sermons like Stephens, Act. 7. rehearsall Sermons. That we may not be ashamed to preach, that you may not bee grieued to heare the same things: If you be true virgins, true sheepe of Christs flocke, you wil loue his name, and the ec∣cho of his name, harken to his voice and euery re∣flection of his voice. Were your regeneration ab∣solute, continuall obedience to his word should trouble you no more, then the perpetuall aspect of his countenance doth trouble Angels: How soeuer answerable to the degrees of your Regeneration bee the degrees of your attention, likenes causeth liking. If you bee changed into that Image, 2. Cor. 3. you shall desire to behold in the Gospell, as in a glasse with open face, that image into which you be changed. Israelitish stomacks, stomacks lothing Manna the bread of heauen, Athenian eares, eares

itching after heapes of Teachers, are no good signes and Symptomes, that the heart is of a good complexion. No good signes that the heart is of a good complexion. Alas, I would to God they did not presage a constitution of the soule, exceeding dangerous and desperate. But not vnto vs, or the best prayers of the best of vs, be the praise giuen: Blessed rather be that prouidence eu••rmore, which can bring meanes of preferment, as vnc••rtaine in our eyes, as the winds out of his bidden treasure, that so many, so reuerend, so learned orthodoxe Fathers, sit in Moses chaire, who cri•• downe para∣doxes, amongst all their children, with a becke of their countenance. Otherwise, this vniuersall wan∣tonnesse, from which the word of God it selfe can∣not bee priuiledged among the people, much like febris alba, the Greene sicknesse, euer longing for food, which is no food, would soone turne and re∣mooue to another Gospell, which is not another Gospell, Gal. 1. Oh, the wan••••ing in••linations of in∣constant hearers, what will they doe? whither will they goe? me thinkes I se•• th••m, gr••ene and vnsea∣soned as they be, warping ••o••••••••••ds Papistry. There, there shall they mee••, with ••hanges and vari••••i••s proportionable to their humo••••us appetites. Well knew the cunning cōtriuers of that policy ••ow the greater part of the world is transported vp & down by force of imaginatiō. Therfore haue they deuised a penance in appa••ell, ad••uotion vpon the fingers ends to please imagination. A Transubstantiation, like a Metamorphosis, to please imagination; li••es

Saints, like tales of the Queene of Fairies, to please imagination; orders of Friars of all colours, like the dreame of a Painters apron, to please imagination; Masses, Eleuations, Processions, like Measures, Mummeries, Enterludes, and all to please imagina∣tion. What shall I say, the time passes, your atten∣tion droopes, my strength failes, I cannot, I may not stand to fill vp an induction with their inuentiue Ideas, and Chimeras, whence I might conclude the Popish humour, without either face of grauitie in the doctrine, or foot-step of antiquitie in the pra∣ctice; a Religion meerely Poeticall, Theatricall, Hi∣strionicall. To conclude this point, and this part, as that Marchant is more likely to grow rich, who turnes his gallery into a ware-house, then hee who turnes his ware-house into a dauncing. Schoole, or a gallerie: so shall he sooner thriue in sound and sa∣uing knowledge, who borrowes places of his fansie for receiued principles, making it seruiceable to his memory, then he who by remembring nothing but such dumbe ceremonies, & frisking gestures, makes his very memorie phantasticall. For are these the wares, for which wee should exchange an euerla∣sting Gospell, of an euerlasting Kingdome? only be∣cause they that preach it, often beate vpon it, and in∣culcate it often, because they be Remembrancers, and no more but Remembrancers. God forbid, for grant that the fundamentall Articles of faith may be taught within lesse then the terme of a Preach∣ers life, (which curious speculatiō, idle digressions, and vaine altercations laid aside, I conceiue not im∣possible.)

impossible.) In the remainder, what shall he doe? Either he must preach the same againe, and be a Re∣membrancer, or be silent, and be no Preacher, which the execution of our office, the second part of my d••u••sion now succeeding, by no meanes will ad∣mit.

Be not silent.] Hierom best skilled of the Fathers in Hebrew, wonders heere why the 70. translate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, betweene which two readings, there is in the sense small correspon∣dency, whereat I haue more reason to wonder: but peraduenture, for as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the verbe signi∣fieth, to be like, and to bee quiet, because nature is stilled and quieted with likenes offended with dis∣proportion, they might imagine some such Noune, only by proportion of the language. The precept negatiue in sound, for that the particle not, denies that only terme before which it stands, neuer the whole (except in an immediate posture before the verbe) is in meaning affirmatiue. Bee not silent, as much to say as speake, nay, speake continually; for this not, excluding here the priuation of speech, an∣swers after a sort to non infinitans, in logicke admit∣ting any thing rather then silence: Hold your faith, hold the truth, hold your profession, hold not your peace, Tenuisse silentia clerum. Oh tis the ba∣sest tenure any Minister can hold his liuing by. The Apostle in more words expresseth the same charge at full, Preach the word, bee instant in season, out of sea∣son. Not that any Timothie should breake through the rules of discretion, to preach at seasons in them∣selues

vnseasonable. There is a time to keepe si∣lence, and a time to speake, Eccles. 3.7. Rather that he should not bee ruled by the hearers dispo∣sition, or estimation when to take his opportuni∣ties. Oportunè volentibus, importunè nolentibus, saith Saint Augustine, In season to the willing, to them that are vnwilling, out of season; whether hearers be willing or vnwilling, still preach the word and be instant.

You know that graces essentiall to a Christian, accidentall to a Minister, Faith, Hope, and Chari∣tie be personall; principally seruing for the good of the Receiuer, though in a second place and degree they serue for others good, because euery thanke∣ful conuert wil proclaime the mercie which appea∣red in his conuersion, Come vnto me, and I will tell you what the Lord hath done for my soule. Whereas gra∣ces Ministeriall, in which number and account pro∣phecie comes, are Ecclesiasticall, secondarily respe∣cting the receiuer, because teachers shal shine as the brightnesse of the firmament, Dan. 12. Principally they tend to the hearers benefit, according to the donors will, The manifestation of the Spirit is giuen to euerie man, to profit w••thall, 1 Cor. 12. Wherefore as on the one part, to speake in Gregories words, Vobis & nobis parcimus, quando quod displicet non tacemus: We fauour ourselues, and fauour you, when we speake that which so much displeaseth. So on the contrarie part, while we hold our peace, which so much pleaseth wee preiudice you and preiudice our selues: our selues wee wrap first in a criminall

mischiefe, because silence directly crosseth our vo∣cation, a silent Remembrancer implies as harsh an opposition as a darke light, a dumbe cryer, or a blinde Master-gunner. Secondly, in a penall mis∣chiefe, and that eyther of greatest losse in this life, while our gifts decay, The idoll Shephearàs arme shall be cleane dried vp, & his right eye shal be vtterly darke∣ned, Zach. 11. Take the talent from him that hid the ta∣lent in the earth. Or else of most grieuous sense for euer, Woe is vnto me, if I preach not the Gospell, 1. Cor. 9. You the people our silence doth boulster and abett in your sinne, many be the maximes of the ci∣uill Law, Qui non improbat, probat, qui tacet, consentit, qui per annum tacet, recusare videtur. We haue a case in the thirtieth of Numbers, If a woman in her fa∣thers house vow a vow, and the father heare and hold his peace, the vow shall stand. A mute indeed is no vowell, yet a mute among vowels cannot auoid the office of a consonant. Secondly, our silence doth draw on your punishment. Your punishment both temporall and eternall: for a Citie or a people are neuer neerer a woe, then when they suspend the threatning, and say to the Prophets, Prophesie not, Amos 2. Newes came to a Towne, as some thinke in Italy, once and againe, that the Enemie was ap∣proaching: well, hee did not approach. There∣fore they made a Law, that none should bring such rumours of warre, such newes of an Enemie. Not long after, the Enemie came, besieged, assaulted, ruinated the Towne, of those ruines nothing re∣maineth at this day for remembrance, but a pro∣uerbiall

Epitaph 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That towne was destroyed by silence. Yet this you may iustly thinke as nothing, in comparison of punishment eternall, That also followeth vpon our silence, Where there is no vision, the people perish, Prou. 29.18. For we take not silence here, in any metaphysicall consideration, as a meere priuation, Non entis nullae sunt operationes, that which hath no being, can haue no working; and he which speakes nothing, speakes no harme. But wee take it in a legall consideration as a grand omission. So be that is bound to worke, must giue an account of his idlenesse; and hee that is commanded to speake, shall answere for his si∣lence, and good reason: for as the darknesse of E∣gypt was a darknesse that might bee felt, so the si∣lence of a Remembrancer is a silence that smarts, and smarts at the quicke. If you trust not me, trust S. Gregory, Tot quotidie occidimus, quot ad mortem ire tepidi & tacentes videmus. Euery day we kill as ma∣ny as we suffer to die, by the coldnesse of our zeale & silence. Or if you giue no credit vnto his words, I hope you will giue credit to his argument, Lib. 33. Ep. to Venantius, Paul kept nothing backe from the Ephesians, Act. 20. and thence inferreth, I am pure from the bloud of all men. Mundu•• ergo à sanguine eo∣rum non esset: si eis Dei consiliū anuntiare noluisset: He had not beene pure from their bloud, if hee had not declared vnto them the counsell of the Lord; or last of all, if you beleeue not his argument: as ma∣ny as beleeue the Creed, are bound to beleeue his Author, Eze. 3. When I say vnto the wicked, Thou

shalt surely die, and thou giuest not him warning, nor speakest to warne the wicked from his wicked way to saue his life, the same wicked man shall die in his iniquity, but his bloud will I require at thine hands, guilty of silence then, and guilty of murder.

Therfore you that be the Lords Remembran∣cers, be not silent, you haue not forgotten that, be∣cause the word of the Text was a ciuill word, I re∣serued to my selfe a lawfull liberty, to apply it vnto ciuill officers: For though Saint Augustine saith, vp∣on the similitude of the deafe Adder in the Psalme, Non vndecun{que} s••militudo datur, res ipsalaudatur, Eue∣ry thing from which a similitude is drawne, is not commended. Yet when you haue one officers dili∣gence proposed as a patterne to an other officer, whatsoeuer inference holds against the neglect of the latter, holds much more against the neglect of the former. You then that are the King and King∣domes Remembrancers, knowe that we must fol∣low you: therefore you must goe before vs. Satan hath his Remembrancers in all assemblies, they vouch their precedents, Thou shalt find in the booke of the records of thy Fathers, that this City is a rebellious Ci∣ty, Ezra 4. they vouch their Law, We haue a Law, and by that Law he ought to die, Ioh. 19. Shall they speake without a calling? and will you that haue a calling, hold your peace? what will you answere to those voyces, which sent you hither? They will not hold their peace, if you hold your peace: if you hold your peace, they wil wish with teares and griefe of heart, that they had held their peace when they

chose you. Or if your might knowes how to shake off the poore mens clamours in the Country, what will your consciences answer vnto God? Your si∣lence may hazard his glory, nay diminish no lesse at this time, then the silence of a Remembrancer in the Exchequour may diminish the Kings Reue∣newes; or if his glory finde other issues, as it may finde innumerable; Tell mee, how doth your si∣lence prouide for your owne posterity? You must be contented to heare what Hester heard, cap. 4. If thou holdest thy peace at this time, then shall enlarge∣ment and deliuerance arise to the Iewes from another place, but thou and thy Fathers house shall be destroyed. Pardon (I beseech you) my boldnesse; I confesse you haue lately made it much lesse necessary, by laying downe the best, and most religious ground of all good remembrance: Doe this in remembrance of me, onely let the rest of your proceedings euer looke backe vnto this deuout beginning. Remem∣ber Maiesty, and bring not the least discontent to our Soueraigne Lord the King, prouoke not a Lion, remember piety, and breed not discord in our Church, beware of the concision, remēber the Com∣minaltie, and suffer not a decay to preuaile in the Kingdome speake peace vnto the people, Mordecai, bles∣sed Mordecai was next vnto King Ahashuerus, great among the Iewes, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace vnto all his seed. O you that haue either great∣nesse in your eves, or goodnesse in your hearts, set before you this example of a true Patriot, a true

Parliament man; why are your dead desires at a stay, where is your courage, what is become of your ambition? It is impossible that man should liue and loue his Countrie, who would not in the midst of all earthly happinesse, be contented to part with the whole world, (prouided that he might make e∣uen with God through Iesus Christ) and leaue be∣hinde him such a Testimony, such a Legacy, Orbi quietem secula pacem suo, haec summa virtus petitur hâc coelum viâ.

To shut vp all with a generall application vnto the hearers, according to the meaning of this in∣iunction, which we haue taken vpon our selues, as truly belonging vnto our vocation: If we the Lords Remembrancers may not be silent, without all farre∣fetcht motiues; The very strength of a Relati∣on betweene vs and you, deriues an ineuitable in∣forcement of attention vpon you. For if the Apo∣stles question seeme reasonable, how should they heare without a Preacher? is it meete, thinke you, that wee should fight as men that beate the ayre? why should wee preach without hearers? I grant that the men of these latter times haue cares iudicious inough, I heare them praising voices, magnifying the lear∣ning, extolling the gifts of teachers. Nay, you would soone confute me, would I deny that many painefull labourers are in the highest places of the Church: But (beloued men and brethren) there is one preferment yet behinde; and that most pro∣per vnto preaching, a preferment in the hearts of the hearers. If Preachers were at your hearts, all

your works would proue effectuall examples, and your examples would proue a second kinde of preaching. It is not for the small reliques of my strength heere to begin a quarrell, though a iust quarrell, with your liues and actions; yet I must tell you for my last farewell, how though there be many good & gracions men amongst you, yet the desert of the greater part hath brought such a slan∣der on the better part, that the world thinkes and speakes, as it thinkes abroad. The Citizens of Lon∣don, God blesse vs from the Citizens of London, they care not, they passe not for the meanes, whether war∣rantable or vnwarrantable, so their ends may be profita∣ble. As if you were those onely Marchants of the earth, who fill your sailes, and fill your ships, and fill your houses, but cannot fill your soules. Neuer considering that like some. Marchants vpon the coastes of Lap-land, you buy your windes of the diuell. Where this report, or any bad reports are true of any; while all the skill of most Preachers in the Land at one time or other, in one place or other, doth empt it selfe within your walles; I referre me to your consciences, whether the cause can be want of preaching. Would you knowe the true cause indeede? The man that cals himselfe veridicus Christianus, the Christian tell-troth, speaks of a Lady who demanded of her seruants, whether the Sermon were done or no? They answered, I, 'twas done. She pleasantly replied, Dicta non fact a concio, 'Twas spoken, 'twas not done. You haue had Sermons for liberality against extortion, for chari∣ty

against vsury, for mercy against cruelty; Ser∣mons euer spoken, neuer done. O these were tedi∣ous Sermons! iudge you that haue beene hearers, on whose side lay the tediousnesse. I will hold you no longer: now you may say, This long Sermon is spoken and done by the Preacher, God grant wee may say, 'Tis practised and done by the hearers.

Most gracious God and louing Father, which out of thine abundant mercies, hast so richly prouided for thine vnthankefull seruants, such instructions for their vnderstandings, such perswasions for their will, such repetitions for their memories, crowne all this la∣bour with fruit and good successe from heauen, to the glory of thy Name, the comfort of the Preachers, and saluation of their Hearers, through Iesus Christ: to whome bee praise for euer.

FINIS.

Notes

• Gen. 1. vult.
• Eccles. 1.9.
• 2. Tim. 4.2.
• Hest. v••••.