Coales from the altar; or Foure religious treatises to kindle deuotion in this colde age. Written in French by Mounsieur du Moulin: and translated into English by N.M.

A SERMON, Made by Mounsieur du Moulin, Minister of the Reformed Church at PARIS: Expounding the first Chap∣ter of the Epistle of St. Paul to the Romanes.

ROM. 1. VER. 16.

I am not ashamed of the Gospell of Christ, seeing it is the power of God to saluation to euery one that belee∣ueth.

EVen as the Walles of Ieri∣co fell at the sound of Iosuahs Trumpets; So did the Walles of Baby∣lon

fall at the sound of the Trumpet of the Gospell. For the preaching of the Gospell is the meanes by which God establisheth his King∣dome amongst men, and maketh the Kingdome of the Diuell to tremble. For euen as death entred into the world by the eare, so God hath wil∣led that life should enter in by the same meanes: and as man is fallen by beleeuing the word of the Serpent, so man should be raised againe by beleeuing the Word of God. It is no wonder then if Sathan oppose himselfe at the preaching of the Gos∣pel, and enforce himselfe to make it seeme odious, because it is the means to diminish his Empire. Hee hath stitched the skinne of the Foxe to the skinne of the Lyon: adding sub∣tilty to force, coupling together with persecution the stings of Philosophy; Euen as the Sunne that bringeth in the Spring, with Flowers and new

Verdure, begetting thousands of flies and vermine, which serue to no end, but losse and dammage. Also in like sort, so soone as God hath powred out his blessings vpon a Countrey, with the Sun-shine of the Gospel, presently there ariseth a thousand lyes, trickes and conspira∣cies, to extinguish the growing truth, and to stifle the Church of God in the Cradle. Before the preaching of the Gospell, published by the Apostles, there was a won∣derfull confusion of contrary Reli∣gions, and yet there was neuer any contention or fighting for Religion amongst themselues. When the Romanes conquered any Countrey, they carryed triumphantly away with them their Captiuates Gods of strange Religions, and made Tem∣ples for their imprisoned Gods, and so brought in into their Citie all sorts of Religion. They neuer diffe∣red

with any but the Christian Re∣ligion, onely against it haue they enlighted their fire, and vnsheathed their swords: for many and diuers lies may dwell together, but there is no accord between a lie & the truth: two false Religions agree much bet∣ter together then the false with the true.

Pilate and Herode, although they were enemies, yet agreed together against Iesus Christ. Also one may see at this present in Rome, the Iewes (who maintaine that Christ Iesus was a dissembler) are suffered to dwell there with Greeks and Turks likewise: Our Religion onely, is not suffered there, because that it alone ruinateth the Empire of Sathan, pro∣fessing Iesus Christ onely for the purgation of all our sinnes, and his death onely for sacrifice, and his Word for the onely rule of our faith.

Now although Sathan worke all that is possible against vs, yet shall he neuer come to the end of his pur∣pose. For euen as the Rayes of the Sunne cannot be mooued with the winde out of their proper lines, be∣cause their nature is heauenly; so the world and the Diuell neuer ex∣tinguish the light of the Word of God, because it commeth from Hea∣uen, and is of a spirituall nature.

Hee which could speake of these things with more experience then a∣ny other was, S^t. Paul, who suffered so many trauailes, runne so many dangers, endured so many ignomi∣nies for the testimonie of the Gos∣pell: And being strengthened with vertue from aboue, loseth no courage, but disgesteth his bitternesse, mispri∣seth their misprises, and glorifying himselfe in their contempt of him, saying, I am not ashamed of the Gospel of Christ, &c.

The vnderstanding of these words, depend vpon the Exposition of [ 1] three points: First, what the Gos∣pell [ 2] of Christ is: Secondly what the causes are that make men ashamed of [ 3] the Gospell: Thirdly, what haue beene the considerations which haue encouraged our Apostle not to bee ashamed of the Gospell, whereof hee propoundeth, vnto vs the principall, that is to say, That it is the power of Christ, &c.

To begin with the first point. This word Gospell, signifieth a new man and a happy; the Gospell of Christ is the good newes, which not onely declareth Iesus Christ vnto vs, but also is declared vnto vs by Iesus Christ: It is a happy newes, where∣of Iesus Christ is not onely the sub∣iect and the substance, but also the bringer, and the reuealer. To make vs vnderstand what the substance of this good newes is, you ought to

put for foundation, that the good of the Creature dependeth vpon the Creator, and that the felicitie of man proceedeth not from his owne pro∣per vertue, but from the grace of God, which was the cause why God did not create Adam in the earth∣ly Paradise, but onely introduced him in, to the end hee might learne that he was not heire of Paradise by nature, but it was God that by his grace led man in, euen as it were by the hand. In this earthly Paradise, God had planted two Trees, which serue for two aduertisements, the one setting out human infirmity, the other claring the grace of God: the Tree [ 1] of knowledge of good and euill, was a figure of the Law, which gaue man to vnderstand the knowledge of good and euill: and the Tree of life [ 2] was the figure of the Gospell, which presented vnto vs the fruit of life, that is to say, Iesus Christ, as hee

himselfe expoundeth it, in speaking of his graces; Whosoeuer shall ouer∣come, I will giue him to eate of the Tree of life, &c.

Now wee see, that if before the fall of man, God would by these do∣cuments make man know and vnder∣stand, he did not subsist at all by his owne proper vertue, but onely by the grace of God: How much more must he now subiect and confesse his weakenesse, seeing he is fallen away from this grace by his sinnes? For, if a liuing man subsist not of himselfe, much lesse can a dead man raise him∣selfe vp by his proper vertue: where∣upon God promised to Abraham the possession of the land of Canaan, which was a figure of the Kingdome of Heauen; yet he would not put him into the possession thereof, although he were the naturall Father of all the people of God, to the end man might learne, that the possession of

the inheritance of Heauen, commeth not by Nature, but by the grace of God: And moreouer, God would not that Moses, the bearer of the Law, should introduce the people in∣to the land of Canaan, purposely to declare vnto vs, that it is not by the Law, or by our workes, that wee can come to the Kingdome of Hea∣uen.

What then? The charge to bring in the people of God into the promi∣sed inheritance, was giuen to Iosu∣ah, who was also called Iesus, and a Sauiour, being onely a figure of Iesus Christ. Moses led the people to the borders of the Land, and deliue∣red them into the hands of Iosuah, because the law leadeth vs to the Gospell, and is a Schoolemaster to bring vs vnto Christ, chasing vs on our way by threatnings, and repre∣senting it vnto vs by shadowes and figures. Man then being so cast

downe, and fallen into death, could not get vp againe, but by the onely assistance and grace of God. Hee that did blow vpon the face of A∣dam Respiration of life, is he onely from whom man can receiue inspi∣ration of spirituall life. For as Epi∣phanius reciteth of those that trauai∣led by the desarts of Siria, where are nothing but miserable Marishes and Sands, destitute of all commodi∣ties; if it hapned that their fire went out by the way, then they lighted it againe at the Sunne, by some deuice; euen so, if man haue suffered the sparkes of diuine grace to dye in him, he hath no other meanes to inlighten himselfe againe, but at the Sunne of Iustice, there to haue reliefe at the Sunne of Iustice, and Father of lights.

The meanes that God vsed to raise man from his fall, is that which he hath declared vnto Adam; The

seed of the Woman should bruise the Serpents head, Gen. 3.15. God him∣selfe being pleased to be the first E∣uangelist; and as Woman brought to man the fruit of death, Woman should bring to man againe the fruit of life, the meanes is, that in the ac∣complishment of times, he hath sent his Sonne, his eternall Word, and taken vpon him our flesh, allying by this meanes God with man, making the Sonne of God our Brother, to the end, we might be the Sonnes of God. He hath taken our humane na∣ture vpon him, to the end we should participate of his diuine nature; hee hath taken our flesh, for to giue vs his spirit; hee hath made himselfe a stranger here below, to the end wee should be domesticke with God; he which is Father of eternitie was well pleased to haue it so; and hath sent his word amongst vs, to the end we might speake to God with assurance;

making himselfe a seruant, to the end we might raigne with him.

By this meanes we haue familiar accesse to God, seeing he hath taken away the rayes from his face, and that Maiesty that would haue ama∣zed and astonished vs, shewing him∣selfe in a familiar and accessible fashi∣on in his Sonne, who is our Emanu∣el, that is to say, God with vs.

In stead of the Prouerbe which was vsed in Israell, Wee dye, for wee haue seene God; now we ought and may say, Wee liue, for God hath made himselfe visible and accessible by his Sonne.

The second Person of the Trinitie hath bin imployed in this work: For by what means could we be made the Children of God, but by him who is his onely Son? which bringeth vs to vnderstand that he is the wisedome of the Father; by whom hee telleth vs, that he is the Word it selfe, put∣ting

all things into order by him, by which he hath created all things? Yet this is not all, for in this selfe∣same flesh, he would haue him suffer the paine which wee haue merited, and to satisfie for vs the diuine iustice, as he saith of himselfe, I paid them the things that I neuer tooke, Psalme 69.5. For Iesus Christ had not wher∣withall to hide his head, to the end we might haue where to repose our consciences: Hee which is the bread of Life was hungry, to the end, wee might be filled.

Hee is dead, to the end to giue vs life; hauing drunke the Cup of the wrath of God, to the end we should drinke at the Riuer of his pleasures, and as Saint Peter saith, 1 Pet. 2. Verse 24. Hee hath borne our sinnes vpon his Body, vpon the Tree, to the end that being dead to sinne, wee should liue to righteousnesse, by the breach whereof, wee haue beene

healed, for saith Saint Paul, Col. 1.19. the good pleasure of the Father, that all fulnesse should dwell in him, and to reconcile by him euery thing to himselfe, hauing made peace with the bloud of his Crosse, &c. Death swallowed him vp, but it was like the fishes, that swallowing the Baite are taken: so Death, in taking Iesus Christ, is surmounted and ouercome by him, for he is life it selfe, and al∣so because of his righteousnesse and innocencie death hath no power o∣uer him.

There is nothing so admirable as this death, by the which hee hath triumphed ouer the power of Hell, and of the Diuell, by the which God hath punished and pardoned our sinnes, declaring in one onely Action his soueraigne iustice, and his infinite mercy: all the triumphes of Emperours are of no value in comparison of the death of Christ;

the life of all men are of no value in regard of the death of Iesus Christ; all the Crownes of Kings are not comparable to the Crosse of Iesus Christ, and all the glory of the world is inferiour to his opprobrie; as it is the ground of our faith, so it is the summe of our knowledge, to know Iesus Christ crucified.

This death taketh away the bit∣ternesse and malediction of our own, and maketh it, that although a farre off it seemeth a fantasie which wal∣keth vpon the waters, when it ap∣proacheth and commeth nearer vn∣to vs, we shall confesse that it is Iesus Christ that commeth vnto vs, and haue by the bloud of Iesus Christ, liberty to speake to God, with assu∣rance, that not onely wee may im∣plore his mercy, but also wee may call for iustice, saying, Lord, thou are iust, and therefore take not two payments for one debt, and correct

me not in thine anger for my sinnes, for which thy Sonne hath beene puni∣shed. By this meanes the iustice of God changeth nature towards vs, and of iustice iudging, becommeth iustice iustifying, and of iustice which punisheth sinne, it becommeth a iustice which maketh vs iust.

And consider what the Aduocate is, who not onely pleadeth for vs, but payeth for vs; who not onely in∣tercedeth for sinners, but of sin∣ners maketh them iust: Where is the Phisitian which taketh the medi∣cine, and by it healeth his Patient? Hauing so indured death for vs, for vs also hath ouercome death; as the combat of his death is for vs, so the victory of his Resurrection is ours, after the which hee ascended into Heauen, from whence he sendeth his graces; there hee receiueth our soules, which he hath bought with his owne bloud: Hee is our onely

assurance in the Kingdome of Hea∣uen, to whom wee aspire and tend vnto, as strangers in this world, but domestickes with God; as dying, but heires of eternall life, hauing to resist the Courts of this world, to publique iudgements, to customes receiued, to the ouer flowing of vices and idolatrie; like vnto diuers kindes of Fishes, which alwaies swimme a∣gainst the streame, and tend towards the Fountaine; attending his com∣ming to iudge the quicke and the dead, and raise our bodies from the earth, to the end, that in body and soule we may raigne with him eter∣nally.

Behold my Brethren the substance of the Gospell of Christ, whereof Saint Paul saith, that hee is not asha∣med, but glorifieth himselfe, not∣withstanding humane iudgements and contradictions, which con∣tradictions wee haue to speake of

in the second place, and of the meanes wherewith Sathan and the flesh ••••••ue themselues, for to make men distaste and be ashamed of the Gos∣pell of Christ: for Saint Paul saith, that the Gospell is a scandall to the Iewes, and folly to the Greekes, that is to say, that the Iewes were offended with it, and the Gentiles mocked at it: They were offended to heare spo∣ken that God became man, of a cru∣cified God, of one that was called the Sonne of Dauid, and neuerthe∣lesse he said, he was before Abraham was; They were offended to heare in the Gospell, where the first clause thereof begun with Blessed are those that weepe, and which promiseth af∣flictions to those that follow them, as if it had beene to chase away the Hearer; found it strange that Iesus Christ had sent Disciples that were Idiots, to confound Philosophers, poore Fishers for to establish him

throughout a Kingdome; also that the Gospell is hidden in tearmes ve¦ry simple and without eloquence, in a world where humane knowledges were in their height, and humane eloquence was come vp to the top of perfection: these things which seemed to be of so hard digesti∣on to humane sence, neuerthelesse being more carefully considered, they are agreeable to wisedome, and the power of God.

For to speake of the humilitie of the Incarnation of Iesus Christ the Sonne of God, we need not thinke it strange although he were so hum∣bled, because he was come to satis∣fie for our pride; seeing that man had so farre precipitated himselfe in desiring to make himselfe like vnto God; it was needefull that God should make himselfe like vnto man for to saue him; it was needfull that he should become man to dye, and

God for to vanquish, and that hee might be infinite in riches, because he was to pay an infinite debt.

As for the rest, be not ye scanda∣lized for the humilitie of his Birth; but behold the star that then appea∣red, & the Angels that sung, and He∣rode who was afraide. If you thinke it strange that he was hungry, of the other part, behold how he fed fiue thousand people with a few loaues; if it be a thing vnworthy for the King of Kings to pay Tribute to Cesar, consider how he caused it to be paid with Fish. Briefly saith the Apostle in the same Chapter, and the fourth Verse, Hee is dead, but hee hath declared himselfe to be the Sonne of God, &c. And his diuine vertue appeared more euidently in his infirmitie, euen as the splendor of a lightening appeareth better during the Night, then at Noone-day.

We haue no cause to be offended that he would haue vs take vp his Crosse after him and prepare our selues for sufferings: For what is there more iust then to be partaker of the afflictions of Christ, seeing we desire to be partakers of his glo∣ry? These are faire spots, and an ho∣nourable opprobrie for to carry in his Body the wounds of our Lord Iesus. Is it so great a matter to loose our goods for him that hath lost his life for our saluation? to let fall our teares for him that hath lost his bloud? to suffer corporall death for him that hath purchased eternall life for vs? What matter is it to the faithfull, whether hee loose his life by the mouth, or by a wound, if he dye of a Sword, or a Feauer, seeing he dyeth the death of the iust, and that his soul enters into the promised repose, with the Children of God?

Concerning the condition of the

Apostles, who were Fishers and Idi∣ots, it serueth to make Gods worke more admirable, then did the vertue of the Lord appeare better, when humane helpe failed: To vanquish ignorance by knowledge, is no ad∣mirable thing, but to conuince the knowledge of wise men with the simplicitie of Idiots, is a worke which none but God could doe, who in an instant gaue to ignorant men the knowledge of all Tongues, who changed the Barke of the Apostles, into the Church, their Fishes into Men, their Nets into Sermons: and of Saint Paul, who was a Wolfe, in an instant made him a Lambe; and of a Lambe, an excellent Shepheard; to the end he should know that his vocation came not from Men but God.

Concerning scandale taken at the rudenesse and simplicity of the stile of the Gospell, this simple stile is the

stile of the Lawes, which should loose their force, if they were written with the flowers of Rhetoricke, be∣cause that Kings will not shew their eloquence but their authoritie. Al∣so it is not reasonable to apparell a chaste Virgine in the fashion of a Strumpet, nor to clothe heauenly wisedome in fantasticall and humane knowledge.

It may be you thinke, that all this that is spoken, is not spoken but a∣gainst Persecutors and Tyrants, or against Pagans and Infidels, who striue to defame the Doctrine of the Gospell. Let vs not abuse our selues: for euen amongst our selues, there are many to bee found that are ashamed of the Gospell of Christ. How few are there amongst vs, that reioyce in the Crosse of Iesus Christ? who lay all their greatnesse at the feete of his Crosse, and glorifie them∣selues in his approbic? hold it for

certaine, that whosoeuer reioyceth more in his riches, or in his noble∣nesse, or in his honours, then in the alliance of Iesus Christ, not estee∣ming his true greatnesse to be one of the children of God through Iesus Christ, such an one is ashamed of the Gospell of Christ.

Is it not too true that in Compa∣ny, and amongst our pleasures, wee are ashamed of the Gospell of Christ, for at any of these meetings, who is he at any time that prefer∣reth any speach of Religion, tending to edification, but if so happen, hee haue any thought thereof, feare pre∣sently conuerteth him, least he should be thought to bring in an imperti∣nent kinde of wisedome, where men loue better to speake vnciuilly or filthily, or any euill of his friend or Neighbour? which truely decla∣reth them to be ashamed of the Go∣spell of Christ. But if these people

should dwell in a Countrey where they should suffer persecution for the cause of the Gospell, how quickely would they turne their backs on Christ? For he that is ashamed of Iesus Christ amongst his friends, how will he acknowledge him a∣mongst his enemies? Hee that in a garden, or in company at Table dare not speake of Iesus Christ, how dare he defend him being tortured, or in the fire? how can he sustaine aduer∣sitie, that is thus corrupt in prospe∣ritie?

In like sort, when a stormy winde bloweth vpon a Tree that is laden with fruits, and rotten at the heart, it presently falleth: So when the winde of persecution getteth vp, we see presently those which haue their hearts thus corrupted with hypocri∣sy, or which hold not of Iesus Christ, but by custome, or for humane con∣sideration, how can they stand. And

thereupon when I read the History of Martyrs, the vertue of whom, euen at this day sustaineth our vices, who in our Ancestors times haue beene so liberall of their bloud, and so thir∣sty for Gods glory; I finde that they dyed more willingly then wee now speake of the Gospell; and that they powred out their bloud more willingly for the glory of God, then we at this day spend our money for his seruice: In such sort, that if any one of those good seruants of God, which haue planted the Church, during persecution, should now come againe, he could not know his flocke, but would be astonished, how in so short a time, they are so much degenerated. He should finde riches encreased, and zeale diminished: more repose, but much lesse vertue. From whence it commeth that the Gospell is become odious, and Po∣pery insensibly gotten vp.

The infirme scandalize our pro∣phane humour, and impute our vices to Religion, but God grant you long to preserue this peace and prosperi∣ty, and preserue your King, vnder whose wise conduct you liue quiet∣ly: But you must vnderstand, that the security of the Kings life, is the piety and innocency of his subiects: and the meanes long to preserue that grace which God hath giuen you, is not to abuse it, but to man∣nage the time and the Commodity which God hath giuen you, which he hath not giuen to neighbour Na∣tions, but hath rather set before your eyes, as it were for example of ser∣uitude and obscure ignorance, where∣upon Sathan hath powred out a fil∣thy smoake, euen out of the pits of the Abisme, whilest that in our owne Countrey shineth the clearnesse of the truth of the Gospell: to the end that by this comparison, you may

learne to glorifie God, and not to a∣buse and corrupt his blessings with ingratitude.

Out of all this you are to learne two poynts; First, what the Go∣spell of Christ is, and next, what it is to be ashamed of the Gospell: Now let vs learne the third, which is the resolution of Saint Paul, by which he glorifieth himselfe in the reproch of the Gospell, and contemneth the misprise of men, saying, I am not ashamed, &c. which is the exhorta∣tion he maketh to his disciple Timo∣thy, Be not ashamed of the testimony of the Lord Iesus, but participate of the afflictions of the Gospell, accor∣ding to the power of God. This holy Apostle knew what the hatred of the world was against the Gospell. Hee knew the Egyptians naturally hated the Pastors, as Ioseph said to his Bre∣thren. He esteemed it no shame to doe that which Dauid did; which

is to feed the flocke of his Father, principally those which Iesus Christ hath bought with his bloud; and glorified himselfe to be Heralde of the Ministery of reconciliation, ambassadour for Christ, and decla∣rer of peace betweene God and men, 2 Cor. 5. and as Saint Paul saint af∣ter Isaiah, Rom. 10. Oh how faire are the feete of those which declare peace, which say to Sion, thy king∣dome come? He was not ashamed to beare that burthen which hee himselfe had carried. For euen as a King maketh a company of Knights of his owne order, of which order he himselfe is the principall▪ So Ie∣sus Christ hath instituted the Mini∣stery of the Gospell, of which or∣der he himselfe is the chiefe, & hath vouchsafed to participate of the same charge. Hee was not ashamed to publish to men the Diuine Myste∣ries, which the Angels themselues

admired, and were diligent to be∣hold with admiration, euen to the very bottome, as Saint Peter saith: hauing regard to the structure of the Arke of allyance, called the Eter∣nall, whereupon the Propitiator was placed, as a figure of Iesus Christ our propitiation: also there were put two Cherubins, hauing their heads curled, and their eyes blinded towards the propitiatory, for to fi∣gure out vnto vs the attention of the Euangelicall spirits, and to admire the mysteries of our Redemption in Iesus Christ: whereupon we need not be dismayed, if in the first of Sa∣muel the Bethsemites hauing taken away the propitiatory for to looke within the Arke, (that is to say, to approch to God without Iesus CHRIST) were consumed with wounds and mortality.

To be short, our Apostle was not ashamed to declare the mystery of

our Reconciliation, which is aboue all other mysteries, euen surpassing the worke of the creation: For if it be an admirable thing that the Crea∣tor hath made the creature, it is also a thing much more admirable, that the Creator was made a creature. And as for the goods which God hath giuen vs; so much difference is there betweene the earthly and ce∣lestiall Paradise, betweene the Tree of life, and betweene Iesus Christ; betweene those foure Riuers which runne by the Garden of Eden, and these other foure, which proceede from Iesus Christ, which Saint Paul numbreth vnto vs, that he hath been made for vs, Wisedome, Iustice, San∣ctification and Redemption; So much difference is there betweene the goods which wee haue lost in Adam, and those which wee haue offered vnto vs in Iesus Christ: In such sort, that I dare say, this fall of

Adam, hath beene happy for Gods children, and that there was happi∣nesse in this vnhappinesse, and if we had not fallen into death, we should not haue come to so happy a life.

But the principall reason why the Apostle glorifieth himselfe to be a messenger of the Gospell, is, that which he expresseth in this Text, that it is the power of God to saluati∣on to all beleeuers, that is to say, be∣cause it is the sauing vertue of God, by which hee saueth all beleeuers. For the Gospel is the meanes which serueth to purifie mens harts. Now you are cleane through the Word of God which I haue spoken vnto you, Ioh. 15. As the Spettle comming out of mans mouth makes Serpents dye, so that which commeth out of the mouth of faithfull Pastors, maketh wicked de∣sires dye, which are a legion of do∣mesticall spirits that hold correspon∣dency with the Diuell. It is by the

Word of God, which God toucheth the hearts of the repentant, and im∣printeth Faith in them. For Faith is by hearing, and hearing by the Word of God. It is a powerfull means which by a sweet violence, and by a necessity vnconstrained, directeth the hearts and draweth them into the way of saluation, by reason of the efficacy, whereof he is called the arme of the Lord, because God by this meanes handleth the soules, and pulleth them out of the power of Sa∣than, leading them into the way of saluation.

The Apostle in the fourth to the Hebrewes, compareth it to a two edged sword, because of the double vertue. Ieremy calleth it a fire and a Trowell which breaketh the stones, for it warmeth the hearts with zeale, and tameth the hardnesse thereof. For as God writ with his finger the Law in stone, so he engra∣ueth

his Gospell in our hard and re∣bellious hearts, by the efficacy of his holy Spirit, which is the finger of God. Which I speake of the rather, fearing that some should thinke by their eloquence to giue efficacy to the Word of God; Beleeue it not in any sort: for that vertue com∣meth vnto him, and to euery man al∣so, euen from the Spirit of God, which giueth it efficacy, without the which the Word of God is but a dead letter, & a tinkling sound in the ayre. We beat your eares, but God toucheth your hearts; we cast the seed, but God sendeth the raine, and maketh the Sunne of benediction light vpon him: He which plan∣teth, and hee which watereth is no∣thing, but hee that giueth the in∣crease.

Who was euer more eloquent then Isay? and his quality also see∣med to enforce attention; for hee

was of the blood-royall; neuerthe∣lesse, he complaineth that he labou∣red in vaine, and none would be∣leeue in his preaching; to the end that those whom God employeth in this worke, if they would haue their labour to prosper, they must impute all to the blessing of God, and not to their owne industry and sufficiency. Besides, they must looke well about them, and not apply themselues to the proud distaste of their Auditors, who in this Age desire eloquence, more then solidity; who would haue words without matter, and sawces without meate; who would haue their eares tickled, and not their consciences pricked: like vnto a wicked Porter, who will not let an honest man enter in at the gate, be∣cause he is not well apparelled.

In the meane while, this is not the way to profit in the Word of God. Doe you thinke with the flowers of

eloquence you can perswade a man to suffer Martyrdome? or with fi∣gures & faire words, you can comfort a man at the houre of death? Is not the Gospell the medicine of our soules? What auaileth it for the Phisitian to be eloquent, if his medi∣cine be wholesome? Is not the Gos∣pell the letter of grace and abolition of our crime? then what matter is it in what termes it be written, see∣ing that it bringeth vs out of capti∣uitie?

God in the Olde Testament com∣manded that his Altar should bee built with vnpollished stones, to te∣stifie that he loued simplicity in his seruice, be assured of it, that hee that hath most profited in a Sermon, is not he that saith, This man spoke ve∣ry well: but he that saith, Oh I haue led an euill life: how farre am I from the rules that this man hath pro∣pounded? It is not he that wayeth

periods of speeches, but hee that soundeth his own conscience: Those that ruminated were marked for cleane beasts: you shall be cleane and agreeable sacrifices to God, if you ruminate and meditate in your selues the Word of God.

I am certainely perswaded that all my Brethren and Companions in the worke of the LORD would wish with me that we were without words, so you were without vices; and that wee were despised, so God might be glorified. If they would haue efficacie in their Sermons, they must speake with a holy boldnesse, as God speaking by their mouth, that they flatter not sinners, but in good earnest, make them feele their sinnes, without exception of persons, or flattering the great ones.

A rich man is taught no other∣wise then a poore. Selfe-same me∣dicines serue for little and great.

Euen so it is in spirituall medicines. Sermons without reprehensions, are like Swords without points, or Lampes where Oyle is powred in without enlightening of them: To feare to touch the sinner, lest hee should offend him, is a cruell respect, like vnto him that feareth to saue a man that is in drowning, lest hee should hurt his arme, or pull some of his haire away.

These wholesome effects of the Word of God, are not without faith, without which the Word can∣not take roote, or fructifie in our soules, as the Apostle in the fourth to the Hebrewes, saith, that hearing of the Word hath not profited them, because it was not mingled with faith. Whereof S^t. Paul also after he hath saide, that the Gospell is the power of God, addeth to euery be∣leeuer. This faith is not an histori∣call faith, as that is of the Church of

Rome, which onely beleeueth in ge∣nerall, that all that which is contai∣ned in the word of God is true; but it is a faith which hath knowledge added to beliefe; which besides the generall knowledge, applyeth the word of God in particular, not onely saying that Iesus Christ dyed for sinners, but also addeth with Saint Paul, the second to the Galat. Iesus Christ hath loued me, and hath giuen his soule for me.

Neither is it an inforced, or cir∣cumuenting faith, by the which they beleeue what the Church beleeueth, or what the Curate beleeueth, with∣out knowing what they ought to beleeue, neither wherefore this be∣liefe of the Church is the better. One cannot beleeue by Aduocate, neither is a man saued by the beliefe of ano∣ther; He that is perswaded that ano∣ther can beleeue for him, is in dan∣ger that another shall be in Paradise

for him. Habacucke telleth vs, The iust shall liue by faith; then he can∣not liue by the faith of another.

Also it is not a faith of Miracles, whereof the greatnesse of a graine of Mustard-seede can transport moun∣taines, but the greatnesse of a Moun∣taine of this faith cannot remoue a soule out of hell into heauen, which chaseth into another, wicked spirits, but cannot chase from it selfe wicked desires; which healeth corporall maladies: in another, but cannot heale his owne soule from spirituall maladies: but it is a faith which receiueth the promises of Iesus Christ with ioy, which imbraceth him as good newes sent from Hea∣uen, who applyeth himselfe to the words which the Apostle said to the blinde Man that Iesus called, be of good courage, the Master calleth thee: it is a faith that disburdeneth his sinnes vpon Iesus Christ, which

giueth repose and peace to the con∣science, which beholdeth the Booke of the Gospell with the same eye that a faithfull husband beholdeth his contract in marriage, or a good Sonne that beholds the will of his Father, who by it is incited to loue God, and to glorifie him in workes and words, iust in his actions, hum∣ble in prosperity, patient in aduersi∣tie, charitable to the Church, bur∣ning in zeale of the house of God.

For without these things, faith is a name without a thing, a shadow without a Body, and in stead of a beliefe, a confusion and spirituall le∣thargie: without this faith wee can∣not please God, Heb. 11. without this faith, wee make God a lyar, as doubting of the truth of his promi∣ses; without this faith wee expose our selues naked to the temptations of the aduersary, for it is a Buckler to beate backe the fiery darts of Sa∣than.

Be not yee then amazed that the blessings of Iesus Christ are suf∣ficient for all; yet neuerthelesse all cannot be saued, because that all haue not faith: for misbeliefe reiecteth the remedies which God presenteth, and ouerthroweth the medicine. This faith ought to be nourished and fortified by prayer, by the hea∣ring of the word of God, by holy companies, by all sort of good workes; and although after all that, infirmitie remaineth in you, feare not your saluation, with a trembling hand giue not ouer taking of Almes.

All those which beheld the brasen Serpent, had not their sights equally good, and neuerthelesse were equal∣ly healed. God requireth not of vs a perfect faith, but true without hy∣pocrisie, and which indeauoureth to fortifie it selfe, and saith as the father of him that was possessed, I beleeue Lord, but helpe my infirmitie. God

which hath put these Treasures in a Vessell of earth, which perfecteth his grace in our infirmitie, in time of necessitie sustaineth our feeblenesse, aboue all at the houre of death, there he drieth vp the drops of bloud, he saith to the faithfull soule, feare not, Christ Iesus is besides thee, which sheweth thee a Crowne. The faith of the faithfull cannot be confounded, like the Nodes of Compasses in the middest of the sea remaine vnmoue∣able amidst the Tempest, because they gouerne themselues not accor∣ding to the windes, but according to heauen: euen so the faith of the faithfull remaineth firme amongst the most rude agitations, because it gouer∣neth it self not according to the insta∣bilitie of the affaires of this world, but according to the promises of God.

But to the end, that euery one be∣ing inuited to receiue this grace, e∣steeme himselfe not excluded, by his

quality, his kindred, or his condi∣tion, Saint Paul addeth, that this saluation is addressed to the Iewes first, and afterwards to the Greekes; leauing vs by this example to gather this generall Rule that Saint Peter propoundeth, Acts the tenth, and thirty foure, God hath no respect of persons: for Iesus Christ by the cal∣ling of the Gentiles, hath broken the partition betweene the Iewes and Gentiles; yet neuerthelesse Saint Paul saith to the Iewes, putting the Iewes in the first place, as hauing re∣gard to the defence which God made to his Disciples; Goe not into the way of the Gentiles. Whereof also hee said, were sent to the lost sheepe of Is∣raell. Following the same example, Saint Paul, Acts 13.46. speaketh also to the incredulous Iewes, It was necessary that the word of God should first haue beene spoken vnto you, but seeing you put it from you, &c. By

this meanes, the first haue beene the last, and the eldest Sonne hath beene made inferiour to the prodigall childe returned to repentance.

Then happened that to the Iewes, which happened to Gedeons fleece, which in the beginning was onely watered, whilest all the land besides was dry; but the day after the fleece was dry onely, and all the earth wholy watered; for vpon the Iewes onely in former times, the dewe of the grace of God rained downe, but afterwards it hath so come to passe, that they are depriued of this grace, and other Nations receiued into Gods fauour. For this purpose, the holy Scripture speaking of those which are out of the Church of God, saith, that they are in outward darke∣nesse: because in Egypt onely God gaue light to his people, whilest all Egypt besides round about were in∣uironed with outward darkenesse.

But at the death of Iesus Christ there happened the contrarie: for darke∣nesse was onely ouer all Iudea, al∣though Tertullian saith to the con∣trary, whilest the rest of the earth was inlightned; then at that time, the darkenesse was interiour, and the light exteriour; God signifying by this miracle the reiecting of the Iewes, and reception of the Gentiles, which is a great aduertisement vnto vs: For if they did so with greene wood, what shall become of the dry wood? If the naturall branches haue beene so handled, what will become of wilde branches ingrafted in their places, if we sinne with like incredu∣litie? For, hath God bound himselfe alwaies to protect his Churches which abuse his grace, and bring blame vpon the doctrine of the Go∣spell? Let vs tremble at such exam∣ples, and preuent Gods iudgements by repentance.

It remaineth my Brethren, to ga∣ther fruit from this doctrine, for our instruction & consolation. First, this excellencie of the Gospell of Christ, wherewith God declareth his incomprehensible loue in giuing his Sonne for mortall man, for sin∣ners, for his enemies, for the slaues of the Diuell, to the end to make them his seruants, euen his friends, and euen his Brethren, a Body and a Spirit with him, and by it, heires of eternall life; so many sweet inuite∣ments, which biddeth vs come to him; so many promises to giue vs all that which we shal aske in his Sonnes Name, serueth for the comfort of all consciences that are oppressed with the burthen of their sinnes, to the end, that when the horrour of the iudgement of God, presenteth it selfe before their eyes, they presently turne their eyes towards the sacred blessing of Iesus Christ, towards the

bloud of allyance, which cryeth bet∣ter things then that of Abell, which cryeth vengeance, but this crieth peace and reconciliation.

If the Conscience take some by the throat, and dragge him before the Iudiciall Throne of God, it will bring forth before God this acquit∣tance, sustained with the bloud of the Sonne of God, by which God declareth that he is fully content and satisfied.

If Sathan produceth before God his accusations against vs, and bringeth in a long sedule of our sinnes, say vn∣to him, I doe not excuse my selfe, but set downe vnderneath, The bloud of Iesus Christ doth cleanse vs from all our sinnes, 1 Ioh. 1.7. and also these sinnes which thou bringest in against mee, are not my sinnes, but the sinnes of Iesus Christ, seeing hee hath taken them vpon him: as on the other part, his righteousnesse is

ours, for hee is our eternall righ∣teousnesse, and by the obedience of a Man, many shall be made iust, Rom. 5.19. Hee who is dead for his ene∣mies, will he not heare his friends? He that prayed vpon the Crosse for those that crucified him, will he not intercede in his glory for those which put their trust in him? God which vnderstandeth the cry of the little Crowes in their nests, as the Pro∣phet saith in the 147. Ps. will he not heare his Children that call vpon him? Should his promises be false, or the death of his Sonne without effi∣cacie towards those that beleeue in Iesus Christ?

In the second place, the Ministers of the word of God haue here a faire lesson, for the Apostle exhorteth them; by his example, not to be asha∣med, but to reioyce that they are the Ministers of the Gospell of Christ, and to make account of their charge:

not because it giueth them occasion to be well apparelled, and plentiful∣ly fed with small trauaile, whilest they leaue to others the care of their flocke, which afterwards is often negligently taught and instructed; but because they mannage the Scep∣ter of the Kingdome of Heauen, which is his Word, and that God hath consecrated their mouthes to signifie vnto men his holy will.

In the third place, that they re∣member the Gospell of Christ which they deliuer, to the end, they mingle not humane inuentions, nor vaine subtilties, nor diuersities of tongues, to establish their know∣ledge; if they would haue their prea∣ching effectuall to touch mens hearts, & to retaine this power of God to sal∣uation to those that heare; and that they offer not to God a strange fire, like Nadab and Abihu; that they remember themselues of the Law,

which forbiddeth to sow two kindes of Corne in one field, or to make a stuffe of diuers sorts of matter: God teaching vs thereby, that he will not haue an artificiall mingling in his seruice, and also they must remem∣ber that which they preach be the Gospell of Christ. Euen as the Apo∣stles which had fished all the night and got nothing; but when at the word of the Lord they cast their Nets, they got great store of Fish: Euen so, if you cast the nets of your sermons by the word of Iesus Christ, and follow his commandements, you shall draw soules vnto you, and see fruit of your labour. If you distribute nothing but the bread of Christ which hee hath put into his hands, you shall perceiue it to increase, and to multiply it selfe in your hands, and the blessing of God to be pou∣red out vpon your trauaile.

Seeing that the Gospell is the

sauing-power of God, let let vs take heed aboue all, we take not away this efficacie by a wicked life, contrary to our preaching. For as the staffe of Elizeus had not the same vertue in the hand of Gehazi, that it had in Elizeus hand; so the instructions that are in the mouth of a man fearing God, are full of force, but in the mouth of a prophane Minister they haue no vertue at all; and therefore the eternall hath said to the wicked: Wherefore dost thou take my words in thy mouth? And Iesus Christ commanded Sathan to hold his tongue, when he cryed, thou art the Christ, the Sonne of God: knowing that the Gospell in the mouth of the Diuell loseth the authority. For the people will neuer truely beleeue the Pastor, as long as they see him do the contrary, and be like the Trumpets, who incourage to the Combat, and keepe themselues out of the Battaile,

or like him thar carrieth the Lantern, and seeth the least. How will you that the people should come to be sober and modest in apparell, to be chast and holy in words, if the Mi∣nisters be disordered, sumptuous in apparell, and contemners of the name of God? How would you that the people should be turned from their idlenesse, and from Theaters, and vnchaste loues and lechery, if the Pastor himselfe be giuen to it? Wherefore, as in the time of Heli the sacrificer, because of the sinnes of his Children, the Oblation was not accepted: Euen so because of the vices of Preachers, the people misprise Preaching. For which cause howsoeuer eloquent and lear∣ned they be, they cannot escape the Iudgement of God; they shall be like the Carpenters which builded the Arke, and yet were drowned in the floud; or like the Tirrians, Sido∣nians,

who furnished Salomon with Materials for the building of the Temple, and yet notwithstanding were strangers of the house of God, and his allyance.

In generall Brethren, wee exhort you in the name of God, and for the compassion of the Lord, by the pre∣cious bloud of his allyance, by the honour which you haue to be the Children of God, for that you are desirous of Gods glory, and your owne saluation, that you cherish and esteeme the Gospell of Christ, and not be carelesse of this grace of God, to haue made shine in this Country so clearely the clearenesse of his Go∣spell; for it is arriued in these quar∣ters, that which happened in Ieru∣salem, then when the Law was hid∣den in the Temple, and they thought it to be lost, it was found againe and came to light: As to the wise men, who reioyced with great ioy at the

sight of the blasing Starre which brought them to Iesus Christ: As to Saint Iohn, Apoc. 5. who wept that there was none found worthy to o∣pen the booke because of the seales, but afterwards hee was comforted, for that the Lambe of God, which was also called the Lyon of the Tribe of Iuda, came before and ope∣ned the booke, to manifest to men the will of God. You are of those to whom it was manifested with most clearenesse, with least trouble and incommoditie: But take heede that you be not of the number of those that Saint Iude speaketh of, who turne the grace of God into dis∣solution, and with Gods patience are become idle and negligent.

Take heed that the ease of the world do not make you forget what the Crosse of Christ is. Know that although God exempt you to flie from your Countrey for the Gospel,

so it is that you ought to liue like Trauellers and Strangers on the earth; for as much as God exemp∣teth you from the Crosse, that you ought to crucifie your flesh, and mortifie euery affection. Although you loose not your goods for Christs Gospell, yet ought you to be ready to loose and to possesse, as not posses∣sing, being charitable to the poore, making you friends of vniust riches which will receiue you into euerla∣sting Tabernacles.

These things are represented vnto you by your Pastors, with more Doctrine both of grace and famili∣arity. But it is good that God bee glorified in euery tongue, and that you acknowledge the ioy and de∣light which the Stranger Churches doe receiue of Gods benedictions poured out vpon you, and the vnion which is betweene you in the same Doctrine and vnion of Faith.

The God of Heauen, who hath giuen his Sonne for our Sauiour, poure downe his graces from aboue, vpon your gracious King, & inspire him more and more with holy reso∣lutions for the good of his Church; and conduct by his holy Spirit, the Pastors of his flocke; abundantly blesse the people which is chosen for his inheritance, to the end that after hee shall bee serued of you, to glorifie his Name in this world, he may glorifie you in Heauen. Amen.