APPENDIX. MR. NOEL'S SERMON AT THE PARLIAMT. BEFORE THE QUEEN'S MATIE. [The Parliament met on 11th January, 1563.] DAVID being troubled with the insurrection of his own son Absolom, who, although he were of so goodly personage and beauty as none was in all Israel, as appeareth in the 2 Kings xiv.; meet (as the common saying is) for a kingdom; yet, he being greedy of honour, wholly given to ambition, by sundry ways, and false subtle crafty and politic persuasions, attempts, and means, as appeareth 2 Kings v.; ungodlily stirred up the subjects against their godly prince, yea, most unnaturally against his own father: which said Absolom, although in years young, yet got unto him, for the better accomplishment of his enterprise, grave, sage, and politic counsellors, as Achithophel one of his own father's old sage counsellors; by which means, and others, he encouraged himself, thinking his enterprise to be half achieved; but, on the other side, although David saw his own servants, subjects, and counsellors, to depart from him, and therefore forced to fly over Jordan for fear of falling into the hands of his ambitious son, yet he despaired not, but encouraged himself, not only saying, "Offer ye the sacrifice of righteousness, and put your trust in the Lord," and so forth, as in the 4th Psalm, but also prayed that God would destroy the counsel of Achithophel: as 2 Kings xv. which former words, as they were spoken by him being a prince, yet a remembrance to princes and nobles that as they do excel other in nobility, even so ought they to excel other in wisdom and virtue. For as the "beginning of wisdom is the fear of the Lord," so is the trusting in him the finishing thereof; who is the only giver of all goodness and wisdom. And this Absolom is ungrate both to the Lord for his manifold benefits and mercies shewed unto him, and so ungrate to his own father, having obtained such an army and wise counsellors, thinking all the same to come of himself, and to be so noble that no hands durst lay hold on him, yet all being without the Lord, was but a puddle of mischief. For notwithstanding that he was so ungrate by subtil means to win away the hearts of the people from their prince, and made this unnatural rebellion; yet his godly father, David, so dearly loved him, that at such time as his army went forth to battle against him, commanded them to use and intreat him gently for his sake. Whereupon, after the battle, considering the love the king, his father, bare him, no man durst scarce lay hands upon him. Yet God clean overthrew him, and turned all upside down, and hanged him up without man's aid; yea, even by the yellow locks, as appeareth 2 Kings xviii. And his chief counsellor Achitophel, seeing his counsel took no effect, hanged himself, as in 2 Kings xvii. And thus, by them may be seen that, not trusting in the Lord, but in themselves, they came to ruin; and so shall all the like do. And, on the contrary side, David, trusting only in God, prospered; and so shall all other the like do. And although David did only so trust, yet he refused not to do his endeavour, but used the ordinary and reasonable means which God hath ordained by the wisdom of man given of God for that purpose. And they that will not so do, neither fear nor trust aright in God, but contemn and tempt him who made means to be used, although not to be trusted in, but in God; for that there is nothing good without the Lord. Sacrifices of thanksgiving have been from the beginning, as in Gen. iv. appeareth by Cain and Abel. But all offerings of sacrifices be ungodly if the author have not a godly mind, and forsake sin, as in Ecclus. xxxv. And so, having a godly mind, "offer the sacrifice of righteousness" to repentance, penance, alms, thanksgiving, cleanness of heart, and all other virtues; subduing all vices, as in the 51. Psalm. For innocence of life is a chief sacrifice, and pertaineth to all ages and sexes, as well nobles, gentles, soldiers, as others; what ought first to be in heart, and after in life by works which the nobles and others in authority, as they excel in honour and authority above others, so ought they specially to excel in good works. For in them the fault is more than a fault, because that as well their subjects, servants, curry-favourers, and others, will follow and practise who can go nearest to observe their order, and follow best their mind, (as in doing as they do) the inferior by the example of the superior will follow their step; for the young cock croweth as he heareth the old. And therefore they in authority ought chiefly to look unto it, because they are presidents of good life and justice; and give judgment, and therefore ought specially to "offer sacrifice of righteousness," and specially those which be now of this high House of Parliament assembled for making of laws for service of God and the realm. And then by their ensample other will follow. But this great pride of apparel which sheweth a troubled mind, and this excess in diet, and breaches of promises, and open crimes, do declare our unthankful sacrifices. Howbeit, as in Joshua xxiii., who saith to the people, if you have determined to trouble the commonwealth, and to anger the Lord (as in serving strange gods, and wallowing in other vices with such sacrifice of unrighteousness), yet "I and my house will serve the Lord," and "offer the sacrifice of righteousness" to him which giveth all: and seek first his kingdom, and then all things shall prosper. And in like manner let us say and do. For by the miserable estate of our neighbours of France we may see our own happiness; for which if we be unthankful, it will fall on us. And therefore let us serve only the Lord. Furthermore, where the Queen's majesty of her own nature is wholly given to clemency and mercy, as full well appeareth hitherto. For in this realm was never seen a change so quiet; or so long time reigning without blood (God be praised for it). Howbeit those which hitherto will not be reformed, but obstinate, and can skill of no clemency or courtesy, ought otherwise to be used. But now will some say, Oh bloody man! that calleth this the house of right, and now would have it made a house of blood. But the Scripture teacheth us that divers faults ought to be punished by death and therefore following God's precepts it cannot be accounted cruel. And it is not against this house, but the part thereof, to see justice ministered to them who will abuse clemency. Therefore the goodness of the Queen's majesty's clemency may well and ought now therefore to be changed to justice, seeing it will not help. But now to explicate myself, I say if any man keeping his opinion, will, 15 [NOEL. CATEC.] |